CHAP. I. God will sometimes be honored, rather with the sufferings of men in high Places, then with their services.

HAving finished Moses his SELF-DENIAL, namely, what he refused, together with the circumstance of time, and the principle by which he was enabled thereunto: Now what it was that he chose, we are to consider; his appearing for, and the joyning himself with the af­flicted people of God, although he knew he must needs partake with them in their afflictions; he saw that God would rather be honored by him in an af­flicted estate, then in the enjoyment of all his glory that he might have had; he was willing to submit to God in that way.

[Page 2] Yet he might have had many reasonings in him­self, that might have drawn his heart another way; he might have thought, that in his keeping of the ho­nor and power he had in the Court, he might have done a great deal of service for God, in the improving of his favor with Pharaoh and his Nobles for the peo­ple of God; he might have been of great use for them, that it was a thing of great consequence, for them to have a friend in the Court, that might do them so much good, as it was probable he might have done: Yea, he might have thought with himself, Surely God intends to use me here in some great service for his people, for how wonderful hath his Providence been towards me, in bringing me to, in raising of me up, and continuing me in this honor? what a strange and extraordinary Providence of God was it, to dispose of my Parents hearts, to hide me in such a maner as they did amongst the rushes? and that the Daughter of Pharaoh must come at that time to the River, and that I must be found by her, and no body else; and that God should dispose of her heart so, as to commiserate my condition, and to be so en­clined towards me as she was, that she should not onely preserve my life, but have me brought up as her own Son; that she should have care, that my edu­cation might be such, as I might be meet for honor and advancement in her Fathers house, whereas she might have brought me up in some base and servile maner, according to the quality of a Bondslaves childe, of an Hebrew childe, so much abhorred and hated by the Egyptians; and that God should give me that understanding and capacity, that I should come to be learned in all the learning of the Egypti­ans; [Page 3] and that God should encline the heart of Pha­raoh to me likewise, that he should countenance me, and prefer me; and that the favor of Pharaohs daugh­ter, and of Pharaoh himself, should continue so long as it does, even to my growth up to forty-years; that I should have favor in the eyes of his Nobles, and of all the Court, none of them seeking to undermine me, to alienate Pharaohs heart from me? surely God in­tended to use me in some great service here in the Court; if I should now do any thing to provoke Pharaoh against me, to lose that favor, that honor, that power I have, what a loss would this be to the people of God? what would become of them? lit­tle hope then of any good to them: yea, if Pharaoh and the Court should frown upon me, it is like they will be more enraged against them, and rather make their burthen heavier, and their bondage sorer: Now then what a grievous thing would it be, that such an opportunity as I have in my hands should be lost?

But Moses seeing Gods minde, that he would ra­ther have him venture himself in joyning with his people in affliction, and that this was the way, where­by God would honor himself by him, he was content to let go all those reasonings, and yield up him­self to Gods own way: God will sometimes rather be honored by the sufferings and afflictions of men in great Places (who one would think had large op­portunities of service) then in any service that they shall or can do; and such men should be willing to submit to God herein: It is not what I or others think, how God may be honored this way or an­other, but what the will of God is, which way he will be honored; and God expects from men, not [Page 4] onely that they should seek his honor, but that they should seek it his own way: All the intentions and ayms at the glory of God that can possibly be, are nothing; God cares not for them, if they be out of his own way. It was an excellent resolution of Da­vid, 2 Sam. 15. 25, 26. If I shall finde favor in the eyes of the Lord, he will bring me back again, but if he thus say, I have no delight in thee; behold, here I am, let him do to me as seemeth good to him. We reade of Heman, a man of admirable wisdom, one of the wisest upon earth in his time, as appears 1 King. 4. 31. and yet Psal. 88. God kept him down, and low by afflictions all his days from his youth. This God doth;

First, to shew his soveraignty over his creature, that he hath the absolute dispose of all, to use them as 1. he will.

Secondly, to shew that he hath no need of any for his service, for the bringing about his own ends, he 2. hath thousand thousands of ways to effect his own will, without help from men, although in never such eminent places.

Thirdly, because he would not have us to put any confidence in man, to think that the work must needs 3. be done by such and such; God will cast them aside, and bring the work about by other means, that we least thought of.

Fourthly, that he might have a proof of the self­denial of these men, of their absolute subjection to 4. him; in the exercise of which grace, God takes ex­ceeding delight.

Fifthly, that he might teach such, whilest they do enjoy their opportunities of service, to walk in de­pendence 5. [Page 5] upon him, humbly before him, not attri­buting much to themselves: wherefore let such men learn not to set too high a price upon their condition, that God hath raised them unto above others: al­though it is true, that it is one of the greatest hap­pinesses under heaven, to have large opportunities of service for God and his Church, yet we should not so value them, as to stretch conscience in the least degree, for the continuance or improvement of them: look to the word, keep close to it, and then regard not what men shall suggest, what a deal of good you might do, how much service, what honor you might bring to God; why will you hazard your self and the loss of all?

There is much danger in listning to these reasonings, because the opportunities for service, and the keep­ing up your self in that condition in which you are, being involved together, there may lie much self­love, under the pretence of doing service, and that so secretly, as without diligent and faithful search into your own hearts, you shall not perceive it your selves; wherefore while you see God offering opportunities of service, while you see his minde in improving you thus, follow it on with all your might, let no opportunity slip, do to the utmost you can for God; and when you see his minde to lay you aside, and to use you in another way, although it be of af­fliction, and grievous sufferings, yet be as willing to yield to God in this, as in the former way; and thereby,

First, you shall shew the most glorious work of self­denial that may be; it is more to deny ones self here 1. then in outward things, there is nothing goes more [Page 6] near to a true generous heart, then to be laid aside, and to be denyed to be used in service.

Secondly, it may be, if you bring your hearts to lie at Gods dispose in this, he will use you the rather, 2. and you shall not be taken off; this may be the means of continuance of you in his work.

Thirdly, if you go on with such a disposition as this, it is more like that God will bless your service, while 3. he does use you.

Fourthly, or if you shall be taken off for a while, 4. and put into an afflicted condition; wherein it shall not appear that you are of any great use, (although sometimes sufferings are the greatest services) yet your afflictions shall but prepare you for higher ser­vice afterwards, as it did in Moses: How did God use him afterwards in great and high employments? few men that ever lived upon the earth, were employ­ed more for God then he was. The Magdeburgenses Centuriatores think that Barnabas the Apostle was the same that Joseph was, who was one of the two, upon whom the lot was cast for the Apostleship, when it fell upon Matthias, and he was refused, Acts 1. which Joseph was afterwards called Barna­bas by the Apostles, Acts 4. 36. in stead of Barsabas; they making Joses to be the same with Joseph: Jo­seph was a gracious man, and when he saw it was Gods minde not to use him in that work, he was con­tent to go on in that way which God would have him, although it were in a far lower condition, then in the work of an Apostle, and therefore afterwards God called him to that high and honorable work.

Fifthly, howsoever, your reward shall be as great, as if you were used in the greatest service, in the highest 5. [Page 7] highest work you could have desired to be used in: But if you shall not be willing to lay down all when God calls you thereunto, and to be put into any low suffering condition that he shall please to put you in­to, it is an evident sign that you went on before in your way with self-confidence, that you aymed at your self, that you did not give God the glory of your service; and if so, although God might use you for the good of others, yet there will come no blessing of it upon your selves. This in the general.

CHAP. II. The opening of the words, with the several doctrines in this Text.

BUt for a more particular handling this verse, I shall first give a short paraphrase of it; se­condly, shew the several doctrinal conclusions contained in it. [He chose] Choyce notes a com­paring of one thing with another, and the delibe­rating of the minde about the things compared, and at the last a free determination of the will which way to go. Thus Moses compares the estate of Gods people, and the pleasures of sin, one with another; he deliberates in his minde, which is the safest, and the best way for him to go, and at last freely, yet throughly and fully determines the case; He chose rather to suffer affliction: he did not choose afflicti­on absolutely, for affliction in it self is an evil, but rather then the pleasures of sin, afflictions are to be chosen: Job 36. 21. Elihu charges Job, that he chose sin rather then affliction; this choyce is an ill choyce, [Page 8] Moses his choice was a wise and gracious choice; he chooses affliction rather then sin. [Affliction] that is, any affliction, not this or that affliction, but whatsoever affliction God should think fit: Many think themselves willing to suffer affliction in the ge­neral, until they be called unto some particular af­fliction, and then they think, Oh, if it were any other we could bear it, but this we know not how to bear; whereas the true subjection of the heart to God, is to bear what God himself shall appoint. He chose [to suffer affliction,] not to bring affliction upon him­self: Religion teaches no man, rashly and headily to bring himself into misery. [To suffer affliction with the people of God:] That is, either in joyning with the people of God in the ways of godliness, in which they were; or in appearing for them; or in joyning in communion with them. [Then to enjoy the plea­sures of sin.] The words are in the Original, Then the enjoyment of sin. [The pleasures of sin;] that A [...] is, either such pleasures as are in themselves sinful: or secondly, such as cannot be enjoyed, or maintain­ed but in a way of sin: or thirdly, such us would be means to draw the heart unto sin. [The pleasures of sin for a season:] that is, either for a short season, or for an uncertain season.

The doctrinal Conclusions in the words are these:

First, the usual condition of Gods people in the 1. world, it is an afflicted condition.

Secondly, when Gods people in Gods way are un­der grievous afflictions, wicked men in the way of sin 2. have much pleasure.

Thirdly, afflicted godliness is to be chosen, rather then pleasant wickedness. 3.

[Page 9] Fourthly, a spiritual eye can see an excellency in 4. Gods people, though they be in never such a low af­flicted condition.

Fifthly, a gracious heart is willing to appear for 5. Gods people, to be on their side, although it be with much hazard to its self.

Sixthly, there is so much good to be had with 6. Gods people, that it is worth the enduring hard things to be with them.

Seventhly, nothing that is but for a season can sa­tisfie 7. a gracious heart, that which must satisfie it, must be beyond any temporary thing, it must be an eternal good.

CHAP. III. Gods people, though dear to God, yet usually have been in an afflicted estate.

FOr the first: Gods people, although dear and precious in his eyes, yet they have usually been an afflicted people in all generations unto this day. When God was making his Covenant with Abraham, Gen. 15. 12. at the going down of the Sun a deep sleep fell upon him: and lo, a horror of great darkness was on him, and ver. 17. a smoking fur­nace, and a burning lamp passed between his sacrifice, and the Lord tells him of the bondage of his seed in Egypt. The afflicted condition of Gods people who were to come from Abraham, was shewn by the horror of darkness, and the smoking furnace: And this is observable, As at the first great Promise that was made for Gods choosing of a people to himself [Page 10] out of Abrahams loyns, their afflicted estate was set out; so where we have the great promise of the Gospel, the largest of any in the Gospel, for the encourage­ment of those who are willing to part with any thing for Christ, even there perfecution is annexed▪ for so the words are, Mark 10. 29, 30. There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake, and the Gospels, but he shall receive a hundred fold now in this life, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life; Persecutions come in amongst all those great things that are there promised. Israel is a people afflicted from their youth, Psal. 129. 1. When God appeared to Moses, to send him a deliverer of his people, he appeared to him in a burning bush, to set out the afflicted estate of his people.

If the people of God might have a Herald to give Arms to them, as some other Professions and Socie­ties have, the best and most sutable, would be such as Mr. Hooper that holy Martyr had, when he was made Bishop of Worcester, A Lamb in a flaming bush, with rayes of the Sun from Heaven shining on it: a Lamb for meekness, in a bush burning, amongst wic­ked men, who are as brambles and thorns, burning with malice, and yet the sweet influence and comfort­able light of heaven let out upon it.

When Ignatius came to the wilde beasts, to be de­voured of them, and his bones crushed between their teeth; Now (says he) I begin to be a Christian: Blessed Mr. Bradford writing to the Town of Walden, to encourage them to suffer, saith, that that Christian [Page 11] hath not learned his A. B. C. in Christianity, who hath not learned the lesson of the Cross. A. Christian is a Cross-bearer, says Luther. As God made the evening and the morning to be the first day, and so Christianus Cructanus: Qui non est Crucia­nus, non est Christia­nus. Lu­ther in Gen. c. 29 Ecclesia cst haeres Cru­cis. the second, &c. So the day of Gods people, God hath made to be the evening of troubles here, and the everlasting morning of glory and happiness here­after. It is an expression of Mr. Calvin, The godly (says he) have their dark shadow of troubles before them, and their brightness of glory behinde to come hereafter, but the men of the world have their bright­ness before them.

Men use to bring out their best first, and reserve the worst till afterwards, but Gods dealing with his peo­ple is otherwise, their worst is first with them. The way to Canaan is through the wilderness, even after a sore and tedious bondage; yea, and when God brought his people into Canaan, he brought them into the worst part of Canaan first, into the southern part, which was the most dry and barren part of the land. The way to Zion is through the valley of Baca, Psal. 84. 6. Many are the troubles of the righteous, saith David, Psal. 34. 19. According to that of the Apostles, Acts 14. 22. Through much tribulation we must enter into the kingdom of God. Psalm 22. is a prophetical Psalm of Christs sufferings, and the title is upon Aijeleth Shehar, which signifies the morning Hart or Stag, such a one as the Huntsmen sever out in the morning from the rest, to hunt for that day. Such was Christ, and such is his Church, as the morn­ing Stag severed out to be hunted and worried by the world. In the world ye shall have tribulation, saith our Savior to his disciples, John 16. 33. we cannot [Page 12] follow Christ, and be his Disciples, but upon these terms, Mat. 16. 24. Others use to invite Followers with promises of honors and riches, but Christ tells the worst at first, what we are like to finde; we must be content to take up our cross, not to endure it by compulsion, and constraint, but to take it up willing­ly and cheerfully: Secondly, not what cross we will, we must not choose our cross, but what is appointed for us.

He must take up his cross. But this cross it may be shall be but now and then.

Yes, Luke 9. 23. He must take up his cross daily.

But if every day, I hope it is an easie cross.

Nay, it is a killing cross; 1 Cor. 15. 31. I dye daily, saith St. Paul.

But yet I hope there may be refreshings some part of the day.

Not so neither; Rom. 8. 36. For thy sake are we killed all the day long; that is, in regard of the dan­ger of death: Secondly, in regard of some beginnings that we suffer: Thirdly, in regard of our willingness to undergo it.

Since the days of John Baptist the Kingdom of Heaven suffers violence, and the violent take it by force, Mat. 11. 12. this is ordinarily taken for the greediness of the peoples embracing Johns Ministe­ry, but it rather seems to be spoken of another kinde of violence, namely, the violence of opposition and persecution, in which the enemies of the Gospel seek to lay violent hands upon it; for he tells them pre­sently, Verse 16, 17, 18. that the Jews were as way­ward children, that nothing would please them, but said that John had a Devil; they were therefore ra­ther [Page 13] violent against his Ministery, then violent in em­bracing of his Ministery.

2 Tim. 3. 12. All that will live godly, must suffer per­secution: First all] Every one must expect it, although 1. it is true, God calls not all to the like sufferings, yet he exempts none from some degree or other, let him be as wise, and as discreet as he will, yet if godly, he shall not escape. Christ was the best Preacher that ever was, he lived the most inoffensively that ever any did, and yet while he was preaching, the Phari­sees blew their noses at him in scorn and derision; [...]. for so the word signifies in the Original, Luke 16. 14. which is translated, derided him. And at another time they would have broke his neck, by casting him from a steep hill, after he had done his Sermon. Saint Paul the most famous Preacher next to Christ, that ever was, and yet he was accounted a babler, a pesti­lent fellow, his Sermons were accounted factious and seditious.

Secondly, He that will live godly.] The Devil 2. will let a man have many wishes and desires, these are not persecuted; but he that will, if he be set upon it, absolutely resolved that he will, and nothing shall hinder, then he must make account to suffer: When the woman in the Revelations, Chap. 12. was ready to bring forth her Childe, the Dragon sought to devour it, he medled not with her all the while she was a breeding.

Thirdly, he that will live.] If he keep his 3. godliness in his heart, and not discover it in his life, he may go on well enough, but these shews of godliness the world cannot endure. Wicked­ness must appear with open face, but godli­ness [Page 14] must keep within doors: Wickedness trades openly, but godliness must keep in as a bankrupt, that dare not be seen.

Fourthly, he that will live godly.] Not civilly one­ly, 4. for a man to live fairly, lovingly, justly amongst men, to keep from crying sins, and here to rest, this man perhaps may escape sufferings; but if he begins to live godly, to go beyond morality in his profession, then he must expect to suffer.

Fifthly, he that will live godly in Christ Jesus: that is, in the vertue, strength and power of Christ 5. Jesus; The other may be done without knowledge of What it is to live godly in Christ. Christ, but this godliness in Christ Iesus is that which is persecuted in the world [godly in Christ Jesus.]

That is, first real and true godliness, not the sha­dow 1. of godliness: A Wolf flies not upon a painted sheep, we can look upon a painted toad with delight: There are some forms, and shadows of godliness en­tertained in the world, but the reality and truth of godliness is that which is hated, and opposed.

Secondly, godliness in Christ Jesus, is exact god­liness, 2. it carries a soul to a higher pitch then morality doth; now a man begins to live in a higher course of Religion, to be strict in his ways, to tremble at the least sin, to devote himself wholly to God, this man must expect to suffer.

Thirdly, the godliness that is in Christ Jesus, is a 3. stirring godliness: if a man will be lukewarm, and as Gallio, not caring which way things go, then many will speak well of him, he is no busie-body, not so hot, and fierce as others are. We reade Exod. 8. 28. Pha­raoh was content to let the people go, onely he would not have them go far; so, many are content that men [Page 15] should be Religious, so be it they do not go too far, Revel. 2. 2. Christ saith to the Angel of the Church of Ephesus, I know thy labor and thy patience; mark how these two are joyned: If the Angel had not labored so much, it is like he had not suffered so much: If Ministers and Christians will be idle and do little, they are not like to suffer much, a little pa­tience will serve turn; but those who put forth them­selves, who are stirring, active, who labor much, they must expect to suffer much. It is very observa­ble that of the seven Churches we reade of in the Revelations, there are onely two of whose troubles there are no mention; and which are they? the first is Sardis, of which it is said, She had a name that she lived, and was dead: the other was Laodicea, that was neither hot nor cold: These two escaped trou­bles, but none of the other.

Fourthly, the godliness that is in Christ Iesus, is a 4. powerful godliness, that will not yield and give in; such as the Lord requires in Ieremy, Let them come in to you, do not you go to them: Let men say what they will, let them threaten, rail, flatter, perswade, yet this yields not. Now the world judges this to be pride, stubbornness, not knowing what the power of godliness means: A reed that yields, is not shatter­ed by the wind: So those who will be time-servers, whose consciences will bow any way, those shall suffer no great matter; but if men be unyieldable, especially in things that are counted small, as many of the Christians in the Primitive times, who would not cast one grain of frankincense into the fire to save their lives, these are hated, contemned and perse­cuted in the World: Antichrist is content to let the [Page 16] name and profession of Religion alone, but he per­secutes the power of godliness, it is that which wit­nesseth against him, Revel. 11. 8. He slays the wit­nesses, but he lets their carcasses lie openly; he cares not for the name and profession, so be it the witnes­sing power be slain.

Fifthly, Godliness in Christ Jesus, is world-con­demning 5. godliness; Noah condemned the world by that he did: Other men should be accounted well of, were it not for these; but this darkens their light, and condemns their way, which they are not able to abide, 1 Pet. 4. 12. Beloved, think it not strange (saith the Apostle) concerning the fiery tryal, as though some strange thing happened unto you; be not moved at it, as at the coming of a stranger unexpectedly, you must entertain troubles as ordinary daily guests.

It hath been, is, and will be the order of Gods pro­vidence towards his people, that they shall be in an afflicted condition, and that many times in great ex­tremities; and hence, Chap. 5. 10. the Apostle prays, That the God of all grace would make them perfect, after they had suffered a while; as if prayer might not be made for perfection, until we have suffered a while. As soon as St. Paul was manifested to be a chosen vessel for the honor of God, it was shewn un­to him, what things he should suffer for the name of Christ, as if that were a necessary concomitant to the profession of godliness.

Look over the whole Book of God, and consider the history of the lives of Gods people in all ages, both in Scripture, and in other records, and you shall finde them usually in a poor afflicted condition; as soon as we hear of any work of Religion, we hear [Page 17] of the persecution of Abel. Noahs Ark on the wa­ters, was a type of the condition of the Church in afflictions. What hard things did Abraham, and the rest of the Patriarchs endure in their generations? How sore was the bondage of the Israelites in Egypt? Their passage through the Red sea and the dismall Wilderness into Canaan, was a type of the afflicted condition of Gods people in after ages, through which they were to pass to Heaven: How was David hunted as a Partridge in the wilderness? What bitter and sore complaints do we hear, of the grievous suffering he met withal? Psal. 129. the Church there bemoans her condition, that from her youth up she had been afflicted: What hard usage did the blessed Prophets of the Lord finde? Eliah was persecuted, and must flie for his life, while four hun­dred false Prophets were fed at Iezabels table: Mi­caiah must be fed with the bread of affliction, and the water of adversity.

Histories tell us, that Isaiah was sawn asunder with a wooden saw; Ieremy was put into a dungeon, stick­ing in the mire (as some stories say) even up to the ears, and after was stoned to death in Egypt; Eze­kiel was slain in Babylon; Micah was thrown down a steep place, and his neck broke; Amos was smit­ten with a club, and so brained: The Story of the persecutions of the Maccabees prophesied of, Dan. 11. 36. and recorded by the Apostle, Heb. 11. from the 35 Verse to the end, is exceeding lamentable; the Texts says, That they were tortured, that they had the tryal of cruel mockings and scourgings, of bonds and imprisonment; they were stoned, were sawn asunder, slain with the sword, wandred up and [Page 18] down in Sheep-skins and Goats-skins, being destitute, afflicted, tormented, they wandred in deserts, and mountains, and dens, and caves in the earth.

And after, for the Christian Church, we know what Christ himself, the great leader of his people suffered, what contradiction of sinners? what con­tempts? miseries? scorns? scourges? cursed, cruel, shameful death? When Stephen the first Christian Martyr was stoned, Dorotheus witnesseth, that two thousand others which believed on Christ, were put to death the same day. All the twelve Apostles after ma­ny sore and grievous afflictions endured, suffered ma­ny violent deaths, John onely excepted: who yet, as the Scripture testifieth, was banished into Patmos, and as some Histories, that he was by Domitian thrown into a Tun of scalding lead, yet as they say, delivered by a miracle.

Peter was crucified with his heels upward, because he would not be as Christ was, thinking himself un­worthy of that honor: Andrew was crucified by Egeas King of Edessa: Iames was slain by the sword of Herod, as we finde Acts: 12. the beginning: Philip was crucified, and stoned to death at Hieropolis, a City in Phrygia: Bartholomew, after divers persecutions, was beaten down with staves as he was preaching in a City of Armenia, and then crucified, and after his skin flead off, and beheaded: Thomas was slain with a Dart at Calamina in India: Matthew was run through with a sword, or as some write, slain with a spear: Iames the son of Alpheus, who was called the just man, was set upon the pinacle of the Temple, and thrown down, and yet having some life left in him, he was brained with a Fullers club; some Hi­stories [Page 19] say, that Paul before his conversion, had a special hand in this: Lebbeus was slain by Agbarus King of Edessa: Simon the Canaanite was crucified in Egypt, or as others say, he and Iude was slain in a tumult of the people: Matthias that came into the number in stead of Iudas, was stoned, and then be­headed: Paul was beheaded at Rome, under Nero.

Those ten fearful Perfecutions in the Primitive times, from the time of Domitius Nero, unto Con­stantine, doth set out fully unto us the truth of this argument: for three hundred years together, the name of a Christian was death, except now and then, the Churches had some little breathings. Brightman speaking of the stories of those times, says, that eve­ry page, and leaf, is as it were all red, coloured in blood: the Covenant of grace is a bloody Covenant, both in regard of the blood of Christ, first sealing it, and the blood of the blessed Martyrs, adding likewise their seals in confirming of it. In that Treatise that goes under the name of Cyprian, de duplici Martyrio; speaking of that place, 1 Iohn 5. 8. Three bear wit­ness on earth, the Spirit, water and blood; the third is applyed to the blood of the Martyrs in those times.

It is a most heart-breaking meditation to consider the ragings, madness and fury of the Heathens a­gainst the Christians in those times. Ierome in an E­pistle to Cromatius, says, that there was no day in a whole year, unto which the number of five thousand Martyrs cannot be ascribed, except onely the first day of Ianuary. Vincentius reports, that at Aquileia, the Emperor gave leave to every man that would, to kill the Christians; All the policy, wit, strength of [Page 20] invention, of men and devils, were exercised and stretched out to the utmost, for devising the most miserable torments, and exquisite tortures; as plates of Iron burning hot, laid upon their naked flesh; pinsers red hot, pulling off the flesh from the bones; bodkins, pricking and thrusting all over their bodies: casting into lime kilns, and into caldrons of scalding lead: whippings until almost all the flesh was torn off their bodies, and their bones and bowels appear­ed, and then laid flat upon sharp shels and knives: their skins were flead off alive, and then their raw flesh was rubbed with salt and vineger: their bodies were beaten all over with clubs, until their bones and joynts were beat asunder: they were laid upon grid­irons, rosted, and basted with salt and vineger: one member was pulled from another; by fastening them to the boughs of trees, they rent their bodies apieces: they were tossed upon the horns of Bulls, with their bowels hanging out; they were cast among dogs to be devoured; they were put under the Ice naked in­to Rivers; they were tortured on the rack, on the wheel, and on the gibbet, with flaming fire under them: they made it their sports, to see them devour­ed by wilde beasts; and in the night, in stead of torches, they burnt the bodies of the Saints, to give them light for their pastimes.

To give you an instance or two, that you may see the miserable extremities the Saints of God in for­mer times passed through. I read of one Sanctus, up­on whom when such intolerable tortures were inflict­ed, as the Persecuters thought, surely they should have heard some words of blasphemy coming from him, yet they could get nothing but this, Sum Chri­stianus, [Page 21] I am a Christian; at which they being mad, they clapt on plates of brass red hot, to the most tender parts of his body, wherewith although his Spirit shrunk not, but still continued constant, yet his body was so drawn together, that it lost the pro­per shape of a man; and after he lying in prison a while, they brought him forth again to the common scaffold in the face of the people, and put him to all kinde of torments they could devise, as though he had been put to none before, as scourgings, tearings by wilde beasts; his body being thus torn, they brought an iron chair red hot with fire, and set him in it, and so fryed and scorched him as upon a grid­iron: Thus he being made the whole day a spectacle to the people, in stead of their games and sights, they could get nothing from him, but his firt confession, Christianus sum, I am a Christian.

The example of Romanus, who was of noble birth, but more noble in his Martyrdom, is very famous; he was first whipped with knaps of lead at the ends of the cords; he desired them not to spare him for his Nobility, Not the blood of my progenitors, says he, but Christian profession makes me noble: then they lanced him with knives, until the bones appear­ed white, his face was buffeted, his eye-lids torn with their nails, his hair pulled from his face; the Captain being astonished at his constancy, com­manded them to cease from tortures; he was after brought forth and scourged again upon his old sores; they plucked out his tongue by the roots: the Ca­ptain being yet more astonished to see him continue constant, commanded him to be brought into prison, and there be to strangled.

[Page 22] The example of Vincentius is as remarkable as any; he was first wracked, all his joynts being stretched out of their place; then his body was indented with grievous and deadly wounds; then they tortured his flesh, by saking upon it with iron combs sharply filed; and then they laid his body upon a grate of iron, opening his flesh with iron hooks, they seared it with fiery plates, sprinkling it with hot burning salt; then they drew him into a dungeon, where the floor was spread with the sharpest shells that could be gotten, they laid his body upon them, and so left him without all succor.

Take an example of a woman or two; one Blandi­na was miserably whipped, tortured by wilde beasts, tormented, and scorched upon a gridiron, and then put into a net, and cast unto the wilde Bulls to be gored, and so slain. We read of one Eulalila a yong Gen­tlewoman, famous for her godliness and constancy, who was pulled away from the seat of her Persecu­ters by the hair of her head, then one joynt was pul­led from another, and the flesh from the bones by cushes and claws of wilde beasts; then they harrowed her flesh with an iron hurdle, they burnt her body on every side before and behinde with flaming torches, and at last cast her into fire, and consumed her body unto ashes.

How lamentable is the hearing of these things un­to nice and curious women? who now must not have the wind to blow on them, who are ready to dye if they be but crossed a little of their wills. It was an excellent speech of a woman Martyr, Iulitta by name, who being to be put into the fire, spake unto other women thus, Cease to acouse the fragility of [Page 23] the feminine sex: What? are not we made of the same matter that men are? yea, after Gods image are we made as well as they; God did not use flesh to make women of in token of infirmity, we are bone of his bone, in token we must be strong in the living God. These were the sufferings of those times; we shrink at eve­ry thing, at every scorn and frown.

As for after times, it pleased God to stir Constan­tine a Christian Emperor, and then the Church had some rest; to which some apply that place, Rev. 20. 2. Satan was bound a thousand years, not to rage for a thousand years after, so as he then did, until Anti­christ got strength: but the Text will not bear this interpretation; we read Rev. 8. 1. at the opening the first seal, there was silence in Heaven half an hour; that is, a space of intermission, wherein the Church had some little breathing for a while, but yet conti­nued not long; for Licinius, who first joyned in the maintenance of Christian Religion, fell off and turn­ed an outragious persecuter. After that the Church endured infinite troubles by the heresie of Arrianism, that spread it self mightily abroad, so that the whole world almost was become an Arrian; at this time says Hilary, the Church was so obscured, as it was not to be sought in any external pomp in publique places, but in prisons and dens; Non in tect is, & exteriori pompa, sed potius in carceribus & speluncis. Arrius was a man of excellent parts, and forward in good, but through pride, being disappointed of his expected preferment, fell off. Mr. Brightman upon Revelations 8. 11. thinks it was he, that was meant by that Star which fell, which was called wormwood, by which the third part of the maters [Page 24] were made bitter, and many dyed of the waters.

After that Antichrist began to rise more and more, and to bring a fearful darkness over the face of the Church; of which times the holy Ghost prophesies, Rev. 8. 12. The moon, sun, and stars were smitten. The first open and bloody persecution of Antichrist, was that of the Waldenses, in the year 1160. and 1260. and so on: there is a whole volumn written of the lamentable extremities that these poor people endured, the reading whereof might cause the hardest heart that lives to break. A special agent in this per­secution was one Dominick, father of the Domini­cans, of whom his mother dreamed when she was with childe with him, that she had a Wolf flaming with fire out of his mouth in her body.

In after times we read of the most famous instru­ments of Gods glory, what hard things they en­dured: as Wickliff, Huss, Ierame of Prague, and others. The first time that ever any Law was made for burning those that opposed the Pope in England, was in Henry the Fourths time: so it went on to those bloody Marian days; What imprisonments? what starvings? stranglings? gibbets? fire? banishments were there then? What grievous miseries did Gods people endure in France, especially in that bloody savage Massacre in the year 1572? the History of it tells us, that near the Archbishops Prison in Lyons, the blood ran warm reeking in the streets, into the River: in thirty days space, there were an hundred thousand poor orphans, widows, and succorless crea­tures, wandring about without relief.

Thus both Scripture, and the Histories of all times, hold forth unto us the truth of this point, that the [Page 25] estate of Gods people is an afflicted estate; they cry out aloud unto us, that through many tribulations we must enter into the kingdom of God. This hath been the way of God even towards those who have been dearest to him, and it is so at this day, but yet a great difference hath God made, between us, and those in former times, in regard of the degree of afflictions; yea, between us and others of his Servants, in other places now: we feel but little of those hard things that many of Gods people have felt, and still do feel: we sit under our vines, and fig-trees, in peace and plenty, not onely under the shadows of them, but we taste and eat plentifully of the fruit of them, they are not empty vines, nor empty fig-trees unto us.

CHAP. IV. What use we should make of Gods sparing us from the woful afflictions which have befaln, and do be­fal others.

NOw what use should we make of this diffe­rence? First, we had need examine whe­ther our prosperity be in love or not, whe­ther it be sanctified unto us or not; for we have a great deal more then Gods people use to have: And we shall know it by this, if the chief thing we rejoyce in, in the enjoyment of our prosperity, be the oppor­tunity of service for God, that we have by it.

Secondly, let us admire Gods goodness to us, and bless his name: How favorable is the Lord to us, who spares us, that we suffer little or nothing in com­parison of what others have done? We are weak, [Page 26] and if we should have felt such things as others have, what should have become of us? They endured spoiling of their goods, imprisonment, tortures, but we may go to Heaven, and have peace, comfort, the use of the creature, houses, lands, friends: had we onely the blessings of the upper springs, although we wanted wholly the blessings of the nether, we were happy; but oh the goodness of our God unto us, we do plentifully enjoy both! Though a man do lose all the world, and win his soul, although he beg his bread from door to door, if he be saved at last, he is a happy man, happy that ever he was born: but we may save our souls, and yet have the good things of the world too.

But it may be said, A suffering condition is the joy­ful condition, why then should we thus bless God that we are freed from it?

Answ. 1. Sufferings in themselves have no good, but as God uses them, and turns them unto good; now God can use and turn prosperity into good as well if he please, and prosperity hath good in it self, and in the use of it too.

2. The Apostle Saint Iames, Cap. 1. 6. calls for joy in both conditions; Let the brother of high degree rejoyce, when he is abased, and the brother of low de­gree, in that he is exalted; it seems we are not fit for sufferings, and therefore our present condition is a mercy.

Thirdly, seeing God spares us so much from suffer­ings, and calls us not to such passive obedience as formerly he hath called his servants, let us therefore labor to be more abundant in active obedience, in giving God the glory of that peace and many liber­ties, [Page 27] and those comforts that we do enjoy, which we might have been deprived of by the malice of men; let our strength now be employed for God, in doing service, which might have been spent in suffering the rage of man, yea, might have been spent in bearing the wrath of God himself: O how much better is it, that we have it to spend it in doing service for God in an active way, for his praise and our own comfort! The more peace and outward comforts, the more ser­vice is due to God. It is observable that Solomons Altar was four times as big as Moses's. We read Exod. 27. 1. That Moses was to make an Altar five cubits long, and five broad, and three high, but Solo­mon made an Altar twenty cubits long, and twenty cubits broad. Moses was in the wilderness, in an un­setled condition, full of troubles: Solomon on his Throne, in a peaceable condition, full of prosperity; as our peace and prosperity is more then others, so our service should be more then theirs, and that in a due proportion.

Salvian writing about the condition of Gods peo­ple Contentus est Devs noster, ut et pax nostra serviat, ut ci immacu­latorum. actuum pu­ritate et vitae incō ­taminabilis sanctitate placeamus: plus ei fides & devotio nostra debet quia minora a nobis exigit & majora concessit, & ideo cum principes Christiava sint & persecutio nulla fit & religio non inquietetur, qui ad probandam fidem experimentis durioribus non compellimur, inferi­oribus saltem officiis domino plus placere debemus: Demittamus ergo illa quae beatissimus Paulces pentulit, [...]ide [...]mus, si in illis sulte [...] religiosae [...] obsequtis quae minora at­que communia, &c. Salvian. de gubernatione Dei. lib. 3. in their suffering of affliction, answers an Objecti­on which some might make. But we do not live un­der persecuting Emperors, as formerly Christians did. To that he says, By how much the less they were in their passive obedience, by so much the more they should be in their active obedience. God is content, says he, that our peace should serve him, that we [Page 28] should please him, in the purity of actions unde­filed, in the holiness of a life unspotted; by so much the more is our faithfulness and devotion indebted to him, because he requires of us smaller things, and hath granted greater things unto us: and therefore seeing Princes are Christians, there is no persecuti­on, Religion is not disturbed, we are not compelled to manifest the proof of our faith by harder tryals, we ought so much the more to please the Lord in in­ferior duties. He instanceth in divers particulars: as Christ (says he) commands us not to strive, and Dimicave runt patres nostri con­tra asperi­mos dolores nos è con­trario di­micimus contra no­bilissimas voluptates; vicerunt tormenta flamma­rum, nos vincamus ignea tela vitiorum. Euseh. Emes. Ho­milia Na­talis San­cti Genesii. contend with one another, but rather to put up wrong, let us obey him in this, seeing he frees us from such great and dreadful miseries, which others have suffered before us. Again, Christ would have us do that to others, which we would have others do to us, let us obey him in this. He commands us by his Apostle, that we should not seek that which is our own, but every one seek the good of another: he re­quires of us to love our enemies, and to take heed of the occasions of evil, &c. Although duties be never so hard to flesh and blood, yet let us set upon them. It was an excellent speech of Eusebius Emesenus, Our forefathers did strive against sharp piercing griefs, let us be willing to strive against the most ex­cellent pleasures; They overcame the torments of the flames, let us overcome the fiery darts of vices.

Fourthly, let us take heed of the least froward mur­muring 4. and repining at little crosses, that sometime we meet withal. What, are we discontented at such small afflictions? at such light things? when as o­thers (our betters) have suffered such hard, such grie­vous, such lamentable things; that our hearts do ake [Page 29] at the very hearing of. What is our flesh better then theirs, that we must have ours so pampered, when as theirs was so grievously tormented? How far are you from resisting unto blood? O what an unwor­thy thing is this in Christians, to vex and fret at every small cross; when they read and hear what others have suffered before them! all our troubles are but as the slivers and chips of that cross, upon which they have been crucified.

Fifthly, be willing to abate somewhat of your de­light 5. in the creature that you do enjoy, do not give liberty to your selves, to satisfie your selves to the full: Is it seemly that when Gods choice Servants have suffered, and still do suffer such hard things, that you should delight and rejoyce to the utmost in giving content unto the flesh? You know how it was with Uriah, while the Ark, and his Lord Joab was in the field, he would not go down to his house to solace himself there. Josephus de bello Iudaico lib. 6. reports of Titus, when he had by his conquest brought the Jews into miserable extremities, that some of the Priests petitioning him for their lives, he command­ed them to be slain, saying, they were of degenerous mindes that they desired to live, when their people and Religion suffered so much as it did: Titus a Hea­then judged thus of them; of what degenerous mindes then are those, who not onely desire to live, but to live in pomp, in bravery, in giving liberty to themselves in all sensual delights, in abating nothing of their carnal contentments, when they see and hear of the Churches of God suffering grievous things, brought unto lamentable straights under the burthen of most heavy and sore afflictions? The like we finde [Page 30] related of Anchises Aeneas his father; when Aeneas would have saved his life, Far be it from me, says he, that I should desire to live when Troy suffers that it does:

Absit, ut excisa possim supervivere Troia.

Far then be it from us to desire to live diliciously, Cum extre­ma siti la­boraret ob­latam a­quam acci­pere noluit, quia du­rum puta­bat & pa­rum regi­um, si ipse solus sitim extingueret aut levaret suam, cum alii eo tem­pore nihil haberent, quo arida corpora re­sicerent; tunc poculo pleno sicut oblatum fuit redito, nec solus (inquit) bibere su­stinco nec tam exigu um divide­re omnibus possum. Quintus Curtius. l. 7. when not Troy, but the Churches of God suffer such things as they do. It is reported of Alexander, that being in extream thirst, when a little water was offer­ed to him, he thought it a hard thing and not Prince­ly, for him alone to quench his thirst, when others in his Army had not wherewithal to abate theirs; wherefore he gives back again the cup with this speech, saying, I cannot bear to drink alone, and here is not enough to divide amongst the rest.

Sixthly, let us learn to be compassionate towards them that do suffer; while the bowels of others are torn out by the rage of men, let the bowels of our compassions work towards them, let us be even in bonds with those that are bound, in all our peace, li­berties, and comforts, let us remember them, let us pray for them, and as much as we are able, relieve them, and help to bear their burthens.

Seventhly, let us lay hold upon our opportunities of peace and liberties that we do enjoy, to edifie our selves in our most holy faith: let us make use of our peace to prepare us for the times of affliction, which God may call us unto. This was the care of the Churches, when they had got a little rest from their enemies, Acts 9. 31. Then had the Churches rest through all Iudea, Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplyed. It [Page 31] is wisdom while our ship is in the haven, to mend it there, and to prepare it for storms, that it may meet withal at sea; when storms arise, it is no time then: ships lie in the harbor on purpose to prepare them for the dangers they meet withal afterwards in Sea. Naturalists tell us, that while the Halcyon bird is brooding her eggs, and bringing forth her yong ones, there is usually fair weather; from whence we call pleasant weather, Halcyon days; she neglects not any of those days, but is diligent in bringing forth her yong: God gives us fair weather, much peace, that we may be diligent in our work, to provide for after-times: let none of those Halcyon days be lost.

CHAP. V. The Reasons of the afflicted estate of Gods people, from the malice of the Devil and wicked men.

BUt what are the reasons why it must needs be, that the estate of Gods people must be an af­flicted estate? Quest.

First, as long as there is a Devil in the world it must needs be; he in his instruments is that red Dragon, Answ. 1. red with fury and rage; he is that old Serpent, full of poyson and deadly malice. Pliny speaks of the Si videris iliquando persecuto­rem tuum nimis sae­vientem scito quia ab ascensore suo daemone er urge­tur. Ber. de Inter. domo c. 52. Scorpion, that there is not one minute, wherein it does not put forth the sting, as being unwilling to lose any opportunity of doing mischief. He is cal­led Satan, an adversary, the destroyer, roaring Lyon, he infinitely hates God, and sins that sin, that is the sin against the holy Ghost, every moment: he hates the holiness of God, and the glory of God, (which [Page 32] especially shines in his Saints) with deadly hatred: he is cast out himself, and therefore envies and vexes at the Salvation of any: as one that had committed the sin against the holy Ghost said, he wished that his wife, and children, and all the world might be damn­ed together with him: hence he is resolved, that if any be saved, it shall be with as great difficulty as he can procure.

Secondly, the poyson of this old Serpent, ungodly men have sucked up, they swell with it, and by it are 2. enraged against godliness. It is reported of Tygers, that they enter into a rage upon the scent of fragrant spices; so do ungodly men at the blessed savor of god­liness. I have read of some barbarous Nations, who when the Sun shines hot upon them, they shoot up their arrows against it; so do wicked men at the light and heat of godliness. There is a natural antipathy between the spirits of godly men, and the wicked; Gen. 3. 15. I will put enmity between thy seed, and her seed; Prov. 29. 27. An unjust man is an abomi­nation to the just, and he that is upright in the way, is an abomination to the wicked. Now the contra­riety of antipathy is:

First, deep rooted, in the very natures of the things: a contrariety of act is not so much, as a contrariety 1. of nature; two sheep may oppose one another, but there is not that opposition between them, as between a wolf and a sheep.

Secondly, it is an active opposition, that will pre­sently stir at the first appearance; the wicked will pre­sently 2. discern a godly man, and their hearts do quick­ly rise up against him.

Thirdly, it is a strong vehement opposition. 3.

[Page 33] For first, it breaks all bonds of nature, the bond between father and childe, between brother and bro­ther; and all bonds of love and kindeness: we have a remarkable example for this, Numb. 22. 3, 4. Moab was irked because of Israel, or did fret and vex, so the words; the same with that, Exod. 1. 12. There was no cause for the Moabites thus to fret, they were allyed to Israel, for Moab was of Lot, to whom Abraham was Uncle: Israel passed by them in peace, and by the slaughter of the Amorites they had freed them from evil Neighbors, which had be­fore taken away part of their Land, and were likely in time to take away more; yet being of a different Re­ligion, malice breaks all these bonds. The like ver. 4. of the Midianites, who came of Abraham, Gen. 25. 1, 2. The Israelites had freed them from Sihons yoak, and yet they conspire against them, and seek their ruine.

Secondly, it is mighty bitter where it is: Psal. 7. 13. it is said, that God hath ordained his arrows against the persecutors; the word signifies, such as burn in danger and malice against the godly; and the word translated ordained, signifies God hath wrought his arrows: he doth not shoot them at random, but he works them against the wicked. Illiricus hath a story, which may be a Commentary upon this Text, in both the parts of it. One Felix Earl of Wartenburg, one of the Captains of the Emperor Charls the fifth, swore in the presence of divers at supper, that before he dyed, he would ride up to the spurs in the blood of the Lu­therans; here was one that burnt in malice, but behold how God works his arrows against him: that very night the hand of God so struck him, that he was [Page 34] strangled and choaked in his own blood; so he rode not, but bathed himself, not up to the spurs, but up to the throat, not in the blood of the Lutherans, but in his own blood before he dyed. Saint Paul, Acts 26. 11. says of himself before his conversion, that he was exceeding mad against the Saints of [...]. God; this bitter malice that is in the hearts of wicked men, against the godly, puts them upon ways of op­position against all reason and common sence. After John Huss was burnt, his adversaries got his heart, which was left untouched by the fire, and beat it with their staves. St. Paul in 2 Thess. 3. 2. desires the bre­thren to pray, That they might be delivered from unreasonable and wicked men; the word is, absurd [...]. men. The malice of wicked mens hearts against the godly, makes them break all bounds of humanity, and go against Laws or any thing, in way of opposi­tion against the servants of God. In the History of the persecution of the Merindolians, we read of the Bishop of Aix, being full of rage against them, when the President Cassaneus would have allayed it a little, telling him that the arrest of Merindol was not defi­nitive, and that the Laws and Statutes of the Realm did not permit the execution thereof without further process; then said the Bishop, If there be either Law or Statute that do hinder or let you, we carry in our sleeves to dispense therewithal: the President answer­ed, It were a great sin to shed innocent blood; then said the Bishop, The blood of them of Merindol be upon us, and upon our successors; then said the Presi­dent, I am very well assured, that if the arrest of Merindol be put in execution, the King will not be well pleased to have such destruction made of his [Page 35] Subjects: the Bishop answered, Although the King at the first do think it evil done, we will so bring it to pass, that within a short space, he shall think it well enough, for we have the Cardinals on our side, and especially the most reverend Cardinal of Tournon. We read likewise of the unreasonableness of the ma­lice of wicked men against Gods servants, in the Hi­story of the Waldenses: they petitioning, that seeing it was permitted to the Turks, Saracens, and Jews, (who are mortal enemies to Christ) to dwell peaceably in the fairest Cities of Christendom, that pity and compassion might be shewed to them, who have their whole Religion founded upon the Gospel, and worshipping the Lord Jesus; and that they might be suffered to live quietly in desolate Mountains, and desarts, and valleys, protesting that they would live in all fear and reverence of God, with all due subje­ction and obedience to their Lord and Prince, and to his Lieutenants and Officers; and yet this Petition could not be granted. We read likewise, that when that worthy Servant of God, John Frith, who was a learned and godly Minister, was burnt at the stake, together with one Andrew Hewet; that one Doctor Cook a Parson in London, openly admonished all the people, that they should in no wise pray for them, no more then they would for a dog. O what bitterness and rage is there in the hearts of wicked men, against Gods servants! No marvel then, seeing they live amongst them, they suffer so much affliction as they do. The Lord tells Ezekiel, that he lived amongst bryars and thorns, and that he dwelt amongst scor­pions. Ezek. 26. Thus all Gods people, living with the men of the world, may be said to live amongst bryars and [Page 36] thorns, and to dwell amongst Scorpions; no mar­vel then though they be so torn and stung as they are; some have onely snarling, wrangling, railing spirits, and there is all they can do; the worst is but to prick and tear the flesh, as a bryar and thorn; but others are scorpions, able to do a great deal more mischief.

Fourthly, this opposition of wicked men against 4. the godly, is an universal opposition.

As first, opposing all that do belong unto the ways of godliness: as Luke 9. 53. it is said of the Sama­ritans, that they would not receive Christ, because his face was as though he would go to Jerusalem; their hearts were against any inclination, against any thing that tended that way.

Secondly, if they can have advantage against any one, who makes any shew of Religion, they let flye against all, they rage against all, as Haman against the whole people of the Jews, when he was provoked against Mordecai.

Yea thirdly, they even hate their children after them, they shall fare something the worse for the for­wardness of their Parents.

Fifthly, it is a secret opposition, for so Antipathies 5. are, there can be no reason given for it, but as he said, This onely can I say, I do not love thee, but I cannot Non pos­sum dicere quare: hoc tantum possum di­cere non am [...] te. Bonus vir Caius Se­ius, sed Christia­nus. say wherefore: they are convinced that they are bet­ter then themselves, in their most serious thoughts, they wish to dye their death, to be in their condition, and yet their hearts do rise against them: as they were wont to say of Caius Seius, he was a good man, but he was a Christian. But it may be said, there is a reason for our opposition, we do not oppose them for their [Page 37] goodness, but because they oppose Laws, and we would see the Laws to be obeyed; we do not oppose them for their godliness, but for their hypocrisie. For answer, the Devil never opposed Religion, but under some colour. Pharaoh cryes out of the people of Israel that they were idle. Haman says, that it was not for the Kings profit to suffer the Jews. Tobiah and San­ballat cryes out of them, that they were enemies to Kings and Government. Saint Paul was accused of sedition. But surely it is not for the execution of Laws, that mens hearts do so rise against such as are forward in the ways of Religion, for in other things they count men too busie, when they seek the executi­on of Law. It was Tertullians appology in the be­half of the Christians against the Gentiles, who ob­jected the same thing against them; O says he, there Tertul. Apol. ad versus gentes. c. 6. are other Laws more for the good of the Common­wealth, that you do not execute; as he instanceth in Laws that were made to restrain men from sum­ptuousness in feastings, and in apparel, and houshold­stuff, and in their excessive costs about their Shows and Games, yea, and many ancient Laws about Re­ligion they regarded not. And as for that plea of hypocrisie, take this one evidence, that it is not that which is opposed, but Religion it self: if it were hy­pocrisie that were opposed, then the better they did grow when they were in their most serious moods, the more they would oppose it; for that which is evil must needs be so much the more opposed, by how much the more any grows better; but it is appa­rent, that howsoever men in the heat of their pride and lusts, set themselves against the servants of God, under that name of hypocrisie, by which they blinde [Page 38] their own consciences; yet when at any time they are in any serious mood, and their hearts grow into any better disposition, then they are not so set against them as before; whereas if it were evil that they hate them for upon their sick beds, and death-beds, they would hate them most of all; but we know it is not so.

Sixthly and lastly, the opposition that comes from 6. Antipathy, is an irreconcileable opposition; it may be curbed and restrained a little, and for a time, but reconciliation can never be made, except one of the natures be changed; no arguments, no perswasions, no means can do any good here, it is onely change of nature that can help. Now then seeing that there is such an antipathy between the people of God, and the men of the world, with whom they live, how is it possible but that while they live with them, they must needs be afflicted by them?

CHAP. VI. Many Reasons why God orders things in his provi­dence so, as his beloved should be under sore affli­ctions in this world.

BUt though it be true, that the Devil and world are malicious; yet, does not God rule over all? why then will God suffer his beloved ones thus to be troubled and afflicted?

Answ. Psal. 97. 1. The Lord reigneth, let the earth rejoyce; it is well for us that the Lord reigneth, or else his people could never stand before the rage of the world, and Devil; one or two wolves, were [Page 39] able to devour a flock of sheep, what then would many wolves do amongst sheep, if there were not an over-ruling hand? but as Psal. 76. 10. Surely the wrath of man shall praise thee, the remainder of wrath shalt thou restrain; God suffers, and orders this so, that he might turn all to his own praise. For,

First, sometimes by this means, he scatters his peo­ple abroad in the world to disperse his truth, to spread 1. his Gospel further then otherwise it would be; as Acts 8. 3, 4. it is said, Saul made havock of the Church, haling men and women, committing them to prison, therefore they that were scattered abroad, went every where preaching the Word; according to the prophesie of Daniel, chap. 12. 4. prophesying of the times of the troubles of the Church, he says, Many shall run to and fro, and knowledge shall be increased.

Secondly, this God suffers for the manifestation of his glorious power, and that four ways, 2.

First, in the continuing of his Church, and the profession of his truth, notwithstanding all the rage 1. of men and devils; Gods power was seen in preserving the bush from being consumed, though it were all on a light fire: to preserve a spark of fire alive, in the midst of the waves of the sea, and to keep a light set up, in the midst of storms and tempests, is a great work; there appears as great a power of God, in preserving his Church in the midst of so much opposition, not­withstanding their grievous afflictions and persecu­tions, as there did appear in the preservation of the three Children in the fiery furnace. Eliah would have water poured upon the sacrifice, he would have it covered with water, that the power of God might [Page 40] more appear in the fire that came down from Heaven upon it; so God will have afflictions, persecutions, troubles, to befal his people, that he may manifest his power so much the more in their preservation.

Secondly, the power of God appears not onely 2. in the upholding, but in the raising the spirits of this servants in their afflictions, with what courage, holy magnanimity, heavenly chearfulness that appeareth in them: even weak women and children, triumphing over the most sore afflictions, and grievous distresses, which made a Heathen, one Calocerius beholding Vere mag­nus est De­us Christi­anorum. Quam su­avis Domi­nus, quam fortis Do­minus Ber­de consci­entia, ca. 2. this, break forth with this acclamation, Of a truth, great is the God of the Christians! Bernard says, Those whom God frees from troubles, have experi­ence how sweet the Lord is; and those whom he exer­cises with many troubles, have experience how strong the Lord is. The glory of Gods power is as clear in the raising the spirits of his servants in suffering, as if he should deliver them from suffering by mira­cle. And therefore Rupertus saith, that God did more gloriously triumph in St. Laurence his patience and constancy when he was broiled on the Gridiron, then if he had saved his body from burning by a miracle.

3. The power of God is glorious, not onely in pre­serving his Church, in raising the spirits of his ser­vants in their greatest afflictions, but in increasing his Church by them: if it be a wonder to be upheld in Plures effi­timur quo­ties meti­mur. them, it is much more to be encreased by them; the more we are cut down, the more still we are, saith Tertullian. The Church never grew so fast, as when it was under most affliction. Sulpitius says of the Christians in the primitive times, that they then were [Page 41] as greedy of Martyrdom, as in his time men were greedy of Bishopricks. The blood of Martyrs was the seed of the Church. Pliny reports of the lilly, that it is increased by its own juyce that drops from it: so the Church which is the lilly that grows among the thorns, the very blood that falls from them, multiplies them; the sufferings of one begets many to the love of the truth. Mr. Knox in his History of Scotland, reports of a Gentleman one John Lind­say, familiar to Bishop James Bettoun, that he said to the Bishop upon the occasion of the burning of Mr. Patrick Hamilton, My Lord, if you burn any more, you will destroy your selves; if you will burn them, let them be burnt in hallow cellars, for the smoak of Mr. Patrick Hamilton hath infected as ma­ny as it blew upon. It is a report of one Cecilia a Ecclesia to­tum mun­dum san­guine, & oratione convertit. Luth. T. 2. Virgin, that by her constancy and exhortations, be­fore and at her Martyrdom, was the means to convert four hundred people. By blood and prayer the Church converts the whole world, says Luther.

Fourthly, God shews the glory of his power, in doing such great things as he doth, by a few afflicted, di­stressed, persecuted, contemptible people: The great­est things that ever God hath done in the world, have been by these: the more afflicted, the more mean and despised they have been, the more hath the arm of the Lord appeared in them. Gods power is made perfect in weakness, 2 Cor. 12. What great things hath God done by a few afflicted, persecuted fisher­men, the Apostles? What great things by St. Paul? who many times had not rags to cover his naked­ness; who was whipped up and down, and put into stocks, and counted the basest and vilest of men, [Page 42] the very off-scouring of men, and the filth of the earth: and yet never were such great things done in Ubi Plato, ubi Pytha­goras, ubi Stoicorum turba? Sed fuerunt apud Gen­tiles illu­strissimi, duces qua­lis Themi­stocles ille, qualis Pe­ricles: pue­rorum, lu­dos, & in­eptorum studia res gestas ju­dicabis, si cum bis, quae Pisca­tores gesse­runt con­ferre volu­eris. the world, by those who had the greatest learning, the most power, the most valor, the most glory in the world, as was done by these; they did even sub­due the world unto them, and that by preaching the Gospel, a Doctrine so above nature, so contrary un­to nature. Chrysostom in a Sermon upon the 10. of Matthew, speaking concerning this argument, calls forth Plato, and Pythagoras, and the rest of the Phy­losophers, and challenges them to shew what they had done in comparison of these. But because some might say that amongst the Heathens there have been most famous Captains, who have done great things, as Themistocles and Pericles: If you compare, says he, what they have done, with what hath been done by these poor fishermen, all their bravest acts will appear but childes plays, and the enterprizes of simple men.

Thirdly, that which God ayms at, is the tryal of the graces of his people: an afflicting condition is a 3. trying condition: Hence, Dan. 11. 35. Some shall fall and be tryed: This is a prophesie of the times of the Maccabees under Antiochus Epiphanes: in the Apparet virtus ar­guiturque malis, Ovid. 11. Heb. we have the History of this, where verse 36. we have the like expression: others had tryals of cruel mockings and scourgings: We read of Queen Elizabeth in her sister Queen Maries days, when she was locked up close in the prison, at first she was much daunted, but after she brake forth into this speech, The skill of a Pilot is unknown, but in a tem­pest; the valor of a Captain is unseen, but in battel; and the worth of a Christian does not appear, but in [Page 43] time of tryal and temptation. Fire tryes mettals what dross is in them; strong winds, storms, and tempests, try what our foundation is, whether we be built up­on the rock, or upon the sands: they discover what sap the leaves have from the root; withered leaves when the wind rises, fall off, the green leaves that have sap holds on: they try what soundness is in us: if you hang heavy weights upon the boughs of trees that are rotten, they presently break, but if upon sound, they bear them: hard weather tryes what soundness and health there is in the body; so affli­ctions and troubles, what soundness the Spirit hath. Wooden or earthen vessels, if they be set to the fire empty, they are soon riven, and break, but not when they are filled with liquor: so empty hearts, when they feel the heat of afflictions, they soon break, but if filled with grace, and the comforts of the holy Ghost, they hold sound. When a mans cloaths are on, the deformities of his body cannot be seen: but when he is stripped naked, then all appears. In Sum­mer time, when the trees are covered with leaves, [...] Nemo vi­ [...]es suas in pace cogno­ [...]cit, si enim bella de­sunt, virtu­ [...]um expe­ [...]imenta non prode­unt Impro­vidus est miles qui fortem se in pace gloriatur. Greg. Mor l. 23. c. 18. you cannot see the knots, and rifts, and mossiness of the tree; but in winter when the leaves are gone, then you may see all. Hence the Hebrew word that is used for Winter, comes from a word, that signifies disgrace and shame, because winter takes away the glory and beauty of the earth, and puts a kinde of shame and disgrace upon it. The deformities and distempers of mens hearts, are much discovered in the winters of their affliction: although there was much glory and beauty on their profession before, yet now they appear most vile and base. We read Luke 2. 35. That Christ was appointed for the fall [Page 44] of many, and for a rock of offence, that is, in regard of the sufferings that should follow upon the professi­on of the Gospel: and mark what God ayms at in this, it is that the thoughts of mens hearts might be revealed; there are many secret thoughts, secret haunts of evil in mens hearts, secret windings and turnings of mens spirits, that are not revealed until then: when the cause of God, and our own ends come in competition, when they must part one from the other, then is the tryal what we are: as when a ser­ving-man follows two Gentlemen, you know not whose he is, until they part one from the other: as we read Ezek. 21. 21. the King of Babylon stood at the parting way, at the head of the two ways, to use divination; the best divining of men, is at the parting way: although the times of afflictions, in regard of the darkness of them, one way be called the night of afflictions, yet they have light in them, and may be called a day, in regard of the discovery they make of a man what he is. In prosperity a man is apt to judge amiss of himself, not onely because igno­rance deceiveth the minde; but because of the pre­sent contentment he hath, he is unwilling to be disquieted with any thoughts of disparagement: Adversity though it be a hard Tyrant, yet it is a true Judge; though it speaketh roughly, yet it speaketh truly.

We read Deut. 8. 2. that God led his people through the wilderness to humble them, and to prove them, and to know what was in their hearts: God knew be­fore, Orat. 28. but he would make themselves and others to know. I read of Nazianzen, walking by the Sea shore, seeing how the sea wrought in a storm, that [Page 45] it cast up light and empty things, but not things solid and heavy; he applies this to afflictions, and says, that light and empty spirits are tossed up and down by them, and keep not their constancy; but solid spi­rits are like the rock that stands firm, and abides the same: men do not know their own hearts, they finde their hearts otherwise when troubles come, then ever they thought before; they never thought they had had so much pride, so much impatience, so much un­belief; they thought before they could have sub­mitted to the hand of God, that they could have born more then is now upon them with patience and meekness; but now they finde their wretched hearts murmure, repine, fret, vex; now they finde corruptions stir exceedingly: they had thought they could have depended upon God in straits; but now they finde their hearts sinking, they finde they have base shifting hearts. When the fire comes to green wood, there comes out abundance of watery stuff that was not discerned before; so when the fire of affliction comes, much evil runs out that you saw not, that neither you nor others thought to be in your hearts before. When a Pond is empty, then appears the mud and the filth, and Toads in the bottom: so when God em­pties men, when he takes from them his bles­sings, then much filth, many crawling lusts ap­pear that did not before: sometimes more grace appears in afflictions then did before: some of Gods people are low in their own eyes, they suspect and fear themselves, they think their graces will fail them in trouble, that their peace is false; yet when it pleases God to bring them [Page 46] into trouble, they finde more peace, more assurance, more strength then ever they did before, or then they thought they should have done; never such sweet joy, never such full assurance, never such use of faith, and patience, and love, as in the sorest and strongest af­flictions. This indeed is very rare, there are few that finde more good in their hearts in afflictions, then they thought they had before; but where this is, it may be a sweet seal to the soul, of the sincerity of it ever after. When Corn stands in the field we may guess what it may yield, but we cannot know fully, till it come to the flail, and then it yields sometime more, though often less then we made account of. When grapes come to be pressed, then is discerned what is in them.

Fourthly, an afflicted condition gives opportunity for much exercise of grace, it calls forth whatsoever 4. grace there is in the heart to the exercise of it. Rev. 13. 10. St. John speaking of the sufferings of the Saints, Here (says he) is the faith and the patience of the Saints; here is matter for their faith and patience to be exercised about, this calls for the working of their faith and patience; and so for other graces, as humility, self-denyal, love to God. Physick stirs up natural heat, and makes it active; so afflictions the souls Physick. What mighty prayers, and lively stirrings of spirit are there many times in afflictions? Esay 26. 16. They pour out a prayer, when thy cha­stening was upon them: our prayers do but drop out before, now they are poured out, and one work of heart do's so follow another, that there is no intermis­sion, it is all but one prayer they have poured out, not prayers, but a prayer; and it is observable, the word [Page 47] that here is translated prayer, is a word that is used for inchantment [...] because such words were con­ceived to be full of efficacy, containing much in a little room. So the prayer now is not an empty thing, but full of efficacy, containing much in a few words. The graces of Gods Spirit are the most lovely things in the world in Gods eyes, and therefore God de­lights much to see the exercise of them. When spices are beaten, then they send forth their fragrant smell; so when Gods servants are in afflictions, then their graces send forth their sweetness, in the active­ness of them: when the box is broken, and the pre­cious oyntment is poured forth, then it sends forth its delightful savour; so when the heart is broken with afflictions, and the grace is poured forth, then they give a sweet smell in the nostrils of God and men. A tool that is daily used, is kept bright and shining; and so grace, when it is most exercised, it it is most beautiful: The glory of the things of the world minishes in the use of them, but grace is ever better for the wearing.

Fifthly, in afflictions the power of grace does much appear; the abiding strong against opposition, is a 5. true argument of strength: this was the honor of Josephs strength in his blessing, Gen. 49. 23, 24. The archers have sorely grieved him, yet his bow abode in strength. It is nothing for a man to go on in the pro­fession of Religion, while all things are well about him, while he feels no trouble, but God hedges about his way: if God should always prosper his people in outward things, who would not be a pro­fessor of godliness? When the people saw how Mor­decai was raised, then many became Jews. I read of [Page 48] one Pamachius a Heathen, that he said to the Pope, Make me a Bishop, and I will be a Christian. Every Fac me Pontificem & ero Christia­nus. bird can sing in fair sun-shine weather: but here is the power of grace, not to be offended in Christs sufferings: Blessed are they who are not offended in me, says Christ, to desire to know nothing, but Christ and him crucified: To embrace Christ in his rags, in his poverty, in his shame, in his afflictions and sor­rows; this argues a power of grace indeed: it ar­gues the power of love, that much water cannot quench it. It is a note that Josephus hath, writing Joseph. l. 18. c. 4. the History of the time of Christ; At that time, says he, Jesus a wise man did many miracles, and although he was condemned to the cross, yet did not those that followed him from the beginning forbear to love him, notwithstanding the ignominy of his death; He notes it is an argument of great love in his fol­lowers, as it was indeed, that they did not forbear to love, notwithstanding his ignominious death. As it is a sign our love to sin is strong, when we have many afflictions to quench our love, when we meet with much trouble and opposition in a way of sin, and yet our love to it is not abated; so it argues our love to God and godliness is very strong, when the greatest opposition cannot prevail against it: to account Christ precious as a tree of life, although we be fa­stened to him as to a stake to be burned, this is love indeed. It was the glory of Scipio, in which he much boasted, that there was not any of his Soldiers, but would venture his life for him, if it were to leap into the Sea, to cast themselves from a high Tower, or any other way that he should require of them, this argued their strong love to him; and it is the glory [Page 49] of the Lord in which the Lord delights, that he hath a people whose hearts are closely knit to him, in the most afflicted distressed condition that can befal them, who are content to suffer any thing for him, to submit to his blessed will, to honor him any way that he shal please, though it be in the loss of dearest com­forts, and suffering the sorest and hardest afflictions.

Sixthly, by afflictions the graces of the Saints are 6. much increased, as Israel never increased so much as when Pharaoh most oppressed; for two hundred and fifteen years before, they increased but to seven­ty; but in less time, when they were oppressed, they increased to more then six hundred thousand men fit for War, besides women and children: thus the spiritual increase of the true Israel of God is much in afflictions more usually then at other times. Gods people to whom afflictions are sanctified, never thrive so much in grace, as when they are watered with their own tears. The Rose is sweeter in the Still, then up­on the stalk. Fish thrive better in cold and salt wa­ters, then in warm and fresh: the largest fish are not in the fresh Rivers, but in the coldest salt Seas. The ground is most fruitful that is most harrowed. The most plentiful Summer, follows after the hardest Winter: The face of Religion is never so beautiful, as when it is washed with its own tears. The Walnut tree is most fruitful when it is most beaten: Camomel flourisheth most, when it is most trodden on, and pressed down: suffering for truths does much confirm men in them; that which a man hath bought at a dear rate, he is loath to part with: thus we finde it in men who suf­fer for errors, they are ever the more stiff in them: [Page 50] like the Merchants, holding up their commodity, be­cause it cost them dear. All oppositions, if they do not overcome, they strengthen that which they do oppose: as water cast upon the fire, it makes that fire Tolle con­geriem malorum & non cri [...] plenitudo virtutum. Chrysost Hom. de apsu. A­dami. burn hotter, that it does not quench. Wind shaking the tree, makes it grow more steady. Thus the tri­bulations of the godly, and the persecutions they suffer, do oppose their graces, but because they can­not overcome them, they strengthen them: As we read Psalm 45. when the Church forsakes all, when she leaves her fathers house, and her kindred, then doth the King greatly delight in her beauty, her beau­ty is great then, and exceeding delightful in the eyes of the Lord: Cant. 2. 14. O my dove (says Christ to the Church) thy voyce is sweet, thy countenance is comely: let me hear thy voyce, let me see thy counte­nance: This is spoken of the state of the Church, after her deliverance from great afflictions, after her return from captivity; before her captivity she was loathsom and vile in Gods eyes; God hateth her, as appears, Jer. 12. 8. Mine heritage is unto me as a Lyon in the forrest; it cryeth out against me, therefore I have hated it: but now she is delightful; Christ bids her arise his love, his fair one, and come away. God before cared not for her solemn meetings, they were a burthen to him, as appears Esay 1. 11, 12, 13, &c. but now he expresseth his desire of their solemn meetings, O my dove, that art in the clefts of the rocks, in the secret places of the stairs, thou who worshippest me in secret places, in holes and corners, let me see thy face, let me see thee assembled into the face of a Church in my Sanctuary; let me hear thy voice, let me hear thee there calling upon me, singing [Page 51] praises unto me, Psal. 66. 12. We went through fires, and through waters (says the Church) but thou broughtest us into a wealthy place. Thus God deals with his Church spiritually, by bringing them through the fire and water of afflictions, he brings them to a wealthy place, a wealthy estate. The Church of Iudah before the Captivity, was as a Vine that brought forth wilde Grapes, upon whom the Lord resolved to command the clouds not to rain, and from whom he would take the hedge of his protection, Esay 5. but after the ca­ptivity he speaks otherwise of it, Esay 27. 2, 3. In that day sing ye unto her, a Vineyard of red wine (which was the best wine) now the Lord will keep it, and water it every moment. I have read of a Fountain, Pomponi' Mela: fons tognomento solis in Cy­renaica regione. that at noon-day is cold, at midnight it grows warm: it is thus with many, they are coldest in their prosperity, and the nights of afflictions contract their heat, and intends it: fire never burns so hot as in frosty weather. The winter time of affliction, some­times proves to be the most fruitful time of a Chri­stians life; contrary to the work of nature, for all things seem dead then, and they flourish and grow onely in the Summer; but a Christians Winter is sometime better then his Summer; grace flourishes and grows most in his Winter. Our Benoni's, sons of sorrow, prove oftentimes our best Benjamins, sons of our right hand: the best corn is that which lies un­der the clods in frost and snow; Paul rejoyced much in Onesimus, whom he had begotten in his bonds, Philem. ver. 10. Basil in his Sermon upon the forty Martyrs, calls them the stars of the world, the flowers [...]. of the Church. And Chrysostome upon Acts 12. speaking of those who were praying for Peter in [Page 52] the night, says, That they were made by afflictions more pure then the Heaven. And some of the An­cients, as Chrysostom and Salvian, have called affli­ctions Puriores oelo affli­ctione facti Chrysost. in Hom. 16. in Acta 12. Virtutum nater. the mother of Vertue. Manasses his chain was more profitable to him then his Crown. Hebr. 12. 10. God is said to chastise his people for their profit, that they might be partakers of his holiness: God communicates of his own holiness unto the souls of his people by their chastisements, in a special maner: love is often encreased in affliction; sheep run together when the dog is set on them: after the Church was delivered from violent persecution, it suf­fered much by divisions, the very bowels were rent by their dissentions, it was then in a worse condition then before, the fire of their dissentions being worse then the fire of their persecutions; the one hindred, but the other furthered their growth. John 15. 2. Every branch in me my Father purgeth, that it may bring forth more fruit: as Vines are made fruitful by pru­ning, so are Gods people by the pruning knife of af­flictions; and hence it is, when the Lord hath some great employment, some great service for any of his people, he first sends them unto, and trains them in the school of afflictions, as Joseph and David. And as our Benoni's, our sons of sorrows, that which we get out of our sorrows, proves oftentimes our chiefest Benja­mins; so Gods chiefest Benjamins, whom he useth as the sons of his right hand in special services, are first Benoni's, sons of sorrow. There is a great deal of difference, says Luther, between a Divine in outward Mul [...]ū in­terest inter Theologum gloriae & Theologum crucis. pomp, and a Divine under the cross. It is a rare thing to have any mans eyes opened as Jonathans were, by tasting of honey, by prosperity; but in [Page 53] afflictions many are: afflictions prove to them, as the clay to the poor mans eyes that gave him sight. They Qui tri­bulantur sacras lite­ras melivs intelligunt, securi & fortunati eas legunt ficut. Ovidii. carmen. that are afflicted, do better understand Scripture, says Luther, but those who are secure in their prosperity, read them as a verse in Ovid. Amongst many others, this is one special means whereby an afflicted condi­tion comes to be useful for the encrease of grace, be­cause in it the soul gains much experience; experi­ence of God and of his ways, experience of the good there is in, and faithfulness of his word; as we read, Psal. 107. Those who go down into the Sea, see the wonders of the Lord; much more those who come into the seas of troubles and afflictions, how do they see the wonders of the Lord? they can tell their friends much of the wonders of the Lord to­wards them: so Israel in the time of trouble cryes out, Hos. 8. 2. My God we know thee; now we know thee otherwise then before we did: and experience of the evil of sin. It was a speech of a Germane Divine in his sickness, Gasper Olevianus; In this disease I have learned how great God is, and what the evil of sin is, I never knew what God was to purpose before, nor Hoc morbo didici quanta ma­jestas Dei & quid sit peccatum. what sin meant. When God spake to Job out of the whirlwind, cap. 38. he answers, cap. 40. 3, 4. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. And experience likewise of our weak­ness, and the vanity of the Creature more now then ever, Psal. 39. 11. When thou with rebukes doest cor­rect man, Vexatio dat intelle­ctum. Schola crucis schola lu­cis. Cyp. Ser. 4 de. immort. thou makest his beauty to consume away like a moth: surely every man is vanity, Selah: he can then say Surely, and that with a Selah, that every man is vanity. It is very observable, that of all the seven churches that Christ wrote unto, in the second & third [Page 54] Chapters of the Revelations, there are onely two which he charges no evil upon; the Church of Smyr­na, and the Church of Philadelphia: and these two were exercised with much trouble; as the Church of Smyrna, cap. 2. 9. is said to have endured much tri­bulation, and to be in poverty, yet Christ commends her, and says she is rich: her poverty made her rich, her tribulations made her glorious in the eyes of Christ. And the Church of Philadelphia, cap. 3. 8, 10. she had but a little strength, she was in a low, poor, afflicted, contemptible condition; yet she de­nyed not the name of Christ, she kepe the word of Christs patience, that word for which she suffered much, being strengthened thereunto by the patience she received from Jesus Christ.

Seventhly, afflictions preserve from much sin, they are blessed preventing physick: our falls into sore af­flictions, 7. keep us from falls into sin. Hosea 2. 6. God says, he will hedge the way of his people; if the hedge of the command will not keep us from trans­gression, it is a mercy for God to hedge in our way by another hedge, the hedge of afflictions, they are blessed stumbling blocks cast in the way of sin, to hinder us in it. I have read of Augustine, that once by wandring out of his way, he escaped one who lay Cor Solo­monis id­circo fun­ditus Do­num sapi [...]ntiae de­seruit quo­niam ipsum nulla dis­ciplina in­terius cu stodivit. Greg. in pastorali. in wait to mischieve him; it falls out so many times with us, if afflictions did not put us out of our way, we should fall into the power of some sin or other which would mischieve us. Gregory saith of Solo­mon, that he left the house of wisdom, because the discipline of afflictions did not preserve him. Salt brine preserves from putrifaction: the salt marshes keep the sheep from the rot.

[Page 55] Eightly, by afflictions, decayed grace comes to be recovered: These are Gods files, that file off the rust 8. of security. Physitians use to cure a Lethargy, by putting their patient into a feaver: the spiritual Le­thargy of security, is often cured by hot and strong afflictions. When men are in a swound, we use to nip and pinch them, and strike them, and cast cold Traditam nobis divi nitus disci­plinam pax longa cor­ruperat, jacentem fidem & pene dixe­rim dormi­entem cen­sura coele­stis crexit Cyp. ser. de lapsis. 5. water upon their faces: Gods strokes, and the cold water of afflictions being sanctified by him, recover many from spiritual swounds: many who have so far decayed in their spiritual vigor and activeness, that they have seemed to be even dead, yet they have been recovered this way. Job 36. 15. God opens their ears in oppression; many mens ears are clogged up with the world, but when God gives them up for a while to the oppressions of men, then their ears are opened. It is good for me, saith David, that I was afflicted, for before I went astray, but now have I learned thy word. In the 2. Hosea, God threatens the Church to strip her naked, and to set her as in the day that she was born, and to make her as a wilder­ness, to hedge her way with thorns; and thus the Lord did to that Church: but mark what he says shal be the fruit of all, verse 7. Then shall she say, I will go and return unto my first husband, for then was it better with me then it is now. When Absolom sent for Joab once and again, yet he came not unto him, until Absolom caused his corn fields to be set on fire, and then he comes: God speaks and calls to his peo­ple who are grown secure, once and again, but they neglect God, until God comes with the fire of afflictions, and then they come. Afflictions are like the prick at the Nightingales brest, that awakes her, [Page 56] and puts her upon her sweet and delightful singing. Gulielmus Parisensis saith of Musk, when it hath lost Muscus odorem a­missum juxta ster cora vel ad latrinam positus re­cuperat; fic humilitas. Guliel. Paris. de Motibus Fol. 127. its sweetness, if it be put into the sink amongst filth, it recovers it; this he applyed to decayed grace in the times of afflictions, in afflictions it revives, and re­covers.

Ninthly, afflictions are of great use to mortifie lusts, to purge out filth and corruption. Isa. 27. 9. By this shall the iniquity of Jacob be purged, and this is all the fruit thereof. When Physitians purge the body, they purge out that which is good, as well as that which is evill, but when God purges in the san­ctified 9. use of afflictions, he onely purges out the evil, this is all the fruit thereof. As Aloes kills worms, so Venit tri­bulatio mea veniet & purgatio mea. Au­gust. in Ps. 61. Tribulatio est aqua salsa quae Scabiem purgat & abstergit. Guliel. Paris. de moribus. Qui tri­bulationem meis parant Balneum eis & La­vatorium exhibent. Guliel. Paris. ibid. do bitter afflictions crauling lust in the heart. Cold and hard winters do destroy much vermine, which otherwise would be very noisom: so cold and hard afflictions vermine lusts. Violent storms and thun­der clear the air, strong afflictions clarifie the heart; by them we are as it were poured from vessel to vessel, from whence the ill savour of our heart-di­stempers comes to be taken away. Ier. 48. 11. Foul and stained cloathes are made white by laying a­broad in cold frosty nights, so the defiled heart. Salt marshes purge rank humours, so do the salt­ness of afflictions rank lusts. Men let their ar­mour lye rusting by them in the time of peace, but in the time of war they scour all bright, to make fit for service: so mens hearts in the time of peace grow foul, but in times of trouble, they are then cleansed. It is a great mercy to have the act of sin hindered; afflictions are very useful for this, and therefore, Hosea. 2. 6. they are; as you heard, [Page 57] called a hedge of thorns; whereby the ways to sin are hedged up: but to have the inward lusts mortified, this is a greater good. All the Prophets preachings could not purge the Jews from idolatry, so as the Ba­bylonish captivity: it is observed, never since that time have idols been found amongst them.

Tenthly, Gods people are often in an afflicted con­dition, 10. as chastisements for their sins, they bring many evils upon themselves, by their loose walkings, by their indiscretions, by their pride, by their self­seeking, by their forwardness, by their wilfulness, and worldliness: God chastens even whom he loves: the Apostle tells the Corinthians, that they were cha­stened of the Lord, that they might not be condem­ned with the world. Those whom God would never condemn, yet he will chasten: God will have his chil­dren feel something of the evil of their sins, and will have them and others see how displeasing sin is to him, in the fruits of his displeasure, upon those who are his beloved ones, who are exceeding dear, and precious in his eyes: because the Lord is careful of his honour, therefore if his children sin, he will chastise them, hence the Greek word for chastisement, signi­fies [...]. Filii sub ira, non fi­lii irae. care of honour. GODS children may come to be children under anger, though not children of wrath: yea God usually holds a more strict hand over his people, then over any, he quickly brings them un­der the rod, when he lets other go on, and rot in their sins; yet he comes not upon his children as a reven­ging Judge, to destroy the person for the sins sake: but as a gracious Father, to destroy the sin for the persons sake: he is angry that they have sinned, but especially angry that they might sin no more.

[Page 58] Eleventhly, that which God ayms at in the affli­ctions of his people, is to make them conformable to Christ their head, that they may enter into their glory, as Christ did into his. Ought he not to suffer these things, and so to enter into his glory? Luke 24. 26. We read of S. Paul, Phil. 3. 10. that he earnestly desired to be partaker of the fellowship of Christs sufferings, and to be conformable to his death; God will have a conformity to the death of his Son. We read of Godfrey of Bulloin, that he would not be crowned in Jerusalem with a crown of gold, where Christ was crowned with a crown of thorns; because he would not have such a great disproporti­on between him and Christ. It is reported of Origen, when Alexander Severus the Emperor sent for him, he appearing to be meanly cloathed, there were di­vers costly garments prepared for him, and sent to him, but he refused them, and when he came near to Rome, there was a Mule and a Chariot sent for him, that he might choose which liked him best, but he refused them likewise, and would not go in pomp to the Emperor, saying, He was less then his Master Christ, of whom he never read that he rode but once.

Twelfthly, the afflictions of Gods people are in 12. just judgement a rock of offence, and a stumbling block to the ungodly. Christ in regard of the affli­ctions that attend the profession of the Gospel, is said to be a rock of offence, and so appointed for the fall of many, Luke 2. 34. How many thousands perish, because they are offended at the mean, afflicted, per­secuted estate of Christ in this life? Thy heart is set upon vanity and outward pomp, this persecuted [Page 59] estate of godliness is thy stumbling block, at which God in his wrath lets thee stumble, that thou mightest fall, break thy neck, and perish for ever: hence is that speech of Christ, Blessed are they that are not offended in me: O its a great mercy of God, not to let this be a stumbling block, it is a mercy that God grants but to a few; here and there a poor soul, who is able to see the beauty and glory of godliness, through all the dark clouds of troubles, afflictions, persecutious, that attend it: but for the generality of men, this is that which hides the glory of it from them, unto their everlasting perdition.

Lastly, Gods people are here afflicted, that Christ 13. in them, and they in Christ, may in the conclusion of all be the more glorified.

First, in the overcoming of all evils, in the final destruction of all their enemies.

Secondly, in their happiness after so many evils endured: the bitterness of foregoing grief, commends Amaritudo prae cunt is doloris cō ­nendat amplius gaudia se­quutura. Hier. ad virginem in ex li­um mis­sam. the sweetness of following joys.

Thirdly, their afflictions work to the encrease of their glory. 2 Cor. 4. 18. Our light afflictions work for us an exceeding weight of glory. Gordius that blessed Martyr (whom St. Basil so much commends in an Oration of his) accounted it a loss to him, not to suffer many kindes of tortures; he says, that tor­tures are but tradings with God for glory.

Tertullian hath an expression to that purpose, The Majora certamina majora se­quuntur praemia. Turtu! ad Scapulam. greater the combates, the greater are the following re­wards. Bernard says of persecuters, that they are but his Fathers goldsmiths, who are working to adde pearls to the crowns of the Saints. The seeds of hap­piness are sown in the deep furrows of affliction, and [Page 60] the deeper the furrows are, the more precious are the seeds that are there sown, and the more glorious and plentiful will the harvest be. When a curious glorious picture is to be drawn, the grounds use to be laid in black, but not in dirt: so our grounds may be laid Sape per dulcedinem fructus placet, quod amarum horruit in radice. Hi­eronym. ep. at Vir­ginem in exilium missam. here in afflictions, but let them not be laid in sin. Here then we see, that although afflictions are a bitter root, yet there spring from them fair flowers, and pleasant fruit: no marvel then though God hath a hand in ordering things so, that his people should be in such an afflicted condition in this world: from Gods de­termining things to be thus, let us learn,

CHAP. VII. What use we should make of Gods ordering his people to an afflicted condition.

FIrst, that our rest is not here in this world; let us not promise to our selves any such matter, let us not seek it here: the promise will not bear it, the promise will bear no further, then that we should have onely so much of the things of this world, as shall be sutable to our condition; That which the Prophet speaks in another case, Micah 2. 10. we may apply to all the things and places of the world; Arise, here is not your rest: this is not the place, this is not the time, here are not the things that God hath appointed for our rest: this is the Terra ma­lis scalet adversis pelagusque redundant. place and time for troubles, and sorrows, and afflicti­ons, our warfare is here. No man in his warfare, will build himself a strong and sumptuous house in the field; if we seek for our rest here, we mistake; [Page 61] as if a man floating upon the waves of the sea, upon a board after shipwrack, should think to lie down and sleep, and settle himself there: or as a bird should build her nest in a bush, floating in the midst of the waves of the sea.

God, says Bernard, hath not cast man out of Pa­radise, Non ad hoc nos de Pa­radiso vo­luptatis ejecit, ut alterum hic sibi Para­disum ad­inventio humana pa­raret homo ad laborem natus. Ber. declamat. Ecce reliq­omnia. Quid alibi poscis quod alibi debe­tur? quid praeproperè coronam exigis an­tequam vin cas? quid cpulari ge­stis ante­quam sta­dium sol­vatur? Ambr. offic. l. 1. cap. 16. for him to think to finde out another Paradise in this world; no, man is born to labour. Why do you seek the living amongst the dead? why do you seek for living comforts, where you must expect to dye daily? It is only Heaven that is above all winds, storms, and tempests; rest must be after labour, our rest is the crown of our labour; to seek it here, is to seek it preposterously, and Why do you require that in one place (says S. Ambrose) which is due in another? Why would you preposterously have the crown be­fore you have overcome? Imagine the most setled condition you can in this world, and although you had it, yet it were but vanity: so says the Psalmist, Psal. 39. 5. Man in his best estate, is vanity: the word is in the Original, in his setled estate he is vanity; not onely vain, but vanity it self.

It was a heavy charge that S. James, cap. 5. laid upon some, that they lived in pleasure upon earth: as if he should have said, earth is not the place for plea­sure; this is the place of sorrow, of trouble, of mour­ning, of affliction. Thus Abraham charged Dives, In your life time, says he, you had your pleasure: the emphasis lies there, in your life time, that should not Quaerite quod quae­ritis, sed non ubi quaeritis. August. Confes l. 4 have been the time: let us take heed we be not too hasty in seeking our rest, our pleasure and delight; we may perhaps have a little for the while to the flesh, and because we will not be content with that [Page 62] condition that God hath appointed for his people, here we may lose our parts in that glorious eternal Ecce, tur­batus mun dus, & a­matur; quid si tranquil­lus esset? Formoso quomodo haereris, qui sic ample­cteris foe­dum? flo­res ejus quomodo colligeres, qui à spi­nis non re­vocas ma­num? rest which God hath prepared for his people hereaf­ter. Seek for that which ye do, namely for rest, but do not seek for it where ye do: if we seek our rest in this world, notwithstanding we meet with so many troubles in it, what would we do if the Lord should let us prosper? Behold (saith an Ancient) the world is troublesome, and yet it is loved, what would it be if it were peaceable? you embrace it though it be filthy, what would you do if it were beautiful? you can­not keep your hands from the thorns, how earnest would you be then in gathering the flowers?

Secondly, hence it appears, that prosperity is not always a sign of love and favor from God. Rome makes it a note of the true Church: if that were so, 2. then the Egyptians were in a righter way then the Is­raelites: Non omne quod faeli­citer bene, ne (que) in hac vita omne quod bene faeliciter Greg Mor l. 30. c 3. the Philistims, the Ammonites, the Mi­dianites, and afterward the Babylonians and the Per­sians, might have pleaded that their gods were true gods, and to be worshipped rather then the God of Israel: and when the ten Tribes broke off from Ju­dah, and yet often prevailed against Judah, and were more prosperous, they might have pleaded that they were in the right, that their worshipping of God was more accepted, then that which was at Jerusalem. And afterwards the Heathens might have pleaded this argument against the Christians; and thus indeed they did, as we finde in the 30. Epistle of Ambrose: Ambrose F. p. 30. he answers to one Symmachus, a great man, who pleaded strongly against the Christians, and for the maintenance of Idols, by this argument, saying, That they prospered and flourished more in worshipping of [Page 63] their gods, then the Christians did in the worshipping of theirs. Certainly, the ancient godly Fathers could not have heard this argument of outward prosperity, of outward pomp and glory in the world, pleaded as a sign of the true Church, and of Gods love, but with much indignation; How cross is this to Scri­pture? where we finde the estate of Gods people hath usually been a poor afflicted estate. And surely, the Papists could not always plead this argument; time hath been when the Goths, Vandals, Hunnes, and Turks, have been more prosperous then they. The Emperor, Henry the fourth, was much hated by the Bishop of Rome, and yet he was not unprosperous in his way: when the Pope cursed him, and made another Emperor, namely, Rodulphus King of Swe­via; Petra de­dit Petro, Petrus di­idema Ro­dulpho. yet this Emperor of his setting up, prospered not at all, but was overcome, and slain by Henry: The Pope after set up another, and he was slain by a woman: yea, he set up a third after him against Hen­ry the fourth; he likewise was taken in a Mill, and Whitake­ [...]us de Ec­cles. con­troversia quinta. c: 16. slain by the Emperor: at the last, the Pope himself was cast out of his Seat, and cast into Prison, and dyed in extreme dolours of minde, for that he had so wronged the Emperor; and as it is reported, he asked pardon of him.

And as outward prosperity hath not been always an argument that they could make use of; so we hope that time will come, when they shall make use of it no more, when their judgements shall be altered, and this argument wherein now they boast, shall for ever fail them; but for the present, though now she be crowned with Diamonds, and cloathed with Scar­let, yet still she is the mother of Harlots, and the [Page 64] abominations of the earth. I have not, says Luther, a stronger argument against the Papal Kingdom, then Ego non habeo aliu [...] contra Pa­pae regnum robustius argument [...] quam quod sine cruce regnat. Luth. T. [...] 323. this, that it is without the cross.

Let none amongst us deceive themselves, by rest­ing upon outward prosperity, as an argument of Gods love, for their everlasting estates. Many have no other hold to lean upon for their salvation but this; all those solemn protestations of God against this in his word; all the works of Gods providence towards his own people, in leading them on in an afflicted con­dition, and towards the wicked in giving them the fat of the earth, will not take mens hearts off from this false reasoning, but still they will think, if God did not love them, surely he would not let them prosper so as he doth. A painted face is as certain an argument of a good complexion, as this is of a good condition. When God shall come hereafter, to take up his own to himsef, he will not look so much amongst the great ones of the earth, the rich, the gorgious attires, sumptuous houses, furnished tables, as amongst the the persecuted, contemned, scorned company; out of them he will finde his own; Mal. 3. 17. In that day when I make up my jewels, saith the Lord: the phrase notes, that Gods jewels now do lie scattered in the dirt, and God hath his time to make them up; God passes by Pallaces, and looks in at cottages; he passes by the rich, and takes the poor; he passes by the honorable, and takes the despised ones.

Thirdly, hence we have a confirmation of another life after this; certainly these things cannot always 3. continue, it is impossible that the godly should al­ways be in this poor, afflicted, distressed condition: it is not against the rule of justice to suffer this for a [Page 65] while, that way may be made to other of Gods in­tentions, but that there never should be any righting of their cause, that there should never be seen a difference between him that feareth God, and him that feareth him not; that God should never appear to judge in the Earth, that there should never be a reward for the righteous, this cannot be. The souls that are under the Altar, which were of those who were put to death for the Testimony of Christ, they cry, How long, O Lord, holy and true, will it be before thou avengest thy self for the blood of thy Saints? S. Paul reasons strongly from this argument, 1 Cor. 15. 19. to prove the resurrection; For, saith he, if in this life onely we have hope in Christ, we are of all men most miserable. When therefore we see the godly to be wronged, and persecuted, when we see iniquity to be in the place of righteousness, and wic­kednes in the place of judgement, let us not be offend­ed, but say in our hearts, God shall judge the righteous and the wicked; for there is a time for every purpose and every work; And as Chap. 5. 8. When thou seest the op­pression Eccles. 3. 16, 17. of the poor, and violent perverting of judge­ment, marvel not at the matter, for he that is higher then the highest regardeth. If God should always prosper his servants in this life, then it would be Quid ni terrenas divitias possiderent Sancti cum sola adhuc terrena pa­lam pro­mitteren­tur à deo Bern. de­clamat. de istis verbis thought he intended no other for them; but he with­draws his hand here, that we might be taught to look for another.

In the times under the Law, God did usually more prosper his people in outward things, then now he does, and the reason may be because then Christ was but darkly revealed, the riches of spiritual mercies were not much made known; there was but little [Page 66] mention made of that eternal life, which is to come hereafter, we have very few texts of Scripture in the Promissio corporalis est ceu Nux quae tegit nucem Christū & aeternam vitam, ita (que) veniente Christo te­sta seu cor­tex fran­gitur, in­quem nu­cleus in­clusus est, hoc est, cessat pre­misso tem­poralis & succedit spiritualis, Luth. in Gen c. 17 Old Testament, wherein there is any clear mention made of eternal life, but in the times of the Gospel, God calls his people to a more suffering condition then he did then; and therefore the mystery of Christ, the glorious promises of the Gospel, the Doctrine of the resurrection, and the ways of God in that eternity which is to come hereafter, are more clearly and ful­ly revealed. It is an excellent expression that Luther hath to this purpose: Bodily promises, says he, is as the shell or husk that covers the nut, which is Christ, and eternal life; wherefore Christ coming, the shell, the husk, is broken and taken off, that is, temporal promises cease, and the spiritual succeed; he means in compa­rison of that it was under the Law.

The Reason why the Pharisees scorned at Christ preaching against seeking the things of the world, Luke 13. 14. was, because the promises were so large for temporal things. Wherefore when Christ would teach them not to seek those which they conceived the chief blessings of God contained in the promises, they deride him; hence Christ tells them ver. 16. The Law and the Prophets were till Iohn, till then the pro­mises ran much upon temporal things, but now the Kingdom of heaven suffers violence, there is now an­other maner of kingdom revealed, sought after in another way then ever formerly. I dare appeal to thy conscience, whosoever thou art; canst thou think otherwise in thy conscience, but that those who walk close with God, subjecting their hearts and lives unto his fear, must be most beloved of him? they must needs be nearer that eternal good, and foun­tain [Page 67] of all happiness, then vile wretched sinners, who walk according to their lusts, who are vile and abo­minable in their ways. When thou seest Gods peo­ple to be so low, so distressed, so afflicted, either thou must be convinced strongly that there is a time, wherein all shall be called over again, or else thou art an Atheist; God will convince thee another day by this argument, Did you not see what were the ways of my providence towards my people? Might you not have gathered from thence, that there was ano­ther time a coming?

Fourthly, Learn we hence to judge wisely of the poor, of the afflicted, and persecuted. Psalm 41. 1. Far be it from us to think they are forsaken of God: let us not be offended at Religion, because troubles follow the profession of it; the blessing that comes by profession of the truth, consists not in such a peace as frees from trouble, but in giving peace and rest Pacem tu quaeris & effect as, led praepo­sterè, qui [...] quomodo mundus dat tu quae­ris, non quomodo Christus Deus pacem suam possu it in medi um nullus pacis, id est omnium tentationū sicut dicit, Dominare in medimedio inimicorū tuorum. to the soul in the middest of troubles. Luther hath an excellent speech for this in one of his Epistles ad Tonitorem.

You seek and affect peace, but preposterously, such as the worlds peace, not Christs, who gives peace in the middest of troubles; as he saith, Rule thou in the middest of thine Enemies. Now the cause of the Church calls for a wise judging: How ma­ny carnal people are ready to think that Popery is ra­ther the truth, and that the Religion of Protestants is not right, because God hath of late years so grievously afflicted his Church? What, would God suffer his own people (say they) his own truth thus to be beaten down? As they formerly said of Christ, Let him save him, seeing he delighted in him, so [Page 64] if God delighted in this way, surely he would have saved it, he would not have suffered opposition so far to have prevailed against the professors of it. It is no argument that Christ is not in the ship, because tem­pests and storms arise. It is no argument that our cause is not Gods, that Christ is not with us, because of our afflictions, it may be we have not awaken­ed him by our prayers, we are not yet fit to enjoy the sweetness of a calm.

Salvian was fain to write a whole Treatise, above eleven hundred years ago, to answer this argument that men had against the people of God, and the pro­fession of the Gospel. Turks judge all things accord­ing to outward success, and so did the heathens of old. We read of Brutus, being overcome by Antho­ny, he cryes out, Whatsoever things are disputed con­cerning Brutus vi­ctus ab Autonio exclamat, quacunque de virtute disputātur meras esse nugas, quia fortuna dominetur in rebus hu­manis. Clemens Alex. Strom. l. 4. p. 495. vertue, are but meer toys and fancies; for for­tune rules in all humane things: but it beseems not Christians to judge by this rule. Clemens Alexandri­nus cites Plato, expressing himself thus, Although a righteous man be tormented, although his eyes be dig­ged out, yet he remains a blessed man. Let none judge worse of himself meerly because of afflictions: before you were of the world, it may be you prospered, it shined upon you; but now since you have given your name to Christ, many troubles and afflictions follow you: this is no other but that hath been, is, will be the estate of Gods people in this life: we must not draw ill consequences from, or make ill constructions of our afflictions, for this is to charge God foolishly, which Job did not, Chap. 1. 22. There are some kinde of sufferings that a man meets with, that have a kinde of sweet seal of God with them, even in the time of [Page 69] suffering, by which a man is more confirmed in his way to be from God, then ever he was before.

Fifthly, what shall become then of ungodly and wicked men? Thus Saint Peter argues, 1. Epist. 4. 17, 18. Iudgement must begin at the house of God, and if it first begin at us, what shall the end of them be, that obey not the Gospel of God? If the righteous scarcely be saved, where shall the ungodly and sinners appear? If it be done thus to the green tree, what shall be done to the dry? Behold, they whose judgement was not to drink of the cup, have assuredly drunken, and art tbou he that shall go altogether unpunished? thou shalt not go unpunished; but thou shalt assuredly drink of it, Ier. 49. 12. certainly there is shame and confusion for you, there are tortures prepared for you. You heard what the Martyrs have suffered, but all that is nothing to the least spark of Gods revenging wrath, when it is mingled with hatred.

That is a fearful expression that we have, Psal. 35. 6. Let their way be slippery, and the angel of the Lord persecuting them. It is a more fearful thing to have the Angel of the Lord persecute, then to be persecu­ted by men; but how fearful a thing is it, when God himself, that infinite Deity, when he persecutes a man? when Divine justice follows a man from one place to another and persecutes him? You look up­on those poor despised misused Servants of God, and you think vilely of them; let those spectacles strike terror into your hearts every time you see them! O what is reserved for me then?

Sixthly, if this be the usual estate of Gods peo­ple, let us learn then to prepare for afflictions before they come; although we have escaped many [Page 70] years, yet we may be called to such an estate at last. Polycarpus escaped till he was fourscore and six years old, and then he was called to Martyrdom. In the first ten persecutions in the primitive times, the Christians in England escaped all the nine, although the Gospel not many years after Christ was professed in Eng­land, yet the tenth and last persecution fell heavy upon them. Iulius Caesar escaped fifty several battels, in which he was personally present, and yet at last in the Senate house, he was unexpectedly murthered.

Now all is well with you, lay up for times of trou­ble: this is a gathering time, that will be a spending time; know that that which will serve turn now, will not serve turn then: many are not able to hold out now, what will they do then? O what will you do in the day of your visitation? Jer. 12. 5. If the Esay 10. 3. footmen have wearied thee, how canst thou contend with horses? and if in the land of peace, how wilt thou do in the swelling of Jordan? We read of Polycar­pus, that as he lay in his bed, he saw in a vision the bed set on fire under his head, forewarning him of his Martyrdom; we in our ease should seriously think of our sufferings, now while Sun-shine days of peace continue, we should consider of the days of darkness which may be many. Oftentimes we are thinking of, and seeking after great things, when we should be preparing for suffering hard things: as Mat. 20. 20. when Christ had been speaking to prepare for sufferings, Zebedees children most unseasonably come, seeking for the highest places in his kingdom. This was the fault of Baruc, Jer. 45. when God was bringing sore and grievous afflictions to his people, he was seeking great things for himself.

CHAP. VIII. Eleven Rules for preparation to suffer afflictions.

FIrst, make account of them, do not say, I shall never be removed; although you know not what particular afflictions shall befal you, yet make an account, that an afflicted condition will be your portion: according to that of the Apostle, Acts 20. 22, 23. And now I go bound in the spirit unto Jeru­salem, not knowing the things that shall befal me there; save that the holy Ghost witnesseth in every ci­ty, saying, that bonds and afflictions abide me. It is our wisdom thus to make an account of afflictions, that when they come, they may be no other then were expected before. As is reported of Anaxagoras, that when news came to him of the death of his Son, and it was thought he would have been much trou­bled at it; he answered, I begat him mortal: so when any troubles befal us, we should entertain them with these thoughts, I knew my condition was to be an affli­cted condition, I entred upon the ways of godlines up­on these terms, to be willing to be in an afflicted con­dition; this is Gods ordinary way towards his peo­ple, it is Gods mercy, it is no worse, I expect yet greater tryals then these.

If we make use of the Scriptures, foretelling troubles beforehand, we cannot for shame complain, when we meet with those we acknowledge we were fore­told of. It is a good expression Augustine hath, in one of his Epistles to Victorianus, We must not be so contrary to our selves, as to believe what we read, and yet to complain when the same things are fulfil­led. [Page 72] If we make account of evils aforehand, we may have time to gather together the forces of our Non debe­mus tam nobis ipsis esse contra­rii, ut cre­damus quando le­guntur, & queramur [...]ando complentur. Pracogita­ti mali nollis actus Sen ep. 67. mindes, which being united are strong, otherwise they will come upon us, when our strength is scatter­ed, and so be very grievous unto us, and likely to prevail against us. Those evils, says Seneca, that others overcome by a long time suffering, as be­ing used to them, the wise man overcomes by thinking before hand Quae alii diu patien­do levia faciunt, vir sapiens le­via facit diu cogi­tando. A Sixfold self to be denyed..

Secondly, the rule of Christ that we have Matt. 16. 26. is of great use; If any will follow me, let him deny himself, and so take up his cross. Where self is renounced, the cross is easily born: it is self that makes 2. the cross pinch: things puft up with wind, break when they come to the fire, so those who are puft up, and filled with self; the soul emptied of its self, is onely fit to suffer: there is a six fold self that must be denyed.

First, self-opinion: We must be willing to lie quiet­ly under the truth, to be convinced, and to be guided by it.

Secondly, self-counsels, and self -reasonings, must be denyed; we must take heed of conferring 1. with flesh and blood: as it was the care of Saint 2. Paul, Gal. 1. 16. immediately I conferred not with flesh and blood, if he had begun to do it, he had been in danger.

Thirdly, self-excellencies; our parts, our privi­ledges, our credits, and all those things that are great 3. in our own eyes, and that make us great in the eyes of the world.

Fourthly, self-will: We must not think it so grievous a thing to have our wills crossed, we must 4. not expect to have our conditions brought to our [Page 73] wills; and therefore it is our wisdom, whatsoever our condition be, that we bring our wills unto them. As it is reported of Socrates, that when the Ty­rant threatned death unto him, he answered, He was willing: nay then, says he, You shall live a­gainst your will; he answers again, Nay whatsoe­ver you do with me, it shall be my will: How much more ought Christians to have their wills bow to the holy and blessed will of God in every thing? the providence of God discovers his will, as well as his word.

Fifthly, self-comforts: Those who give liberty to 5. themselves, to satisfie themselves to the utmost, al­though Timeo cer­vicem ne mar gari­tarum & sm aragdo­rum la­queisocc u­pata locum Spathae non dat. Tertul. de cultu. soem. c. 13. in lawful comforts, will be unfit to suffer hardship when God shall call thereunto. Tertullian hath such an expression in his Treatise de cultu foemi­narum, I fear that neck that is used to pearl chains, that it will not give it self to the sword.

Sixthly, self-ends must be denied; we must aim at God, and not at our selves, in all our ways, and then how easie will it be for us to bear crosses, consider­ing that Gods ends do go on, though our ends be 6. crossed?

Thirdly, be sure to lay a good foundation, in a 3. through work of humiliation: the more thou art willing to bear Gods hand in the work of humilia­tion for sin, the lighter will all the burthens of affli­ctions be unto thee; the seed that fell upon the stony ground withered; and although for a while it was re­ceived with joy, yet when tribulation and persecution ariseth, by and by he is offended, Mat. 13. 21. Mark the expression of the Holy Ghost there, by and by, he is presently offended, and all because there was not [Page 74] depth of earth, there was not a through work of hu­miliation. We read, Acts 9. 16. that God would shew S. Paul, what great things he must suffer for his Names sake: and how did God prepare his heart? You shal finde in the former part of the Chapter, that God smote him down to the ground, his heart was smote lower then his body; he comes trembling and astonished before the Lord, saying, Lord, what wilt thou have me to do? He was three days without sight, and neither did eat nor drink; this was a great pre­paration of his heart, to those great things he suffer­ed afterwards. You think the burthens of afflictions great, because you never felt what the weight and burthen of sin meant; I dare pawn my life for that soul, who constantly exerciseth it self in the work of humiliation for sin, who burthens it self with the weight of its sins, and is willing to lie under it, for the further breaking of spirit, that it shall be able to en­dure crosses, and stand under strong afflictions; and this must needs be so,

First, because the soul is acquainted with the sense 1. of an evil, infinitely greater then any evil it can meet withal in afflictions; the sense whereof must needs Deep hu­miliation fits us to endure great affli­ctions. swallow up the sense of lesser evils: as those who are acquainted with the pains of the stone, and stran­gury, and other dreadful diseases, account lesser pains (which yet are very grievous unto others) as nothing.

Secondly, a soul exercised in the work of humilia­tion, by it is put under the power of Gods soveraign­ty, 2. dreadful authority, and infinite majesty: it is not man that can terrifie that soul from duty, that lies un­der the power of these.

[Page 75] Thirdly, this burthen of sin, felt in the work of humiliation, mortifies those inward lusts, puls down 3. the strength of them, which are so ready to rise a­gainst, and withdraw the heart from the truths, and ways of God.

Fourthly, this soul knows how dear comfort is, if 4. it hath any comfort, it cost dear before it was got, and therefore it will not easily be parted withal.

Fiftly, where conscience by this is throughly woun­ded, 5. and deeply struck, it cannot easily gather any such film upon it, as not to remain tender, but it soon feels the evil, yea it is sensible of the danger of the least sin.

Sixthly, if ever God hath manifested any love in 6. Christ unto it, the souls love to God and Christ must needs be exceeding great.

Fourthly, be careful to preserve your inward peace, 4. your peace with God, and your own conscience: If vapours be not got into the earth, and stir not there, they are not all the storms and tempests abroad that can make an earthquake; but if vapours be within, and work there, an earthquake is caused: so where there is peace within, all troubles and oppositions without, cannot shake the heart; but if there be no peace within, every little thing troubles the spirit: terrours without, and terrours within, both are very hard, Be not thou a terrour to me, O Lord, says Jere­my, chap. 17. 17. for thou art my hope in the day of evil. I care not though all the world be a terrour to me, so be it thou beest not a terrour; if I have peace with thee, it is enough, what ever evil befal me: Oh therefore maintain, and keep this peace above all, it is no matter whether you have peace or no with the [Page 76] world, so be it you have the peace of the Gospel in your hearts: it is one special part of that spiritual ar­mory we read of, Ephes. 6. to be shod with the preparation of the Gospel of peace: that is, that bles­sed peace of the Gospel, which is a strong prepara­tion to endure any troubles or afflictions that Chri­stians meet withal: the reason of that phrase to be shod, is this, because we are to go amongst briars and thorns, in our way to Heaven; we are to meet with many hard things we are to pass through, there­fore we had need be well shod; if a man be not so, he will be as one that goes upon sharp flints bare-foot, or a mongst thorns, or bushes, so that the blood tri­cles down his feet every step he takes, surely such a man cannot hold out long; thus it is with the soul that is not fenced with the Gospel of peace: Be careful in nothing, let not your spirits be divided (for so is the word) Phil. 4. 6, 7. And the peace of God which passeth all understanding, shall keep your hearts and mindes; the word is, shall guard your hearts: [...] afflictions and troubles are as enemies, compassing us about, but the peace of God guards our hearts from the evil of them: this enables Gods chil­dren, though not in the letter, yet in some sort to tread upon the Adder and Asp, to shake off Vipers, and receive no hurt. Having peace with God, we glory Rom. 5. 1, 2, 3. in tribulations; we are not onely patient under them, but we glory in them; How were the spirits of those blessed Martyrs, we read, and hear so much of, streng­thened with this blessed peace of the Gospel?

Take heed therefore, that you never maintain peace with any sin. Great peace have they that love thy Law, and nothing shall offend them, Psal. 119. 165. [Page 77] Oh, how many of you have broke your peace with God! at least the comfort of it is exceedingly dark­ned: you would fain have outward ease, and peace, but you have neglected the comforts of this peace, and that is the reason you have no strength, to suffer any thing for the truth, Nehem. 8. 10. The joy of the Lord is your strength, that joy that comes from this inward peace, but where this is not, there is nothing to sweeten sorrows, and therefore they must needs be very bitter. That time therefore that God gives you yet respite from afflictions, let it be spent in making up your peace more with God then ever, and getting clearer evidence, and sense of his love. If ever you knew what peace with God meant, I appeal unto you, when at any time, the sense of it hath enlarged your hearts with joy; whether then, have you not found your selves willing to suffer any thing for God? you could then go through fire, and water, your spirits could triumph with the Apostle, I am per swaded that neither life, nor death, nor principalities, nor powers, nor things present, nor things to come, shal ever be able to seperate me from the love of God in Christ Jesus.

Fifthly, labour to see more into the fulness of all 5. good in God: the Lord told Abraham, that he was The ful­ness of God dis­covered. God all-sufficient, as the onely means to strengthen him, against whatsoever evils he was like to meet withal. Labour to have the insight into Gods fulness, in these three particulars.

First, look at all the excellency, beauty, comfort, 1. and good in the creature, and know that it is all in him, in a most eminent and glorious maner. There is no good in the effect, but the causes together have it in them: now God is the first cause, and so all [Page 78] causes have their principle in him, and therefore all good must needs be in him.

Secondly, all possible good is in the Lord; that is, 2. as there is no actual good, but is for the present in him; so there can be none, but it is in him already; there is such fulness of good in him, that it is impos­sible that there should be any good added to him in the least degree.

Thirdly, look at God as taking infinite delight in 3. communicating himself, in letting out his goodness to his creature; let God be seen thus, and let these three meditations of the fulness of good in God, be wrought upon the heart, and they will mightily sup­port the spirit in all afflictions: for what is the loss of any thing to me, when I see where I can have it made up? what is any bitterness, when I see such in­finite sweetness to sweeten all. When tempests come upon Mariners, and they be in narrow seas, where they want sea-room, there is danger, but if they have sea-room enough, there is no fear. Thus if we are acquainted with the infinite fulness of good in God, we should see our selves safe in the midst of all tem­pests, we should feel our spirits quiet under the sorest afflictions.

Sixthly: A sixt preparation, for the bearing further 6. crosses, is an humble cheerful bearing of present affli­ctions, and an humble submitting to the present con­dition: That soul that is willing to yield to God in the present condition, God will fit it for the future: many cast about in their thoughts what they shall do hereafter, if troubles should befal them, and yet in the mean time they neglect the duties of their present condition. Go on therefore humbly, and patiently [Page 79] in the performance of the duties that God calls now for, and they will prepare you for whatsoever duties shall be required of you hereafter: there is no good to be expected from any in a new condition, who are not careful to perform the duties of the present: ma­ny are ready to promise, When we shall be in such a condition, then we will do thus or thus; but what do you in your present? never think to be able to suffer, if God call you to a new condition, if you can­not be patient under the troubles you meet with now, especially when these troubles are small and petty, in comparison of those you are like to meet withal. M ^r Bilney the Martyr used to put his finger into the candle, to prepare him for the burning of his whole body; A patient bearing of less troubles for the present, will prepare the heart for the bearing of greater afterwards.

Seventhly, enjoy all your comforts of prosperity 7. as from God, and God in them, and them all for How to enjoy all our com­forts in, from, and for God. God.

First, from God: therefore whatsoever he takes away, it is but his own; and what are we, that we must always have comfort, and content, who are poor beg­gerly 1. creatures, who have nothing of our own?

Secondly, enjoy God in all: the enjoyment of 2. God in all, is a mystery the world is not acquainted with, onely a gracious heart knows what it is; it looks at all creatures but as the pipe of conveyance, the sweet, and comfort, and blessing, is God in them; therefore in any affliction that befals, so long as God may be enjoyed, the comfort, and sweet, and bles­sing of all is not lost, although the creature be lost.

Thirdly, all for God: Why then should not God 3. [Page 80] have the glory of all his own way? We in the general acknowledge God should have glory from all that we are or have, but we would have him have it our way, so as may stand with our ease, with our liberties, peace, and ends: but God must have the honor of all, that way that is good in his own eye.

And againe, if all we have be for God, then when he is honored by any thing we do enjoy, it hath its end and perfection: a comfort is then the most perfect comfort, when God hath the glory of it, when it is resigned to him, either in a way of service, or suffering, as he calls for it.

And lastly, if our comforts be enjoyed for God, then our hearts are not let out to any of them, further then leads us to God; and if so, then when God calls for the parting with them, in a suffering way, the enjoyment of them cannot lead to God any further, but would draw off the spirit from God; and there­fore such a heart is willing now to part with them, it is not grievous to it to leave them, because the excel­lency of them is not now in the enjoyment of them, but in the parting with them.

Eighthly, be often renewing your resignations of 8. all unto God, and your covenant with him, to be at his dispose, that so when any trouble comes at any time, this resignation of heart, and renewal of cove­nant, may be fresh upon your spirits: the soul will be ready to suffer much, if it be called to it, when an a­ctual resignation, and renewing of covenant hath been a little before, and the power of it is now fresh upon the heart: sometimes immediately after a day of so­lemn humiliation, where this hath been, the soul thinks then it could do or suffer any thing; but in a [Page 81] little time, except this be renewed again, the heart grows drossie, and cleaves to present things, and mingles it self with them: the often renewing of this, keeps the heart very loose from the creature; a thing that hangs loose from another, may soon be taken off from it, but if it cleaves to it, it is not taken off with­out difficulty, it oftner rends in the taking off: thus it is when the heart cleaves to any creature-content.

Ninthly, lay up provision against an evil day: There 9. is a threefold provision we should treasure up to pre­pare How to be prepared for any af­fliction. us for our afflictions;

First, treasure up the consolations of God that he affords upon occasion, that at any time you feel in the performance of duties, in the exercises of graces, in the use of Ordinances.

Secondly, treasure up the experiences of Gods ways towards you, and his gracious dealings with you in former straights.

Thirdly, treasure up soul-supporting, soul-quickning, soul-reviving, soul-comforting promises, and that of several kindes, sutable to several afflictions, for thou knowest not what kinde of afflictions thou may­est meet with.

Tenthly, labor much to strengthen every grace, it 10. is strong grace that is suffering grace: a strong wing will flye against the wind: as it is said of the horse, Job 33. because he hath strength, he mocketh at fear, and is not affrighted, neither turneth he back for the sword, ver. 22. A candle will hold light in the house, but if we go abroad in the air, there is need of a torch, there must be a stronger light there; weak grace may serve turn to uphold us now, but in time of afflictions it had need be strong, a little grace will [Page 82] soon be spent then, as a candle is soon spent, when it stands in the wind.

Lastly, set much before you the example of Christ 11. and Gods people, who have endured very hard The suf­ferings of Christ described. things. In the example of Christ, consider, first, who it was that suffered: the Son of God, who was God blessed for ever, the glory of the Father; when we suffer, base worms worthy to be trodden under foot, suffer.

Secondly, what he suffered: even the wrath of 2. God, and the curse of the Law, he was made a curse in the abstract as the Scripture speaks, which was another maner of thing, then any of our af­flictions.

Thirdly, for whom he suffered: it was for us vile 3. worms, wretched sinful creatures, who were enemies to him: we suffer for God, who is infinitely blessed, to whom we owe all we are or have.

Fourthly, how freely he suffered: it was of his own 4. accord, his own free grace moved him to it, he laid down his life, none could take it from him: it is not in our liberty, whether we will suffer or no, we are un­der the power of another.

Fifthly, how meekly he suffered: he was as a sheep 5. before the shearer, his suffering no way disquieted his spirit, but it kept in a sweet quiet frame in the middest 6. of all.

Sixthly, consider how his strength is with you in Ipse luctu­tur in nobis ipse congre­litur, ipse in certami­ne agouis nostri, & coronat pa­riter, & coronatur. Cypr. ep. 9 your sufferings.

And lastly, how he is honored in them: He strives with us in the combate, he joyns with us in the fight of our agony, he crowns and is crowned, says Cyprian.

[Page 83] Bernard would have us never to let go out of our mindes, the thoughts of a crucified Christ, Let these says he, be meat and drink unto you, let them be your sweetness and consolation, your honey and your de­sire, your reading and your meditation, your con­templation, your life, death and resurrection: Would you learn obedience? would you learn contempt of honors? would you see the highest patience? set a suffering Christ before you: Sureus reports of a no­ble Earl Elzearius, when his wife wondred at his ex­ceeding patience under fore afflictions, he answers her thus, What good will it be to be angry and im­patient? certainly none at all: but I will open my heart unto you; you know sometimes my heart is ready to rise with indignation against such as wrong Noveris me inter­dum sentiri aliquam inanimo adversus in festantes meindigna­tionem, sed illico me converto ad cogitan das injurias Christo il­latas dico (que) mihi ipsi, cum imita­ri cupiens, Etiam si famuli tui, barbam tuam convellerent, & colaphos tibi impingerent, nihil hoc totum esset prae illis quae Do­minus tuus & plura & majora perpessus est; certo (que) habeas (conjux mea) me nunquam cessare à commomorandis injuriis Salvatoris mei donec animus meus planè sit tranquillus, In vita ejus, c. 23. apud Surium To. 5. me, but I presently turn me to the thoughts of the wrongs offered to Christ, and I say thus to my self, desiring to imitate him, Although my servants should pull my beard, and strike me on the face, these were nothing to those which thy Lord suffered, he suffered more and greater things; and know assuredly, says he to his wife, I never leave off thinking of the wrongs my Savior endured, till my minde be still and quiet. He that is afraid to suffer, cannot be his disciple who suffered so much, says Tertullian ^*.

Certainly the example of Christ, in humbling himself to suffer so much for us, should be migh­tily prevalent with us; if he emptyed himself so [Page 84] much, to become the Son of man, how much more should we be willing to empty our selves, that we may be the Sons of God? Worthy is the Lamb that was slain, he is worthy of all honor from us, who being Lord of all, was content to be in the form of a servant, to suffer for us, and how can we express our honoring of him, our respect to him, better then in being to suffer for him? I have read of a Roman servant, who knowing his Master was sought for by officers to be put to death, he put himself into his ma­sters cloaths, that he might be taken for him, and so he was, and was put to death for him: whereupon his master, in memory of his thankfulness to him, and ho­nor of him, erected a brazen statue. Christ who was not a servant, but our Lord, yet when he saw we were like to dye, he took upon him the form of a servant, he came in our likeness, that he might dye for us, and he dyed; he requires not us to erect up brazen statues in memory of him, in honor to him, but that we should be willing to suffer for him, when he calls us thereun­to; let not us put off the cloaths of our Christian pro­fession, that we may avoid sufferings for him (as ma­ny do) who put on the cloaths of our humanity, yea of our servility, that he might suffer for us.

The example of the servants of God in all times, The best of Saints have been in suffer­ings. suffering in his cause, is likewise a special help to us in our way of suffering: Let us warm our hearts often at the meditation of the fiery tryal of the Martyrs. Consider, what precious choyce­spirited men they were, how holy, heavenly, spi­ritual, what service they did for God, and yet that they should suffer such hard things as they did; what are we in comparison of them? Chrysostom in [Page 85] an Oration upon two famous Martyrs, raising their honor, and speaking how the worthies of God in for­mer Unde tu Christiane, delicatus es miles? putas te posse sine pugna vin­cere, sine certamine triumpha­re? Chrys. in orat. in Juventiuū & Maxi­mum. Memor esto vinculorū Pauli, & vide quam sit absurdū illum esse in vinculis te verò de­liciari: de­liciarum concupi­scentia pre­henderis? recordare carceris Pauli: vel­les sericis indui? me­mor esto vinculorū Pauli, & videbuntur tibi serica indumenta faetulentis panniculis abjectiora: velles aureis indumentis amiciri? recorda­re vinculorum Pauli, & ostendent tibi nibil illa coeno protrito melius habere: vis orna­ri capillis formosa (que) videri? considera squalorem Pauli in carcerc, & accenderis erga illam pulchritudinem, hanc (que) extremam deformitatem esse putabis: vis odoramenta? Co­opta illius lacrymas. Chrysost. Hom. 12. in Coloss. times endured hard things, How is it, says he, that thou, ô Christian, must be so delicate, a Soldier so dainty? canst thou overcome without fight, tri­umph without combate? And in his Sermons upon the Colossions, Remember the chains of Paul, and consider what an absurd thing it is, that he should be in bonds, and you should live deliciously: Does the desire of pleasures take? remember the Prison of Paul: Wouldest thou be cloathed in silks? remem­ber Pauls chains, and silken cloaths will be more vile to thee then filthy rags: Wouldest thou be adorned with gold? remember Pauls chains, and they will shew you that such ornaments are no better then the dirt under your feet: Would you be beautiful with your hair? think of the filth of the deformity of Paul in the Prison, and thy heart will rise with indig­nation against such beauty, and will account it ex­tream deformity: What, would you have sweet oyntments? consider of his tears.

I have read of Phocion an Athenian Captain, when he was condemned to death by his ungrate­ful Countrey, he saw one Tudippus condemned to the same death, but very fearful, he comforts him with these words, Non tibi satis est Tudippe cum Phocione mori? Is it not enough for thee, Tu­dippus, that thou art to dye with Phocion? so we may [Page 86] say to our own hearts, Is it not enough for us, that we have such a cloud of witnesses, such a noble Ar­my of Martyrs before us and with us? be not there­fore so afraid of the ways of God, because of affli­ctions, as thou hast been, but submit thy self to God in this way of his.

CHAP. IX. Duties required of us when God calls us to an afflicted condition.

SEeing God hath so ordered things, that his peo­ple must be in an afflicted estate in this world, when God calls us to suffer afflictions, let us know there are three duties required of us.

First, that we be willing to yield to Gods call, to come under that condition he hath appointed us unto.

Secondly, that we behave our selves Christianly with all humble submission, patience, contentedness, in this condition.

Thirdly, that we labor to improve our affliction that shall be layed upon us.

For the first, when our cross comes, we must be 1. willing to take it up freely, and readily to submit un­to The cross should be submitted to readily. it. It was the honor of the three children in Da­niel, that they yielded their bodies to those fiery flames they were cast into, Dan. 3. 28. Let us not seek to put off sufferings by distinctions; certainly the best policy in dangerous times, is the greatest purity. The Lacedemonians were wont to say, It is a shame for [Page 87] any man to flye, in time of danger; but for a Lace­demonian, it is a shame for him to deliberate: How much more truly may this be said of a Christian, when God calls him to suffer? he should be such a re­solved man beforehand, that it should be a shame now for him even to deliberate.

It is argument enough for a Christian to suffer any thing, because it is the will of God, out of bare submission to God; but when it is not onely so, but in the cause of God, in witness to his truth, in vin­dicating his honor, this call to suffer comes with strength indeed: it is unworthy of a Christian, once to deliberate the avoyding of this; How much better is it, to suffer a little to prevent a sin, and so prevent Gods wrath, then by avoyding sufferings to fall into sin, which being once committed, Gods Siquidem etiam si hac ratione non affigaris, alia tamen ex causa, ea (que) in uti­li, affligiō ­nino necesse est: quum igitur sive hanc siveil­lam secte­mur vitae rationem, afflictiones perpeti ne­cesse est, quarquare hanc non eligi­mus quae cum affli­ctione in­numeras adfert co­ronas? wrath incensed by it cannot be pacified, though we should be willing to suffer a thousand times as much. Our condition is such, that we must suffer one way or another, while we live here; Is it not better then to suffer for God then any other way? This was Chrysostoms argument in his Sermons upon the 2 Cor. chap. 12. Sermon 26. If you suffer not for Religion, you will suffer for some other unprofitable light cause: Seeing then, says he, we following this or the other course of life, we must suffer affliction, why do we not choose such a suffering, which with the affliction brings unspeakable glory? Certainly it is infinitely better to suffer for Christ, then for our sin. We read of Peace-offerings that were offered, there might be oyl mixed, but not so in Sin-offerings: in those afflictions we endure for Christ, we offer up our selves as Sacrifices of [Page 88] Peace-offerings, and in them there is joy, much oyl of gladness is mixed in such offerings; but when we suffer for our sins, there is no oyl of gladness mixed there; Let us take heed, that we be not found guilty before the Lord, when the secrets of all hearts shall be opened, of being shy of the ways of Religion, because of affliction; many when they see they must suffer in those ways, although they be convinced of them, yet they are ready to say with Augustine, as Non placet transire per istas angu­stias. he confesses of himself, I do not love to pass through those straits, it is too hard and narrow away for them. If such thoughts work in thee at any time, take these considerations, for the rebuking of thy self, and the raising of thy heart, to a more Christian magnani­mity of spirit.

First, at what a low rate doest thou prize the ways 1. of God, the glory of God, that such and such more low comforts must not be laid down for them, that such light afflictions must not be endured for the maintenance of them?

Secondly, consider if Christ had stood upon such 2. terms, as to have said, I could be content indeed that these poor creatures might be delivered from misery, but seeing such grievous evils must be suffered for their deliverance, let them perish; I am not willing to be their deliverer upon such hard terms; What had become of us, if Christ had reasoned thus, if this ar­gument had prevailed with him against us, as it pre­vails with us against him.

Thirdly, thou who art so shy of suffering, mayest 3. be forced to suffer in spight of thy heart; and what a sad thing will that be to thee? What a sad thing was it to Cranmer? after he had recanted for fear of [Page 89] sufferings, yet he was forced to suffer; what a dark­ning was it to this spirit, his cause, and name? Mr. Fox relates of a Smith in King Edwards time, who was the means of conversion of a friend of his, who in Queen Maries time was cast into prison; where­upon he sends to this Smith, who had been the means of his conversion, wondring that he hears not of his apprehending and imprisonment; this Smith sends him word again, that it was true, that he had taught him such and such things, and those things were cer­tain truths; but for his part, he could not burn; but a while after, the house of this Smith was on fire, and he was burnt in it; God made him burn whether he would or no: and so may he make you suffer, whether you will or no, who refuse to suffer for his truth.

Fourthly, whatsoever prosperity thou enjoyest when 4. God calls thee to suffer for him, is cursed unto thee, if thou blessest thy self in thy estate, thy liberty, thy name, thy life that thou enjoyest, having avoided the way of suffering that God called thee unto, thou deceivest thy self, for there is no blessing in them, they are all accursed unto thee.

Fifthly, all duties of Religion that now thou per­formest 5. out of a suffering condition, are not now ac­cepted of God; thou must not think now, having avoided suffering for Gods truth, that because thou art willing to perform duties, to be diligent in some ser­vice for God, that God now accepts of thee; No, it was another work that God called thee unto, a work of suffering; seeing thou hast refused this, do what thou canst, God casts it as dung in thy face and regards it not; this is a sad condition, What joy [Page 90] can such a man have of his life, if he hath an enlight­ned conscience?

Sixthly, what intolerable pride, and delicacy is this in thee, that thou wilt not venter the loss of 6. any thing, the enduring of any thing for God, and his truth? the least truth of God is worth more then Nimis de­licatus es Christiane, qui volu­ptatem hoc seculo con­cupiscis. heaven and earth; and what is thy ease, thy liberty, thy name, thy life to it? Thou art too delicate, O Christian, says Tertullian, who must have pleasure in this world.

Seventhly, How vile is the unbelief of thy heart, 7. who darest not trust God with thy name, estate, li­berty? How canst thou trust God with thy soul, thy eternal estate? How lightly doest thou regard all the faithfulness, the mercy, goodness, wisdom, power of God, working for his people in their suf­fering conditions? Of what little account are all these gracious blessed promises of the Lord, for their encouragement herein? thy base shyness, and cow­ardise of spirit is such, as if there were no God, no faithfulness, mercy, wisdom, power to help, as if there were no promise to support and relieve thee.

Eighthly, there is a necessity of thy miscarrying in 8. the ways of eternal life; for if God hath so ordered things in his providence, as that such ways must be in ways of affliction; and thy heart cannot bear af­fliction, how is it possible, but that thou must needs miscarry in them? It is a woeful thing, to have a mans heart opposite to Gods order, in any thing, but much more in things of infinite consequence; if affli­ctions be a block to thee in the way of life, you must have this block.

[Page 91] Ninthly, How little love is there in thine heart to God, when thou art so shy of any thing to be suffe­red for God? love rejoyces in suffering for the belo­ved. 9. The avoiding hell, and the getting Heaven, are no great things, says Chrysostome, where the love of God is: then surely the avoiding outward troubles, Chrysost. de amore Dei & to­lerantia in adversis. and the enjoyment of outward comforts, would be no great matter to us, if the love of God were in us.

Tenthly, Did you never suffer affliction in your 10. ways of sin? and will you not now be willing to suf­fer as much in the ways of God? Shall your sins have a greater testimony of respect to them from you, then God himself? Art thou nor confounded at the men­tion, the thought of such a thing as this, so unreaso­nable, so vile?

Eleventhly, What honor should God have in the world? where would there be any witness to truth, 11. against the rage and malice of devil and wicked men, if all should do as thou doest? If there be any Chri­stian blood left in thee, if any spirit worthy of thy profession, be ashamed of thy baseness this way, and be not so shy of afflictions.

Secondly, when thou art under afflictions, let there 2. Submis­sion of spirit requi­site under affliction. be an humble contented frame of spirit, as beseems a Christian; seeing thou art now under an Ordinance of God, take heed of the least murmuring, repining against God, as if he were a hard Master; or as if his ways were hard and burthensom, because of the af­flictions thou meetest withal: when thy spirit begins any way to rise in such workings, charge thy soul to be silent unto God; it is a great shame for a Chri­stian, not to be well skilled in that art, instructed in [Page 92] that mystery of Christian contentation. Say with thy Savior, Shall not I drink of that cup my Father hath given me to drink? It is Gods appointment, that his people should be in an afflicted estate in this world; it is the cup of my Father, and shall not I quietly, and contentedly drink of that cup? Now thou hast an opportunity to manifest the power and excellency of thy grace, to shew what thy grace can enable thee to do; strength of reason wil go far, in qui­eting and calming of the heart under afflictions; but grace surely, where it is true, will go farther.

It is the most unseemly sight in the world, to see a murmuring fretting Christian; if thy God, if Christ, if Heaven were lost, it were not much to see wringing of hands, and sinking of heart; but to see this upon loss of a few outward comforts, upon enduring of a few outward afflictions, this is a most unseemly, a vile and an abominable thing in thee. S. Augustine upon the 12. Psalm, brings in God, rebuking a disconten­ted Haeccine est fides tua? haeccine tibi promisi, aut ad hoc fa­ctus es Chri­stianus, ut seculo flo­reres? Aug. in enar. 2. in Ps. 12. Christian, thus: What is thy faith? have I pro­mised thee these things? what, wert thou made a Christian, that thou shouldest flourish here in this world? Well may God, and Conscience, and all the Saints, upbraid a murmuring fretting Christian; What didst thou expect in the entrance upon profes­sion of Christianity? what was thy aim? what, didst thou make account to live at ease? to have no trou­ble to the flesh? Where there is not quiet of spirit in passive obedience, the sincerity of active obedience may be suspected: How far art thou from rejoycing in tribulations, who hast not a quiet contented spirit in tribulations?

I will not enlarge my self in this argument now, [Page 93] intending a Treatise by its self of Christian conten­tation: onely for the present take this one argument, which surely hath much strength in it, to quiet the heart under any affliction; It is this, God is willing to accept of thy service, that thou tendrest up to him, though it be mixed with much sin; why shouldst not thou accept of his ways towards thee, though there be a mixture of much affliction? The sin of our ser­vice should be a greater cause for God to be displea­sed with what comes from us, then the sorrow and af­fliction that comes in the ways of his providence, can be to cause us to be displeased with what comes from him: that surely is worse that is mixed with sin, then that which is mixed with sorrow; yet as the one is ac­cepted by God from us, let then the other be acce­pted by us from God.

Lastly, let us not onely be contented under Gods Afflicti­ons to be improved. afflicting hand, but labour to thrive under it, to im­prove all our afflictions that befal us; Certainly, there is a blessing in every Ordinance of God, if we have wisdom and care to draw it forth, to make it our own; and so in this way of God towards his people, it is indeed a gracious work, to get our hearts lye quietly under affliction, but it is too low a work for a Christian to rest there, he must look to improve every affliction for his advantage. By improving them we make our Benonies, our Benjamins; that is, the sons of our sorrow, the sons of our right hand. Although waters in the Sea be salt, yet if they be raised up to the Heavens, and sent down again, then they are sweet; so though afflictions be brackish, yea brine-salt, yet a spiritual heart can spiritua­lize them, and make them sweet, and wholesom. [Page 94] Afflictions are great opportunities for spiritual ad­vantage, if we have hearts to improve them; and the loss of an affliction is a great loss. S. Augustine in his second book of the City of God, cries out against such, who did not profit by Gods judgement; You, says he, have lost the profit of the calamity: he speaks Perdidist is utilitatem calamitatis August. de civit. l. 2. c. 33. of it as a great loss to them, that it was over, and they had got nothing by it: As it is a sign of great wickedness, to turn blessings into curses; so it is a sign of great grace, to turn curses into blessings. By this improvement we shall not onely get water, but honey out of the rock.

But how should we improve afflictions? Quest.

First, be jealous of your selves, lest it should pass Answ. How to improve our affli­ctions. away unsanctified; be more afraid of the affliction lea­ving of you thus, then of the continuing of it upon you; and therefore, lay out your strength more for a sanctified use of it, then for deliverance from it.

Secondly, labor to know Gods minde in your af­flictions. 2. The man of wisdom sees Gods name upon this rod, and understands what God intends. First, whether he sends them for sin, or for other ends; and if for sin, for what particular.

For the first, it is true, God sends affliction some­times 1. for trial, and other ends, rather then for sin, yet it is sin that makes us capable of such a way of trial; were we not sinful, God would not deal with us that way, he would bring about his purposes by us some other way, therefore it is good in all to be humbled for sin; you may be helped in the knowledge of Gods end.

First, if the affliction be extraordinary, and come 1. in an extraordinary way, and upon examination you [Page 95] finde your self not guilty of any special evil, besides daily incursions, then you may comfortably hope, How to discern Gods end in affli­cting us. Gods intentions are not specially for sin, but for some other end; so it was in Job and Joseph.

Secondly, you may know from the work of the affliction, which way it tends, and how God follows 2. it, whether in it God settles not sin upon your heart, for humiliation, more then ordinary: or whether the work of Gods spirit be not rather for the stirring up of the exercise of some other grace; for God in his dealings with his people, will work for the attaining the ends he aims at.

Thirdly, much may be learned from the issue of an affliction; when God comes chiefly for trial, in 3. the issue his grace does much abound towards his ser­vants, as it did in Joseph and in Job; what honor was Joseph advanced unto? and Job had given him twice as much as he had before, chap. ult. ver. 10. In all the land there were no women so fair as the daugh­ters Iob, ver. 15. but when the afflictions is for sin, it doth not use to have such an issue, it is well if the sin­ner may be restored into such a comfortable condi­tion as he was in before: When David was afflicted for his sin, some scars stuck by him after his delive­rance, he scarce ever was brought into that comfort­able condition he was in before.

But how may we finde out the particular sin? Quest.

First, look what sins and afflictions the word hath Answ. coupled together; although every sin deserves all How to know the particular sin which causeth our trouble. kinde of affliction, yet the word joyns some special correction, to special transgressions; as God sorts se­veral promises to several graces, so he sorts several af­flictions to several sins.

[Page 96] Secondly, consider what sins and afflictions pro­vidence couples in respect of similitude; God often 2. stamps the likeness of the sin, upon the judgement, Iudges 1. 7, 8.

Thirdly, enquire at the mouth of God, by prayer 3. and humiliation, as David did, 2 Sam. 21. and Job cap. 10. 2. and those in Jeremy, cap. 16. 10, 11.

Fourthly, hearken to the voice of conscience, that 4. is Gods officer in your soul, especially in time of af­fliction, conscience will deal impartially; and take this rule for your help herein, After much humiliation, and seeking of God, then listen to the voice of con­science: for as it is with an Officer whom you would have search the Records, if you would have him di­ligent indeed in the search, you must give him his fee, else he will do the work but slightly: so you must give conscience, Gods Register, his fee; that is, let conscience have much prayer, and humiliation which it calls for, and then it will tell you Gods minde more fully.

Fifthly, consider what truths have been most pres­sed 5. upon your hearts before the affliction, for affli­ctions do use to come as seals to instructions, as Iob 33. 16. A writing hath not that authority with it before it be sealed, as it hath after; but when the seal is set on, then it comes with authority: so it is in regard of Gods instructions; before, they did not come with power to your hearts, now God seals them, that they may prevail; and by considering what those instructions were, you may be helped to finde out what God aims at in your afflictions.

A third Rule is, when you have found out your 3. sin, stir up your heart against it with indignation: [Page 97] This is that which hath caused me all this wo, that hath brought all this trouble and smart. As Acts 21. 28. the Jews took hold on Paul, crying, Men of Israel, help, This is the man, that teacheth every where against the people: So should we take hold on our sin, that we have found out, and cry to the Lord, Help, O Lord, this is that sin that hath made the breach, this is that sin that hath been the cause of so much evil unto me. As we read of Antonius, after Julius Caesar was murthered, he brought forth his coat all bloody and cut, and laid it before the peo­ple, Look here, says he, you have your Emperors coat thus bloody and torn: whereupon the people were pre­sently in an uproar, and cryed out to slay those mur­therers, and they took their tables and stools that were in the place, and set them on fire, and ran to the houses of those who had slain Caesar, and burnt them. Thus the looking upon our afflictions, and considering what mischief sin hath done us, our hearts should be raised to flye upon our sin with indignati­on, and not to be satisfied without the destruction of that which would have destroyed us.

A fourth rule is, when God stirs your heart in af­fliction, to promise and covenant reformation; begin 4. the work while the affliction is upon you, do some­thing now presently, do not put off all till you be well, till you be recovered, and think then I will do it: there is much deceit of the heart this way, ma­ny miscarry in their vows to God upon this ground, because they put off all till they be out of their af­fliction, and by that time, the impression that was up­on their spirits is abated, their hearts are cooled, and so the duty is neglected; wherefore do something [Page 98] presently, and be always in doing, till that which is vowed be fully performed.

Fifthly, let every affliction drive you much to God 5. in prayer. Is any man afflicted? let him pray, says S. James. It is a similitude of Chrysostom, As clouds Chryst. in Hom 5. de in comp. [...]at. Dei. darken the heavens, & cause lowring weather, but be­ing distilled into drops, then sweet Sun-shine and fair weather follows: so sorrows and cares in the soul, cloud the soul, till they be distilled in prayer, into tears, and poured forth before the Lord, then the sweet beams of Gods grace come in, and much blessing follows.

Sixthly, treasure up all the experiences you have had 6. of God, and your own heart in the time of your af­fliction, keep them fresh in your heart, and work them upon your spirit, and make use of them as God offers occasion.

Seventhly, what you wished you had done then, be sure now to set about, and never rest till it be done; 7. that when affliction comes again, it may not finde it undone, if it does, it will make the affliction very bitter unto you. It was the advice of one Theodori­cus, to Segismund the Emperor, who asked him how he should be happy, Do, says he, that now, which when you have been tormented with a fit of the stone or the gout, you would wish you had done: that which he said of that particular afflictions, is true of others: We should have glorious reformations, if this rule were well observed; surely, that which is true in times of affliction, is true out of it, and that which con­science upon ground judges to be right and good then, is right and good now.

Eighthly, take heed of trusting to your own pro­mises, 8. [Page 99] that you have made to God for obedience, rather then to his promises that he hath made to you for assistance.

Ninthly, often call your self to account after the 9. affliction is over; What is become of it? how was it with me then? and how is it now? have I more peace now, then I had then? and how comes it about? Hath my peace grown upon good grounds, so as it may-hold? I had workings of Spirit then, what are become of them? have I been faithful to God, and to mine own soul? And thus we have finished this doctrine of affliction, which by Gods ordinance is the portion of his people in this world. They have been, are, and shall be an afflicted people.

CHAP. X. Wicked men have pleasures in ways of sin, while Gods people endure much hardship in ways of holi­ness.

THe second point is, that God sometimes gives wicked men pleasure in the ways of sin, whilest Doct. 2. he suffers his own people to endure much affli­ction. The Israelites make the brick, and are under sore bondage, and the Egyptians dwell in houses, living in jollity and mirth. Thus it was with Elijah, he must flye for his life, and live in caves, and be fed by ravens, whilest four hundred false prophets are fed deliciously at Jezabels table. While the King and Haman sits drinking in the city, Shushan is in per­plexity, Esther 3. 15. Job says of the wicked, That Iob 21. 10. 13. they take the timbrel and harp, and rejoyce at the sound [Page 110] of the Organ, they spend their time in wealth; but of himself he saith, that his calamity was heavier then the sand of the sea, that the arrows of the Almighty were within him, that the poyson of them drank up his spirit, that the terrors of God did set themselves in battle array against him. Chap. 6. 1, 2, 3. And David says of the wicked, that they are not in trouble as other men, their eyes stands out with fatness, they have more then their heart could wish; but for him­self, all the day long he was plagued, and chastened every morning, Psal. 73. Christ tells his Disci­ples, the world shall rejoyce, but they shall have trouble.

But why does God thus suffer wicked men, to en­joy their pleasure thus in the ways of sin? Quest.

First, here is their portion, they are never like to have any other consolation, but that they have here, Answ. 1. Why the wicked prosper in this world here is their All. This is as it were their Kingdom; They are upon their own dunghil.

Secondly, God hath time enough hereafter to torment them, to make sin bitter unto them, and 2. therefore he does not care though they have their pleasure, and go on for a while in the enjoyment of their delights: And God hath time enough to glorifie his Saints, to give them everlasting conso­lation, and therefore although here they be cut short of the pleasures of the flesh, God does not regard that.

Thirdly, God hereby would shew to all the world, his own fulness, and how little he esteems of these 3. carnal things; they are but bones, therefore he gives them to dogs; they are but swill, even the very cream of them, therefore he lets swine have them. Luther [Page 101] in his Comment upon Genesis, cap. 21. hath a nota­ble vilifying expression of the great things of the Turcicum Imperium quantum quantū est nihil est nisi panis mica quam dives pater familias projicit ca nibus. world, which God gives to wicked men; The Turkish Empire, says he, as great as it is, it is but a crust of bread, which the rich master of the family casts to dogs: When retainers, when dogs have such allow­ance, it is a sign of a great deal of plenty in the house.

Fourthly, God grants pleasure and prosperity in just judgement to them, to ripen their sin, to harden them in it. The Sun-shine of prosperity ripens the Luth. in Gen. cap. 21. sins of the wicked apace, and so fits them for destru­ction; this hardens them against the ways of God, it makes them bless themselves in their way, They spend their days in wealth, therefore they say to God, depart from us, we desire not the knowledge of thy ways; What is the Almighty, that we should serve Iob 21. 13, 14. Nulla ve­rior mise­riae quàm falsa laeti­tia. Bern. Tract. de gratia & lib. Arbit. him? There is no truer misery, then false joy, says Bernard. There is a great difference between the pro­sperity of the wicked, and that which the godly have; God carries his people when he exalts them, as the Eagle her yong upon her wings, he exalts them to safety, according to that expression that we have, Job 5. 11. that those which mourn, may be exalt­ed to safety; but when God exalts the wicked, he lifts them up as the Eagle lifts up her prey in her ta­lons, he lifts them up to destroy them. It was a speech of Augustine upon the 26 Psalm; Many are Multi amando res noxias suni miseri, ha­bendo mise­riores. miserable, by loving hurtful things, but they are more miserable by having them; it is not what men enjoy, but the principle from whence it comes, that makes them happy. August in Psal. 26.

Fifthly, God is a patient God, and in the day of [Page 102] his patience, even the wicked are suffered to enjoy their hearts desire.

Obj. But it may be said, God is patient towards his Obj. people, and yet they are afflicted.

Answ. Those afflictions that come upon Gods peo­ple, may better stand with the glory of patience, then Answ. if the same things should be upon the wicked, because in the afflictions of the Saints, there is no revenge, there is no hatred in them, but if God should inflict the same things upon the wicked, they would come out of revenge against them, and hatred of them, and so there would not be such manifestation of that glory of patience, that God hath to manifest here in this world.

Hence let Gods people learn not to be greedy in Use 1. Ne magni pendamus terrenam faelicitatem quae malis etiam pe­run (que) con­ceditur. August. lib. 2. de civ. Dei. c. 23. their desires after outward pleasures; they are but the portion of dogs and reprobates. It is true, godly men may have them, but never as their portion, God hath afforded you better pleasures, hath he not re­served better things for you? As when we enjoy out­ward prosperity, we must not bless our selves in it, because it is that which wicked men have; so when we are afflicted, our hearts must not be dejected, be­cause we are onely deprived of that, which God gives most many times to those that he hates most. God will keep his people from being prevailed against by this temptation. David was in this temptation, Psal. 73. but he says, verse 23. that God held him by his right hand: When men see how the world lives in pleasure, and the Saints are afflicted, they are in dan­ger of stumbling, but God holds his own by his right hand, that they fall not.

Secondly, let us learn, not to envy the men of the [Page 103] world, who live in pleasures, who wallow in the sen­sual delights of this life. The reason why they take so much delight in such things, is, because they know no better, they seek after no better.

Ambrose in his first Book de officiis, brings in Cur impi [...] letātur cur luxurian­tur? cur etiam ipsi non mecum laborant? Non sub­scripserint ad coronam. Veni nobis. cum, &c. Laborate vos, sine nobis coro­nae gloriā, si viceritis vindi cabi­tis. Am­bros. li. 1. offic c. 16. godly men objecting thus, Why do the wicked re­joyce? why do they riot it out? why do not they labor as well as I? He answers, They have not put in for the crown; yea, says he, if you object thus, the wicked may answer you as the spectators in their Olympiack games, if those that labor and wrastle in them, should call the spectators, and say, Come you, and labor, and strive here as well as we; the specta­tors would answer, You without us shall get the glo­ry of the crown, if you overcome.

Besides, there is little cause we should envy all their jollity, they must give an account for it, and dear. When a Soldier was to dye for taking a bunch of grapes against the Generals command, and going to execution he went eating his grapes, one of his fel­lows rebuked him, What, are you eating your grapes now? The poor man answers, I pray thee friend do not envy me these grapes, for they cost me dear; so they did indeed, for they cost him his life: and so will these vain delights of wicked men, they will cost them their lives.

And yet further consider, ere long things will turn, Gods people shall have pleasure, and the world shall have afflictions: Affliction did I say? nay, Misery with torment; time is at hand, when it shall be said to every wicked man, Son, remember in thy life time thou hadst pleasure, and my servants who walked faithfully with me had affliction, but now thou art [Page 104] tormented, and they are comforted. Time is at hand when that Scripture shall be fulfilled, Esay 65. 13, 14. Behold, my servants shall eat, and ye shall be hungry; my servants shall drink, and ye shall be thirsty; Use 3. my servants shall rejoyce, and ye shall be ashamed; my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of spirit.

Thirdly, let not wicked men bless themselves in the enjoyment of their pleasures; you have no other then thousands have had before you, who are now in Hell. If that you have were of any great worth, you might be sure you should not have it; if you knew how the Lord brings about your destruction by your plea­sures, you would have little cause to rejoyce in them; Haman rejoyced, when Esther invited him rather then others to the banquet, but if he had known that in his banquet there was a snare laid for his life, his heart would have faln, it would have been but a sad ban­quet to him: certainly there is a great deal of evil, and misery, and wrath, in being suffered to go on with delight and pleasure in a sinful way.

Parcitur virga quo­niā inveni­tur iniqui­tas ejus ad odiū uti (que) non ad irā: he calls it misericor­diam omni indignati­one crude­liorem. Ber. declamat. Ecce reli­quim [...] om­nia. Bernard says, when God spares men in a sinful way, it is because God is not onely angry with men, but hates them, he calls his mercy more cruel then all in­dignation. Origen in his Sermon upon Ex. 20. quotes Vis audire indignātis dei terribi lem vocem? audi quod dicit per prophe­tam, Non visitabo super filias vestras, &c. hoc est terribile, hoc est ex­tremum, cum non corripri­mur, pro­peccat is. Orig. that place, Hos. 4. 14. I will not punish your daughters when they commit whoredom; and he hath this pathe­tical expression upon it, God chastiseth every soul whom he loveth: but would you hear the terrible voyce of Gods indignation, hear him by the Pro­phet Hosea, when he had reckoned up many wicked Hom. 8. in Exod. 20. things which the people had committed, and he adds [Page 105] this, I will not visit your daughters when they commit whoredom; this is terrible, this is in the height. And O infoelices & miseros quando re­linquit De­us homines sibi ipsis, nec resistit eorū furori & cupidi. tatibus, sed vae illis ad quorū pec­cata conni­vet Deus. Luther in Gen. c. 37. Infoelicita­tis est ad­versa ne­seire; mise­rū tejudico quod non fuisti miser Ierom ad amicum. aegrot. Bernard speaking of the same thing, in the 42 Ser­mon upon the Canticles, At the hearing onely of this, says he, I tremble, then God is most angry, when he shews no anger; God keep me from this mercy, this kinde of mercy is worse then all anger.

Luther hath an expression much like, upon the 37. of Genesis, O unhappy, and miserable men, whom God leaves to themselves, not resisting their lusts; wo to them whose sins God seems to wink at. And Jerome writing to a sick friend, hath this expression, I account it a part of unhappiness, not to know adver­sity, I judge you to be miserable, because you have not been miserable. Bernard in his Book de conso­lat. cap. 3. Freedom from punishment, is the mother of security, the step-mother of vertue, the poyson of Religion, the moth of holiness. Yea, this was seen by the purblinde eyes of the Heathen. Seneca in his fourth Chapter of his Book of Providence, hath the same words, that before was said of Jerome, I Impunitas [...]ecuritatis mater, vir­tutum no­verca, reli­gionis vi­rus, tenia sanctitatis. Ber. Nihil nihi vide­tur infili­cias eo cui nihil un­quam eve­nit adversi. apud. Sen. de. Prov. judge him miserable, that was never miserable. And Demetrius, Nothing seems more unhappy to me, then he to whom no adversity hath happened. It were easie to multiply abundance in this kinde; it may be, testimonies of men may have some force to prevail with such, who are given up by God to their plea­sures, to the enjoyment of earthly prosperity, and sen­sual delights; certainly they are not so happy as they judge themselves to be; that which God denies to another in mercy, he may give thee in wrath. And thus much for this. I come to that which is a main thing in Moses choyce.

CHAP. XI. Afflicted godliness, is better then delightful wic­kedness.

NOtwithstanding both these, though Gods Doct. 3. people are afflicted, and the wicked have pleasure; yet, afflicted godliness, is better then delightful wickedness. It is better to joyn with Gods people in a way of godliness, in all afflictions, then to enjoy all the pleasures that possibly any man in the world can have, in any way of sin: the tears Dulciores lacrymae orautium quàm gau­dia thea­trorum. Aug. in Psal. 128. of the godly, are better then all the jollities of the wicked: it is an expression of an Ancient, The very tears of those that are seeking of God, are more sweet, then the joys that any have in the world; the worst part of godliness, is better then the best part of any way of sin: though Christ be a crucified Christ, and bring never such afflictions, hard things to his people, yet he is more delightful to them, then all the pleasures that are in the earth, and delightful in another way. It is a notable speech Luther hath, I had rather fall with Christ, then stand with Caesar; Malem ruere cum Christo quam stare cum Caesa­rare. Luth. rather suffer any thing in the world with Christ, then stand and enjoy all the pleasure of Caesars Court.

Thus a godly man, a gracious heart considering and musing of things, and laying one thing with ano­ther, had rather have affliction with the people of God, then enjoy all the pleasures of the world for a season. Now the main work in this point, is to shew unto you, how a godly heart doth reason with its self, and cast about its self, as it were to bring [Page 107] himself, and his thoughts to this issue, to choose rather afflicted godliness, then all the pleasure of sin.

First, it casts about what the ways of godli­ness Why affli­cted godli­ness is preferred before de­lightful wickednes. are.

Secondly, what those afflictions are that do attend the ways of godliness.

Thirdly, it casts about what the ways of sin are, and what the afflictions and pleasures are, that do attend upon them, and puts them into a ballance, and compares them both together, and so makes its choyce.

First, a gracious heart considers the ways of god­liness. 1. If I walk in them, then I walk with God, I live to the honor of the blessed God, who is infi­nitely worthy of all honor and praise from his Crea­ture; those ways are the ways of infinite wisdom, they are the ways of holiness, of righteousness, in those ways I attain to that end for which I was made.

Secondly, in those ways I enjoy peace, peace of 2. conscience to my soul; whatsoever trouble I meet withal abroad, I am sure I shall have peace within: a little with outward peace, is better then a great deal where outward peace is wanting; Eccles. 4. 6. Better is a handful with quietness, then both the hands full with travel, and vexation of spirit: A little with outward quiet, is better then a great deal with vexa­tion; if a man be in a quiet family, a little there, is better then to be where there is a great deal with fro­wardness and vexation; surely, a little is better with inward peace, with peace of conscience, then a great deal without; wherefore these ways wherein I walk [Page 108] with Gods people, though the world may rage and persecute, I shall have joy in my own spirit; A good conscience will be a continual feast: while they rail, conscience will encourage.

Thirdly, again, when I walk in these ways, my soul 3. shall enjoy the love of God, and that little I have, I shall have it in love, and from the love of God; Now thy love, O Lord, is better then wine, better then all the comforts of the world. The Lord sa­tisfies his people with love, as with marrow and fat­ness; a little that the soul hath that comes from the love of God, by vertue of a promise, how sweet is it? how sweet is sleep when it comes from that pro­mise? Thou wilt give thy beloved sleep, and all comes this way; I have all in the love of God, though I have but a little in the world, and though I be in affliction, & am short of that which others have.

Fourthly, and in those ways, my soul shall enjoy 4. communion with God; God will let out himself to me in a gracious maner, he will reveal the secrets of heavenly joys to my soul, and one beam of the light of his face, is more worth then all the world, and is able to carry through all the hardships of the world. My soul shal have communion with Jesus Christ; and Cursed is that man, says that noble Marquess Galea­cius, that counts all the world comparable to one days enjoyment of communion with Christ.

Fifthly, while I walk in these ways, I shall be safe 5. for eternity, I shall not be in danger there; and when the fear of eternity falls upon the heart, it sees it is a most dreadful thing to miscarry to eternity; the thoughts of eternity work mightily upon my spirit, let me be safe for eternity, whatsoever become of me [Page 109] in these ways. It is reported of one Myrogenes, when great gifts were sent unto him, he sent them back, I onely desire this one thing at your Masters hand, to pray for me, that I may be saved for eterni­ty. Now in these ways of godliness, I shall walk with God, I shall have peace of conscience, I shall have that I have in love, I shall enjoy communion with the Father, with Christ, and with the holy Ghost; and I shall be safe for eternity: surely there can be no evil that can countervail this good, whatsoever I suffer, whatsoever I endure in this world, yet my soul shall say, It is good for me to draw near to God; sure I shall choose, and like well of the ways of god­liness, whatsoever I endure.

But you look onely upon the best side of godliness, Obj. but turn the other side, you shall finde a great many afflictions that attend the ways of godliness, and when you see them, you will not be so in love with these ways. A gracious heart is willing to examine both sides.

What are the afflictions you speak of, that will dis­courage Answ. any from delighting in Gods ways?

First, they are but such as are upon the body, those 1. things that do afflict the godly are bodily things, they do therefore but bring pain and trouble to this carcase, to this body of clay, to this lump of earth, to this body of sin, to that body that is to be beaten down in this world: to that body of vileness, for [...]. so it is called, Phil. 3. 21. Who shall change our vile body; in the Original it is, this body of vileness. It was the speech of a Heathen, when as by the Tyrant he was commanded to be put into a morter, and be beaten to pieces with an Iron pestel, he cryes out to [Page 110] his persecutors, You do but beat the vessel of Anax­archus, you do not beat me, You do but beat the Case Clem. A­lex storm p. 496. [...]unde vasculum Anaxar­ [...]hi. Or as others have it, [...]psam A­naxarchi. and Vessel, that contains another thing; yea, the word in the Greek, that Clemens Alex: hath, relating the Story, signifies a husk; his body was to him but as a husk: A Heathen counted his body but the Case, the husk; he counted his soul himself: If a man had a precious Jewel in a Case, and the Case was torn in pieces, and the Jewel be safe, it is no matter; and so by all these afflictions a gracious heart knows, it is but the Case that is torn in pieces, the Jewel is safe. Fear not, says Christ, those that can kill the body, and do no more; Christ would have us know, afflictions that do but reach the body, are but slight things.

And for these troubles, let them be the most ter­rible that can be, they are such as may stand with Gods love, the dearest of Gods love, such as the dearest of Gods people have met withal: says God in Ieremiah, I gave the dearly beloved of my soul, into the hands of her enemies. Indeed if they were such as could not fal, but from Gods hatred, it were another matter; but they may stand with Gods love, yea, with the very same love wherewithal God the Father did love Jesus Christ, and would you have better love then that? you may be sure that all your afflictions that you do endure for godliness, and the ways of godliness, they are not such but you may have them in the same love that God loved Jesus Christ, and one would think that were enough to satisfie any soul in the world. John 17. ult. there Christ prays, that his Disciples might be loved, with the same love wherewith he was loved: now notwithstanding the love of the Father [Page 111] to the Son, he was afflicted, and suffered as much trou­ble, as you are like to suffer; and if you in suffering may be in no worse case then he was, and may have the same love that he had, notwithstanding your sufferings, sure your sufferings are no great matter; there is no more evil in your sufferings, then may stand with the love of God to your souls, the same love wherewith God loved Christ: and if a soul knows this, it will not be discouraged from the ways of god­liness, notwithstanding afflictions: indeed if in af­fliction there were the venome of Gods wrath, and the curse of the Law, it were something, but the sting and venome is taken out, and there is no great evil.

Again, these afflictions that the world so speak of, they may not onely stand with Gods dearest love, but are such as may proceed from Gods dearest love; as thus, they may come as fruits of the love of God, and therefore sure they are no great discouragements from the ways of godliness; you heard what abun­dance of good God brought out of the afflictions of his people, and therefore there may be abundance of love from whence they come, they may be onely but to fit, and square, and fashion the soul, to be fit to be laid in the highest place of new Jerusalem: The stones that are laid below in some mean place, are not hewed and hacked, as the stones that are in the highest part of the building, or the forefront of the building, to the view of all; those that are most for the beau­ty of the building, are most hacked, and framed; and so those that God does intend to be the most beautiful stones in that glorious Temple that is in Heaven, God suffers them here to be fashioned and [Page 112] hacked, most afflicted, and therefore they may come from love.

Besides, they are no great matter, take them at the worst, they are but little things; these light af­flictions: there is no such grievous burthen in them, as the world thinks there is, for there is the hand of Christ, to hold them up in all their afflictions: they are but such things, as rather seem grievous then are grievous indeed, as Heb. 12. 11. No chastening for the present seemeth to be joyous, but grievous; they are things that are grievous in appearance, and in shew onely, rather then in truth; as the prosperity of the wicked is but in shew, so the affliction of Gods people are rather shews, they do rather seem grie­vous, then have any realty of grief in them, and there­fore they are not so much to be feared.

Again, they are but for a little time, but for a mo­ment: 5. As it was the speech of Athanasius, when he was banished, and his friends came to bewail his misery, says he, It is but a little cloud, and will quickly Nuhecula est, citò transibit. be gone: All the time of the rage and malice of wicked men, is but as an hour; says Christ, This is their hour, and the power of darkness; it is but an hour, and is quickly gone. Christs sufferings both in himself and in his Church, is but drinking of the brook, not a spring of water for perpetuity.

Besides, the afflictions of Gods people are in their 6. season; it is now the very season to be afflicted, and shall we be troubled to have affliction in its season? this time of our life is appointed for this end, it is our winter time; will a man be troubled to see frost and snow in winter time? It is better to see frost and snow in winter time, then to see the corn blooming or ear­ing [Page 113] in January and February: so while we are in the body, the winter of affliction is in season, it is not the time to be delivered from affliction now, that is here­after, and therefore why should we be troubled that we meet with affliction?

Lastly, these afflictions that you say will discourage, 7. they will bring forth a gracious end, they are but as a dark entry into your Fathers house, a dirty lane to a Palace; do but shut your eyes, and there will be a change, and as a Martyr said, Though we have an ill breakfast, we shall have a good dinner: Now put all these together, what great matter is there to discou­rage any from the ways of God?

But now come to the other part: A gracious heart Misery of a sinful way. discourses of the ways of sin, what if I should choose the pleasure of sin, and should go on that way? 1. If I go on in those ways, I shall be sure to go on in a way of direct opposition against the God of all the world, and so treasure up to my self the wrath of an infinite God. And is it nothing for a poor crea­ture to go on in a way of opposition and enmity to an infinite Diety? how much better were it for me if I had never been born, then thus to do? 2. I shall be sure to have no peace in those ways, in my own spirit, in conscience; I shall have within me a conscience galling, girding, and lashing of me, the worm gnawing of my heart, my conscince continu­ally damping of my soul, telling of me, Surely I am not in those ways an immortal soul should walk in; I shall never have any pleasure, but when my conscience shall be stopped; and what cursed pleasure is this for a man that he can never have it, but onely when he can stop his conscience? if his conscience had but [Page 114] the mouth open, he could not have pleasure, and all the pleasure that he hath, he must steal it at that time, when his conscience is asleep, he can never have it upon other terms; if a mans conscience be enlight­ned, and awaked, it is impossible to have pleasure in the ways of sin: it is poor living, when a servant or childe can get no victuals, but as they steal it, when the master or mistress is asleep, or is on the to side; and so it is poor pleasure that the world hath, when it must be stoln when conscience is asleep; What good is it for a man to have a broken leg, and a silken stocking? and what great content is it for a man to have outward pleasure, and inward dampings of spirit?

3. Again, in these ways of sin, as I shall have no peace, so do what I can, I shall have some trouble in spight of my heart; let me go on in the ways of sin as I will, and seek for my contentment, I shall have some trouble in spight of me; and how grievous will that trouble be, that shal come with the curse of God, and the wrath of God, and the hatred of God? what shall I have to support me in trouble? A little water in a leaden vessel is heavy, so a little trouble in an evil conscience.

4. And in these ways of sin, I shall be sure to be a stranger from God, never to know what any com­munion with God means, go up and down in the world as a forlorn, forsaken creature of God; that when as others of Gods people have communion with God, and with Christ, and have the light of Heaven, and the joy of Angels, I shall be set to my swill.

5. And as for my eternal estate, I shall hazard to [Page 115] miscarry therein; and oh my soul, dost know what it is to miscarry to eternity? Surely there need be some great matter, that should procure the least peace to a man in the way of sin, much more to pro­cure delight to a man.

But you will say, You take sin at the worst side at Obj. first, sin hath a delightful side, and that will please you, and allure you, though the other would not; therefore let us see the fairest side of sin; a gracious heart will look on every side.

The pleasures that you speak of, what are they? Answ. are they not fleshly? onely reach to the sensual part? 1. What, must God, Heaven, eternal life be neglected for these? What shall that body, that must within a while be gnawn on by worms, and lie rotting as a filthy carcase, now be so regarded, now have such content given to it, as all that is to be had in God and Jesus Christ, must be neglected for it? When thou shalt hereafter at the great Day meet with this wret­ched carcase of thine, and see how vile it is, what confusion will be upon thee? when thou shalt think, Was this the vile carcase that must have such con­tent, for which God, and Heaven, and all the good in Christ is now lost for ever?

Secondly, it hath been the care of all Gods dearest servants to keep down their bodies, to deny content­ment 2. to the flesh, and wilt thou give it all the con­tent thou canst? Daniel was afraid of taking liberty to his flesh, in eating the Kings meat; and the time when he had his, [...] heavenly visions, he ate no pleasant bread, neither came flesh nor wine in his mouth, neither did he anoint himself at all. You know the mean provision that Iohn the Baptist, the Fore­runner [Page 116] of Christ had, his fare was locusts and wilde honey, and yet there was not a greater born of a wo­man before him. St. Paul was careful to beat down his body, to club it down, even till it was black and blew, so the word signifies. Timothy although he was [...] sickly, yet would not take liberty to drink a little wine, but onely water, till Paul wrote to him; and in that liberty there was but a little granted, and that for his stomacks sake, and his often infirmities, not for his lusts sake, and to maintain riotousness. If I should tell you of the mean provision for the flesh, that ma­ny of the Ancients, who were the most worthy in­struments of God, the most eminent in all true excel­lency, were contented withal, and that before the su­perstition of Popery prevailed, it would be even in­credible unto you.

Basil in an Epistle to Iulian mentions the mean fare he and others with him lived withal, he ate no flesh, they had need of no Cook, the leaves of plants, and a little bread, was all their provision. And Ierome re­ports of Hilarion, that he never ate any thing before the Sun went down, and that which at any time he ate was very mean: From the fifteenth year of his Ut coctum iccepisse luxuria sit. Ep. 22. [...]d Eustochi­um. Hoc me docui­sti, ut tan­quam me­dicamenta, sic alimenta sumpturus iccedam. August. l: to Conf. age to the twentieth, his onely diet was fifteen dryed figs a day; for three years after that, onely bread and water; for nine years together, six ounces of barley bread in a day; yet he lived till he was fourscore years old. And Ierome himself lived exceedingly abste­miously, with cold water, and a few dryed figs, so that by him, and others with whom he lived, to eat any thing boyled, was even accouted luxury. And Au­gustine hath such an expression concerning himself; Thou Lord hast taught me this, that I should go to my [Page 117] meat as to a medicine: He meant not to satisfie his appetite, but to repair nature. Sicut ad crucem, sic acced as ad cibum nun­quā volu­ptate sed necessitate, Bern. form. hon. vit. c. 9 Cum quid ā interrogas­set Plato­nem, Unde, tibi sapien­tia tanta? respondit plus olei consumpsi in lāpade, quam vini in calice. Miror si is quicquā in laudem & decus rei­publiae prae­stare posset. Pinguis venter non gignet te­nuem sen­sum. Bern. de ord. vit.

And amongst the Heathen likewise, such as have been most eminent with them, have been most above sensual pleasures. When one asked Plato, how he got so much knowledge, his answer was, I have spent more oyl in the Lamp then wine in the cup. We read of Cato, seeing a Roman who pampered his belly, had this speech of him, Wonder if this man ever do any thing for the honor or good of the Commonwealth. These who provide so much for their bellies, have their brains sunk down into the quagmire of their bel­lies. Their parts, those common gifts of under­standing they were wont to have, are now as the light of a snuff sunk into the socket, even drowned with the filth of their lusts, and what are such as these fit for? A fat belly, says Bernard, seldom produceth any witty invention.

Thirdly, what are these pleasures, but such as may stand with the infinite hatred of God, such as reprobates have had as large a portion in, as thou canst? And art thou so eager upon that, which is no other portion then a Reprobate may have? To have no other portion then a beast may have, is low enough; but to have no other then a repro­bate may have, is lower: How many are now in Hell under the eternal hatred of the infinite God, who when they lived, had as much pleasure as ever thou hast had, or ever shalt have? as many merry meetings, sate it out in drinkings, gamings, riot, chambering, wantonness, sports, pastimes; now what pleasure is it to them to think what mirth and jollity once they had?

[Page 118] Fourthly, take them at the best, yet they are such, as the excellency of true vertue consists in the mo­deration Initium bonae men­tis non gaudere vanis. Nulla ma­jor volup­tas quàn voluptatis fastidium. Tertul. despect. Vides con­viviū pec­catores: in­terrogaje us conscientiā. Noune gra­vius omni­bus foetet sepulchris? Intuer is laetitiam ejus & sa­lubritatem corporis, filiorum at (que) opum [...]bandanti­am: intro­spiceulcera, vibices anime cjus, cordisque maestitudi­nem. Amb. offic. l. 1. c. 12. of them, yea, in the raising the heart above them, so as to disdain and contemn them, if they would come in as our portion; certainly if they were the highest good, the glory of vertue would be in expatiating the heart towards them, in letting out the heart fully to them, in enlarging the heart in en­joyment of them, in satisfying the heart in the sweet­ness received from them; but it is otherwise, much of the commendation of vertue, hath been in the ability to moderate affections towards them, to deny themselves in them. It is the beginning of a good minde, says Seneca, not to rejoyce in vain things. Yea, there is no greater pleasure, says Tertullian, then the contempt of pleasures.

Fifthly, there is much evil in sensual pleasures; as,

First, there is much mixture of much inward sad­ness, many damps of heart; in the midst of laughter the heart is sad. Ambrose hath a notable expressi­on for this, Thou seest, says he, the wicked mans feasting, but question with his conscience, does not that stink more filthily then any sepulchre? thou seest his joy, his lustiness, thou wondrest at the abun­dance of his riches, children; but look within, and see the wounds, the strokes of his soul, the sadness of his heart.

Secondly, they keep out better delights then them­selves: There is an opposition between them and 2. spiritual delights. Those who long after the onyons Divina consolatio delicata, & non datur admitten­tibus alie­nam. Bern. of Egypt, cannot taste the spiritual Manna: Divine comfort is a delicate thing, says Bernard, and it is not given to him that admits any other.

[Page 119] Thirdly, there is a mixture of a curse with them: What good is there in having a brave sute with the 3. plague in it? Is not plain russet or leather better that is free? What delight is there in feeding upon dainty dishes sweetly poisoned? Is not mean whol­som fare rather to be desired? We read of Agrippina, in poisoning her husband Claudius, she tempered it in the meat he most delighted in; poison in wine works more furiously then in water: Poor men who are wicked, have Gods curse mingled with the water of their poverty; and rich men who are wicked, have Gods curse mingled with the wine of their prospe­rity. 4. Basil de Ingluv. & cbrietate, concio. 16. Quod qui­dem eos fe­cisse ad sig­nificandum quòd vo­luptuosa c­raut causa mortis & sepulchri. [...], Intempe­rautes. [...], Valetudi­narios. Cl. Alex paed l. 2. c. 1. [...]. Cl. Al. ib. Chrys. Phil. 3. Ser. 14.

Fourthly, there is much bodily evil comes in by these, they make the bodies of men cinques of filth, and all maner of loathsom diseases. Basil hath an expression of the evil of intemperance, that it turns men into mire and dirt, and makes men like vessels, rotten and putrified, fit for no use. The Romans were wont to have their funerals at the gates of Venus Temple: This they did, says Plutarch, to signifie that lust was the hastner of death. And Clemens Alexandrinus observes, that the Graecians called the intemperate, and those who wanted health, by the same name, onely with difference of one letter, to shew the great affinity there is between intemperance and sickness: And again in the same place, he says, The Graecians call Gluttony by the name of Belly­phrensie; for what greater madness, then for a short brutish pleasure to lose the comfort of continual health, and endure the long and tedious pains of sickness, and miserable torturing diseases? what a folly is it to fill a Ship with water, and then to hire [Page 120] pumps to pump it out; so by intemperance, to fill our bodies with noisom humors, and then to hire Damthiho minem sa­num qui pinguescit et laboribus caret, non invenies: nam licèt sexcento­rum me­licorum turba ad­ [...]eniat à morbis il­lum nequa quā libera­re poterunt. Ch. in Act. 7. hom. 17. Nemo est dignus no­mine homi­nis qui unum diem velit esse in voluptate. Cicero lib. 2 de Fin. Plut. in Lacon. Apoph l. 1 Arist. ethic l. 1. c. 5. Praeclare M. Tul. Si nemo est quin emori malit quàm converti in aliquam fi­guram be­stiae, quam­vis hominis sit mentem habiturus, quanto est miscrius in hominis figura animo esse efferato? Lact. l. 5. c. 11. Physicians to purge them out? Chrysostom in his Ser­mon upon the third to the Philippians, demands, What do men gain by their riches, but drunkenness, gluttony, and absurd pleasures of all sorts, which do more hurt and torment us, then most cruel Masters their slaves and bondmen? Give me, says he, a vo­luptuous man that is idle, that hath his health, you cannot finde one; though he had many hundred Physicians, it would not be.

Fifthly, There is an evil of soul-abasement, they make men become vile. Cicero a Heathen, thought not that man worthy of the name of a man, who spent a whole day together in sensual pleasures. And Plutarch tells of Agesilaus, that he cast off voluptu­ous pleasures to his slaves, as better beseeming a base quality and servile nature, then himself. Thou mayest think to live in pleasure is a brave life, but it is the basest life that is; so God judgeth it: Hence the same word which the Scripture useth for the sen­sual glutton, Deut. 21. 20. is used for a vile person, Jer. 15. 19. the word is the same in the Hebrew. Luxurious sporting people have high conceits of themselves, as if they lived the onely brave lives, but 2 Pet. 2. 13. they are called spots and blemishes, for they are indeed base, the most base spirited men that live. These do most vilely lowre mans nature, they are infinitely beneath the happiness of an immortal soul.

The Heathen accounted a life of pleasure, a life of beasts: What man would not rather dye, says Tully, [Page 121] cited by Lactantius, then to be turned into the form of a beast, though he should retain the minde of a Tribulatio est aqua salsa quae scabiem purgat, ab­stergit. Haecscabies luxurla est; delecta­bar scalpi scabiem li­bidinum mearum. Facit ani­mam hu­manam ul­cerosam, sa­nie abomi­nabili, de­fluentem, propter hoc Deo Deo in­cred i bili­ter abomi­nabilem. man? How much more miserable is it for one to be in the form of a man, and to have the minde of a beast, yea, of a wilde beast? Guliel. Parisiensis calls luxury a scab, and says, the salt-water of tri­bulation must purge it; and he brings in Augustine giving the same name unto it, confessing that he was wont to delight in the scab of his lusts. This scab, says Parisiensis, makes the minde of man ulcerous, running with filthy putrified stuff, and abominable to God, above that, that any man would think, which no bodily filth does.

Sixthly, The evil of nourishing of all maner of wickedness: All sin in Scripture is called flesh, and the work of the flesh, because the pleasure of the flesh is the cause of so much sin in us. When Christ spake of the servant who gave himself to riotousness in his Masters absence, he calls him the evil servant. There are swarms of all maner of evils in sensual hearts; they are the fennish grounds, that breed fil­thy poysonsom creatures; so all venemous-lusts are In locis dormit hu­mentibus, hoc est in omnibus lelitiis madenti­bus; prop­ter quod Luc. 11. dicitur quòd im­mundus spiritus ambulans per loca a­rid [...] & inaquosa quaerens requiem & non invenit, G. Par. de morribus p. 129. bred and nourished by these, Job 40. 21. it is said, the Behemoth lieth in the fens, which Guliel. Parisiensis applies to the Devil in sensual hearts; he lies in moist places, says he; that is, in those whose spirits are moistened by their lusts: Wherefore it is said of the unclean spirit, That he walks in dry places; seeking rest, and found none; But, says he, men giving themselves to pleasures, they seek what they can to give the Devil rest in their hearts, and to keep off all that may hinder his quiet. Flies and Wasps use to [Page 122] come to honey and sugar, and such sweet things: The Devil who is called Beelzebub, that is, the God of flyes, loves to be in souls glutted with sensual plea­sures, Honestum ci vile cui corpus ni­mis carum est. Senec­op. 14. Kegno. vo­luptatis virtus non potest con­sistere. Ci­cero de se­nectute. yea swarms of Devils love to follow such: Hence such as these are most desperate enemies unto godliness, contemners and scorners of all Religion; That which is honest, is vile and contemptible to him, who makes too much of his body, says a Heathen; Where pleasures reign, vertue connot be, says another. When the Jews accuse Christ of the worst their malice could devise, they call him a Wine-bibber.

Seventhly, they likewise harden in all maner of evil; when men are heat in sensual delights, their 7. hearts are so glutted, that they never think of their pain. It is observed, that when the people of Israel had got Aaron to make the Calf, and they set down to drink, and rose up to play, they offered burnt-offer­ings, but no sin-offerings were thought of: These beset the heart, and make it even uncapable of any spiritual good. St. Paul says of the Widows that live in pleasures, they are dead while they live, 1 Tim. 5. 6. Let us eat and drink, to morrow we shall dye: Why do you say, to morrow? says Chrysostom, ye are dead already. We read Ezek. 47. 11. that when the waters of the sanctuary flowed, the miry places could not be healed: How seldom does the waters of the Sanctuary heal miry souls? Augustine says of such, As the earth by too much rain becomes nothing but Aug. de. vitanda ebriet. mire and dirt, so as it is made unfit for tillage; so these, Whoredom, and wine, and new wine, take away the heart, Hos. 4. 11.

Who are the most desperate enemies to the Cross of Christ, but such whose God is their belly, Phil. 3. [Page 123] 18, 19. Who are they that cannot cease from sin, but such as sport themselves with their own deceivings, Vae, v. e tibt Clerice, mors in olla mors in ollis carni­am, mors in hujusmodi delitiis est. Bern. De­clamat. Ecce, Reli­quimus omnia. while they feast amongst you, having eyes full of a­dultery? 2 Pet. 2. 13, 14. Who are those that are wholly void of the Spirit, and even uncapable of it? such as walk after their own ungodly lusts, and sen­sual, Jude 18, 19. Who are they that say to God, Depart from us, we desire not the knowledge of thy ways, but such as take the Timbrel and Harp, and re­joyce at the sound of the Organ, and spend their days in wealth? Job 21. 11, 12, 13. Pleasures do not so much delight the flesh, as they endanger the soul; therefore better it is a great deal to be preserved in brine, then to rot in honey, to be fed upon the salt marshes, and short commons, and to live, then to be glutted in rank pastures, and so fatted up for destru­ction. Timenda sunt Chri­stianis praesentis seculi gau­lia Chrys de Martyr. Serm. 7.

And thus you see the evil of them, whereupon Chry­sostom in one of his Sermons concerning the Martyrs, The joys of this present world are to be feared by Christians; and certainly so they are, rather then to be desired.

Sixthly, if there were not so much evil, yet they 6. are vain flashy things, there is no reality in them, they Crede mihi res severa est gaudiū verū. Sen. Quid nobis cū fabulis. cum risu? non solum profusos, sel etiam omnes jocos arbitror declinandos Ber. de Ordin. vitae. are all res nihili, things of nought. The Heathen could say, Believe me, true joy is no light thing; but what windy frothy contents are these pleasures to the flesh? do they leave any sweetness behinde them, after they are over? as it was wont to be said of Plato's feast, his discourse of Phylosophy at the table, though the chear was mean, was sweet divers days after: soul-delights leave a sweet relish in the spirit, after their acts are past; but the day after fleshly plea­sures, [Page 124] what is left but bitter humors in the body, and a sting in conscience? what wise man can please his thoughts after his pleasures are over, in thinking what pleasures he hath had? much less will any man of wisdom, glory in what he hath eat or drunk, or that he hath filled his sensual appetite with all the de­lights he could: Who can at night, after a day of sports, and fulness of delights to the flesh, bless God from his soul, that he hath had a day so full of pleasure in his flesh?

Plutarch in his Morals hath an excellent discourse upon this argument, to prove, that according to the Rules of Epicurus, No man can live a true pleasu­rable life; not that by his Rules no man can live a vertuous life, that perhaps would be granted by ma­ny; but that no man can have a life of plea­sure by those Rules, that is the thing that he under­takes to prove, and amongst other arguments he hath these:

First, That it is not probable for any modest and temperate men, to give way to let their thoughts abide upon any such pleasures, he accounts them so vain and slight; for the pleasures of the minde, men that are wise and sober, delight in the thoughts of such.

A second argument that he useth, is, That never, as he says, to this day, were known any that would offer sacrifice to their God, in thankfulness for the enjoyment of their pleasures with their Minions; but wise men have offered sacrifices, in thankfulness for the pleasures of their minde; as he instances in Pythagoras.

A third argument that he uses, That we never heard [Page 125] of any so given to their appetite, that would boast of their pleasure, that they had devoured so much, or given to their lusts, that would boast of their lust, how they had satisfied it: (although if he lived in these days, he might hear of such men; it seems men are grown more sensual, then they were in those times) but for the pleasures of the minde, many would break forth in rejoycing and glorying expres­sions, that they had had them: as he instances in Archimedes, when he had found out a Phyloso­phical experiment, that he was so filled with joy, that he ran up and down, crying, I have found it, I have found it.

A fourth argument, That no man would so prize their pleasures in belly-chear, as to be willing pre­sently to dye, that they might be filled therewith; for the pleasures of the minde, many have so de­lighted in them, so prized them, as they have been willing presently to dye for the enjoyment of them: as he instances in Eudoxus, who would be willing to be burnt up by the Sun presently, upon con­dition he might be admitted to come so near it, as to learn the nature of it. Thus Heathens could argue against the slightness and vanity of sensual plea­sures, and the solidness and excellency of the plea­sures of the minde.

Seventhly, as they are slight for the present, so 7. they are soon gone, they are not onely vain, but va­nishing The vani­ [...]y of sen­su [...]l de­ligh [...]s..

First, they vanish in us, even in the enjoying.

Secondly, they vanish from us, so that we cannot enjoy them long.

For the first, The fashion of this world passeth 1. [Page 126] away, and the lust of it; it does not onely pass away at the last, but the lust of it passeth away, before the thing it self be gone. Although at first sensual things delight, yet within a while they come to be used as necessaries, not as delights, the delightful­ness is over, and yet they cannot be without them: in this, such are more miserable then other men, for those things that are superfluous to others, are ne­cessary to them. The more things a man wants that he cannot be without, the more miserable he is. It is Gods infinite happiness, that he hath need of no­thing out of himself: and the less need a creature hath of any thing out of its self, the nearer it comes to happiness: all their pleasurable things do but serve to make up that imperfection in them, which is not in others; their pleasures now are but to help against the diseases of Nature, now these cannot be so delightful as the true natural delights, that are surable to the principles of Nature, which others enjoy.

But secondly, they vanish from us presently: So­lomon compares all the prosperity of the wicked to 2. a candle; How soon is the candle of the wicked blown out? All are like a mountain, yea, like a little hill of snow, that melts away presently. Pleasure gives us a deadly wound, and is gone, it makes us mise­rable, and then it leaves us.

Eighthly, if they should not be soon gone from me, 8. yet I must be soon gone from them. It were some­thing if thou mightest abide by them, and they abide with thee, but within a while, thou and all thy plea­sures together must vanish away, you must be drag­ged from them, if death draw the curtains and look in [Page 127] upon thee, then thou must bid a farewel to all; never laugh more, never have merry meetings more, never be in jollity more; All, All, now is gone, as the Pope Adrian said, when he was to dye, O my soul, whither goest thou? thou shalt never jest it, sport it out more; when thou shalt be called to eter­nity, then all thy delights will leave thee, and bid thee farewel for ever: if you should call to them, O now go with me, now I have most need of you; alas, they cannot, all now is but a shadow, but a dream that is passed away; Alas, I was made for eternity, and what good is it for me to have such pleasures for a season? What is it to be jocund, to trifle up and down a year or two, and there an end? O how doleful will this sound be to you, Your season is done, you have had your time, it is gone, it is past, and cannot be recalled!

And yet this is not the season neither, that should 9. be for pleasure. Son, remember in thy life time, thou hadst thy pleasure; it should not have been then: St. James, cap. 5. lays it as a great charge upon those in his time, that they lived in pleasure upon the earth; this is a charge of folly. This is a time for vertuous actions, to do the great business for which we were born. It is a notable expression we finde in that Tractate, in Plutarch's Morals, before quoted; he puts this case there: Suppose (says he) any man were to dye, and either God, or the King, who had power of his life, should lengthen it out one hour, that he might make use of that hour, either to do some fa­mous action, or to spend it in pleasure, and when that hour is at an end, then to dye again; What is it like that this man would do? What, would he [Page 128] rather have his lust with Lais? (that was in those times a famous Whore) or would he rather drink strong and delightful Wine? or not rather do some famous exploit for his Countrey; as to slay Archias, and to deliver Athens? and he determines the case; I am perswaded, says he, no man in such a case, but would rather chuse the latter: Surely our lives are in Gods hands, we know not whither so much as an hour be granted us or not, we may be gone to our long home the next hour; but what do we choose to do?

Certainly, did we know that our eternity depended upon this little uncertain time of our lives, we would not think sensual pleasures to be in season now; this time should be spent, in seeking to make our peace with God, to humble our souls, to get off the guilt of sin: this is a time of suing out our pardon, of mourning, of sorrow, and trouble of spirit, and not the time for jollity and fleshly delights. If a condemned man had two or three days granted him, that he might sue out his pardon, were that a time for pleasure? and sports? thus it is with thee, the sen­tence of death is upon thee, onely a little uncertain time is granted thee to get a pardon; know then what is thy work thou hast to do, and apply thy self to it.

And were it that thou hadst thy pleasure freely, it were another matter; but they must all be called for 10. again and thou must give a strict account for them all; Eccles. 11. 19. Rejoyce O yong man in thy youth, walk in the way of thy heart, and in the sight of thine eyes, live after thy lusts, and do what thou wilt; a thing that yong men love as their lives: it is an Iro­nical confession: but remember withal, there must [Page 129] be an account for these things; know then this is certain, it is no fancy, a conceit; know it, be through­ly convinced of it, as a thing most certain: for all these things, there is not one merry meeting, not one hour spent in pleasure, yea, not one pleasurable act or thought, but an account must be given for it; God will bring thee, though thou be unwilling to come, yet thou canst not avoid it, God will bring thee to judgement. You think such delights as you have, are no such things as God takes notice of, they are but matters of sport; thou thinkest thou hast liberty in them, to do what thou listest, thou shalt never hear of them again; but assure your self, God will bring you to judgement, to be examined, condemned and punished. Of all men, voluptuous men least think of judgement, they put far from them the evil day, Amos 6. 2. but above all men, God hath an eye upon them, to bring them to judgement, and therefore 2 Pet. 2. 9, 10. The Lord reserves the unjust unto the day of judgement to be punished, but chiefly them that walk after the flesh, in the lust of uncleanness; mark, chiefly them; if it were possible for any to escape, it is impossible for you, for God looks at you chiefly. Thou now art riotous, and callest for all the delights thou hast a minde to, but there comes a reckoning behinde that will damp all.

There are three heads, upon which the enquiry at the day of judgement will be concerning thy pleasures.

First, What kinde of pleasures they were, whe­ther wicked in their own natures, or not.

Secondly, What time was spent in them.

Thirdly, How far thy heart was let out upon them.

[Page 130] Lastly, let the fearful end of these delightful things be considered. Those morsels which were so sweet in going down, they must come up again as bitter as gall: Job 20. 12, 13. Though wickedness be sweet in his mouth, though he hide it under his tongue, though he spare it, and forsake it not, but keep it still within his mouth, yet his meat in his bowels is turned, it is the gall of Asps within him. And Prov. 23. 31, 32. it is said of the wine that moveth its self, sparkling in the cup, at the last, it biteh like a Serpent, and stingeth like an Adder. The yong man that follows the enticings of the Whore, Prov. 7. 22, 23. He goes as an Ox to slaughter, and as a fool to the stocks, till a dart strike through his liver, he knows not that it is for his life. And cap. 5. ver. 11. he is said to mourn at the last, when his flesh and his body is consumed; and he cryes out, How have I hated instruction, and my heart despised reproof? and have not obeyed the voyce of my teachers, nor enclined mine ear to them that instructed me? Sensual plea­sure leads to, and fits for destruction. Esay 5. 14. Hell hath enlarged her self, and opened her mouth without measure, he that rejoyceth shall descend into it: Job 21. 12, 13. They take the Timbrel and Harp, and rejoyce at the sound of the Organ, they spend their days in wealth, and in a moment go down to hell.

The fish swim down pleasantly in Jordan, but fall at last into the dead sea: the black sea of eternal horror, is the conclusion of all these sweet delights. As Abner to Ioab, 2 Sam. 2. 26. Knowest thou not that it will be bitterness in the latter end? These are they who come to a fearful end, yea many times in this life; as Esay 50. 11. Behold, all ye that kindle a [Page 131] fire, that compass about your selves with sparks, walk in the light of your fire, and in the sparks that you have kindled, this shall ye have of my hand, ye shall lie down in sorrow. You now frame a delightful life to your self; well, walk in the light of your fire, enjoy your delight, satisfie your selves in your own ways, but this shall you have of the Lord, You shall lie down in sorrow, yea, and that in proportion to your plea­sure; Rev. 18. 7. How much she hath glorified her self, and lived deliciously, so much torment give her.

And how grievous will eternal pain be to thee, who art now altogether for delight and pleasure? Thou canst not now endure any sad thoughts, thou cryest out, they make thee melancholy; how wilt thou en­dure the dismal thoughts of an accusing tormenting conscience everlastingly? those fearful gnawings of that never-dying worm that was bred in thy sweet de­lights? Now thy flesh is dainty, delicate and tender, it must lie soft, and fare deliciously, it must have all to satisfie it that can be devised; how will it endure those everlasting burnings? If after every intempe­rate draught, there should be a draught of scalding lead poured down, how grievous would it be? the end of thy intemperate pleasures will be worse; for, as Iob 21. 20. Thou shalt drink of the wrath of the Almighty, and this shall be the portion of thy cup, now thou delightest in thy long sittings at it, thou shalt drink of this eternally, those cursed delights in burning lusts, shall end in eternal burnings.

CHAP. XII. Who are the truly wise men; with the encouragement to the Saints in the happy choice they have made.

HEre you see who are the wise men in the earth; wisdom does most discover its self in choice, for choice requires understand­ing to compare and weigh things: The will of every man is for some good he would have; every man wills to be happy; this is as natural for every rea­sonable Creature, as for the fire to burn: But herein appears wisdom, to make a right choice of those means that may bring us to that happiness that we do will; here is the infinite mistake of the world, they would be happy, but they choose means that are quite contrary to happiness; but those that choose right, and pitch upon the means that will indeed bring to that happiness that an immortal soul is ca­pable of, surely those are wise; this is the wisdom that is from above, that can dispose of such means, as to obtain this end, and the greater the means are, and the more excellent the end is, the greater is the wisdom that orders thereunto, & guides therein: eve­ry one can propound an ordinary end to himself, and means to attain it; but if the business be of high con­sequence, as for a General to manage an Army, his end is a high end, that concerns the prosperity of a whole Countrey, and because his end is so high, that wisdom that can order means to attain this end, is admired in the world, it is not an ordinary skil that is able to do this.

[Page 133] Now the attaining of God himself, the being blessed to all eternity, if there be any end that is high, this must be it; for one therefore to be able to order and dispose of means, so as not to miscarry in such a high end as this, such a glorious and great work as this, it must be wonderful wisdom. The men of the world think themselves wise men, and bless them­selves in their wisdom, because they can order and dispose of means to get money and fine cloaths; they are poor, and base, and low spirits, who minde and regard no higher, and no better things then these base things that are below; whereas the godly, be­cause God hath let the fear of eternity fall upon them, and they regard nothing but in subordination to that, therefore they sometimes miscarry in the things of the world; hereupon the men of the world looking at them, and seeing no higher end but the enjoyment of pleasure, and the like, they count them a company of fools that will undo them­selves, and prove to be beggers, and so slight them in that respect.

But there is an infinite mistake in this; were it that Gods servants did propound that end to themselves, and had no higher then that which other men have, they would shift as well as they; but because they have a higher end, therefore their thoughts in wis­dom are drawn out about that: As St. Paul said, 1 Cor. 2. 12. We have not received the spirit of the world; we cannot shift and plot in the world; but we have received the Spirit of God, that spirit that shall order us, and dispose us to enjoy communion with God and his Angels for ever. A swine that wanders up and down, can make better shift to get [Page 136] home to the trough, then a sheep that wanders to get home to the fold: The men of this world are indeed wiser in their generation then the children of light, but the children of light have their ends and ways, wherein their wisdom appears to be full of excellen­cy and glory.

The wisdom of Politicians is seen in this, They will let go things that are low, and be content to be crossed in things that are mean, if their great plots may go on; so it is in all true spiritual wisdom: A gracious heart, when it looks at the enjoyment of God in the way of godliness, so be it that great plot may go on, it does not so much look at things that are under: and therefore let men know that there is a mistake in this, one day God will make it known, who are those that are wise on the earth. Surely the world did not commend Daniel for his wisdom, that he would not omit prayer one day to save his life, but had rather lose all: Would not the worldly-wise say, What a foolish thing is this, not to omit prayer one day to save a mans life, and he must open his window too; that spiritual wisdom which God gives unto his people, it is foolishness to a carnal heart; and there­fore you shall have some Parents themselves, when children come to be strict in their way, will say, What, shall we have a fool of you? And one neighbor to another, when they see any have a tender conscience, who before gave himself to the pleasure of the flesh, We shall have a fool of you now: Though you count them fools, they know your way is folly. They think the matters of Religion are but niceties, and and to venture the loss of so much for such niceties, what a foolish thing is it? As Pilate wondered at [Page 135] Christ, when his life was in question, he talks of truth, What is truth? Your life is in danger, and do you now talk of truth?

That which is honest and vertuous, is vile and con­temptible Honestum ei vile est eui corpus nimis ca­rum est. Sen. ep. 4. to him whose body and sensual part is dear to him, says Seneca. I remember Lactantius brings in a Heathen scorning at the ways of Christians in this maner, thinking Christians to be fools, when they see they should endure such things, and yet they would be Christians; says he, Scorn us, contemn us, Contemni­te, ridete, si libet; nobis enim stul­titia nostra prodest, non invid emus sapientiae vestrae hanc stultitiam malumus, hanc am­plectimur. Lact. lib. 5. c. 12. and despise us, we know our foolishness profits us, let us alone with our foolishness, we do not envy your wis­dom: We do not care though you count us fools, so you disturb us not in our way. True wisdom, says he, lies hid there, where there is the title of folly; for God with affliction, and with the name of folly, doth hide the beauty of godliness from the eyes of men; but this is the onely wisdom, to know God, to worship God, to be Religious; and for this, says the same Author, with the greatest voyce that I can speak, I testifie and proclaim, and denounce, That this is the greatest wisdom. Let us be established in Illic potis­simum esse quaerendum ubi stulti­tiae titulus apparet cu­jus vela­mento Deus thesaurum sapientiae & verita­tis abscon­dit. Lact. lib. 4. c. 2. Omnis sapientia hominis in hoc uno est ut Deum cognoscat & colat, hoc nostrum dogma, hoec sententia est; quanta itaquae voce possum, testificor, pro­clamo, denuntio. Lact. lib. 4. c. 30. this, that it is the onely wisdom to choose the ways of God upon any terms, let come what will come, let all sorrows and afflictions to the outward man come that possibly can come, this is the absolute wisdom, and this, says he, is my opinion and judge­ment, it is that I am throughly convinced of, and shall for ever rest, and be setled in.

[Page 136] Mark how Solomon so glorious for wisdom testi­fies of grace, Prov. 1. 2, 3, 4, 5. he heapeth up se­veral expressions to manifest what wisdom comes to the heart by godliness, for that is the scope there; it causes, 1. To know Wisdom; 2. Instruction; 3. To perceive the words of Understanding; 4. To receive the instruction of Wisdom, Justice, Judgement, Equi­ty. 5. To give subtilty to the simple; not onely un­derstanding, but subtilty; and that notwithstanding all natural simplicity, in those who the world ac­counts simple ones, yet are by grace made subtile, they can descry the danger of subtile temptations, they will not be undermined for their souls, they will not be cousened and cheated by the subtile policies of Devil or World, in the matter of their souls, and the great things of eternal life, so as the great wise men of the world are. 6. Knowledge and discre­tion to the yong man; of all men, yong men are most ignorant, most rash and heady; but grace gives knowledge and discretion both, even to the yong man; How many gracious yong men have more under­standing in the ways of God, and can guide their way to Heaven more discreetly then many ancient men, who have repute in the world for wise and un­derstanding men? Yea, 7. grace teaches wise coun­sels; their counsels about their spiritual estates are wise. Who now dare accuse the ways of godliness, of folly, when the holy Ghost hath honored them with so many several expressions of wisdom in them? This then is true wisdom, to choose with Moses, ra­ther to suffer afflictions with the people of God, then to enjoy the pleasures of sin for a season.

Secondly, here is much encouragement to all Gods [Page 137] people in their way and choice that they have made. Hath God given you a heart to make choice of his ways? O bless God! There was a time when you went on in giving pleasure to the flesh, and you saw then no better thing then such a kinde of life, and the Lord hath been pleased to discover better things to you, so as to make you renounce your former ways, and to make choice of another way, in which your souls have found other maner of comforts, and satisfactions, and contentments then ever you did before: bless God as David did, Blessed be the Lord that hath given me counsel, and made me to under­stand aright: So may such a soul say, for had I been left to the counsels of mine own heart, I know what should have become of me. I have as vile a heart as any, and my heart did take as much delight in the flesh as any, and I should have gone on, God knows whither, and might by this time have plunged my self into the bottomless pit: my friends would have given me other counsels to harden me in my ways of sinful pleasure, but blessed be God that hath over­powered my heart. How many do I see every day, whose parts of nature exceed mine, and yet they are mistaken in the things that concern their everlasting welfare; they minde no other things but the plea­sures of the flesh, and stumble at the meanness of Gods people, and this hides the beauty of godliness from their eyes; and what a great mercy is this, that God hath taken this stumbling block from me, and that he hath opened mine eyes to see pearls, though wrapped up in rotten rags, and to see the excellency of godliness, notwithstanding all afflictions that do attend upon them? Certainly it is no other but a [Page 138] beam of Gods own light from Heaven, that hath shined into thy heart.

It is a remarkable passage that we have Esay 44. 20, 21. where God shewing the difference between those who forsook the true God, and his people who chose him to be their God; stirs up his people to re­member for ever this mercy of God towards them, that they should be delivered from the deceit and va­nity whereby others were deluded, and guided in a right and safe way, to be the servants of the blessed God; As for the Idolater, he feedeth upon ashes, a deceived heart hath turned him aside that he cannot deliver his soul, nor say, Is there not a lye in my right hand? Now mark what follows, Remember these, O Jacob and Israel, for thou art my servant, &c. As if he should say, Do you see how others have left God, and God hath left them? They feed upon ashes, a seduced heart hath deceived them; but it is other­wise with you, God hath put it into your hearts to be my servants, to choose me for your God: Re­member for ever these things, O Jacob! here is a mercy indeed, never to be forgotten; How comes it to pass that your hearts should not be so seduced as theirs? it is Gods free grace and rich mercy towards you.

And his mercy is the greater, in that it is in such a weighty thing, that the Lord hath given thee coun­sel to make a right choice in: If a man makes an ill choice in a matter that is of moment, that will bring him trouble in his life, how is he grieved? as in mar­riage, when he is to make choice in that one thing, upon which he knows, the comfort or trouble of his life does much depend; if the Lord hath so pro­vided [Page 139] for him, that he hath made a good choice one­ly in that, how does he bless God? it is that which sweetens all his life: If it be such a mercy, to be guided to make a good choice in marriage; what a mercy is it to be guided to make a good choice for ones soul, to be happy to all eternity? if the Lord should leave a soul in that choice, what a lamenta­ble condition had the soul been in? And therefore, those that have any savour of godliness, if they be to change the condition of their lives, they will seek God, and be earnest that God would guide them, and not leave them to themselves, and take advantage to punish their former sins, in their choice now. If you be to make a choice that concerns the outward comforts of your lives, you will earnestly desire God, not to leave you there; Now you are to make your choice for your eternal condition, if God should leave you now, what a lamentable condi­tion would you be in, as he does leave most in the world?

As soon as we come to years of discretion, we come to make our choice, to go on in the ways of God, or in the ways of death; How many yong ones make a woful choice in the beginning, and go on, and are hardened in their choice, and perish for ever? And hath the Lord looked upon you, and considered how like you would be to fail in your choice? And hath the Lord been pleased to come in with his Spirit, and a light from Heaven to shew you the way? Have you heard a voyce from heaven, saying, This is the way, walk in it? Though God should leave you in all outward things, yet you are made for ever; and therefore thou mayest say as [Page 140] Judas, not Iscariot; Lord, wherefore is it that thou revealest thy self to us; and not to the world? Lord, wherefore is it, that in this great business of my choice, that concerns my eternal estate, thou art pleased to re­veal thy self to me, a poor contemptible creature, ra­ther then to the world?

1. Hence it is, because thou art one of the chosen 1. ones of the Lord, because the Lord hath made a The hap­piness of a gracious soul. choice of thee, and hath separated thee from all eter­nity, to do good to thy soul: hence it is manifest, that thou art the chosen one of the Lord; when thou seest most in the world, to follow the pleasures of the world, if God hath given thee a heart to choose his ways upon any terms, take this as an argument, that thou art a chosen vessel of God. Reciprocal signs of Gods grace are the most sweet; as if I love God, this is an argument God loves me; if Gods honor be dear to me, then my soul is near to God; so if I choose God, then God hath chosen me.

2. This choice is that for which thousands of 2. Gods people have blessed God upon their death­beds; they counted it a blessed time, and blessed the means, the Word, and the Instrument that God was pleased to work by, to incline their hearts to such a choice as this.

3. Yea, this choice of thine, though it be suffer­ing 3. affliction, it is that thou shalt bless God for, to all eternity in the highest Heavens; it is such a great mercy, as this little, poor, span-long life of ours, is not sufficient to give God glory for it, therefore there is an eternity reserved to praise God for it; when thou shalt see what good comes of thy choice, then thou shalt bless God indeed. Certainly, God takes it [Page 141] well at thy hands now. Jer. 2. 2. I remember the kindeness of thy youth, and the love of thine espou­sals, when thou wentest after me in the wilderness. God takes it kindely, that men will choose him and his ways in affliction: if there were always prosperity in the ways of God, it were nothing, but when it is with affliction, it is so much the more an argument of thy love to God, and thy sincerity, and therefore he takes it so kindely. Bless God for it; and bless him the rather, because he hath begun with you betimes: If the Lord hath given you a heart when you are yong to make this choice, what a great mercy is this? what abundance of sin does such a one prevent? If one that is yong, goes on in the ways of Religion, though he suffers much in the family wherein he lives, his brethren scorn at him, and his Parents hate him; yet he hath cause to rejoyce, and bless himself in the goodness of the Lord.

4. Again, thou hast further cause to bless God, be­cause 4. he hath given thee such encouragements since thou hast made thy choice: thou madest thy choice many years ago; I ask thee, Hast thou not had en­couragement in thy choice? Hast any cause to repent thee? O no! blessed be God, I have found more good then I looked for.

5. And know, within a while, the end of thy 5. choice will be attained, and then it shall appear be­fore men and Angels, thou madest a good choice, and all the world shall bless thee for thy choice. Blessed be that man or woman that ever they were born, to make such a choice: and thou shalt be honored of all those that do despise thee now, and they shall wish they had made thy choice. It is reported of a yong [Page 142] man who loved his pleasures, standing by St. Am­brose, and seeing his excellent death, he turned to other yong men by him, and said, O that I might live with you, and dye with him! Thou hast little cause to envy them that will choose vanities for their portion, let them have them: though thou hast lost something of thy bravery, of thy carnal delight for this choice, be content, it is made up infinitely here, and shall be made up more hereafter.

And seeing God hath thus enclined your heart to himself, be for ever established in your choice: see­ing God hath shewn to you his ways, say, as Pilate in another case, That I have written, I have written; so, That I have chosen, I have chosen. If any tem­ptation come to tempt you from your choice, as flesh and blood would be ready to mutter, and think, I might have lived as brave a life as such a one, & might have had as much pleasure as such a one; I have lost so many friends, and so much means, and brought my self into a great many straights; indeed, they spake much of Gods Ordinances, and I was taken with it, and I ventured, and I have brought my self into troubles: and upon the mutterings of flesh and blood, you are beginning to bethink your selves again, and examine things again, and think whether you did wisely or no: O take heed of that first de­gree of Apostacy, namely, that suspition of your choice.

Many in their yong time are very zealous in the ways of Religion, while all is well with them, and now they meet with other things then they looked for, and they begin to think they were too forward, and wish they were not so far engaged as they are: [Page 143] they begin to repent, as chapmen who have out-bid themselves: Many go on in a profession, and suffer much, because they are engaged in that way, and they know not how to get off; if they could get off, they would: take heed of repentings of your choice, lest God lead you out with the workers of iniquity, do not listen to the reasonings of flesh and blood. Cassianus reports of a yong man, that had given him­self up to a Christian life, and his Parents misliked that way, and they wrote Letters to him, to per­swade him from it; and when he knew they were Letters come from them, he would not open them, but threw them into the fire: and so flesh and blood will come and say, Do thus and thus, you may do well enough at last; throw away these letters, these suggestions of flesh and blood, and do not answer them, but be resolved in thine own heart, I know in whom I have believed, I know whom I have chosen, I did not choose rashly, but I felt the power of God up­on my heart, before I made my choice, and I had grounds and arguments of my choice; and what, shall I by such an argument as this be perswaded to the contrary? Therefore go on, and be established in your choice, and the Lord confirm you in it, and give my soul part with you in that choice you have made: let flesh, and the world, and temptations say what they will, peace will be in the end.

You have found some good already, that might make you say with David, Surely it is good for me to draw near to God: and though I do meet with some troubles and temptations that do cry down this way, yet let my soul say, It is good for me to draw near to God: it is good for me that I left such and [Page 144] such things; it is good for me that I have these Or­dinances, though it be with the loss of some out­ward comforts, and my estate be abated, and my trading less: say as David, in the 73. Psalm, Truly God is good to Israel; however it be, yet God is good to Israel, though many things seem to the contrary: and therefore, conclude with thine own heart, Though I should never see good day in the world, yet that comfort I have received in the ways of God, it is enough to make me prize them for ever: if now I should dye, and be annihilated, if God should deprive me of the joys of Heaven, and turn me into nothing, yet that good that I have had al­ready in Gods ways, should be enough to counter­vail all the troubles that I have met withal in the world, or ever shall meet withal: though God should withdraw himself in all the course of my life, and I should be in darkness, and have nothing but trouble, yet I have had enough in God already, to counter­vail all.

Hath God thus spoken peace to thy soul? remem­ber that text in Psal. 85. 8. Return not again to folly: the Lord hath spoken peace already to thy soul in afflictions, and therefore, God forbid that thou shouldst return to folly, but continue in thy way, and go on constantly in thy way to the end, and the Lord bless thee in thy way. And this is for the encou­ragement of the hearts of Gods people, that have with Moses made this choice, Rather to suffer af­fliction with the people of God, then to enjoy the pleasures of sin for a season.

CHAP. XIII. The evil of an ill choice, discovered.

IN the third place, hence those are justly rebuked, Use 3. who have made an ill choice: this was a blessed choice of Moses, and whosoever makes this choice, are blessed of the Lord; but how few have we of Moses his minde? it is a woful choice that ma­ny make. Most people are offended at the afflictions of Gods people, their hearts are set upon pleasure and delight, and pleasure they must have; pleasure to the [...], aut jucundè aut non omnino. flesh is that they choose, and that they follow after; but as for the afflicted ways of godliness, they can­not relish them, their carnal sensual hearts do turn aside from them, they give themselves up to the pleasures of the flesh, and satisfie themselves in the enjoyment of their hearts desires, and God does give them up likewise to their own lusts, to let them have their choice; so that they shall spend their time in mirth and jollity, in eating and drinking, and gaming, and in this they bless themselves, as those who have wisely provided for themselves, to make their lives so full of comfort, and soul-content as they imagine: these are set upon carnal, frothy, sen­sual things; as if the chief good and happiness of man consisted in them, and therefore they give them­selves liberty in them, to the utmost.

That wherein a mans happiness consists, he may desire infinitely, and he cannot but do it, it is as na­tural for him to do it, as for the fire to burn, or the stone to descend; and because men put happiness in the pleasures of the flesh, therefore their hearts are [Page 146] set infinitely upon them; that is, to set, as they give themselves liberty, without any bounds, and desire Si nunc A­dam resur­geret & videret hanc insa­niam omni­um ordinū, profect [...] credo quòd prae stupore tanquā la­pis staret. Luth. in Gen c. 3 Syono [...]. Patrich. p 21. Church-Story. Arist. Eth l. 1. c. 5. that if it were possible, no limits might be set either by God or man. If they have means, they account the chief good of what they have, is, in that they may have larger opportunities then others, to sa­tisfie the flesh in the sensual pleasures of it: and hence is the infinite excess of meats, and drinks, and car­nal delights, in those whose means afford them op­portunities thereunto. Luther speaking of this ex­cess, hath this expression, If Adam should now rise again, and see this madness of all sorts of men, I be­lieve he would be so amazed at it, that he would stand as a stone.

A. Gellius tells of Caligula, that he made one supper that cost three hundred thousand Crowns. I have read also of Vitellius the Emperor, that at one supper he was served with Two thousand sorts of fishes, and Seven thousand several fowls. In such profuse expences, for the satisfying of the flesh, how many do glory, as if it were the highest happiness at­tainable upon the earth? And the baser sort of peo­ple, Plebii mā ­cipiorum prorsus si­mules, dum p [...]cudū vi­tam praecli­gūt; habent autem hanc causā quòd multi ex iis, qui rerū haberi potestatem, simili modo afficiantur Cl. Al l. 2 Paed. c. 1. seeing the great ones set upon such a kinde of life, in satisfying the flesh, they think there is no o­ther happiness to be had; therefore all their care, thoughts, endeavors are, how they may live jocund­ly, and give satisfaction to their lusts. Clemens A­lexandrinus tells of a fish that hath the heart in the belly, differing from other living Creatures, which the Philosophers call the Sea-Ass: This is like sen­sual men whose hearts are onely set upon the things of the belly; so as it may be said of many in regard of satisfying the flesh, as Aurelianus said of one [Page 147] Bonoses, He was born, not that he might live, but that he might drink; So do these seem to be born, Non ut vi­vat, sed ut bibat natus suit. not that they might live, but that they might eat and drink, and pamper the flesh; the whole world is too strait to some for the pampering their Totus orbis ventri ni­r [...]is angu­stus est. bellies.

Oh, how beneath is this to the true excellency of a rational and immortal soul! What pity is it, that an immortal reasonable soul should be of no other use, then to keep the body alive to taste the sweet of the flesh of beasts, and of the fruit of the earth? How many draw all their substance thorow their throats, and their belly? their houses, lands, yea, and devour their posterity like Cannibals; when men in company spend their estates, their wives and children wanting bread at home, what do they, but even drink the very blood of their wives and children? It was the prophaneness of Esau, for which God hath branded him, That he sold his birth­right for a mess of pottage; yet that was in the time of extreme hunger; these men sell God and Hea­ven and all for drink, not to satisfie thirst, but their lust.

But O thou vain man, know thou art utterly Vae illi qui tunc babuit [...]erminum luxuriae, quando vi­tae. Bern. de ord. vit. mistaken in thy choice, if thou continuest in this way of thine, that thou hast chosen to satisfie thy flesh in, thou art undone for ever, thou wilt ere long cry out of this thy choice most bitterly, and curse thy self for it most fearfully: It is a seduced heart that hath deceived thee, and thou feedest upon ashes, and thou canst not say, Is there not a lye in my right hand? Esay 44. 20. It is true, not onely of Idolators, but of all other ways [Page 148] of evil; thou feedest upon ashes, they are but ashes thou feedest upon, and delightest in, and it is a se­duced heart hath turned thee aside from the ways of God, that makes thee offended at them; it is the God of this world that hath blinded thy eyes, so that thou shouldest not see the glorious excellencies, and beautiful pleasures, and sweet delights, that are in the ways of God, but that thou shouldest please thy self in those ways that tend to death: What hath the whole course of thy life been, but playing with the Devils bait, under which is a hook that will snatch thee into the sorrows of eternal death? Howsoever those that live in jollity and delight in the flesh, may bless themselves, yet Gods people whose eyes God hath opened, would not be in their condition one quarter of an hour for a thousand worlds. There are divers sorts that come under this use of repre­hension, Divers sorts of evil choo­sers. for that ill and woful choice they have made.

First, such as choose to satisfie themselves in such 1. pleasures as are in themselves sinful, such who take pleasure in filthiness and ungodliness: these are the dregs of men, these are the basest of all, that can take delight in the very act of sin it self: All that is said concerning the dreadful evils of sin, and that venome and curse that there is in sin, is so far from making sin to be bitter to them, as they account more pleasure to be had in many sinful ways, then there is to be had in the enjoyment of all the glory that there is in God and Jesus Christ, in Heaven and Eternity: O cursed heart, and cursed choice is this, that when God hath revealed in his Word so much concerning the evil of sin, that might make any heart in the [Page 149] world tremble at it, that thou shouldst not onely not apprehend the evil of it, or not taste any bitterness that is in it, but shouldst count it delightful, yea, shouldst esteem so much pleasure to be had in the act of sin it self, more then there is to be had in God, in Christ, or in the Promises, or in Heaven, or Eternity.

Surely a cursed seduced heart hath deceived thee, these are infinitely out of the way. What is there in sin that is thy pleasure, that thou choosest as the chief contentment of thy soul? Is it possible that the chief contentment of a creature should be in sinning against an infinite God? That thy chief contentment should be in departing from God? in striking at God? So thou doest in the way of sin: That thy chief con­tentment should be in incensing the wrath of an in­finite Deity against thy soul? That thy chief con­tentment should be in putting thy self under the everlasting curse, that bindes thee over to eternal death? That thy chief contentment should be in that, which being committed, if ever it comes to be pardoned, must cost more then Heaven and Earth is worth? Thou goest out in the morning, and goest into thy company, and countest thy self happy that thou hast money to spend, and so takest thy pleasure: This day thou hast done that, which if ever it be par­doned, it must cost more then Heaven and Earth is worth. There must be a price paid, more worth then a thousand worlds, to purchase the pardon of it.

Canst thou choose that for thy chief contentment, which was such a dreadful but then to Jesus Christ; that made the soul of Christ to be heavy to the very [Page 150] death, that squeazed out clods of blood from him? What is the chief pleasure and delight of thy soul in that, which a true enlightened gracious heart would rather suffer all the torments in the world then do it? If so be it were put to him, either such a sin must be committed, or else all the tortures that can be devised by all the world must be inflicted upon him; A gra­cious heart had rather choose all the tortures that can be inflicted, then do that which thou makest the great pleasure of thy soul: What an infinite diffe­rence is between thy base heart, and a gracious heart? Thy wretched heart doth choose this deliberately, as the great pleasure of thy life, which a gracious heart Omnium aliarum artium pec­cata artifi­cibus pudo­ri sunt, of­fendunt (que) de errantem vitae pecca­ta delectāt. Sen. ep. 98 would rather suffer all the torments of the world, then be brought to do it. To delight in sins against conscience, is the most desperate folly in the world: No man rejoyces in any error or fault in other things, but is rather ashamed; onely in the errors, in the rule of life and obedience men owe to God, they rejoyce in.

Secondly, those come under this reprehension, who 2. though they do not choose things for their chief pleasures that are sin, yet do choose to themselves pleasures that come in by sin; and though this be not so ill as the other, yet ill enough; that is, those that shall strain their consciences to get some­thing in the world, to raise their estates, and when they have got estates, and money, and things well about them, then they can be merry, then their tables are furnished, and they can eat and drink, and this they delight in: O poor deluded heart! what is this that can give thee so much content? Thou hast cause to look upon thy table, and every morsel that thou [Page 151] eatest, as having death in it; and every draught you drink, as having the curse of God in it: Little cause thou hast, if thou knewest all, to rejoyce in these plea­sures that come in by sin, certainly there can be no good that comes in by sin as sin: I know God may turn sin to the good of some, but that which sin brings in of it self, it is impossible good should come of it; that which thou takest pleasure in, that which thou art merry and jocund in, delighting thy self withal, is, it may be, the calamity and misery of others; and how hard is that heart, that can make that his mirth and joy, that is the sorrow and distress of his brother? Chrysostom in a Sermon against luxury Chr. Hom. contra luxū & crapu­lam, Om­nibus gra­vius est, in­quit, quòd ex alienis calamitati­bus collecta sunt. and excess, cryes out against those who riot in those things that they have got by making others misera­ble, and says, It is the most grievous thing that can be.

Thirdly, those who do neither of these, they choose not to themselves the pleasures that are sin, nor the pleasures that come in by sin, but such pleasures, in the enjoyment of which they do sin, though the plea­sures be in themselves lawful, they choose to let out 3. their hearts unto them, and spend the strength of their spirits on them; they think because there is no hurt in them in themselves, therefore they may give liberty to themselves; there is a great deal of mi­stake in this: we may sin exceedingly in things that are lawful; when men shall spend so much time (as Licitis pe­rimus om­nes. many that are professors do) in giving themselves content in some sports and delights to the flesh, as they cut God short of his time; that time that should be spent in examining their hearts, humbling their souls, seeking the face of God, is spent in some slight, vain, idle sport.

[Page 152] Many are guilty of this, especially those that have means, and their callings do not require such a ne­cessity of continual attendance: How is that time spent wherein you have liberty from your callings? Certainly, no good account can be given of that time, much might be gained to your souls in it, and much converse and communion you might have with God; and what ill choice do you make, when as ma­ny poor Christians would bless God, if they could have a little liberty from their callings? On the one side there is this liberty for you to enjoy commu­nion with God, and furnish your souls with heavenly excellencies: On the other side, there is a little vain delight and carnal content, and ease to the flesh, and you rather choose this. It may be, though God hath helped you in the main, you chose right, yet be con­vinced this day of the evil of this particular choice, in giving such inordinate contentment to your selves, in giving that ease to your bodies, liberties to the sluggishness of your spirits, and reform. You have not honored God as you ought, and therefore your lives are not so beautiful: In the general you conti­nue in the ways of Religion, but there is not that convincing lustre and beauty in your lives; you do not draw others to that love of godliness, because your hearts become so vain, and so slight, in choosing inordinate liberties to your selves, in spending your times and strength in the pleasures of the flesh, and therefore when you come to spiritual employment, you have no strength, but your hearts are dead. I ap­peal to your consciences, when you have given your selves leave to have content to the flesh, when you come to communion with God, what dead flat hearts [Page 153] have you? Let me speak to such this day from the Lord, this liberty you take to your selves in the plea­sures of the flesh, hath been the root of the Apostacy of many; as 2 Pet. 2. 18. those who fell off were allured through the lusts of the flesh; even though they are said to be clean escaped from them who live in error, yet through wantonness they were drawn aside. Wanton professors seldom prove lasting pro­fessors, at least in any power of godliness.

Take this one note about this, That man or wo­man that shall not esteem the hardest work of god­liness at a higher rate, then the most delightful con­tentment to the flesh, hath not chosen right, and may suspect that yet he is to choose in the way of eternal life. It is true, that the hardest duty of godliness, may be burthensom to the flesh for a while, yet there is no gracious heart, but esteems of this duty at an infinite higher rate, then the pleasures of the flesh, though never so lawful; it looks upon the pleasures of the flesh as mean low things, though lawful, but looks upon the duties of godliness as precious things, though hard, and those are the things that are most suitable to a gracious frame of spirit.

Again, fourthly, those come under this reprehension of making an ill choice, who have had some stirrings 4. of the Spirit of God, some workings of their con­sciences, that their way hath not been good, and right, and these have been but for some time, after­ward they have given themselves, and do give them­selves too too much liberty in satisfying the flesh. These are like the Israelites, of whom we read, Exod. 24. 11. according to the note that some have upon this place, They saw God, and did eat and drink; [Page 154] That is, say they, although they had seen God, yet they turned again to temporal pleasures, to eating and drinking, in a sensual way, as if it had reference to that sensual eating and drinking, and rising up to play; upon the dedication of their Calf they sate up, which was presently after.

Thus many, although they have seen the Lord, and this sight of God hath wakened conscience, their hearts have been much stirred for a while, yet they have after faln to eating and drinking, to sensual plea­sures, all their good beginnings hath come to nothing. These when they have been in company, and come away, they have had many sad thoughts, and next day, or in the night many sad sighs and groans have come from their spirits, because their spirits are en­lightened, and make them fear all will not be well in the end; and yet these continue still in giving them­selves pleasure, and delights to the flesh inordinately; if company call, they cannot refuse: when they are stirred in their consciences, they will take a book and read, or pray; yet they are presently weary, and can­not bear such a kinde of life, they think they shall grow melancholy, and they must again go to their former ways.

Many have the pleasures of the flesh, and their con­sciences strugling together; and many times the plea­sures of the flesh, and conscience struggle a great while, before there be a victory on either side: some­times conscience gets the victory, and there is a gra­cious work upon the soul, especially if God set on conscience, by some great affliction or sickness: some­times conscience is overcome, though conscience does propound a better way, and they see, and are [Page 155] convinced of it, yet at length lust overcomes, and conscience yields, and they become meer sots, har­dened in the way of the lusts of their hearts; and this is a most dreadful thing, when ever this befals any.

Again, there are others that have had some taste of the ways of God, have begun to make a choice, 5. and have tryed the ways of Religion, and continued a while in them, and yet come to be weary and tired: yea, it may be some upon their sick-beds, and death­beds, have cryed out of the folly of their former choice; and yet, when God hath delivered them again, they have gone on in the same excess of riot, and giving liberty to the satisfying of the flesh, in the same way, if not in a further degree then ever for­merly; what a dreadful thing is this! To all those that are thus deluded, in making this evil choice, let me speak a word or two.

First, Wouldst thou be willing at the day of judge­ment, 1. to be accused and found guilty before the Misery of a sinful choice. Lord of this; that thou hast esteemed more pleasure to be had, either in sin, or in any lawful content, then in all the pleasures that are to be had in God, so as it should be said before men and Angels, Lo! this is the man that made not God his portion; Lo! here stands the man, that for many years together did ac­count more good to be had in the pleasures of the flesh, then in all the good that was to be enjoyed in all the artributes of God, and all the merits of Jesus Christ, in all the promises of life, in all the ways of grace? What doest thou think will be thy condition, when as thou shalt be brought as guilty before men and Angels, that all shall look upon thee as a cursed fool in Israel? God and his Angels look now upon [Page 156] thee as a fool in Israel; when thou shalt be brought to have all the world look upon thee as guilty of such a cursed folly as this, how bitter will it be to thee? wouldst thou be willing to be in such a condi­tion as this?

Again, Wouldst thou be willing at the great day Who are haters of God. to be found guilty of hating the ways of God? I I hope I do not so, (will some say) though I give pleasure to my flesh. Yes, that man or woman that chooseth the way of giving content to the flesh, ra­ther then the strict ways of godliness, such a one hates Gods ways, and so hates God himself in hating Gods ways: as, mark that place in Prov. 1. For that they hated knowledge, and did not choose the fear of the Lord; How was it proved they hated knowledge? They hated that truth of God, and that which should bring them into the ways of God, and guide them in it; How does that appear? They did not choose the fear of the Lord; if thou doest not choose the ways of God, thou hatest the ways of God, and so by con­sequent art a hater of God himself.

Thirdly, Wouldst thou willingly have God reject 3. all thy services, and account them as abominable to him? Thus he threatens against those who choose their own ways, Esay 66. 3. He that killeth an Ox, is as if he slew a man; he that sacrificeth a Lamb, as if he cut off a dogs neck; he that offereth an oblation, as if he offered swines blood; he that burneth incense, as if he blessed an idol; and the reason of all is given, They have chosen their own ways, and their soul de­lighteth in their abominations. There are not such four expressions of Gods rejecting a mans services that he tenders up unto him, in all the Book of God, [Page 157] and this is given as the reason of all, because they have chosen their own ways.

Again, Wouldst thou not be loath, that in the time of greatest anguish of spirit, and affliction of 4. body, when thou shalt be crying to God for mercy, that God should take pleasure in thy misery, and be so far from relieving of thee, as to mock at thy de­struction? now thou canst laugh, and be merry, and jocund; but what if it does prove, that this way of mirth and delight to the flesh, shall procure unto thee Gods laughing, and Gods mocking at thee in thy anguish, and greatest distress that ever thy soul shall be in? Certainly, if thou walkest in the way thou art in, this will be thy portion: mark that place in Prov. 1. 24. what God says, I have called, and you refused; I have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh, &c.

Be it known unto thee, that in whatsoever sin thou blessest thy self, the more thou blessest thy self in it, the more cursed shall it be unto thee. What comfort will the pleasures of the flesh be to thee, when as Christ shall come and say, Was I content to part with the pleasures of Heaven, the bosome of my Fa­ther to redeem poor man? and was it not the plea­sure of a little meat and drink thou couldst be content to part with for me? Could I be content to part with my blood, and couldst not thou be content to part with thy lusts? Was not all my sufferings worthy of enduring those little things thou wert called to suffer in thy life? What, was not all that glory of mine that I revealed in my word, and works, sufficient to [Page 158] shew me to be worthy, that thou shouldst have given such a testimony of thy respect, and honor to me, as to be willing to part with such empty, poor, slight things, and to suffer such poor little things? When God shall bring the Saints before thee that did make a better choice, and thou shalt see them to be in a most glorious blessed condition, and thou thy self cast off for ever; how will this confound thee ano­ther day? Consider of this, you that have made an ill choice, now while it is time; consider of the evil, of the folly, of the danger, of the cursedness of that choice that you have made, in that you have chosen rather to give content to your flesh, then the ways of godliness. Wherefore for the following of this in a word of exhortation.

CHAP. XIV. The drawing mens hearts to a happy choice.

THe Lord then perswade thy heart to change Use 4. thy choice; change it, or else thou art lost, better thou hadst never been born, then that thou shouldst not change thy choice; O that now thou hadst wisdom for eternity! whatsoever your ways have been, now at last in this your day, learn to know the evil of them, to renounce them, to embrace the ways of godliness, and let it be sufficient, that you have spent so much time in the ways of sin, and giving content to your flesh. O that this may be the day of your new choice, that you may bless God for this day, that God did this day dart in some truths, to turn the streams of thy soul another way, to make [Page 159] another, choice! that there might be before thou goest out of the presence of God, a secret frame of spirit, surrendring thy soul unto God, being convin­ced of thy evil choice, and say, O Lord, how have I lived? What hath my course been? the Lord knows my course hath been to give content to my flesh, and to live bravely in my life; now God be­gins to make me afraid, lest I have been in a dange­rous false way; the Lord have mercy upon me, what have I done? Is it not time to look about me? I have all this time miscarried in the choice of my soul for my everlasting estate, I have chosen the ways of death all this while.

O that the fear of God might fall upon your hearts this day! and then the promise of God is, Psal. 25. 12. Who is the man that feareth the Lord, him will he teach in the way that he shall choose. The fear of God will put you into a teachable frame, and the Lord delights to teach such; and surely it is an un­speakable blessing of God, to be taught in the way of our choice. How happy were it, if the Lord would put a reasoning frame into your hearts, that you might begin to ponder, and weigh things, and if spi­ritual arguments cannot prevail, yet let us see whe­ther they you reasonable Creatures or no; Esay 46. 8. Remember, and shew your selves men, bring to minde, O ye transgressors! Come, let us reason to­gether; Is there not infinite reason for Gods ways more then those ways you have walked in? Is not God infinitely worthy of honor and praise from you, other maner of honor and praise then he hath had from you, your own consciences being judges? Hath not God given you immortal souls? and are they not [Page 160] capable of better things then these things that you have chosen for your chiefest good? Hath not God made you for a higher end, then to eat, and drink, and play? What, did the blessed Trinity consult to make a glorious creature, Come, let us make man, ac­cording to our own image: and when this great work is done, is he made for no other end then to eat and drink, and commit wickedness? What, is not man to live by rule? indeed no creatures but Angels and men, have a rule to walk by, no creature is capable of knowing a rule but they.

What if so be that now thou wert to dye, what would comfort thee? if God should put an end to thy days, and call thee to an account for thy ways, what account couldst thou give to the great and dreadful God, of thy ways and life? would thy ways be peace? It may be thou thinkest thou mayest have thy pleasure, and that which is spoken out of the word by the Ministers, thou canst avoid, and there are no such things as thou hearest; but what if those things that we deliver, concerning the evil of sin, and the danger of that way of sin, should prove true? then wo unto thee, if all thy comfort depends upon this, thou hopest these things that we preach are not true; and is not this all the support of thy comfort, which if it fail, thou art lost for ever? Certainly, if that glory of God, and that eternal estate we preach so much of be true, it is worth the venturing of the loss of greater pleasures and delights, then any thou hast in thy seeking after them: make but a supposition, What if it should be so, is it not worth the venturing? You will do so in other things, the very supposition of a great gain, or possibility of great evil, will make [Page 161] you venture much: God does not call you to venture much, they are poor things that you are perswaded to leave, and be not too confident in your way, all that is written in the word may be true, and if it be but possible, yet be so wise as upon a supposition to venture.

O that you would make tryal of the ways of God! If once your hearts were in them, whereby you would Non Isaac, sed Arics morietur; non peribit tibi laetitia sed contu­macia: non mactabitur Isaac, sed vivet: si vocem Do­mini audi­cris ut offe­ras Isaac, id est, ut gaudium immoles, constauter obedire ne timeas. be satisfied, as to want none of these pleasures, it would make the moderation of them more pleasant then the excess: You would finde more pleasure in the very act of self-denial, then in all the pleasure of your lives; and if there be so much pleasure in the denying false pleasure, what then is there in the enjoying true? Surely God hath pleasure enough for you, if you had a heart to trust him with your pleasure; you shall onely lose your sin, not your pleasure. Bernard hath a notable expression in a declamation of his De bonis deserendis; If you be willing, says he, to sacrifice your Isaac, which sig­nifies laughter, that is your pleasure, your Isaac, your pleasure shall not dye; it is the Ram, that is, your stoutness of spirit, your self-willedness that shall dye; Ipsa est beata vita gaudere ad te, de te, & propter te Domine, ip­sa est et non altera. Aug Conf. c. 21. Non nego indulgen­dū corpori, serviendū nego. Sen. Ep. 14. but Isaac shall live, you shall have pleasure still. Do not harbor ill thoughts of God, to think that God is an enemy to your pleasure, and delight, he does not delight to grieve the spirits of men; if you would trust him with your pleasure, you should have pleasure, it may be in this world, but howsoever in the conclusion you shall have pleasure enough, my soul for thine. You must trust God with your souls, and eternal conditions, and will you not trust him with your pleasures? Do you think Christ came to [Page 162] dye, and shed his precious blood to bring men into worser conditions then before? O no, certainly Christ did not come to take away any pleasure from his people, but to bring them the pleasures of Heaven, and of earth too, so far as they are needful. Is it not more like thou shouldst have pleasure when thou art reconciled to God, then when thou art an enemy?

We read of Cajus the Emperor, (Agrippa having suffered Imprisonment for wishing him to be Em­peror) that afterward when he came to be Emperor, the first thing he did was to prefer Agrippa, and gave him a Chain of Gold, as heavy as the Chain of Iron that was upon him in Prison: And so if any do suffer for God, do you think that God will let him lose by him? Suppose you have a Servant about your business, and he suffers much trouble and op­position, will you not recompence him for that which he suffers for your sake? Do you think that God will let his people sink in their sufferings for him? God forbid we should have any such thoughts of him.

Do not judge of the ways of God by outward ap­pearance, but judge according to the true value and worth of things: Shall we in other things judge according to the value and worth of things, and onely in the ways of God, judge by outward ap­pearance, and not according to the worth? Do but come near to the ways of godliness, you will finde them other things then you imagine: As Peter Mar­tyr had a speech in his Sermon, that was the means of that Marquess Galeacius his conversion: If so be, says he, one should see a company of Musitians, that are [Page 163] playing and dancing according to their art, a great way off, he would think that they were mad men; but if he come nearer and nearer, and hear the melodious sound of the musique, and observe their art in all they do, he will be of another minde: And so men of the world look upon Gods people afar off, and think them mad men to take such courses; but if they would come nearer, and observe their ways, and see the equity and reason, and observe the excellency and beauty that is in them, they would be of other mindes.

You that have hard thoughts of Gods way, you have looked upon them as things a great way off; Quā suave mihi subito factum est carctib sua­vitatibus nugarum! & quas amittere metas fuit, dimittere gaudiū e­rat: cjicie­bas enim à ne, vera tu & summa sua vitas, cjiciebas, et intrabas pro tis, omni voluptate dulcior, sed non carni et sanguini, omni luce clarior, sed non jam se­denti in te­nebris, &c. Aug. Con l. 9. c. 1. come nearer, pry into them a little further, make tryal of them a little, that you may have experience of them, you will think otherwise of them; if it were possible for you to enter upon Gods ways with the same base hearts that you have, Gods ways would indeed be tedious, but if you enter into the ways of God, your hearts will be changed, and you will be other men; and when your hearts are changed, those things that were grievous to you, will be delight­ful to you. St. Augustine in his Confessions hath this notable expression: How sweet was it to me of a sudden, to be without those sweet vanities? And those things which I was afraid to lose, with joy I let go, for thou who art the true and onely sweet­ness, didst cast out those from me, and instead of them didst enter in thy self, who art more delight­ful then all pleasure, more clear then all light, but it was not thus with me heretofore when I sate in darkness.

Now if you have any conviction at all, tell me, [Page 164] Are you willing to enter into the ways of God? Do you think them worthy of regard, if it were not for trouble and affliction? Then so it stands, if you were not to suffer affliction, you would embrace them; and what an ignoble spirit is this, unbeseeming a Christian, whose spirit should have true Nobility and Magnanimity, and you come off thus basely, If you should never suffer, if have no trouble! Truly God is much beholden to you (as we may speak with holy reverence;) you would have God choose you, notwithstanding all your sins that are grievous to him: Why will not you choose God and his ways, notwithstanding the afflictions and suffer­ings that are grievous to you? Do you think the sufferings you are like to meet withal in Gods ways, are more grievous to you, then your sins are to him? Yet notwithstanding your sins, he chooses you; Why notwithstanding the sufferings you may meet with, should not you choose him? Suppose Christ had stood upon these terms, and said, It is true, I see poor wretched sinful man ready to perish, and must lie under the wrath of an infinite God, and it pities me to see his misery, and I could be content to redeem him, but I must suffer so much, be in the form of a servant, and be despised, and persecuted, and suffer a cursed death, and therefore let him ra­ther perish: If Christ had stood at this, what had become of you? Yet you stand at this. Gods ways are good, my ways are evil; I could be content to embrace Gods ways; but I must suffer: If Christ did not make a stand at this, when he saw thy misery, but was content to redeem thee, and brake through all sufferings; Why should not you be content to [Page 156] embrace him in his ways through all sufferings? Why should not your hearts be convinced by that which hath so much reason in it?

It is reported of one Marinus a Soldier, when it fell to him to be preferred in some place, he was like to lose it because he was a Christian, and he began to stagger, and to have thoughts rather to leave off Religion, then to lose his place: Then came one Theodistus, and brings him into the Temple, and laid by him the Sword and the Testament, the Gospel, and bade him take his choice: Here is the Sword, which is an emblem of thy place, and here is the Go­spel, choose the one, you must have but one: Then his heart gave in, and so left the Sword, and chose the Gospel. The wisdom of God this day hath stood, and still stands before you, pleading with you, cry­ing to you to come in and embrace her, to make a happy choice for thy soul; folly likewise hath her pleadings, and perswasions to draw thee to the lusts of the flesh, both make their offers unto thee; as they say of Hercules when he was yong, he saw vertue and vice in the likeness of two Virgins wooing him, vice like a painted Harlot, and vertue like a sober chaste Virgin, both presenting themselves with wooing of­fers unto him.

It is very observable that we finde, Prov. 9. con­cerning wisdom and the foolish woman, both pleading to draw the hearts of men to them, and they begin in the same maner, they both make offers to draw the heart, ver. 4. Who so is simple, let him turn in hither; as for him that wanteth under­standing, she saith to him; and verse 16. the foolish woman useth the same words to draw after her: [Page 166] and as wisdom is upon the high places of the City, ver. 3. so is folly, ver. 15. yet wisdom is above the foolish woman, for the Text says of wisdom, she is upon the highest places, and of the foolish woman, it is onely said, she is in the high places: And observe further, Wisdom calls to eat her bread, and drink her wine, ver. 5. and the foolish woman makes her offer, her delights are sweet, she says; but they are but sweet waters, and that stoln too; and her bread, she says, is pleasant; but it is secret, such as she is even ashamed of her self: In the choice that wisdom presents, and that which folly presents, you have life and death set before you; as Moses therefore said to the people, so I to you, I have set before you this day life and death: Now what answer will you give to God? Will you go on in the ways of the pleasure of the flesh? Are your hearts so bold and venturous, that you dare venture to go on in these ways? Wo unto you for the cursed hardness of your hearts. Were it indeed that you never heard the ways of God opened to you, it were another matter, but in that you have, and yet you go on in your choice after this Sermon, God may say, Be it unto thee as thou hast chosen; God may set to his seal, thou hast chosen vanities, and a lye, and base pleasures; and vani­ties, and a lye, and base pleasures to thy flesh thou shalt have.

Wherefore that thou mayest be delivered from this seal this night, O consider what a mercy of God it is that thou hast yet time to make thy choice. How many hath God cast off? And now it is too late to choose; God hath determined the business; O that yet there should be time! O that this would move [Page 167] your hearts! We are fain thus to labor, and strive with mens spirits to take them off from vain pleasures, to urge the strength of all arguments we can, with all our might; were it that mens hearts were not very sensual, and hardened in their sensuality, it would not be needful thus to strive, the very propounding some one argument, might be sufficient to prevail. It was a speech of Gregory Nyssen, who lived al­most thirteen hundred years ago; He that does but hear of Hell, is without any further labor or study taken off from sinful pleasures: Mens hearts are grown harder since.

But what if I should come in now? I who have Quest. given so much pleasure to the flesh, would God accept of me, and regard me?

Be it known unto thee, thou that hast given thy self Answ. liberty in injoying the pleasures of the flesh to the utmost, thou that hast been most wretched, if thou hast a heart to come in this day, and turn thy choice, God is yet ready to embrace thee; we have com­mission to offer grace and mercy to thee upon thy recalling thy self, yea, we have a promise, you shall have abundance of mercy, if you have a heart to come in. Prov. 1. 22, 23. How long ye simple ones will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof, behold I will pour out my Spirit unto you, I will make known my words unto you. If any of you have gone so far when we have spoken against the pleasures of the flesh, and for the ways of godliness, you have scorned the word of the Lord; if you have been scorners, and contemners, yet turn and make your choice better. Behold, I will pour out my Spirit to [Page 168] you; When God pours forth his Spirit, he pours forth his grace, and mercy and goodness; you see Mercy to be had for the great­est sinners the offer of God, if you have hearts yet to make choice of his ways.

And consider, the longer you have stayed in the satisfying your selves in the pleasures of the flesh, the more unfit will you be to suffer hard things for God. O give in your answer, and say, The Lord for­bid I should go on in my former ways; I see other things I have to regard, peace with God, pardon of sin that I have to look after, let God reveal to me what his good will and pleasure is, and though I should never enjoy good day in the flesh, yet I give my self up to that way of God. O that there might come this voice up to Heaven this night, that your souls may be blessed for ever in this days choice! And if God do begin to stir your hearts, now take the opportunity, choose the things that please him, and take hold of the Covenant; if you be con­vinced of the good ways of God, now close with them, cleave to them, let your hearts fasten, take such fast hold of the Covenant, as you may never let it go. Observe how these two are joyned toge­ther, Isaiah 56. 4. Choose the things that please me, and take hold of my Covenant; Take hold now, for it is your life.

CHAP. XV. The true pleasantness of all the ways of god­liness.

NOw that you may be further convinced that in the choice of the ways of godliness, you shall not lose, but change pleasures; you shall finde pleasures sweet and satisfying, of a higher nature in them then ever before your souls were ac­quainted with; consider what Solomon saith of the ways of wisdom; Solomon, who had experience of all other pleasures whatsoever, yet of them he saith, Proverbs 3. 17. Her ways are ways of plea­santness.

That the yoke of Christ was an easie yoke, and the ways of godliness had ease in them, we have spoken largely: As they have ease, so they have pleasant­ness, all the ways of godliness are pleasant, to that at this time. Ordinarily we cannot expect any depen­dence in these Proverbs, but yet in this you have, there is a dependence of these words upon the 13. ver. and so from thence there is a connextion of the seve­ral Proverbs.

In the 13. ver. you have the commendation of wisdom, and the blessed estate of that man set out, that findes wisdom: Wisdom is commended by many arguments, and amongst the rest, not to spend time about the other, this is one, because all her ways are ways of pleasantness; and therefore happy is the man that findes it out. All her ways, that is, the ways of wisdom, the ways of godliness, they are ways of pleasantness, not onely shall be, but they are so, [Page 170] they are ways in themselves pleasant, and lead to pleasantness: They are ways not onely pleasant, but ways of pleasantness in the abstract. Wherefore the point that is to be the subject of this exercise, is, as you have it plain in the words:

That the ways of godliness are delightful ways, full of pleasure, yea, they are pleasantness it self.

There is nothing that mans heart is set more upon then pleasure; and nothing hinders a man from the ways of godliness, more then fear he shall not finde pleasure in them: Wherefore it is an argument of great concernment for us, throughly to be convinced that there is pleasantness in the ways of godliness, they are ways of pleasure; and I hope I speak unto such, whose hearts close with the point as soon as it is named, who can say, Yes, and we finde it so. The ways of wisdom are either the ways of Gods Ordi­nances, or the ways of exercise of grace, or ways of obedience; all these are the ways of pleasantness. How amiable are thy Tabernacles, O Lord! they shall be satisfied with the fatness of thy house, the beauty of holiness; And the like is said of the Ordinances of God: The exercises of the graces of the Spirit, they are the ways of wisdom, and are full of delight and pleasure: Cant. 7. 13. The Mandrakes give a smell, and at our gates are all maner of fruits, new and old, which I have laid up for thee, O my beloved: In the Church of God the exercise of the graces of Gods Spirit among them is pleasant. The duties of obe­dience are pleasant: O how I love thy Law! Thy Law is my delight: and a hundred such expressions in Scripture.

The Scripture sets out the pleasantness of Gods [Page 171] ways, by all maner of pleasure that men finde in the world, the pleasure of the eye, of the taste, of the smell, of the ear. The way of the righteous is as a light that shines more and more, to a perfect day: Now it is a good and pleasant thing for an eye to behold the light; no such beauty as in the ways of godli­ness. The savour of oyntments and spices, in Scri­pture sets out the fragrancy of Gods Spirit. The melody of the ear, that is also for the setting out of the joy of Gods people; Blessed are they that hear the joyful sound. The taste, O come and taste how sweet the Lord is. And the delight that Gods people have with the Lord in his ways, is set out by the mar­riage delight, that is the greatest natural delight a­mongst the children of men.

But wherein does the pleasantness of the ways Quest. of wisdom appear? what kinde of pleasantness is it?

I shall answer some quaeres about this, and make Answ. some application of it, and so proceed. Then a Ma­ster is like to prevail with his Scholars, and make them good Scholars, when he can make them love their Books: and it is the duty of Ministers, not only to convince people, that they ought to walk in the ways of godliness, but to make them love them; that we may make you in love with the ways of godliness, The plea­santness of Gods ways. we shall shew what pleasantness is in them: Surely they must needs be ways of pleasantness,

First, because they are the ways of wisdom: 1. if they were but onely rational ways, such ways as were suitable to the principles of right reason, there were abundance of delight in them: certain­ly, there are rational delights, as well as sensual [Page 172] delights; he is not worthy of the name of a man, that does not think there are rational delights, as well as sensual: Many of the Heathens that knew what rational delights were, those things suitable to the rules of right Reason, scorned sensual de­lights, as inferior to them; give me that man that hath but the rules of right Reason, and I dare un­dertake to convince him, that all the ways of god­liness are suitable to those principles, though some be above them: But being ways of wisdom there is more pleasure, because they are not onely suitable to the rules of right Reason, but are able to elevate Reason: Wisdom does make the face of a man to shine, and puts a lustre upon a man, and puts a glory upon any thing; the beauty and glory that wisdom hath, is put upon the ways of godliness, therefore pleasant.

Secondly, they are pleasantness, because in them 2. the soul of a man is in the true and right temper and frame of it: Now the delight of nature, it is the right temper and frame, suitable to the principles of nature in every thing; And therefore, that Text that you all know, where it is said, A good Consci­cience is a continual feast; the word is in the Origi­nal, a good heart, a merry heart, and some translate it, a heart that is in a right temper, that is, in such a frame and temper, that is the true right temper of the heart, that affords a continual feast to any. That place in James 5. If any man be merry, let him sing; [...] the word is, if any ones minde be right, if his minde be in the right temper, then let him sing: For there is no true mirth, no true joy, but that which arises from the true temper of the spirit. Sense hath no [Page 173] delight, but when the sensitive part is in the right temper; and so it is in the soul: Now the soul in the ways of godliness is in the right temper, these put the soul into the right frame, and so comes to be pleasant.

Thirdly, they are pleasantness, because they are 3. the highest actions of the highest faculties, ele­vated by the highest principles, about the highest objects, and therefore must needs afford a great deal of pleasure. This is a special consideration of the pleasantness of the ways of godliness, and will let much of the excellency of them into your hearts. What is the highest pleasure of sense, but the high­est exercise of the sensitive faculty about such an object as is suitable to sense? as there is a great deal of pleasure in meat and drink: Whence comes this? It comes from that exercise of the Salinal humor in the tongue and frame of the mouth, meeting with another humor in meat and drink, suit­able to it, that is all the pleasure in the taste, which is the special pleasure that is sought for in the world.

Now I beseech you consider, if there be pleasure in joyning two such mean things together, the exer­cise of the humor in the spittle, meeting with a hu­mor in meat and drink suitable to it; what pleasure must needs be in the exercising, and acting of a creature, that is of the highest nature that ever God made creature; and these creatures raised with the highest principles for the kinde that any creature is capable of, and exercised about the highest objects that it is possible for a creature to be exercised about for the kinde, God, and Christ, and Eternity? if [Page 174] we see pleasure in the other that is so low, and not in this, certainly we must pull out our eyes, and wil­lingly besot our own hearts, if we yield not that the pleasure herein is abundantly more, and more glorious. So the pleasure of the eye, what is it but the visive spirit that is in the eye? meeting with colour abroad, it hath pleasure therein: If the vi­sive spirit in the eye, which is a poor mean thing that brute beasts have as well as our selves, meeting with such a poor thing as the colour is, becomes such delight; what delight must be in exercising the highest faculties, about the highest objects? And so the smell is nothing but that humor in the nostrils, meeting with another humor that is without: And so of the ear, and of the touch; we might instance, there the delight comes from nothing but the exer­cise of the faculty about mean things; but if god­liness exercises such glorious faculties, so elevated about such glorious objects, there must needs be a great deal of pleasantness.

Fourthly, the ways of wisdom must needs be 4. ways of pleasantness, because they are the life of God himself, the soul in the ways of wisdom does live the very life of God: The Scripture speaks of the Life of Grace, it is the life of God: Now all pleasure and comfort, is according to the life that a creature lives; comfort is nothing else but the feed­ing of such a kinde of life: Sensitive comforts is the feeding of that life, rational comforts the feed­ing of that life; and the life of God being a higher life then any other, then sense or reason, that must have its comforts too, and there must be delight and pleasure for the filling up of this; now the work [Page 175] of Grace in the hearts of Gods people, & in their lives, it is the life of God, and therefore there must needs be a great deal of comfort in the exercise of such a life.

Fifthly, much pleasantness there is in the ways of godliness, because in them the people of God do communicate unto God their souls, in all that they have or do, by a letting out of the soul into God that is the fountain of all good: Now there is an infinite delight in this. All the delight that there is in God, or in the creature, is in communication. In God himself: because God would have delight in himself, therefore he would have that that he might communicate himself to; and because he would have infinite delight, according to his in­finite nature, therefore he would have that, that he might infinitely communicate himself unto; and therefore the Son of God, the second Person of the Trinity, is the infinite delight of his Father, because the Father does infinitely communicate himself unto him.

And now because God would have further de­light, though there be nothing that he can infinitely communicate himself unto but his Son, yet that he may have such delight as his creature may under­stand, he makes a world; and the special end why God made the world, is, that he might have crea­tures to communicate himself unto, in his wisdom, and goodness and glory; and therefore those crea­tures that are most capable of Gods communicating himself unto, are called Gods delight; God rejoyces in the habitable parts of the earth, because there are creatures that he can communicate himself unto, and especially his pleasure is among his people, be­cause there are creatures that are capable of commu­nicating [Page 176] of himself: Thus you see that the delight of Gods is communicating himself.

And so the delight of the creature is in commu­nicating themselves; and therefore of all natural de­lights, that of marriage is the most, because there is the greatest communication of one creature to ano­ther: Now when as Gods delight is in communi­cation, and our delight is in natural communication, then much more when we come to communicate our selves spiritually to God. There is a delight in the life of friendship, because one friend communicates himself to another, but in marriage greater, because that communication is greater; and according to the degrees of communication, the degrees of de­light are; then the delight in the ways of God must be the greatest, because there is the greatest, and highest, and most glorious communication of a creature, it communicates it self, and lets out it self fully into the infinite Ocean of all good: If there were nothing but a letting out of it self into an or­dinary good, it were delight, but to let out it self in­to an infinite Ocean of all delight, this is pleasure, and this is a mystery; this is a ground why no hypo­crite hath the delight of the ways of godliness, be­cause he does not communicate himself fully unto God; but when the heart comes off fully to com­municate it self to God, there is infinite delight in them: The ways of godliness surely are ways of pleasure, if this be in them, as it is.

Sixthly, the ways of godliness are ways of 6. pleasure, because in them the soul hath the pre­sence of God, and walks with God, walks up and down in the light of his face: There is a blessed [Page 177] shine of Gods countenance, and of his love upon the soul, and influences of his graces unto the soul in those ways; as the soul hath delight in the commu­nication of its self unto God, so they are ways of pleasantness, because in them there is a communica­tion of God unto the soul: That place in Psal. 89. 19. hath a notable expression of the sweetness of the ways of godliness, and the delight that Gods peo­ple have in those ways: Blessed is the people that know the joyful sound, they shall walk, O Lord, in the light of thy countenance. God is in them, and lets out himself unto them; now the quintessence of all good put together, is in every beam of Gods face, and therefore when God shall let out himself, and be thus the portion of a soul, it must needs be a great deal of delight.

Seventhly, ways of godliness are the ways of plea­sure, because the principles of them all is love: what­soever 7. comes from love, hath much delight and plea­sure, and the principle of every way of God is love: God would have nothing from us but out of love, and that may carry us unto love of God himself, and that love by which the heart is carried unto God, is the chariot of love: There is a sweet expression for this that we have in Cant. 3. 9, 10. the estate of the Church is set out by Solomons making himself a Cha­riot of the wood of Lebanon: He made the Pillars thereof of silver, the bottom thereof of gold, the cover­ing of it of purple, the midst thereof being paved with love. A strange expression, that the midst of Chariot should be paved with love: the chariot whereby Christ does carry his people up and down in the world, and bring them to himself, is such a Chariot, as the [Page 178] midst thereof is paved with love. At the 7. ver. he speaks of the bed of Solomon, and here of his Chariot; Divines interpret these two places, his bed to set out the rest and glory that the Saints shall have with Christ eternally; and the Chariot of Solomon, that is, those ways wherein Christ carries his people up and down in the world to himself, and the midst thereof is love; there must needs then be delight in those ways.

Eighthly, the ways of God are full of pleasantness, 8. because they are such as are delightful to God: Now they must be pleasant, when they are such as God takes delight in, they are such as the Church knows Christ takes much delight in. What admirable ex­pressions hath that Book of the Canticles, of Gods delight in the graces of his people, and in the ways of godliness? Now there is no man loves a friend, but accounts every good thing that his friend loves, to be a double good: Now that which God himself accounts pleasantness, and is his delight, must needs be the delight and pleasure of a gracious heart, be­cause there is so much nearness between God and a gracious heart.

Ninthly, Yet further, there is abundance of plea­santness 10. in the ways of God, in regard of the many encouraging delights that God hath provided for his people while they do live here, and walk with him in these ways, to make their lives to be sweet unto them; God provides his Paradise here for them, to encourage them, they walk in the garden of God; God hath his Eden, his garden, The Covenant of Grace, and the glorious things prepared, are as the Eden and Paradise of God, in which the souls of [Page 179] his people walk, wherein they have delightful hills and dales. In the Scripture there are the high myste­ries of godliness, and the plain and easie truths of Religion, as valleys and hills to delight them in their way. They have the sweet springs and rivers of Or­dinances, that are appointed as sweet streams to re­fresh them; and the blessed promises, delightful trees to behold, The tree of life, Christ himself, and a feast of fat things in the Ordinances, wine upon the lees, making melody in their hearts, they go no fur­ther for that, and therefore sure their ways are ways of pleasantness, there being so many encouraging delightful things that God hath provided for them in their way.

Tenthly, Further, ways of pleasantness they are, 9. because that Religion does enable them to draw out more delight and pleasure from the creature it self, then any other possibly can do; there is no principle that can enable to draw out delights from the crea­ture, as godliness does enable a man to do; for take any other carnal natural man, he can draw out no­thing from the creature but that which is carnal and natural; but Gods people have a principle to draw out more, and we are to know this, that every crea­ture hath a natural delight in it, and there is some­what more in it to a gracious heart, then a natural de­light; as it was with Manna, when Manna fell, there was a dew that fell together with it; and so with our meat, and drink, and clothes, and estate, and delights in the world; it is true, they are Manna, and we feed upon them as the carnal Israelites fed upon Manna, but we do not see the dew; a carnal heart is not ac­quainted with the dew that fals with the Manna, but [Page 180] those that are godly and religious, and walk in these ways of wisdom, they have a principle to discern and relish the dew that falls with this Manna, a se­cret blessing of God that their souls are enabled to close with in the enjoyment of the creature; in meat, and drink, and clothes, and recreations, they finde a secret influence of GOD together with them.

Take a flower, if a flie come to it, it cannot get out that good which a Bee can do: If we take a flower, we can get out the smell, but there is a honey dew, and if we had that principle a Bee hath, we might get out more then the smell: So carnal people have many sweet flowers, which are pleasant to the smell, but there is a honey dew that onely the godly can get out: So that he hath not onely the use of all lawful pleasure to the full that any other hath, but he can go and take them as his own, as those that are pur­chased by the blood of Christ, as those his Father allows him: If he see the glory of the creature, and delights in it, he looks upon it as Gods own de­light that he gives him, and looks upon all crea­tures as his Fathers; he sees no ground, but he says it is his Fathers ground; and he sees springs and ri­vers, and delights in the creatures as they are his Fa­thers.

A wicked man that takes delight in the crea­ture, he travels and walks up and down, and sees other creatures; but it is as if a man were walking in the Orchard and Garden of his deadly enemy: Suppose a man have a deadly enemy, and he hath a pleasant garden, that hath many fair walks and trees in his garden, and he walks in it as others do; [Page 181] But where am I now? I am walking here, and com­passed in the garden that is mine enemies, and what if he meet me here? it may cost me my life: And so it is with all carnal men in the world; but the people of God enjoy the outward delights of the world, and see the sweet walks, and delightful pleasures that are here, and it is their Fathers garden, the garden of him that is their God, that they have an interest in, so that they have more delight in the creatures then any else.

Yea not onely so, godliness does not only enable to draw more delight from the creatures then others, but raises all natural pleasures on high, and makes them spiritual, it puts a spiritual excellency upon that which is natural, it does not rest in having content to the eye, or ear, or taste in any natural delight, but spiritualizeth all; there is that vertue in godliness to spiritualize all natural things, to raise the excellency of them.

Yea not onely so, but in the last place there is that vertue in godliness, to turn all evil into good, if it meet with any thing that hath bitterness; godliness is like that wood, that made the bitter waters sweet, it hath that excellency to turn evil, and make it not onely profitable, but delightful. So that all these be­ing put together concerning the commendation of the ways of wisdom, we must either put out our eyes, or acknowledge we do not know what the ways of wisdom mean, if we do not subscribe to this truth, that her ways are ways of pleasantness: Ways of pleasant­ness they are, and this pleasantness that is in her ways hath abundance of excellencies in it. Very many I thought to have spoken of, and enlarged, take [Page 182] onely the very mention of them, (because I must not be too long) and then we will answer to some quae­res, and apply all, and so conclude. For the excel­lent properties of this pleasantness, it is that which is the sweetest soul-satisfying pleasantness, the very rule it self is sweet, sweeter then honey; oh how sweet is the souls acting by it! it hath the very quint­essence of all other delights extracted in it, it is the most solid, such as hath not vanity and froth in it, as other delights have; it is such a delight as ennobles the soul, it spiritualizeth the heart, it is immixt, not dangerous as others are; it is abiding, not vanishing, it is continually virid and fresh; though there is a fulness in it, yet it grows not to satiety by use, but grows more and more sweet, for it raiseth and en­largeth the faculty; it is Heavenly, it is divine, it is independent in regard of the creature, there needs no sharking out to the creature for the upholding it, all other delights depend on this; there is no plea­sure had but in the ways of godliness: Una guttula malae conscientiae totum marae mundani gaudii absor­bet: One drop of an evil conscience swallows up the whole Sea of worldly joy, says Luther; but one drop of this delight is enough to sweeten all sorrows; one drop of gall will imbitter much sweet, but one drop of sweet cannot sweeten much gall; but here it is o­therwise, one drop of this sweet sweetens all bitter­ness of afflictions, but all the bitter of afflictions can­not imbitter one drop of this delight. Yea this plea­sure is the rule of all pleasure, and the end of all plea­sure, whatsoever pleasure is not regulated by this, and subordinate to this, is evil.

But how are the ways of wisdom the ways of Quest. 1. [Page 183] pleasantness? It appears otherwise, for the ways of godliness do abridge men of abundance of pleasure and delight in many things in the world; What is so great an enemy to the pleasures of men and women as Religion? It causeth them to be cut short of abundance of delightful things that others rejoyce in.

To that I answer, first, Suppose it were so: you Answ. 1. heard in the commendation, that the pleasantness of the ways of godliness was exceeding great, that it hath that excellency in it, to make up whatsoever pleasure it wants: Though it should cut you short of abundance of pleasure, if it shall put a principle that shall enable you to stand in no need of that pleasure it cuts you short of, what have you lost? As sup­pose How the ways of wisdom ar ways of pleasantness. a man that is weak, and hath little blood or spi­rits in him, and is chill, and cold, and puts on ma­ny clothes to keep himself warm; if these clothes should be al taken away, save only his inward garment, if there could be put into him spirits, and blood and marrow, and that which should make him not to be sensible of the want of his clothes, it is a great deal better; What man that is weak and sickly, and is fain to have abundance of clothes to keep him warm, would not be willing to part with his clothes, if he might have spirits and blood put into him, not to feel the want of those clothes? So, why is it that your hearts are set upon the delight of the creature? because you want a principle within to satisfie your souls withal, and therefore you are fain to seek the cloathing of the creature, and to keep your selves warm with the cloathing of the creature; but if Religion take away those things, and give you a [Page 184] principle not to feel the want of them, but have them made up another way and better, you have no cause to complain of the want of pleasantness.

Secondly, I answer, that godliness abridges us of 2. no lawful pleasure; if it abridges of any, it is delight­fulness to want those delights that godliness abridges us of: What, hast thou delight in that which is sin­ful? if it be not sinful, Religion does not abridge thee of it, onely such delights in which thou disho­norest God, and provokest him against thee.

But secondly, How are the ways of God ways Quest. of pleasantness, when they require abundance of hu­miliation, trouble for sin; and is not that bitter and 2. grievous?

To that I answer, First, there is more sweetness in Answ. that which thou callest bitterness, then in all the de­lightfulness of the world besides: those waters Christ does turn into wine. And to convince you that these are not bitter waters, but that the tears of repentance and humiliation, are sweet refreshing waters of life; consider from what fountain they come.

First, the work of humiliation if it be right, the principle of it is the melting work of the Gospel in the 1. soul, the sweetness of the goodness, and mercy of God in Jesus Christ melting the heart, and causing it to dissolve, and fall down under the hand of God; certainly that which comes from such a sweet prin­ciple, cannot have much bitterness in it.

Secondly, the soul in the work of humiliation, melting before the Lord, eases it self in that melting 2. of abundance of sin; and much sweetness there must needs be in those tears that ease the soul of, and de­liver the soul from much sin.

[Page 185] Thirdly, in the work of humiliation there is much delight, because the soul hath much delight in look­ing 3. back to that sorrow it hath had; and if godliness Si adeò dulce flere prote, quàm dulce erit gaudere de te? Ber. makes mourning to be delightful, what does it make rejoycing to be?

But if it be said in the third place, But there are many hardthings that Gods people do meet withal in the ways of godliness, and the ways of godliness Quest. put them upon such things as cause them to meet 3. with sore temptations and trials here in the world; how then can the ways of godliness be so plea­sant?

To that I answer, Here is a mighty commenda­tion Answ. to the pleasantness of the ways of Religion, notwithstanding the hardest, and sorest things a godly heart meets with; there is that delight in the ways of godliness, as upholds the heart under all, and carries the heart sweetly on. What com­mendation was it to the grace in the hearts of the Martyrs, that did uphold their hearts, and carry their hearts sweetly in the enduring of such hard things?

Secondly, these being hard to flesh and blood, 2. hinder not the pleasure of a gracious heart; it is the highest improvement of all our estates that can be, the highest testimony of giving your respect to God, whereby the soul enjoys most of God all times: The Spirit of God and glory resteth upon the soul while it is enduring such things. And how opposite is thy heart, and what difference between Christs heart and thine? Christ bids you leap for joy, when you meet with such things, and you think they take away all joy.

[Page 186] But we see it in experience contrary; when people come into the ways of godliness, they do not finde Quest. that delight and joy you speak of, their spirits are hea­vy, 4. and lumpish, and sad.

For answer to that, It may be it is but seriousness, Answ. and thou thinkest it is sadness. 1.

Secondly, it may be they are not in their element, and therefore they do not express chearfulness: If 2. the fish be upon the earth, it cannot take delight; the bird does not sing when it is upon the ground, but when it is got up to the air: Those that you say are melancholly and lumpish, put them to religious and gracious exercises, and get up their hearts to God, and they will be merry.

Thirdly, it may be it is your company makes 3. them so, because they see so much dishonor to God in your company, let them be among their own company, and they know how to be joyful.

Fourthly, it is not because of Religion, but be­cause they are no more religious, because they finde 4. so much want of godliness in their hearts.

Fifthly, it is not because they have so much cause of sorrow as you, but they come to see more then 5. you; not because their hearts are not so pleasant as yours, but because God hath discovered the danger of their condition more to them, and the things that concern their souls and eternal estates, such things as if thou didst but see, would sink thy heart into dismal, bottomless sorrow and desperation. Thou thinkest much to see them so sad as they are, If thou didst but see that they see, thou wouldst sink down into the gulf of desperation among the damned spirits.

[Page 187] It is a mighty argument, they have some mighty work of God to uphold them, and that grace comes from a mighty principle, that they have some chear­fulness, notwithstanding they see such things, as if one that were meerly natural should see them, he would sink down into hell, and yet they can hope in God; and sometimes, notwithstanding all unbelief, do rejoyce in God. Alas, thy pleasantness and de­light is such, as every little toy is enough to damp; if thou beest crossed in the least thing in the creature, thou art damped: But what if God should shew thee all his terrors, the infinite evil of sin, and the infi­nite danger thou art in, in regard of thy eternal estate, that would damp thee indeed; and therefore acknow­ledge that that joy that the godly have, considering what they see, is exceeding strong, that upholds them as it doth.

Sixthly, their joy is a secret inward thing, which 6. strangers shall not intermeddle withal, thou hast no skill in it. What was it for Nebuchadnezzar, to say, No Nobleman had such pleasure as he, when he was among the beasts; thou hast no principle to judge of it, and therefore art no meet Judge.

For Application.

Hence we see one special and great reason, why Use. 1. Gods people are taken off so much from carnal pleasure as they are; they have met with better; and the sweet of the world is not so much to them, be­cause they have met with that which is abundantly more sweet. It is the sweet savor of Christs pre­cious oyntment, that draws the hearts of the Saints after him, that makes them cry out, Draw us, and we will run after thee, Cant. 1. 3, 4. But the savor [Page 188] of base pleasures draws vile hearts after them:

—Trahit sua quem (que) voluptas.

The light of the Sun darkens the light of the candle, and puts out the light of the fire; The light that Gods servants do meet with in the ways of God, do darken all, and take away the lustre of all carnal delight; and this is the reason that Satan does not go that way to work, to tempt a gracious heart with sensual pleasures, because he is so far above them, and therefore he is fain to tempt them with spiritual pride, and lusts of a higher nature: It were a won­derful dishonour for any that profess godliness, to have their hearts taken with any pleasures of the flesh, but onely in order to better pleasures that are to be enjoyed in the ways of godliness, in the ways of wisdom.

In the second place; What infinite cause have we to bless the Name of God that gives us such pleasant ways unto glory? Though his ways were never so full of torment, we had cause to bless God; but for to pave our way to Heaven with such de­lights, and to afford unto us such soul-satisfying con­tents, here while we live in this our poor pilgrimage, this is praise-worthy: If we were to ascend to Hea­ven in a fiery Chariot, we were to praise God; but this is the Chariot of Solomon, the midst whereof is paved with love, as you heard; How are we to bless God for this?

Thirdly, if it be so, here is an aggravation of the Use 3. wickedness of those that shall take delight in sin­ful pleasures: God sees it is impossible for any of his creatures, but they must seek for pleasures some way, and that God might take our hearts to himself, [Page 189] he hath provided ways wherein we may have plea­sure, and an infinite aggravation it will be to your wickedness, to seek for pleasure in the ways of sin, in dishonoring God, when thou mayest have pleasure in honoring of God: Consider this, and let thy soul upbraid it self for abominable wickedness and in­gratitude: There are ways of delight wherein God may be honored, and my soul satisfied; there are other ways that have delight, but such ways as God will be dishonored in them, and my soul endangered. Now when as God does give me a cup full of all de­licacy to satisfie my thirst with, for me to take a cup of poyson to satisfie my thirst with, this is folly, and this is abominable wickedness of mens hearts. God sets his cup of salvation, and tenders it in his ways to satisfie your souls withal, and the Devil comes with his cup of poyson, and do but speak of delight, and when you are athirst, you rather take the cup of poy­son, then the cup of Salvation: the more delight there is in Gods ways, the more abominable is thy wicked­ness to forsake them.

Fourthly, hence the great scandal of the ways of godliness, that the world stumbles at, is taken away, they call them dumpish ways: The Saints of God never knew the minde of God if this be so. The world deals with the ways of God in this case, as they did with the Christians in the Primitive times; they used to put Christians into Bears and Dogs skins, or ugly creatures, and then bait them; and so the men of the world put Religion into ugly con­ceits, and then speak against them: and truly that they speak against, is only their own conceits, and not any thing in themselves; they are lovely and excellent, [Page 190] and glorious, onely they appear to be sad and evil, by the conceits thou hast put upon them.

In the fifth place, by that which hath been said, Use 5. let all be drawn to the love of the ways of godli­ness. I have often hinted upon such an argument as this, and therefore will pass lightly over it. Fear not pleasure, trust God with it, thou shalt finde enough. Wouldst thou never be sad? live well, says Bernard: Tell me, wouldst thou embrace the Vis nun­quam esse tristis? be­ne vive. Bern. de intern. dom. c. 45 ways of Religion, if thou wert sure of pleasure? I call Heaven and Earth to record this day, that which I have spoken of the ways of wisdom are truths of God, they are not notions, not conceits, but certain realities. God hath engaged himself to make this good, and abundantly more; Oh come and taste how sweet the Lord is, do not stand a­loof off; they may seem to be unpleasant ways a great way off, but when you come near, you will see delight. Wherefore all you that have been ac­quainted with the ways of wisdom, manifest this, that God hath brought you into blessed paths, that these things are true: Religion does mightily suf­fer by the Professors of it, when those that look on, see no such things manifested: It is our duty to rejoyce in the Lord, and to walk in the ways of wisdom, as it may appear they are ways of plea­santness, to carry ous selves delightfully in these de­lightful ways. Delightfulness in the ways of godli­ness puts a beauty upon them; It is an excellent si­militude that Chrysostom hath to express this, As, says he, a beautiful face at all times is pleasing to the eye, but then especially when there is joy manifested in the countenance: joy in the face puts a new beau­ty, [Page 191] and makes that which before was beautiful, to be exceeding beautiful, it puts a lustre upon beauty; so, though the ways of Religion be in themselves beautiful, yet when there is spiritual joy added, they appear then beautiful with a double beauty. We have a sweet promise, Isa. 65. 18. Oh that we could see it fulfilled! I will create Jerusalem a rejoycing, and her people a joy; a joy even in the abstract, not onely joyful, but a joy, and God will create this, it must be Gods work; and though to the eye of flesh and blood there be no matter of joy, yet God will create her people a joy. You know what charges the Prophet lays upon this; what a comely thing it is, and see that in any case you rejoyce. Onely take heed you do not mistake in pleasantness; many that are godly may be pleasant in their way upon that ground, because Christians must be pleasant, but do not mistake natural pleasantness for spiritual plea­santness.

How shall we know the difference between natu­ral Quest. pleasantness in a Christian, and spiritual pleasant­ness.

There may be a great many of temporal pleasures Answ. that God gives forth to Christians in its place; but Difference between natural pleasant­ness, and spiritual pleasant­ness. you must rise higher then that, and put another maner of lustre upon the ways of Religion then natural pleasantness.

First, if it be a spiritual pleasantness, it will be se­rious, such as becomes Christian gravity; Yea, not onely seriousness and gravity is to be mixed with 1. pleasantness; but if it be spiritual pleasantness,

Secondly, it is such as can stand with fear, and the 2. work of repentance and humiliation; these do not [Page 192] hinder a spiritual pleasantness, though it hinders that which is natural: You know the Scripture that says, Rejoyce with trembling; and Blessed is the man that feareth the Lord, and greatly delights in his Com­mandments: That is a spiritual pleasantness, which hath a gracious mixture of seriousness and other graces of Gods Spirit with it.

Thirdly, Again, if it be a gracious pleasantness, it 3. is a delight in all the ways of wisdom; many can de­light in some ways of wisdom, the stony ground re­ceived some truths with joy, but others they cannot close with; but when the pleasantness is spiritual, there is rejoycing in all.

Fourthly, Again, if the pleasantness be spiritual, it 4. is our strength, it carries on the soul in the ways of God more fully, it is oyl that causes the wheels of thy soul to go on more freely in the ways of Religi­on. I appeal to thee, Does thy pleasantness carry thee on more sweetly in the ways of Religion? Thou hast been merry in company, but does this carry thee on more fully in the ways of God? If you have had plea­sure in natural things, and when you come to spiritual things, your hearts are dead, certainly you went be­yond your bounds.

Fifthly, Again, if it be spiritual pleasantness, it 5. will bear up the heart in the want of all outward plea­santness, and though all outward content be taken away. Habbak. 3. 17, 18. Although the fig-tree shall not blossom, neither shall fruit be in the Vines, the labor of the Olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoyce in the Lord, I will joy in the God of my salvation. When [Page 193] all is dark abroad in the world, the soul does rejoyce in God alone: A soul that hath but natural pleasant­ness of spirit, is all amort and down when any af­fliction befals him. You that have the most de­lightful spirits, when you have friends, and all that you like, you are jocund and merry, but when affli­ction comes, how quickly are your spirits down? and how are you vext and troubled? whereas if there were this spring of pleasantness in the heatt, it would bear up the heart joyful in affliction; though ser­vants and friends should cross, this delightfulness of spirit within would carry the heart on chearful­ly: But those that are delightful when they are well pleased, yet every little thing that crosses them, makes them dumpish. This is another argument, it is not spiritual pleasantness their hearts are filled with, it is not from the delight they have found in the ways of God that makes them so merry. This by way of Caution.

But if we be sure that our pleasantness is spiritual, let us expatiate our selves to the utmost: It is a work of grace to moderate all carnal pleasures, and to keep them down; but it is the special work of grace to expatiate the soul to the utmost in all spiritual plea­sure: Therefore if God hath given thee this spring of delight and pleasure, expatiate it to the glory and praise of God. Blessed is the man that greatly delights in the ways of Gods Commandments: And if God takes pleasure in thee, how much more shouldst thou take pleasure in him! God gives out his pleasure to be joyned to our pleasantness, and if we should not carry on the ways of Religion pleasantly, it will be a dishonor to God, and a disgrace to our [Page 194] selves, and we cannot expect that acceptance from God of what we do, as otherwise we might; for as Si quid bo­ni tristis feceris fit de te potius quam facis Prosper God loves a chearful Giver, so a chearful Server.

How shall we carry on the work of God plea­santly?

First, be sure to keep the heart right within, be sure Quest. to keep all at peace within thy soul; you know ac­cording Answ. to the temper within, so there is the relishing of things without; He that hath peace within, can easily go through the duties that are required with­out with joy.

Further, exercise faith in the work and office of the How to carry on the work of God pleasantly. holy Ghost, that office that the holy Ghost is de­signed unto by the Father and the Son, to be the Comforter of his people, to bring joy and comfort to them; look upon the holy Ghost, as designed by the Father and the Son to bring joy and delight to the souls of his people. What an infinite difference there is between the comforts of a carnal heart, and the comforts of the godly? The one come from a little meat and drink, and the other come from the exer­cise of faith about the office of the holy Ghost that is designed to this work.

Thirdly, in all that thou doest, be sure to be upright: 3. Though thou beest able to do but a little in any way of God, if thou beest upright, God accepts of it, and and thou wilt finde comfort: Thou sayest thy duties are mean; it may be so, but if thou beest upright, thou mayest have comfort, it becomes the upright to be joyful; whereas the most glorious performances, if they be not in uprightness, are but abominable.

Again, sweeten all your duties by spiritual medi­tation; 4. a Christian that treasures up spiritual me­ditation, [Page 195] and every duty that he performs brings it in by meditation, and hath a great many meditations to rowl his duty up and down; in this is delight: To go to duty, and to have a barren heart to act, there is no delight; but to go to a duty, and to exercise spi­ritual meditation, this is sweet.

Again, labor to principle thy heart aright in the 5. ways of godliness, to understand what they are; if thou understoodest what they are, they would be de­lightful; and the reason why many do not go on de­lightfully is, because they do not understand what is in the ways of God to cause delight.

You will say, What is there in the ways of God, to Quest. cause delight?

First, every work of godliness, and that ability that Ans. 1. grace hath to exercise, is a beam of that infinite, choice, eternal, electing love of God upon thy soul; if thou lookest upon it so, it will be wonderfully de­lightful.

Secondly, look upon every duty of godliness, as 2. having more of the glory of God in it, then the What there is in the ways to cause de­light. whole frame of heaven and earth besides: Take all Gods works in the Creation, in Providence, in the Heavens, the Sun, Moon and Stars, in the Earth, and the Seas, there is not so much of the glory of God in them all, as in one gracious action that a Christian performs; and if you looked at it thus, it could not but have pleasure in it.

Thirdly, look at that action of grace, as that in which God attains his end in creating heaven and earth, 3. more then in other things besides; as there is more of God in it, so God attains more in it; the end of God in his counsels is more attained by any gracious act, [Page 196] then by any thing else that can be done, save of the same nature: How delightful should we be in the ways of godliness, if we looked thus at them?

Fourthly, look upon every gracious act, as the seed 4. of glory and eternal life: Every work of grace in the heart and life of Gods people, is a seed of glory and eternal life. And these four considerations being put upon every gracious act, do confirm that which was said in the opening of the point, they must needs be full of pleasantness: Be not satisfied in doing any thing in the ways of God, till you do it pleasantly; I hear the ways of God are pleasant, I have gone on being haled by conscience, but little have I un­derstood of the pleasantness of them, there is more to be looked after then I have attained to: By this thou shalt come to be mightily strengthened, and it wil be a marvellous help to make thee continue in the ways of godliness: And as I said in handling that ar­gument of the easiness of the ways of godliness, those that are continually thinking of the hardness of Gods ways, will fall off; but by having them pleasant, it will carry thee on against temptations, and the cur­rent of all arguments.

The last Use of all, is, If the ways of wisdom be ways of pleasantness, what is the end of wisdom? If the neather springs be so sweet, what will the up­per be? If the lower Jerusalem be paved with gold, Bonus es Domine, a­nimae quae­renti; quid invenienti? surely that upper Jerusalem is paved with pearls. It is an excellent speech of Bernard, Good art thou, O Lord, to the soul that seeks thee; what art thou then to the soul that findes thee? How sweet and pleasant are the ways of wisdom then? How sweet and de­lightful is the end of wisdom? If grace be pleasant, how [Page 197] pleasant is glory? therefore the Saints dye so plea­santly, because there is a meeting of grace and glory: Grace is delightful, glory more delightful; but when these both meet together, what delight will there then be? It is a speech of Jerome, speaking of carnal delights; None can go from delight to delight; but it is not so spiritually, the more delight we have here, the more we shall have hereafter: and therefore let this be all our prayer, Lord give us evermore this pleasure, satisfie our souls with this pleasure; if the drops be sweet, the rivers of pleasure and joy that are at Christs right hand, how sweet are they?

CHAP. XVI. A spiritual eye can see an excellency in Gods people, though under great affliction.

THe fourth Doctrinal Conclusion that Doct. 4. was raised from the words, was, That a spiritual eye can see an excellency in Gods people, though under never so great affliction.

Moses chooses rather to suffer affli­ction with the people of God. Who were this peo­ple? A despised people, an afflicted people; Yet Moses could see an excellency in them while they were making their brick, while they were whipped by their task-masters, and contemptible in the eyes of all the Egyptians; yet by the eye of faith Moses could look upon them as the most excellent of the earth, as the most glorious people that lived in the world, and desires rather to joyn with them, though [Page 200] in the greatest afflictions, then to abide in Pharaoh's Court, in the enjoyment of all worldly delights; let the world cast what dirt they will upon them, and darken their glory what they can, yet they are preci­ous and honorable in the Saints eyes, The excellent of the earth, and the glory of the world. Job scraping his sores upon the dunghil, and Jeremy sinking into the mire in the dungeon, are more beautiful and glo­rious, then the great men of the earth, when they are crowned upon their Thrones; Though you have lien amongst the pots, says the Psalmist, yet you are as the wings of a Dove covered with silver, and whose fea­thers are covered with yellow gold.

We read of the Christians that lived in the time between the Prophets and Christ, in the latter end of this Chapter, that were as mean as almost the rage of men, and poverty, and disgrace could make them, wandring up and down in Sheep-skins, and Goat-skins, and in the dens and caves of the earth; and yet, says the Text, they were such as the world were not worthy of: Chrysostom carries it thus, Take all the men of the world, they are not worth one of the people of God, though never so mean in regard of out­wards: But I rather take it thus, The world was not worthy of such a priviledge, to have them live amongst them, they are fitter to be set as Stars in Heaven, and to be continually before the Throne of God.

Many times under mean outsides, there are preci­ous things within; in earthen vessels, rich treasures. The Tabernacle of God, covered meanly outwardly, and yet precious within. It is said of Christ himself, that he had no form and comeliness at all outwardly, [Page 201] Isa. 53. No beauty to a carnal eye: And yet in Cant. 5. where the Church is put upon the description of Christ, she says, He is altogether lovely; altogether desires, so it is in the Original: See what a different esteem is of Christ in the thoughts of the world, and the thoughts of a gracious heart: And as of Christ, so of Christians, Christ is precious to them that do believe; To you he is precious (says the Apostle) but Why a gracious heart sees so mueh excellency in Gods people, under outward meanness. to others a rock of offence; so to a godly gracious heart, the godly are precious, though contemned of those that are ungodly. The arguments that a graci­ous heart goes upon, or reasons why a spiritual eye should see so much excellency in Gods people, under their outward means, are,

First, because they judge as God judges; it is of 1. the Spirit of God that they have received, and there­fore they must needs judge of things as God judgeth. A childe esteems of things usually as his father doth; if there be any of you manifest a slight esteem of any among whom you live, before your children, your children will have the like esteem of them; if you manifest a high esteem of any, your children will do the like: Hence it is, if those that are prophane, do despise and scorn at Gods people before their chil­dren, their children will quickly learn to despise them: Now because Gods people have Gods Spirit, and God is their Father, they judge as their Father does. Righteous men and Kings, in Scripture phrase, are made all one; those who are Righteous, God looks upon as Kings, and such as are Kings, are not re­spected of God, if they be not Righteous: Com­pare those two Scriptures, Mat. 13. 17. and Luke 10. 24. in the one it is thus, Many Prophets and Righte­ous [Page 202] men, have desired to see those things which ye see: But in the other it is, Many Prophets and Kings, have desired to see those things which ye see.

God does not judge of men in regard of outwards; what are outwards before the Lord? What is it to have gold, and fine clothes before God? Those things that are braveries in the world, and take up the eyes of men to admire at them, what are these to God? God does not esteem of men at all for these things, neither doth he disesteem them for the want of them; the want of clothes, and of money, and of the things of the world, what is this to God? Does God look at any man the worse for want of these things? God is no respecter of persons; if he looks at any with high esteem, he looks at the poor, and humble, and contrite: God delights to look down into the world upon those that are poor; he re­serves a poor people that shall trust in his name, Zeph. 3. 12. The Lord passeth by the great things of the world, he brings down the mighty, and regards the low estate of his handmaid, the low estate of his peo­ple: It is a poor and contrite spirit, that he that dwel­leth on high looketh at; the prayer of the destitute he regards, Psal. 102. 17. The word in the Original is, A poor shrub, that which is in the Wilderness, and the beasts tread upon, that no man regards, that seems to be altogether worthless. It may be, one comes with brave words, and hath mighty expressions, God throws them as dirt in his face: There comes ano­ther, and can hardly groan out his meaning, and yet there being grace, God regards him. If a proud scornful spirit, should hear a poor gracious heart groan out his complaints to God, he would think [Page 203] it non-sence; but God, knowing the meaning of his Spirit, and seeing his grace, he hath respect to him.

A broken and contrite heart thou canst not despise; God can despise Princes, and Emperors of the earth, when they sit upon their Thrones, but a broken and a contrite heart he cannot despise; let him be never so despicable in the eyes of the world, God cannot despise him, no more then he can deny himself, and cease to be God. It is Gods judgement of men, that the righteous is more excellent then bis neighbor, Prov. 12. 26. Let his neighbor be the most excellent, in regard of parts, riches, honors, and other excel­lencies, and the godly man despised, and every way contemptible in regard of outwards, yet he is more excellent then his neighbor.

It is observed, that the Eagle and the Lyon, those brave creatures, were not offered in sacrifice to God, but the poor Lamb, and Dove; God regards the Lamb and the Dove, before the Eagle and the Lyon, to note that your great and brave spirits of the world, that are as Eagles, high, and lofty, and as the Lyon, God regards not those; but your poor Lambs, and Doves, your poor meek spirits, that are contemptible in the eyes of the world, those are precious to God.

Not many mighty, great and noble; but God hath chosen the base things of the world, the foolish, con­temptible things of the world, to confound the wise, and the great things of the world.

It is very observable, when John sent to Christ, to know whether he were the Messiah or no, whe­ther they should look for another, he did not send him a direct answer, but, says he, Go tell him, The [Page 204] blinde see, the lame go, the dead are raised, and the poor receive the Gospel: Mark how Christ puts the poors receiving of the Gospel amongst the rest; the o­ther were arguments of Gods power and glory, but what argument of Christs glory was this, that the poor, a contemptible people, received the Gospel? Yes, God does as much glory in the poors receiving the Gospel, as in raising up the dead: Some would think that this should be an offence to John, that the poor receives the Gospel; one would rather think he were the Messiah, if the rich had received the Gospel; No, says he, the poor receive the Gospel; he knew that John had a gracious heart, and would esteem of things as he did, and would not be of­fended.

Secondly, Gods people, by a spiritual eye, are very 2. highly esteemed, because such an eye looks at spiri­tual excellencies: God hath made a gracious heart acquainted with true spiritual excellencies, and such a one beholding the beauty and the glory that there is in spiritual excellencies, all the outward glittering glory that there is in the world is darkned: It is true, men and women, so long as they know no better things, judge onely according to these outward mean things. Children that know no better things then a gay coat, count it the greatest preferment that can be, to be put into such a coat; and so a man that knows no better things then the things of the world, he counts it the greatest excellency to have them: But when a childe comes to have reason, and sees higher things, he does not prize such things; so a soul that comes to see the things of Heaven, God, and Christ, and Grace, and sees into the realities of [Page 205] them, and not as imaginary, he will never admire at any thing below, but onely at grace; and where there is grace, nothing can darken the light of it, it is so glorious as the light of the Sun; a little smoak cannot darken the light of the Sun, when it shines bright; a little smoak will darken the light of the candle, but cannot darken the light of the Sun: And so a little affliction will darken these outward things, to those that esteem them at a high rate; but spiritual excellencies are of such a nature, that afflictions can­not darken them.

But what spiritual excellencies are those that a spiri­tual Quest. eye sees in Gods people, that make them to be so precious in its esteem, notwithstanding all their outward meanness?

First, the Image of God. Secondly, the relation they have to God. Thirdly, their spiritual priviledges. Answ. Fourthly, the preciousness of that which comes from them. Fifthly, the great use that they are of here in the world. Sixthly, their ends.

First, for the work of grace, they have the image 1. of God upon them: Now the image of a thing, is not the representing of a thing in some under excel­lency, or in some mean thing that concerns that which it is made to resemble; but it is a resemblance of it in that which is the chief excellency. As if I would draw the picture of a man, I would not draw it for to resemble flesh meerly, that a beast hath as well as man, but as near as can be, the very countenance, and life of man; I will not draw the back parts of a man, but his face, and countenance to life; so the image of God is not that which hath some little likeness to God, but that which hath [Page 206] a likeness to God in the highest excellency, in his ho­liness and righteousness, which is (to speak accord­ing The saints likeness to God. as we are able to conceive) the highest excellency of God; so that a gracious heart hath that which makes him like unto that which is the top of Gods excellency, that which is the image of GOD himself, and therefore it hath these four titles, The Image of God, The Divine Nature, The Life of God, and the Glory of God. The Image of God, Gen. 1. 26. That of the Divine Nature, you have in the 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises, that by these you may be partakers of the Divine Nature. And the Life of God, Eph. 4. 18. Being alienated from the life of God, that is, from his grace. And the Glory of God, Rom. 3. 23. For all have sinned, and come short of the Glory of God. The work of grace in mens souls, hath that excellency in it, that there is more of God to be seen in it, then in all the works that ever God did make from the be­ginning of the world, not onely if you take one sin­gle work (onely excepting the hypostatical Union of the humane nature of Christ) but take all the crea­tures that God hath made in heaven and earth, they have not so much of the glory of God to be seen in them, as there is to be seen in the work of grace; so that take the poorest, meanest Christian, that hath the work of grace, though parts be never so weak, and outwardly he be never so contemptible, there is more to be seen in this poor man or woman, then in the whole frame of Heaven and earth, then in the Sun, Moon and Stars, then in all the creatures of the world besides, except Angels; and therefore surely outward meanness can never take down the [Page 207] esteem that a gracious heart hath of Gods people; Yea, it is the greatest excellency that ever God did bestow upon, or will bestow upon any for the kinde, if it were grown up to the greatest degree, still ex­cepting that hypostatical Union of the Humane na­ture of Christ with the Divine, and therefore must needs gain a precious esteem.

It is a principle of eternal happiness, it is that which will grow up to an eternal glory: Take all moral and natural excellencies, let them grow up to the highest height they can, they can never grow up to glory; but this is that eternal seed, if it be let to grow up, it wil grow up to the height of glory: Now if Grace be thus, if it be that principle whereby a creature is raised to such a high condition, no mar­vel though those that have a spiritual eye, and can see into the things of God, and judge spiritually of things, must needs esteem those very precious and honorable, that have the work of grace upon them. Moral excellencies have been highly esteem­ed by Heathens; as the Fabii and Fabritii, that were taken from their dinner and supper of Turnips, to rule and govern great armies, because they saw such great excellencies under their mean outsides: If so be the knowledge of moral excellencies can raise the esteem of men in the world, much more then the true and glorious excellencies of grace.

Secondly, in regard of the relation they have to God: Gods people have a near relation to God; the nearer 2. relation one hath to great ones, the more high he is in the esteem of men; now Gods people though never The saints near rela­tion to God. so mean, have a wonderful near relation to God; for,

First, they are the chosen of God, they are those [Page 208] which the Lord in his eternal counsels, hath set apart for himself; the counsels of God from all eterni­ty have wrought for their good; and this is manifest­ed unto a gracious heart, The Lord hath set apart a godly man for himself, says the Psalmist in Psal. 4. They are those that are the consecrated ones of God; consecrated and devoted things, though they were never so mean, were exceedingly esteemed of; if it were but leather, or wood, or never so mean a thing that was in the tabernable, and consecrated to God, it was highly esteemed: Those that are superstitious, if there be any thing they think is a holy relique, though never so mean, what a high esteem they have of it?

It is reported of Apries, a King of Egypt, who was of a base birth, for which some despised him; wherefore of a great Bason of gold, in which he and his guests were wont to wash their feet, he made an Image, and set it up in an eminent place in the City, and observing the superstitious devotions of the peo­ple thereunto, Now, says he, though the King be of mean birth, he is not to be respected the less: It is true, the Saints of God for their outwards are mean, but their consecration puts glory upon them. I have read of the people of the East-Indies, in the Isle Zey­lon, who having an Apes tooth got from them, which was a consecrated thing by them, they offered an incredible mass of treasure to recover it; and if so be a consecrated thing, though so base in it self, be so highly esteemed for the consecration sake, how much more an immortal soul, that hath so many graces, as pearls set glittering in it, being consecrated unto God?

[Page 209] Secondly, they are those that are entred into Cove­nant with God, and therefore in nearer relation (then others) to God; therefore they are called The portion of God, The treasure of God, The peculiar ones of God; they are those that God satisfies himself in; what high­er then such expressions as these? They are those that God hath set his heart upon, the beloved ones of God: They are the children of the high God; The spouse of the son, that are married to the son; In some respect nearer then the Angels themselves, for they are not in a mystical Union so married to Christ, as Gods people are; and Gods people having such rela­tions to God, as in these & many other respects might be named, they are worthy of honorable esteem.

Thirdly, for priviledges; they are those that are 3. freed from the evil of sin, the evil of punishment. The saints Privi­ledges. They are those that have whatsoever is in God to be theirs, working for their good: All the Attributes of God, and the ways of God in his Providence: If there be any thing in God to make a man happy, it is theirs. And all the good that is spoken of in the Word, all the glorious promises are theirs: And all that is in the world is theirs, the world continues for their sakes; says the Apostle, All is yours, for you are Christs, and Christ is Gods, 1 Cor. 3. ult. It is a great argument to shew Gods greatness, that all the creatures in the world are his, and for him; what an argument then is it, to shew the greatness of a Christian, that Heaven, and Earth, and Christ, and God, and all are his, and for him? They have free access to the Throne of grace, and welcom too: They have that priviledge, to come and put their hands into Gods treasure, and take what they [Page 210] will, God gives them the key, giving them the spirit of prayer, he gives them the key of his spiritual trea­sure: They are the heirs of Heaven and eternal life; yea, and the heirs of the world too, for being the children of God, they inherit their Fathers riches; now Rom. 4. 13. Abraham is said to be the heir of 4. the world. Nemo po­test bona opera satis magnificè cōmendare; Quis vel unius ope­ris quod Christia­nus ex fide & in fide, faeit utili­tatem & fructū satis praedi­care potest? Est enim pretiofius quam coe­lum & terra. Luth Tom. 4. 109. And again in Gen. c. 30. & in c. 31. Sint exilia, servilia, muliebria opera no­stra, tamen idscrib [...] ­mus hunc titulum, Verbum Domini, quo fiunt gloriosa omnia, & in eternum mansura. Sancti quan­tumvis exiguum & sordidum faciunt, magnum est & gloriosum, quia omnia factunt in side. And in Gen. 29. Si darctur mihi ottio, eligerem Christiani rustici, aut ancillae sordidissimum & maximè agreste opus praeomnibus victoriis & triumphis Alexandria Magni, & Iulii Caesaris.

Fourthly, consider the precious things that come from them: as there are more excellencies in them­selves, then in all creatures in heaven and earth, ex­cept Angels; so in every gracious action that comes from them, there is the greatest excellency the world hath. Luther hath many high and excel­lent expressions of the worth of the acts of grace, whereby he shews, though he was a mighty advan­cer of Faith, so he was no enemy to good works: No man, says he, can commend good works magnificently enough; for one work of a Christian, is more prcious then heaven and earth, and therefore all the world in this life, cannot sufficiently reward one good work. And in another place, If I might have my desire, I would rather choose the meanest work of a Country Christian, or poor Maid, then all the Victo­ries and Triumphs of Alexander the Great, and of Ju­lius Caesar. And again, Whatsoever the Saints do, though never so small and mean, it is great and glo­rious, because they do all in faith, and by the word. And yet further, Let our works be small, servile, womanish, yet let this title be added, The Word of the Lord, and [Page 211] they are all glorious, such as shall remain eternally. Surely they are precious, from whom such precious things do come; it is a precious fountain, that sends forth such precious streams: These the Saints of God send forth plentifully, the excellency of them a spiritual eye sees, and therefore must needs see those to be the excellent of the earth, from whence these come.

Fifthly, the great use that they are of in the world; 5. What use is a poor man or woman of, that lives in a poor smoak-hole, that no man regards? Yes, many ways; these are the onely useful people in the world, they are they from whom God hath all his glory in the world, God attains his end of making the world by them; were it not for a company of poor contempti­ble The use­fulness of Gods peo­ple in the world. people, what glory should God have in the world? Now for men to be the onely people from whom God hath his glory in the world, is to be of great use: They are they that are the salt of the earth, and the light of the world; though by some that be ap­plied onely to those Disciples and Ministers, sure­ly it is to be applied to any Disciples of Christ: They are they that hold forth the light of the glory of God; the world would be as a dungeon of dismal darkness, were it not for them: They are they that can prevail with God for mighty things, as Ja­cob, he prevailed with God as a Prince: They are they that are employed about high and honorable things; none have such glorious employments as Gods people.

Turkish History tells us, that the very Camels that are used to go to Mahomets Tomb, are ever after of high esteem amongst them, so as they ne­ver [Page 212] after use them in any mean servile way as they did before: Though things be never so mean, yet by the use they become honorable; no use so honorable as that of the Saints, where this is seen with a discerning eye, they are exceeding honorable. They are the great blessing of the world: Isa. 19. 24. there is a promise that Israel should be a blessing in the midst of the Land. Gods people, wheresoever they are, are a blessing to that Country, a blessing to the world, howsoever despised of the world; put all these together, and surely they are precious.

Lastly, a spiritual eye looks upon Gods people as 6. precious, notwithstanding all outward meanness, be­cause it looks upon them as in their ends, though they are now incomparably above all that is in the world besides, yet their glorious end raiseth their worth exceeding high, and a spiritual eye looks much at the end and issue of things, and therefore looking The ex­cellency of Gods people in regard of their ends. upon the Saints in regard of the issue of all, they can­not but have a high esteem of them. Eye hath not seen, nor ear heard, neither hath it entred into the heart of man, to conceive the excellent things that God hath prepared for them that love him, 1 Cor. 2. 9. And now a spiritual eye can see these things, which a natural eye cannot, as if they were pre­sent, the glorious things that are to come, and the glorious condition that such a one shall be in, a spiritual eye cannot but fasten upon such a one, and bless him, as the blessed of the Lord.

We do use to look upon great heirs, that are appointed for great things, and shall have great possessions, with honorable respect, though now [Page 213] they be meanly clothed, in russet cloth, or eating course bread, and playing with beggars children; so Gods servants, howsoever they are in the esteem of the world, yet those that know what they are to inhe­rit, what they shall receive hereafter, cannot but look upon them as honorable: A spiritual eye sees that that body that is now clothed so meanly, within a few years shall shine more bright then the Sun in the firmament, and that soul that is weak in parts and gifts, it sees it as a vessel that shall be filled to the brim with all the glory of God, and the Image of God to be made perfect, and to have perfect knowledge of God, and of the blessed Trinity, and the mystery of the Gospel, and all the great works of God: A spiritual eye can see within a lit­tle while, when Christ shall come in his glory, he will own them before men and Angels, and tell men and Angels, These are those, for whom the eternal councels of my Father did work, and I was content to shed my blood for them; and all that was intended in the great work of Redemption, was for these: A spiritual eye can see, that within a while they shall be taken up with our Savior, to judge the whole world, to judge the Angels, with Crowns upon their heads, and palms in their hands, triumphing, ascending up with Christ to see the Father, and to enjoy him ever­lastingly. And if these things be seen, as real and certain, they cannot but raise esteem; there is so much in Gods people here, as not onely does con­vince a gracious heart, but sometimes will convince one that hath but natural principles of their excel­lency.

Some men and women, that do sometime rail [Page 214] at Gods people, if we could see into their bosoms, do sometimes bless them, and wish that their condi­tion were such as theirs shall be: As Balaam wished he might dye the death of the Righteous; and John the Baptist, though he was mean for outwards, yet Herod reverenced him, because he saw some glim­merings of the excellency that was in him: And that is observable that we have of Joash King of Israel, 2 Kings 13. 14. he was a wicked man, yet when he comes to Elisha, and sees the Prophet was to dye, says he, O my Father, my Father, the Cha­riots of Israel, and the Horsemen thereof! this is the speech of one that was ungodly, he had a reverend esteem of Elisha, and it seems he walked so, as he gained mighty esteem from wicked men; as in 2 King. 3. 12. three Kings came down to the Prophet to speak with him, they do not send for him; True it is, one of them was a good man, but the other two were wicked; it was indeed in the time of their af­fliction, yet it was a mighty honor the Prophet had from them. It is reported of the Emperor Severus, when Origen came to him, he came very meanly cloathed, onely one garment; Severus sent him a Chariot, and change of garments, to come in pomp to him, he refused to come in pomp; and yet when he saw the piety and gravity of the man, he was mightily convinced, and it gained much respect from him: The godly will gain respect from wicked men, much more from a gracious heart, that can judge as God judges, and see the ends of things.

CHAP. XVII. What we are to learn from that high esteem a gracious heart hath of the Saints in their sorest afflictions.

HEnce we see what a difference is between the men of the world, and Gods people: The Use 1. men of the world are such, as in all their outward pomp and bravery, are base and wretched, and Gods people in all their baseness and meanness, are precious and honorable: The wicked men are so vile, as all the glory that the world hath cannot make them blessed; and Gods people are so blessed, as that all the evil of the world cannot make them any way miserable: If a man had his hearts desire in all things that are here below, he may remain as a base cursed creature; but let him be gracious, and godly, and let him have all the misery that can be put upon him in the world, he is one that God, and the Angels, and Saints look upon, as the glory of the earth.

That is very observable we have of Antiochus Epi­phanes in Dan. 11. 21. In his estate shall stand up a vile person, and yet he was the great King of Assyria. And Josephus reports, the Samaritans wrote to him, because he tormented the Jews, to excuse themselves that they were no Jews; and they writ, Antiochus the mighty God; and his name Epiphanes in English, does signifie one that is illustrious and famous above others: Though he was the great King of Assyria, and by flat­tery was called the Mighty God, and by his name cal­led Illustrious & famous above others, yet by the holy Ghost he is called a Vile person. But David speaking [Page 216] of Gods people, whom he should do good unto, says, They are the excellent of the earth, in whom is my delight, Psal. 16. the word signifies, the magnificent of the earth: The one is called The vile of the earth, in the Psalm before, and the other called The magni­ficent, in this Psalm.

God hath made a separation between the wicked and the godly, and therefore Moses says in Exod. 33. ver. 16. Thou hast separated between us and other people; the word that is translated separated, is, thou hast wonderfully separated between us and other peo­ple; so God hath wonderfully separated between us and the world; that the one should be so cursed, that all the good of the world cannot make them blessed; and the other so blessed, as all the evil of the world cannot make them miserable. When Agrippa was so admired, that the people cryed, The voyce of God, and not of man, God gives an Angel au­thority to smite him, and he was eaten up with worms: John though he was mean in the world, the Holy Ghost calls him the greatest that was born of a woman.

Secondly, this rebukes those that can see no excel­lency 2. in those that are godly, more then in others: and if they be afflicted, they look upon them, as the prey of the malice of wicked men, and a poor con­temptible people, and pass them by, and see nothing in them to be worthy of any respect. As it was said of Herod, when Christ came to him, he thought to have seen miracles wrought by him; and because he appeared as a mean man, Herod slighted him; and so men that judge according to the flesh, if men be great in the world, or have such a one to [Page 217] be their friend, they like that well, but if he be rag­ged, and mean, they pass him by, as not respecting of him. As Hospinian tells us of the dogs, that kept the Temple of Vulcan, If any came to the Temple with brave cloaths, they would let them alone, but if they came in ragged cloaths, they would tear them all in pieces: So men of the world, if they see men in good cloaths, and prosper outwardly, they are somebody; but for this godliness, and precise­ness, they have no skill in it, and therefore despise it, and look contemptibly upon it. So it was with the Samaritans, as long as the people of the Jews were prosperous outwardly, they would challenge ac­quaintance, and affinity with them, but if they were in affliction, then they would fall off: but St. Paul did not so, for (says he) Henceforth know I no man after the flesh.

It is a great sign of a carnal heart, and opposite to the principle of grace, to look upon things accord­ing to outward excellency, and not to see a beauty in Gods people for want of outward excellency. Some things that are foolish, are onely weakness of reason: some things are opposite to the principles of reason, and where we see such, we account those na­turals: so some things are infirmities, and argue weak­ness of grace; but other things are quite contrary to the principles of grace, and amongst those I know none more evident then this, For people to judge of things according to outward excellency, and not to see the excellency of Gods people through outward meanes: this is an argument that the Gospel is hid from thee, and so thou art a lost creature: if the beau­ty of the Gospel be hid, it is hid to those that are lost: [Page 218] It is true likewise of such as profess the Gospel, if the beauty of them be hid, it is hid to those that are lost.

Thirdly, if so that there is such an excellency in Gods people, though under great afflictions it should 3. teach us all to manifest our respect to Gods people that are mean: It is a most vile thing, to have the faith of Christ in respect of persons: says Tertullian, We do not judge of faith by persons, but of persons by Non ex personis fi­dem, sed ex fide perso­nas. faith: So do not look at men, to judge of them according to outwards, but look to the inwards of the soul, how they are cloathed within. What a shameful thing is it for those that are Christians, that know spiritual excellencies, to look upon those that are gay, and brave outwardly? What do those that are gay and brave attire themselves for, but to have the eyes of men drawn after them? Let childrens eyes be drawn after them; but if they have rotten spirits, let them be so looked upon, notwithstanding they be in gay cloaths: but for those that are graci­ous, Jesus Christ looks upon them as his glory; 2 Cor. 8. 23. The messengers of the Church, the glory of Christ; and therefore we should glory in them much more.

The Apostle S. James speaks very bitterly to those that he wrote unto, for having respect unto persons, says he, Are ye not then partial in your selves, and are become judges of evil thoughts? as if he should say, Jam. 2. 4. Do not your consciences condemn you? Can this stand with grace? to have the faith of the Lord Je­sus Christ in respect of persons; Are you become judges of evil thoughts? those evil thoughts of yours, in respecting those that are in brave apparel; Are you [Page 219] judges of those evil thoughts? that is, to judge ac­cording to them: Some render it thus; and are not judges of evil thoughts? And so the negative, that is joyned to partial, is to be applyed also, to become judges of evil thoughts: Have you such evil thoughts as these, and do you not judge them to be evil? No­ting there is so much evil in them, as it is to be won­dered, that any should have such evil thoughts, and yet not judge them to be naught.

But how should we manifest our respect to those Quest. that are outwardly mean, that are gracious?

First, own them, and be not ashamed of them, be­fore Answ. your bravest kindred, for they are precious to 1. God and Christ, and if you be ashamed of them, you are ashamed of Christ himself, and it is just Christ should be ashamed of you another day: Are they the glory of God, the treasure of God, and the portion of God, and the peculiar ones of God, and shall you be ashamed of them? O no, but those whom God honors, let us honor; What rule can we have better for our honoring of men, then that honor that our God puts upon them? It is given as a special reason, why the King of Babylon sent Am­bassadors, and a present to Hezekiah, after he had been sick, to testifie his respect to him, and to honor him, because he had heard, how that miracle of the Suns going back was for him, as a sign of his reco­very; The Sun was the God whom the Babylonians worshipped; now because their God had honored Hezekiah so much, the King of Babylon would ho­nor him likewise. Abulensis in 2 Kings 20. God hath wrought great things for his Saints, whereby he hath put much honor upon them, he hath owned them be­fore [Page 220] all the world, let us own them with honorable respect of them.

2. Again, bless God that you may have any commu­nion 2. with them, to have the breathing of Gods Spi­rit How to manifest our re­spect to gracious persons, that are outwardly mean. in them; reioyce in their communion, and fellow­ship, and delight more in mourning with them in their afflictions, then in all the jollities of the world, then to be feasting, then to enjoy all their delightful bra­veries.

3. Again, the more they are contemned in the world, and they suffer in the world, the more do you 3. respect them, and own them; So long as Gods peo­ple suffer nothing, but have outward prosperity as well as others, some will make of them; but if they see them in contempt, then they leave them, and look at them afar off: as it is with a mans Ministery, when a mans Ministery is approved of by some that are rich, and the assembly be filled with such, they count such a Ministery a credit to their Church; but if it be spiritual, so as it may be but few of them under­stand it, and so discountenanced by such as those are, then his Ministery is not regarded: and as in the esteem of the Ministery, so in the esteem of the saints; when they are esteemed in the world, they will esteem of them, but when the esteem of the world is taken away, their esteem is taken away.

As it is with the Deer that is hunted, when the Huntsman goes into the Park, he stirs up all, and all run together, but if one be shot, and they see the blood run down, they will all push him out of their company: so while Gods people go on, and are in credit, and esteem with the world, others that are slight professors of Religion will esteem them, and [Page 221] they shall be welcom into their company, till they be shot, and they see disgrace put upon them, then they look upon them with a lowry countenance. If a man be travelling, and there be a Sun-dial by the high-way, if the Sun shine, he will go out of his way to take notice of it, but if the Sun do not shine, he may go a hundred times by and never regard it; and so when the Sun shines upon Gods people, they are much made of, but if a cloudy day do come, and take away the Sunshine, they are not esteemed, and many people instead of helping them in their afflicti­on, will adde to their affliction, and say, You needed not to have been so forward, and to have appeared so much; It was your want of wisdom brought you into this trouble, and the like.

If you had a gracious heart, if you saw one of Gods Servants go on in the way of God, and suffer in that way, though he had failed in some particulars, you would pass them by, and not be ready to take advan­tage, to speak against him for them: If a man do plead for the King, every circumstance is not taken up, and aggravated against him; and so for those that are for God, every circumstance should not be aggravated against them: It is better for one to be forward in Gods cause, though he should fail in some circumstances, then to be lukewarm. If a man be go­ing earnestly, and do fall forward, there is not so much danger in that, as to fall backward: so a man that is forward in that which is good, though he may carry some things indiscreerly, and suffer somewhat that way, yet his fall is but forward, and there is not so much danger in that, as in a time-server, and apo­state that falls backward, he may break his neck. And [Page 222] therefore we should not aggravate the afflictions of the Saints, if they be right in the main, we should countenance them, and appear for them, though we venture something, as Moses here, he might have saved himself, and yet he had such a high esteem of Gods people, as he would venture all for them: but of this in the next Point.

Thirdly, If God does move the hearts of any, pre­ciously to esteem of his people, though afflicted out­wardly, 3. hearken to a word of encouragement, Cer­tainly thou art blessed of God: It is a note of a won­derful strong eye-sight that thou hast, that thou canst see Spiritual excellency, through outward meanness: there is more skill in being able to see the preciousness of a thing, then to see the glory and lustre of it; that which is not true pearl, may have as much lustre as the true, but the skill of the Lapidary is to know, that is not precious, but the other, although it be fullied with dirt. It is a note of sincerity of grace, that thou lovest grace for grace: It is a note of the power of grace, that thou canst pass by that which is a stumbling to so many. Certainly God will know thy soul in adversity, and will look through all thy infirmities upon thee, that canst look with an honor­able esteem upon his people through all afflictions: And in that time when thou suspectest the work of grace in thee, this may be one argument to uphold thee, though thou canst not discern the work of grace in thine own heart, yet thou canst prize it in another; it is an argument it is in thy soul, though now thou canst not see it; though people want other notes, yet this many have.

Fourthly, You that are the Servants of God, and 4. [Page 223] God hath so ordered it, as you are mean in the world, mean in your parts and estates, and mean in regard of your friends, be not discouraged, do not think, I am a poor contemptible man or woman, no body looks at me, or regards me; God hath a high esteem of you, the Angels have a high esteem of you, the Saints have a high esteem of you, and therefore be not discouraged. As you have it in Isaiah 56. 3, 4. Let not the Eunuch say, I am a dry tree, for if he will take hold of my name, and keep my Sab­bath, I will give him an everlasting name, better then of sons and daughters: Many, because they are outwardly mean, do go on discouraged, and say of themselves, We are dry trees: If thou didst but see the thoughts of Gods people, and see the thoughts of wicked men, as if thou couldst but unfold the consciences of wicked men, they do reverence thee, and wish they were in thy condition, if they were to dye; though you have not that respect from the god­ly which they seem to shew to others, that they have more use of, and are more serviceable to them to do their business, and so there is a shew of more outward familiarity, yet do not think but that you are more highly esteemed then they are.

But suppose no man should regard you, it is enough that God does regard you; It is a notable speech of Salvian, Such as are truly blessed in their own consci­ences, cannot be miserable by the false judgements of other men: But I say, though that were enough, yet you have more, you have God, and his Angels, and Saints, and the consciences of wicked men, though we should not regard the esteem of the men of the world, but go on in our way, onely be careful that [Page 224] they may not speak ill of our Religion; but the esteem of the Saints is not slightly to be esteemed, for it is a blessing of God, and therefore St. Paul was earnest with the Romans to pray to God for him, that his service might be accepted of by the Saints.

On the other side, for one to be in such a condition, as those that are godly, wise, and humble, shall call their estates into question, and be suspitious of them, such need look to themselves: many that are truly godly, may be very guilty of censuring, and so do much wrong, both to those that are godly, and to Religion; but take those that are wise, and humble, and I say, if such should be jealous of me, I should have great cause to be suspitious of my self; for such have the Spirit of God, and do know the things of God, A spiritual man judgeth all things, and there­fore we should make good use of their opinions of us; If they be afraid of us, we should fear our selves, as Isaiah says, There is no peace to the wicked, says my God; that God that my soul hath interest in, says, there is no peace to the wicked; So when those that have interest in God, shall say to a man, there is no peace to thee, it should make his heart quake. Gods people ought so to walk, as to gain respect from the consciences of men; Do you so walk as to gain any such honorable respect? Is there not cause of suspi­tion? In the name of Jesus Christ I beseech you, let it be your care so to walk, with such heavenly humble spirits, as to hold forth the beauty of godliness unto others, and to force respect from them. As it is said of God, Holy and reverend is his name; How does Gods name come to be reverend, but by being holy? so it may be said of Gods people, Holy and reverend [Page 225] are their names; if they be holy, their names are re­verend, they will gain reverence from those that are godly, and will force it from the basest wretches: and therefore you that would have honor, and a name, here is a way; you would be the finest in all the com­pany, and you think to get a name that way, you seek to get riches, and so to get a name; this is not the way, this does not cover the filth of sin, this cover­ing is narrower then that you can wrap your self in, Isa. 22. 26. but if you would get a name indeed, be godly, and gracious, and holy, and then you shall have the testimony of the consciences of men, and that is more then all their words, for there may be flattery in their words.

Many Ministers think if they should be poor and mean, every one would contemn their Ministery, and therefore they think the way to have their Ministery respected, is to get great livings; this certainly is a false way: A poor godly man that walks in his Mi­nistery faithfully, and conscionably, will gain more respect, then others by all their great preferments. As it was the speech of Boniface, that was a Martyr; one askt him, whether it was lawful to give the Wine in the Sacrament in a wooden cup; Time was, says he, when there were wooden Chalices, and golden Priests; but now there are golden Chalices, and wooden Priests: This was the way of Papistry, for to have outward bravery, and thought to gain mens devotion that way; but when there were wooden Chalices, when things were carryed meanly, that did not take away the dignity of the Ministery, but by the holi­ness of their lives, they were esteemed of the more, and the Ordinances were not accounted the worse [Page 226] by the outward simplicity of them, but the better. Let us that are acquainted with any thing of the minde of God, know that there are better things to gain respect to Religion, and to our selves by, then all the outward things; be not afraid therefore of suf­ferings, be godly, and let sufferings be never so much, and your name will be precious. Those who wandred up and down in sheep-skins, and goat-skins, Heb. 11. yet obtained a good report by faith.

Lastly, if a gracious eye can see so much excellen­cy in the Saints, in outward meanness, how much more shall they see when they come to their glory, when all the treasures of Heaven shall come to be opened, and all the good of Heaven let out to them, when they shall be wholly free from sin, when the robes shall be brought out, and the glorious garments, and they shal walk with Christ in white? If they be so glorious when they are on the dunghil, what shall they be when they are in their Kingdom, when the Bride shall come trimmed, when there shall be a suit­ableness to that Bridegroom Jesus Christ; and God, and all the Angels shall come to solemnize the mar­riage? There shall be a time here, when wicked men shall take hold upon the skirt of a Iew, and say, I will go with you, for I have heard God is with you: How much more afterwards will the great ones and mighty ones of the earth be ready to catch hold upon the Saints, and say, O that we might go with you, though it were but to attend upon you? This is the day of visitation, 1 Pet. 2. 12. in which they shall glorifie God.

There are three days of visitation, and in all those days of visitation men shall glorifie God in the behalf of Gods people.

[Page 227] First, When the time shall come that God shall visit their souls, and work any good upon their souls.

Secondly, the time of affliction, when they are upon their sick-beds: though in prosperity they contemn you, and speak evil of you, yet in the day that God shall visit them, and lay his hand upon them, then they shall say, This is the onely people that live upon the earth, and send for such a one.

Thirdly, they shall glorifie God in the Day of Judgement, when they shall see the glory of these, and they shall say, These are those we despised, and called Hypocrites, now we see they are no Hypo­crites: as those foolish Virgins that wanted oyl, when the Bridegroom came, then they asked oyl of the wise Virgins; it may be before they would not acknowledge it was oyl, it was water with them before, but now it is oyl: so now they shall see they were godly, and not hypocrites, and they were not notions that they heard of, but realities. And thus much of the excellency that a gracious heart does see in those that are godly, though never so mean and afflicted outwardly. The fifth Point is,

CHAP. XVIII. A gracious heart will appear for the people of God, whatsoever sufferings may follow upon it.

A Gracious heart will appear outwardly with Doct. 5. Gods people, and be on their side, whatsoever sufferings may follow upon it. Many things useful for the opening and enlarging this point, fall into the former, and therefore I shall be the briefer in it. The Point is of great use in these times, wherein God calls for so much appearing in his cause, for his people; but generally men seek a safe way to them­selves as they think, to keep their Religion within, and not to venture themselves, by appearing what they are; and if any shall be so forward, to appear outwardly what they are inwardly, these are deserted. St. Pauls complaint, 2 Tim. 1. 15. and chap. 4. 16. may justly be the complaint of many of Gods Ser­vants in our times; Thou knowest that all they which are in Asia be turned away from me, of whom are Phy­gellus, and Hermogenes: At my first answer no man stood with me, but all men for sook me. This is no new thing in the world, every age affords many examples in this kinde, and ours excels; but certainly, it is the duty of all who would approve themselves to God, to be willing to appear with, and for the Saints in their troubles.

First, the Saints are dear to God, therefore God Why we should own the Saints in their suf­ferings. will certainly take it well at the hands of such as shall joyn with them in their affliction, and appear for them: if any should see your childe in affliction, and danger, and hazard himself in joyning with your [Page 229] childe, in his affliction, and danger, you would take it well at his hands.

Secondly, they hold out the honor of God in the 2. world, in their sufferings, they are Gods witnesses; Isaiah 44. 8. They stand for God; in appearing there­fore for them, and their cause, ye appear for God him­self: the cause is yours as well as theirs, if God be yours.

Thirdly, they need encouragement, especially in 3. the time of their affliction; the best have flesh and blood, and if they be deserted in their cause, much advantage is given to temptation; Wo to him that is alone: If any should fail, if any should miscarry through your deserting, or not coming in and joyn­ing with them, it will prove a sore and a fearful evil against you. If any of Gods servants in affliction shall go to God, and make their means to him, and in the grief of their souls tell him, how you have left them, how they are alone in so great a cause, whereas such and such might have afforded much help and encou­ragement; surely this will witness fearfully against you, and it will go ill with you; Certainly you bring much guilt upon your souls, in deserting the Saints in the time of their affliction: Hence Paul prayed, that God would not lay to the charge of those in Asia that 4. left him in his first answer. Ad aras Jovis, aut Veneris a­dorare, ac sub Anti­christo fi­dem occul­ture. Zuingl. ep. 3.

Fourthly, not appearing, is a betraying the truth: It is a speech of Zuinglius, in his third E­pistle; We may as well with Dioclesian, worship at the Altar of Jupiter or Venus, as hide our faith un­der Antichrist: He that is not with me, is against me, says Christ.

Fifthly, Christ appears most for his people in their 5. [Page 230] afflictions, when they are at the lowest; Isaiah 63. 9. In their affliction he was afflicted, the Angel of his presence was then with them, his love and his pity was towards them, he bare them, and carried them: Psal. 69. 9. The Zeal of thine house hath eaten me up, the reproaches of them that reproached thee, are faln up­on me. You know the place is spoken of Christ, and these words were spoken when the Church was in a very ill case, as appears in the Psalm.

Sixthly, times of affliction are the especial times 6. to manifest our true love to the Saints, which are near to us in many bonds. It is an ill part of a wife or friend, to forsake husband or friend when in affli­ction. Josephus reports of Herodias, wife to Herod the Tetrarch, who when the Emperor had deprived her husband of his Tetrarchy, and banished him, an­nexing his Tetrarchy to Agrippa his kingdom, under­standing that Herodias was Agrippa's sister, the Em­peror gave her her husbands substance, supposing that she would not accompany her husband; but she an­swered the Emperor, There is a cause that hinders me from partaking the benefit of your bounty, the affe­ction I bear to my husband, whom if I should forsake in this his misery, it would very ill beseem me, in that I have been a partner with him in his felicity: the Emperor displeased with her answer, banished her likewise with her husband: a brother, a friend, a wife, is for the time of adversity.

Especially hence it is recorded of Davids brethren, and fathers house, 1 Sam. 22. 1. When David was persecuted, and came to the Cave of Adullam, when they heard it, they went down thither to him; they ventured the displeasure, the rage of Saul, the for­feiting [Page 231] all their estates, to go down to David their brother, both his father and mother was there, though very old now, as appears ver. 3. Basils forwardness Chrys. l. 2. de Sacerd. in appearing for his friend in danger, mightily affect­ed Chrysostom: he tells of him, that he hazarded him­self much, to deliver his friend in danger, and being blamed by some for venturing so much, he gave this answer, I have not learned to love otherwise, I know Ego aliter amare non didici. not how to manifest my love but thus.

Seventhly, when Gods people suffer most in Gods cause, it is then most honorable to be called forth to 7. appear for it, to assist in it. Amongst the Persians, the left hand is accounted the most honorable. Xeno­phon reports of Cyrus, that those whom he honored most, he placed at his left hand, upon this ground, because that hand was weakest, and most subject to danger; the most honorable of the kingdom were set to defend, where there was most weakness and most danger: If the people of God be brought low, if they be brought under by affliction, if the cause of God in them seem to be in danger, then to come in and appear, to stand by them, and for them, this is honorable.

Eighthly, this appearing for the Saints, and joyn­ing with them in their affliction, shall be highly re­warded 8. of God. When David was in his affliction, persecuted by Saul, Abiathar fled to him with the Ephod, and abode with him; Although self-respects might move him, Saul having slain his father, and fourscore and four priests of the Lord, and if he had not escaped, he had gone to it too; yet because he was with David in his affliction, mark how Solomon respects him for it, 1 Kings 2. 26. Thou art worthy [Page 232] of death, but I will not put thee to death, but go to Anathoth, to thine own fields, because thou barest the Ark of the Lord God before my father David, and be­cause thou hast been afflicted in all wherein my father was afflicted.

Josephus reports of Agrippa, that being bound with chains, and sent to prison by Tiberius, for wish­ing Caius in the Empire; one Thaumastus one of Caius his Servants carrying a pitcher of water, met him, and Agrippa being very thirsty, desired him to give him drink, which he willingly did; upon which Agrippa said, This service thou hast done in giving me drink, shall do thee good another day: af­terwards when Caius was Emperor, and Agrippa was made King; he first begged Thaumastus his li­berty Joseph. Antiq. l. 18. c. 8. of the Emperor, and made him a free man, then he made him his chief Officer over all his affairs, and after his decease, he took order he should continue in the same office with his son. This Agrippa was a wicked man, who thus rewarded him that relieved him in his affliction: it was the same Agrippa whom the Angel smote, and was eaten up of worms, because he gave not glory unto God: How much more then will Christ reward those, who shall give him in his members, cups of water in their affliction, yea, who shall so joyn with them, as to hazard themselves for them? surely they shall not go without their re­ward, when Christ comes in his glory, he will own them. Quest.

But how must we appear? what doth this point re­quire Answ. of us? How to [...]p [...]e [...]r for Gods people in their suffe­rings.

First, when Gods servants, and their cause, are ac­cused, and condemned, you must not be silent, you [Page 233] must not let it pass, as being afraid to be accounted one belonging to them. Luther in an Epistle to Stau­pitius, a German Divine, says, That when Jesus Christ is condemned and blasphemed, it is no time to fear, but to cry out; yea he professes, that he had ra­ther be accounted any thing, then to be accused of wicked silence in Gods cause; Let me be reputed Inveniar sane super­bus, avarus, adulter, ho­micida, Antipapa, & omnium vitiorum reus, modo impii silen­tii non ar­guar dum dominus patitur. Luth. ep. ad Staupi­tium. proud, covetous, an adulterer, a murtherer, an enemy to the Pope, guilty of all kinde of vices, so I be not found guilty of wicked silence, when the Lord Christ suffers. In Eusebius his History, l. 5. c. 3. we finde a Letter that the Christians of Vienna, and Lyons in France, sent to their brethren in Asia and Phrygia, in which they tell of a notable example of a brave Noble man, Vetius Epagathus, appearing in the cause of the Christians, not being able to bear their unjust dealings against them, when he heard those vile accusations against them, and condemnations of them, he desired that he might be heard to plead for the brethren, but those at the Tribunal being utterly against it, because he was a Noble man, the President would not admit of his petition, but onely asked him if he were a Christian, he professed aloud, that he was, and so was taken amongst the number of Mar­tyrs, and called the Advocate of Christians.

Secondly, appear for them, by visiting them in their 2. troubles; that is a special duty that Christ looks for Tame [...] si multis terroribus, minis & periculis interdictū crat Chr. in [...]uv [...]n­tinum. & Maximum Orat., and will examine at the great Day, whether it hath been performed, be not shy of this, lest you should be suspected to be one of them. Chrysostom in an Oration upon the praise of two Martyrs, says of Christians, that they would not be kept from visiting the Confessors in Prison, although it was forbidden [Page 234] with many threatnings, terrors, and it was great dan­ger to them.

Thirdly, we must be ready and willing to entertain such as suffer. 3.

Fourthly, we must use all the interest we have in any friends, improve all opportunities for the relief of 4. such as suffer.

Theodoret tells a famous story of one Terentius, a Captain in the Emperor Valens his Army, who re­turning Theod. l. 4. bist. eccl. c. 32. from Armenia with a great Victory, the Em­peror bade him ask what reward he would; he onely asked as a recompence of all his Service, that there might be granted a Church to the Orthodox in An­tioch, that they might freely meet in publique: this he knew could not but be exceeding displeasing to Valens the Emperor, because he was an Arrian, and so it proved, for the Emperor tore his Petition, and bade him ask something else; but Terentius gathered up the torn pieces of the Paper, and said, This I ask as a reward of my Service, and I will ask nothing else. How few wil now improve such interest in great ones, such opportunities for the relieving the persecuted Servants of God?

Fifthly, we must improve all our gifts, parts, abi­lities for them, in pleading for them: Thus in the 5. Primitive times, God stirred up many of great learn­ing, of excellent parts, to plead for the persecuted Christians, who did much service this way: as Ju­stin Martyr, in his Apologies; and Tertullian, and one Aristides an Athenian Phylosopher, a man admi­rably learned and eloquent, because the Emperor then was much delighted in learning, he made use of his eloquence and learning, for Christ and his Saints, [Page 235] making eloquent Orations before the Emperor for them: and another Quadratus Atheniensis, when Euseb. l. 4 c. 4. Cent. Magd. Cent. 2. c. 3. p. 16. Adrian came to Athens, he presented a Book to him, pleading for Christian Religion; God blessed the endeavors of these much, for the mollifying the Emperors heart towards the Christians.

Sixthly, we must be willing to suffer with them; 6. we must be willing to lay down our lives for the bre­thren, much more suffer with the brethren: we must be willing to have fellowship with them, not onely in their priviledges, but in their sufferings, Rev. 1. 9. I John who also am your brother, and companion in tribulation, and in the Kingdom and patience of Jesus Christ: many are willing to be brethren, and compa­nions in the kingdom, but not in tribulation, and in the patience of Jesus Christ; Heb. 10. 33. it was the commendations of those Christians mentioned there, that they were companions of those that were ill used for the cause of Christ.

Wherefore for application, let us know our duty, Use. and shew our selves more ready and forward to joyn with, and shew our selves to the servants of God in their persecuted estate; in the times of their prospe­rity there is not so much need we should manifest our selves to be for them; this is the time wherein we are called, especially to manifest our love to them, our siding with them; The greater their affliction is, the more we must appear for them: When the people of God were in a comfortable estate in Egypt, as they were in Josephs time, Joseph did not leave the Court to joyn with them, but when they were in an afflicted estate, as in Moses his time, Moses left all to joyn with them; here you have a tryal upon what side you [Page 236] will be, now you have an opportunity to witness for God.

Those words, Hosea 11. 12. Judah ruleth with God, the old Latine hath it, Testis descendit cum Deo, He descends a witness with God, and so the words will bear, if the pricks be altered, which may be, being ac­cording to the opinion of many put in, in latter times; Ribera maintains this reading, and hath two good notes upon it:

First, Others leave the true worship of God, but Iudah continues, and so witnesses to his truth.

Secondly, He descends, he is content to be in a lower condition; though he be fewer, and not so flourish­ing as Israel, yet if he may be Gods witness, he is content. Thus should we be willing to descend to witness for the truth, to leave the flourishing peo­ple of the world, and to joyn with the lowest and meanest.

Ordinarily men deal with the suffering servants of God, as Demas dealt with St. Paul, they forsake him, embracing this present world; but if you finde any inclination of heart that way, conceive as if Christ were now speaking to you, Will you also forsake me? Take heed of flattering your selves, of putting off this duty with any vain pleas, or pretences, or excuses; God sees what lies at the bottom. We read Iudg. 5. divers of the Tribes are blamed, for not coming in to help to joyn with Barak and Deborah; and in their rebuke, their excuses are mentioned, as some were to follow their business at sea, they could not come: and especially Asher, he was to stand in his own breaches to defend himself, ver. 17. Reuben must follow his business, and look to his sheep, he could not come, [Page 237] ver. 16. yet these are rebuked, but Zebulon and Nepthali are commended for a people that jeoparded their lives unto the death, they are honored for this. The people of God were now in a low condition, in great affliction, and no excuse could serve turn, for their not joyning with their brethren; whatsoever necessities, inabilities we may pretend, that keep us from appearing in the behalf of, and joyning with Gods people in their afflicted estate, it will not bear us out before the Lord; In times of storm, all should come in and help. The two Tribes and the half on the other side Iordan, must not think to abide peace­ably in their possessions, while their brethren were warring for theirs, but they must joyn with them in their battels, until they were in their possessions like­wise.

It is a sore and great evil, not to joyn with Gods servants in their troubles; but how great an evil then is it, to adde affliction to their affliction, to joyn with their enemies against them, especially when they are weak in their suffering condition? Gods wrath against Amalek was, because he came out against Israel in the wilderness, and not onely so, but smote the hindmost of them, even all that were feeble behinde them, when they were faint and wea­ry, Deut. 25. 18. Now you shall finde that the wrath of God was never so dreadful against any, as against the Amalekites: for,

First, observe what expressions of indignation the Lord hath against them.

First, This wickedness of Amalek, and his destru­ction, must be wrote for a memorial in a book, and re­hearsed in the ears of Ioshua.

[Page 238] Secondly, God will utterly put out the remembrance of Amalek from under Heaven.

Thirdly, The Lord swears that he will have war with Amalek, from generation to generation; all these Exod. 17. 14, 16.

Fourthly, Gods anger for many years after continu­ed against Amalek. Numb. 24. 20. His latter end shall be, that he perish for ever: and Deut. 25. 19. Moses gives a charge, that after Israel was possessed of his inheritance, that he must blot out the remembrance of Amalek from under Heaven, Thou shalt not forget it. And further, although at the first, when Amalek came against Israel, there was a great slaughter of them, yet more then four hundred years after, 1 Sam. 15. 2. God says, He remembred what Amalek did to Israel, and gave a charge to Saul to go and smite them, and utterly to destroy all they had, not to spare, but to slay Man and Woman, Infant, Suckling, Ox, Sheep, Camel, and Ass; and it is observable, where­as in all other places that were not of Canaan, though they did smite the male, yet they were to spare the women, the little ones, and the cattel, and all that was in the City, as Deut. 20. 14. but not so in Ama­lek, yet Amalek was not of Canaan; God had a more special quarrel against Amalek, then against any of the other Countries: Yea, whereas in Canaan, although men and women were destroyed, as in Ai, Iosh. 8. Yet the cattel, and the spoyl of the City they took to themselves, ver. 27. but they might not do so in Amalek, the destroying the Cattel, and all there was in it, was for the greater horror, to shew what an abominable, and an accursed thing Ama­lek was.

[Page 239] Yet further, although in Jericho they destroyed men, women, and cattel, and so it was more accursed then Ai, for there the cattel were saved; yet in Je­richo the gold, silver, brass, iron, were consecrated unto God, Iosh. 7. 19. but so it must not be in Ama­lek, for that must be more accursed then Iericho. And God was so strongly set upon revenge of this people, that because Saul spared Agag, and the fat of the cattel, though in pity, though under pretence of Sacrifice, the Lord therefore rejected him, and ac­counted his sin as rebellion and witchcraft, so as he would not have Samuel so much as mourn for him, 1 Sam. 16. 1. And when Agag was brought before Samuel, because he was the King of the Amalekites, Samuel, though he were a loving sweet natured man, yet he took a sword, and himself hewed him in pieces before the Lord, being filled with Gods indignation against Amalek, 1 Sam. 15. 33. And Psalm 83. 7. Ammon and Amalek is joyned together; God pro­nounces of the Ammonite, that to the tenth gene­ration none of them should enter into the Congregati­on of the Lord for ever; Why? Because they met not Gods people in the way, with bread and water, when they came up out of Egypt, Deut. 23. 4. but hired Balaam to curse them.

God expects that his people in their afflicted estate should be relieved, and not cursed; the curse of the Lord will pursue those, who deny help to them in this condition, especially such as seek to adde to their af­fliction. What was the reason that Shimei must not go to his grave in peace? It was because of his rayl­ing against David, when he was in his affliction; The Jews gave Christ gall and vinegar when he was upon [Page 240] the Cross, this was a great aggravation of their sin: take heed that you give not the servants of God gall and vinegar when they are upon, or under the cross; God expects you should bring oyl to their wounds, not pour brine in; many think they may safely tram­ple upon such as are down; when the hedge is broken, when a gap begins to be made, every one treads it down lower and lower: but know, when the day of the recompences of Sion shall come, all the wrong done to Gods Servants, who were not able to resist the malice of men, shall be recompenced to the full, especially such wrong as was done them in their affli­ction; God takes it ill that any should once look up­on his people in the day of their affliction, except it Obadiah 12. 13. be to pity them, and to relieve them.

I am very sore displeased with the Heathen, says the Lord, Zach. 1. 15. Wherefore? They helped for­ward the affliction; and mark it, it was that affliction that was upon Gods people, out of Gods displeasure for their sin: and does God take that so ill, that that affliction should be helped forward? how ill then will he take it, how sorely will he be displeased, when the affliction that his people suffer for his name, is helped forward? Let us take heed of any hand in such an evil as this; but let us know that it is our ho­nor, and will be great advantage to us, to appear for to be helpful, and comfortable unto the Servants of God in their sufferings; to be Obadiahs, Ebedmelechs, to the Prophets of the Lord. Obadiah pleads this with the Prophet, 1 Kings 18. 13. Was it not told my Lord what I did? when he was afraid of danger, that thereby he might be delivered: And God bade Jeremiah, chap. 39. 16, 17. Go to Ebedmelech, and [Page 241] tell him, Behold, I will bring evil upon this City, but I will deliver thee in that day, thou shalt not be given into the hand of the men of whom thou art afraid.

We read likewise, 1 Sam. 15. 6. of a merciful work of Gods providence towards the posterity of such, who had been kinde to his servants in the times of their trouble, namely the Kenites; when Ama­lek was to be destroyed, Saul sent to the Kenites to depart from among the Amalekites, lest they be de­stroyed with them: Why? For ye shewed kindeness to all the children of Israel, when they came up out of Egypt: Who were these Kenites? How long since was his kindeness shewed? What was this kindeness? For the first, The Kenites were the posterity of Je­thro, Moses his Father in Law; this you may see, Judges 1. 16. For the second, This kindeness was four hundred and twenty years before this time at the least, for so long it was from the Children of Israels being then in the wilderness, and this time of Sauls reign. For the third, It is thought of some to be the kinde visit of Iethro, visiting his son in law, and Israel in the wilderness; and besides, directing him in a way of government of the people, that he might not wear away himself, which was a great blessing to Israel at that time. And further, where­as Moses desired him to go with him to direct him in the way of the wilderness, where they should go; it is like he did it in part, but though he did not stay with him, but returned to his Coun­try, yet it is probable that some of his children staid, and went along with Israel, and were helpful to them in their way: for Iudges 1. 16. The children of the [Page 242] Kenite, are said to go up out of the city of palm­trees with the children of Iudah, now this is by Je­richo, the first City the Israelites took in Cannan, as appears Deut. 34. 3. therefore its like that they ac­companied Israel along in the wilderness, and so shewed kindeness unto them, which the Lord here re­members. Ye who are willing to shew kindeness to Gods people in their affliction, know there is mercy laid up in store for you, and your posterity: that childe not yet born may many years hence have the blessing of this your love.

Let no vain objections therefore, no carnal reason­ings hinder you in this great and honorable service of Christ, for appearing for, for defending of, re­joycing in the persecuted, despised, afflicted Saints of God, be not ashamed of them, look not shy up­on them, deal not ruggedly with them, let your hearts and houses be open to them, let their spirits be com­forted, their bowels be refreshed, their names vindi­cated, their cause maintained, their persons honored, their sorrows eased, their burthens lightened, by what you have, or can do, by your selves or others: If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, if any hope, any desire that Jesus Chirst should know your souls in the day of your adversity, fulfil this truth now opened before you, applyed unto you, this duty urged upon you. It may be some of you have been Moses's, such as have been drawn out of the water, out of great afflictions, be you now Moses's to others, seek to draw them out if it may be, howsoever to relieve and help them, while they are in the waters; and the blessing not of Moses, [Page 243] but of Jesus Christ, the mighty Savior, the great stander up for, and comforter of his people, in times of straights, be upon you.

CHAP. XIX. Enjoyment of communion with Gods people, is worth the enduring much affliction.

WE are now come to the sixth doctrinal Doct. 6. Point that we have here in this part of Moses choice, That the enioyment of communion with Gods people, is worth the enduring of a great deal of affliction. Moses chooses to suffer affliction with the people of God; he saw they were Gods people, and that it was a good thing to be with them, and therefore rather then he would not be with them, he was content to lose all the honors of Pha­raohs Court, and put himself under the sorest affliction that he could meet withal, nothing should hinder him from joyning with them.

In the worst times of the Church, wherein the hardest things were to be suffered in joyning with Gods people, yet even then would those who had gra­cious hearts choose to be with them upon the hardest terms, rather then to be from them with all outward ease, and carnal delight. It was a very ill time when there was a separation between the ten Tribes, and the rest, when the ten Tribes left the Temple, left the Or­dinances of God, and followed after Jeroboam; this was a very hard time, and the rather because Jerobo­am set watchers, to observe who would go from him unto Judah to joyn with Gods people there, for [Page 244] there remained the true Church. And this is the meaning of that place, Hos. 5. 1. Hear ye this O Priests, and hearken ye house of Israel, and give ye ear O house of the king, for judgement is towards you, because you have been a snare on Mizpah, and a net spread upon Ta­bor: Now these two places, were places that were be­tween Samaria, the ten Tribes, and Jerusalem; who­soever should go from them to Ierusalem, to joyn with Gods people there in the true worship of God, those that were set at Mizpah and Tabor, would spy them, and so they were ready to be taken: This was the hard condition of Gods people then, and they did mightily scorn at those that would go to Jerusalem to wor­ship, and to joyn with them in that way of worship.

And therefore Amaziah said to Amos, (Chap. 7. ver. 12.) O thou Seer, go, flee thee away into the land of Judah, and there eat bread, and prophesie there: as if Amaziah should say, Judah is a fitter place for you then this, you are so precise, and strict, you had need be gone to Judah, we are Idolaters here, and no true Church but in Judah, such as you are, had better be gone to Judah: And so it is usual for those that are carnal and prophane, to scorn at those that are godly. Yet though things were so hard in these times, that there were watches and spies set to watch over them, and they did contemn those that did look towards Judah, yet those that were godly would not be dis­couraged, but would go, and joyn with Gods peo­ple notwithstanding all this: and therefore you have it in 2 Chron. 11. 16. what was the way of Gods servants in that time, when it was such a dif­ficult thing to joyn with Gods people: All such as set their hearts to seek the Lord God of Israel: there [Page 245] were a company of them that would stay in Samaria, that might have good wishes, that times were better, and things were better, but would not suffer any thing, to go and joyn with Gods people, where they might have the Ordinances in a pure maner; but all such as set their hearts to seek the Lord, and re­solved whatsoever came of it, they would have God in the purity of his Ordinances, they went up to Je­rusalem: And

So it was in the Primitive times, they were very hard times for Gods people, and the people of God, and Christians were discovered by their meetings toge­ther; if so be all of them would have separated one from another, and kept their Religion to themselves, they might not have been discovered, but though it were with hazard of their lives, they would joyn to­gether, and meet together; and therefore when any was converted, it is said, they were added to the Church. And S. Paul, Heb. 10. 25. lays a charge upon them, though it were at such a time as they ha­zarded their lives, Not to forsake the assembly of the Saints, as the maner of some is. And Mr. Calvin in a Sermon upon that Text, Seek ye my face, interpreting it thus, The face of God is Gods Ordinances; as a man is known by his face, so God maketh himself known in his Ordinances; and so he urges that place, Seek my face, that all Christians in conscience are bound to go where Gods Ordinances may be enjoyed, if possibly they can: And he says further, It is better they should scrape the ground with their nails, then to be any where else, where they should not ioyn with Gods people in the ways of his Ordinances. Certain­ly, it is a great blessing to be with them, though up­on [Page 246] never such hard terms in regard of afflictions.

That is observable that we read of Jacob blessing his sons, Gen. 49. 28. it is said, He blessed every one of them; How was that? for you shall finde he ra­ther seemed to curse three of them, Reuben, Simeon, and Levi; he speaks onely of evil to them; but because they were not rejected, from being amongst Gods people, although they were to be under great and sore afflictions, yet they are said to be blessed.

Well, but why should we suffer much affliction for Quest. the joyning with Gods people? What is there in them, or amongst them, that makes joyning with them to be so desireable?

First, that point we handled before, might be Answ. 1. enough to shew the reason of this: they are the excel­lent of the earth, Isaiah 43. 4. I do not now speak of them particularly, though every Saint is honora­ble, but especially they are honorable in a way of Church communion: Now we know it is a credit, and priviledge to have society with those that are honora­ble; Gods people are so, they are the glory of the world: as for others, God speaks of them as dirt and dross, Psal. 119. 118, 119. but now Gods peo­ple are called the glory of God himself, Isaiah 4. 5. now it is good being with such as those are. Peter, when he saw but two of Gods servants together with Christ, Moses and Elias, says, It is good being here, let us make three Tabernacles, one for thee, one for Moses, and one for Elias; he never thought of him­self, it is good being here, though he should lye in the field, and in the rain: and so says a gracious heart, It is good being here with Gods people, for they [Page 247] are precious, whatsoever hardship we suffer amongst them.

Secondly, there is no such comfortable commu­nion 2. in the world, as with Gods people. It is com­fortable, The ex­cellency of the Communi­on of Saints.

First, in the very beholding of the shining of the graces of Gods Spirit in them; says Heathen Sene­ca, The very look of a good man delights me: What 1. is the glory of God himself, but to see his own glo­ry Ipse aspe­ctus boni viri dele­ctat. shining in the world, in the works of creation, and providence? If God delights so much to see the re­splendency of that glory that shines in his works, sure­ly it must be a great delight to those that have any work of grace, to see grace shining in others.

Besides, there is a blessed fragrancy of graces in 2. Gods people: as the eye is satisfied in beholding the beauty of them, so the heart is satisfied in the sweet­ness of them; Cant. 6. 2. My beloved is gone down into his garden, to the beds of spices; the Catho­like Church is as the garden, and every particular Church, if it be as it should be, is as a bed of spices, that gives forth a very fragrant smell. It is reported of Alexander, his body was of such an exact con­stitution, that it gave a sweet scent where it went: and so a Church is of so good a constitution, that it gives forth a wonderful sweet fragrant smell to those that have their right senses.

Again, no such comfort as in communion with Gods people, in regard of the nearness of their union one 3. with another, their hearts joyn, and are one if they be truly spiritual: other societies are but as the iron and the clay in the toes of Nebuchadnezzars Image, they may cleave together, but they will not incorpo­rate [Page 248] one into another: The more spiritual any thing is, the more it does unite with that which is spiritual; spiritual things are more unitive then such things as are bodily; as if you have a heap of stones, they do not joyn so close together, but now a thousand beams of the Sun will unite together in one point, because they are spiritual things in comparison: and this is the reason why there is such a full union between God, and a spiritual heart, because God is so spiritual, and the more spiritual the heart is, the more union; and so Christians having grace, and grace being spi­ritual, the more grace, the more spiritual, and the more spiritual, the more union: and the reason why in Church-fellowship there is so little union, is be­cause they are so carnal, and therefore the Apostle says, the contentions that were in the Church of Co­rinth, were because they were carnal. If you were more spiritual, there would not be such division be­tween you.

As it is in wicked communion, those who are more spiritually wicked, (for there is a kinde of spiritual wickedness) they do more unite toge­ther, those that are more fleshly wicked, do not so closely unite, as your drunkards, and prophane fellows, though they call good fellows, yet upon every cross word, they are ready to fall out: but others that are wicked in a malicious way against the godly, and wicked in a way of policy, to work to undermine the way of godliness, such as those joyn together a great deal more strongly, then those that joyn together in an outward fleshly way; Now because Gods people are spiritual in a gracious way, therefore they have such near [Page 149] union, and union causes abundance of comfort. We read Exodus 26. of two sorts of Curtains for the Tabernacle, the one, verse 1. of fine twined linen, blew, purple and scarlet, and the tatches were of gold to couple them; the other were of goats hair, ver. 7. and the tatches to couple them were of brass, ver. 11. Which may set forth the several sorts of people in the Church; some are of a finer make then others, more spiritual, and the bonds of their uni­on are golden, others are more course, and the bonds of their union are not so glorious; but this is a truth for ever, the more spiritual, the more union, the more pure the souls of men are, and of the more excel­lent temper, the more close, sweet, excellent in their union.

Again, no such comfort as with Gods people, be­cause of the suitableness of that disposition that is in 4. their spirits, one with another, having but one spirit, and but one divine nature, led by the same principles, and rules, and have the same ends, and affections, hopes, and desires, and joys: and where there is such a suitableness, surely there must needs be a great deal of comfort, for all comforts come from a suitable­ness between the heart and the object; if the thing be never so good, if there be not a suitableness between the heart and it, there is no comfort; but no such suit­ableness as between Gods people, and therefore no such comfort.

Fifthly, no such joy as is to be had in communion with them, because of their entireness of love, entire­ness 5. of love is a lovely sight. Dionisius seeing two entire friends together, wished himself the third. Cant. 6. 9. My Dove is but one, and it follows, the [Page 250] daughters saw her, and blessed her; an oneness of heart is a blessed thing, no such entireness, such oneness any where as amongst the Saints: their love is spiritu­al, and not upon base grounds, as the love of others is, there is not that base aiming at self as in others: a carnal heart cannot love another, but in some base respect to himself; but now it is not self that is the the ground of the love between those that are truly gracious and godly, but God that is between them, and with them, the ground of their love is more spi­ritual, and therefore it is a kinde of divine love, and not so drossie as others.

Sixthly, no communion so comfortable in regard 6. of their faithfulness, they dare trust one another. Apellant se fratres & mori volūt prose invi­cem. Ter­tul apud [...]uel. Ser. in Luc. 10. 23. They call themselves brethren, and they will dye for another, says Tertullian: the men of the world cry out, Of all men I would not trust those that are so pre­cise: Indeed, if you do take all refuse that make profession, you may say so, but a gracious heart can savor who is godly, and will not trust every one that talks of Religion, but such as are truly godly, they dare trust them, and venture their lives with them: no communion in which we can ease our selves of our burthens, as where there are a company of true gra­cious humble Saints in communion one with ano­ther. So that put these together, and you see the second reason why it is worth the enduring so much affliction to have communion with the people of 3. God. Why it is worth en­during of affliction to enjoy the commu­nion of Saints.

Thirdly, it is worth the enduring a great deal of affliction, to have communion with them; because it is in their communion, in which the solemn wor­ship of God is set up; now it is worth the enduring [Page 251] of a great deal, to be where that is. In Judah is God known, and his name is great in Israel: he hath honor by others, but his name is great in Israel, in his Church; What a comfortable thing is it, and blessed, and worth the enduring of much, to have multitudes of Gods people joyn with one heart, in setting out the praises of God, sitting at his Table, sitting before him, lifting up the name of the great God, making his praise glorious: When the Saints are gathered together for this end, in this work, Christ is there present with them, praising God, he joyns with them in this work, Heb. 2. 12. In the midst of the Church will I praise thee; this is spoken of Christ, it is quoted out of Psal. 22. 22. which is prophetical of Christ: who would not be in such acts of worship, to joyn with such as Christ joyns with? If God be our God, and dear to our souls, his worship is dear to us; and if there be any people in the world, among whom God is truly worshipped, it is a great affliction not to be with them.

It is the observation of one Interpreter upon that place in Isa. 6. where the Cherubims cryed, Holy, holy, holy, Lord God of hosts, the earth is full of thy glory: the Prophet cryes out, Wo unto me, I am un­done, because I am a man of unclean lips, unfit to joyn with those that are praising of God: howsoever the meaning of that place be, yet thus we may make use of it, to be a great affliction, and cause there is to cry out, Wo to our selves, when we hear of Gods people crying out, Holy, holy, holy, Lord God of Hosts; if we be not amongst them, though it be in the wilder­ness, yet if Gods worship be set up, the people of God have a feast: When the Israelites were to go [Page 252] from Egypt, into the wilderness, Moses says, they must go thither to keep a feast unto the Lord; What was that feast in the wilderness, but the setting up the worship of God?

Fourthly, no communion, no society in which there is so much profit and benefit, as to be amongst these. 4. As Abigail said to David, The Lord shall binde up the soul of my Lord in the bundle of life: to be a­mongst Gods people, is to be bound up in the bundle of life; much good we enjoy in them, and the more communion we have, the more interest we have in all their gifts, and graces, and prayers: and there­fore we read of Daniel, when he had a great work to do, how he makes use of that interest he had in the prayers of the godly, Daniel 2. 17, 18. It is a great blessing to have an interest in the prayers of the Saints, and so in all their gifts, 1 Cor. 3. 22, 23. Whether Paul, or Apollos, or Cephas, &c. all are yours, and you are Christs: as if he should say, there need no such envying one at another, to say, I am of Paul, and another of Apollos, and another of Ce­phas, for all are yours; all the gifts, and graces of all the worthies of the Lord, are all yours, they are all for your good, and you have interest in them all: in communion with the Saints, there is watch­ing over one another, and quickning one another, and admonishings, and wholesome counsels, and stirring up the graces of God that are in one ano­ther: Have you not felt your selves, when you have come away from a spiritual communion, to come away with hearts raised, and spirits inflamed for God, and so strengthened, that your resolutions have been up, to do or suffer any thing for the [Page 253] Lord; as in Mal. 3. 16. Those that feared the Lord, spake often to one another, quickned the hearts of one another; and so in Acts 18. 5. And when Silus, and Timotheus, was come from Macedonia, Paul was pres­sed in spirit, and testified to the Iews, that Iesus was Christ: Certainly in their converse together, S. Paul found his spirit wrought upon, and refreshed, so that the Text says, when Timotheus was come, Paul was pressed in spirit.

Fifthly, it is good being with Gods servants, though 5. it be in suffering affliction, because God takes so much delight in them; if God takes delight in being with them, certainly there is great cause we should take delight in them: there are admirable expressions of Gods taking delight in them, Zeph. 3. 17. The Lord thy God in the midst of thee is mighty; he will save thee, he will rejoyce over thee with joy, he will rest in his love, he will joy over thee with singing: One word is heaped upon another, to set out the abun­dance of delight that God takes in his people: Hence the Church hath that name given her, Hephzibah, because God delighteth in her, Isaiah 62. 4. And in Deut. 33. 3. it is said, He loved his people, there is a general love: All his Saints are in his hand, and they sate down at his feet, that is more particular: and in Cant. 4. 9. Thou hast ravished my heart, my sister, my Spouse, &c. One would think by the reading of the words, they were rather the speech of the Spouse to Christ; but it is the speech of Christ to his Spouse: And so again in Cantic. 5. 2. Open to me, my sister, my love, my dove, my undefiled: these are the ex­pressions of the delight that God hath in his people; The Lord loves the gates of Zion, more then all the [Page 154] ling places of Jacob, that is, God delights in the pub­like communion of his people, more then in all their private dwellings: If we be of Gods minde, and have Gods Spirit, our hearts must be where God is, Gods bowels yern towards them, I am afflicted with thee in all thy afflictions, and how shall I give thee up?

There is a notable expression in Hosea 9. 10. where God sets out much of his delight in his Church, I found Israel like grapes in the wilderness; as a travel­ler, wearied, parched in the wilderness, if he findes bunches of grapes, O how sweet and refreshing are they to him! so, says God, was Israel to me: and fur­ther, I saw your fathers, as the first ripe in the fig-tree at her first time: Fruit when it comes at the first, and is dainty, how is it prized? some will give an incre­dible price for some kinde of timely fruit, when it is rare at the first; Thus God sets out his delight, never Longer did delight more in some timely rare fruit, then God does in his Saints. God takes delight (you see) in his people, above all others, and therefore it is good to be with them.

Sixthly, Consider the glorious titles that in Scri­pture 6. are put upon the Saints in a way of Church communion: as,

1. They are Gods portion, Deut. 32. 9. The Lords The glo­rious titles of the Saints. portion is his people.

2. His pleasant portion, Jer. 12. 10. They have made my pleasant portion a desolate wilderness.

3. His inheritance, Isaiah 19. 25. other people are the work of Gods hands, but Israel is his inhe­ritance.

4. The dearly beloved of his soul, Jer. 12. 7. He [Page 255] gave the dearly beloved of his soul into the hands of their enemies.

5. His treasure, his peculiar treasure, Exod. 19. 5. Ye shall be a peculiar treasure to me above all people, for all the earth is mine: that is called peculium, Abulensis in Exod. 19. which the son and heir of the house hath of his own, besides the right of his fathers inheritance, which he may dispose of as he thinks good: so though the earth be the Lord Christs by inheritance, by right of crea­tion, yet he hath a special interest in his Church, a­bove all other. God hath treasure in the works of na­ture, and it is called his good treasure, Deut. 28. 12. The Lord shall open to thee his good treasure; but this is his peculiar treasure.

6. His glory, Isaiah 46. 13. I will place salvation in Zion, for Israel my glory.

7. The house of Gods glory, Isa. 60. 7.

8. A crown of glory, Isa. 62. 3.

9. The throne of God, Exod. 17. 16. The words may be read thus, because the hand upon the throne of the Lord, and so by many they are translated, and then the sense is, because Amaleks hand was upon the Church, the throne, therefore God threatens war a­gainst them: vea,

10. The Throne of glory, Jer. 4. 21.

11. The Ornament of God, Ezek. 7. 20.

12. The beauty of his ornament, Ezek. 7. 20.

13. The beauty of his ornament set in majesty, Ezek. 7. 20.

14. A royal Diadem, Isaiah 62. 3. Many other such expressions you may meet with in Scripture, but put these together, and you see it is desireable to be with the Saints in their communion.

[Page 256] Seventhly, There is a special presence of God a­mongst them; and to be there, where God is in his especial presence, it is worth the enduring of a great deal of affliction: God is there in a special maner, as in the last words of the prophesie of Ezekiel, the Church is called by that name, Iehova Shammah, the Lord is there. And the Lord filled his Tabernacle with his presence: the Tabernacle was a type of the Church, and did typifie his especial presence with his people in Church-communion.

And as God is there present, so observe the expres­sions of his especial presence; he is said to dwell there, Psal. 76. 2. In Salem is his Tabernacle, and his dwel­ling place in Zion: Now it is good keeping house with God. You are his house, saith the Apostle; the Church of God is his house, and it is good to be in Gods house. But though it be his dwelling, Is it a dwelling that is lovely to him? Yes, for it is that his soul desires to be in; as if so be God counted it a kinde of honor (as we may speak with holy reve­rence) to have such a habitation; Psal. 132. 14. Here will I dwell, for I have desired it: as if he should say, If I might have but a dwelling among my people, I desire no better habitation in the world. Now you that are fain to be put into mean holes for your dwel­lings, if you may be with Gods people, do not think it much, for God dwells there, and desires no better habitation: It is strange that God that hath Heaven to be his habitation, should desire to dwell with his people, yet says he, I desire to dwell there, and I will dwell there.

If a man make a house to do some mean business in, he does not take much delight there, but in that [Page 275] house where the Kings Majesty is manifested, that is the greatest place in the Kingdom: now in Psal. 26. 8. it is, Lord, I have loved the habitation of thy house, where thy honor dwelleth: as if this were the chief house that God had, that God delighteth in this a­bove all other dwellings; his honor dwells here. But will God stay here? Yea, it is the place that he will dwell in for ever, Psal. 132. 13, 14. Surely our hearts may rest where God rests, and we should not be weary where God is not weary. And he does not onely dwell here, but he hath his delightful walks here: the walks of God are amongst his people, 2 Cor. 6. 16. If a man have a house that he rejoyces in, he will have his garden as near his house as he can, that he may have some walks to delight in: and so the Church of God is such a house, as hath not onely room for God to rest in, and set his honor in, but he walks there, and walks in them, saith the Apostle. Thus the Lord is pleased to condescend to our weak­ness, to express his especial presence with his Church, and therefore it is good to be with them; these are the expressions of it.

But wherein does the presence of God with his peo­ple Quest. appear more then with other people?

In these two things especially. Answ.

First, because there God makes himself known, re­veals 1. himself there, and makes his beauty to appear. Psal. 27. 4. One thing have I desired of the Lord, Wherein the pre­sence of God with his people, appears more then with o­thers. that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his Temple: It is the glo­ry of Heaven to see God in his beauty, and this is one of the greatest promises of God to his Church,. that [Page 258] they shall see the King in his majesty: We may see some glimmering light of God in the Heavens; Sun, Moon, and Stars; but in the Church, there God shews his beauty, there we may see the face of God; and this is that which Moses did desire; Lord-shew me thy glory: It is much granted to us in the Church, in enjoying his Ordinances; and there is no way to see Gods face so clearly, as this way: Every childe of God that is in the Temple, shall speak of Gods glo­ry, for they see God in his glory in a special maner.

Secondly, the especial presence of God with his people, is especially manifested, in that he commu­nicates 2. to his people; as namely,

First, the choice mercies of God are communicated to his people: If you would have any share in Gods 1. choice mercies, his peculiar mercies, come amongst Gods people, joyn with them: as that place is obser­vable in Psal. 134. 3. The Lord that made Heaven and earth, bless thee out of Sion: He does not say, the Lord that made Heaven and Earth, bless thee out of Heaven and Earth; but the Lord that made Heaven and Earth, bless thee out of Sion: as if he should say, The blessings that come out of Sion, are the choice blessings, and the peculiar mercies of God, even above any that come out of Heaven and Earth.

Secondly, God communicates his mercies more 2. fully then any where else: Isa. 25. 6. And in this mountain, that is, in the Church, I will make a feast of fat things, a feast of wines on the lees, of fat things full of marrow, &c. and Psal. 36. 8. They shall be abun­dantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures: In a private way there may be some drops of pleasure [Page 259] from God, but there is not that full communication from God, as with his people in his Ordinances: there is in the world, in the creature drops, in private com­munion there are ponds, but in a pulique Church­communion, there are rivers of pleasure, and that is the height of all.

Thirdly, God communicates his mercies more powerfully in the Church then any where else: Psal. 3. 133. 3. For there the Lord commanded the blessing, even life for evermore. God did not onely speak, and said there should be a blessing, but spake in a com­manding way; There: Where is that? There in the Church, amongst his people, there God commanded the blessing, even life for evermore.

Lastly, God blesseth more universally with all 4. kinde of blessing, and therefore he is more present there: and in that respect the Psalmist says, Psalm 87. 7. All my springs are in thee. This whole Psalm is to set out the excellent condition of the Church, and he concludes the Psalm with this, All my springs are in thee: Now this expression is very emphati­cal; Spring is taken two or three ways in Scripture: The Law of God, the Doctrine of Gods Law is compared to a spring, and heavenly knowledge is compared to a spring; and then it is thus, All my springs: All the truths I have, all the knowledge I come to be made partaker of, are all in the Church. Again, All my springs; all the comforts of my heart, and that good and joy my spirit receives, and all the graces of the Spirit that I have, and all the quickning and strengthning I have, is commu­nicated to me this way. And upon this ground, the Church is called the very perfection of all beauty, [Page 260] Psal. 50. 2. Out of Zion the perfection of all beauty, God hath shined: Out of Zion, there is his glory wonderfully apparent; The word that is translated, the perfection of beauty, is translated by some, the universality of beauty; all kinde of beauty, all kinde Universita­te decoris. of excellency: as if the Psalmist should say, Put all excellencies together that possibly you can ima­gine, to make a thing comely and lovely, they are all in the Church. Thus you see it is good being with Gods people, when as God is thus present with them, in a special maner.

Eighthly, it is good being with Gods people, be­cause 8. there is Gods special protection; others are but as the wilderness, the Church is as a garden enclosed, Cant. 4. 12. A man regards his garden that he hath enclosed, and bestowed cost about, more then a wilde field; the fields have hedges to keep out the beasts, but gardens have brick wals, or wood walls. Isa. 27. 3. I the Lord do keep it, I will water it every moment, lest any hurt it; I will keep it night and day: How full is this? his care over it is such, as he threatens those which shall but touch it, Jer. 12. 14. to pluck them out of their land. Zach. 2. 5. God promiseth he will be a wall of fire round about his people; alluding to the custom of travellers in the wilderness, who used to make fires round about them in the night for their safety, because then none of the wilde beasts durst come near them; such a defence is God to his people.

There is nothing in the Book of God, wherein God is so full in his expression, as when he comes to this argument, to manifest his affection to his Church. Christ is the Shepherd, and when sheep are together, [Page 261] they are under the protection of the Shepherd, when the sheep are scattered, the Shepherds eye is not so over them; And therefore in Hosea 4. 16. God threatens his people, he would feed them as a Lamb in a large place; as a Lamb getting from the fold, goes up and down bleating; so when Gods people are scattered, they are as a Lamb in a large place: and when God would threaten the sorest judgement against his people, Ezekiel 34. he says, He will scat­ter them, and they shall become to be meat to the beasts of the field. And hence it is, that the condi­tion of the Church is so stable a condition: and there­fore in Isaiah 60. 15. the Church is called an eter­nal excellency, because it is under the Lords protecti­on, and is it not good being there, to be under the wing of God?

Ninthly, to be amongst Gods people is a blessed 9. thing, because they have so many priviledges from God: every one desires to joyn with such societies as have great priviledges; now Gods people have such as are very great, Psal. 87. 3. Glorious things are spoken of thee, O City of God! What glorious things? They have glorious priviledges; What are they? To them are committed the Oracles of God, as the Apostle reasons for the Church of the Jews; So to every Church of God, is committed the Oracles and the Ordinances of God, and those Offices for the dispensation of the mysteries of God; which were the great gift, that Christ triumphingly ascending to Heaven gave, and surely that gift must needs be great. The benefit but of one Ordinance, the Ministe­ry of the Word, dispensed rightly, is made an argu­ment by God himself, for the comfort of his people, [Page 262] in all their adversities, Isaiah 30. 20, 21. And though the Lord give you the bread of adversity, and the wa­ter of affliction, yet shall not thy Teachers be removed any more into a corner, but thine eyes shall see thy Teachers. The word in the Ministery of it, in the the right way, is a great blessing: When Chrysostom Tolerabili us fuisse si sol radios suos retra­xisset ob­scuratus, quàm quòd [...]s Johānis tacuit. was banished, many godly people were so grieved, that they professed it were more sufferable for the Sun to withdraw his beams, and so be darkned, then for the mouth of Chrysostom to be stopped. If this one Ordinance be so blessed, what a blessing then is the enjoyment of all, and that in a right way?

Every Church-fellowship is as the pillar, to hold T. 5. ep. 3. forth the truth to the world, as a light set upon a hill, to hold forth the glory of God. And they have a­mongst them the broad seal of Heaven; To Gods people that are together in a Church-fellowship, the seals are committed; now this is a mighty priviledge. And besides, they have the power of Christ with them, 1 Cor. 5. 4. the power of Christ is committed to them. And amongst other priviledges, this is one of great worth, that all the promises of God made to his Church in former ages, is the heritage of every present Church, Isaiah 54. 17. These are great and high priviledges, and worth the enduring of a great deal of hardship, to be made partakers of the good of them.

Tenthly, it is a blessed thing to be with them, though with some hardship, because God is working 10. more and more good for his people every day: Now he is about fulfilling the glorious promises that we have in the Prophets, to make an end of all the glory that he does intend in the world: Now if God be [Page 263] working great things for his people, as we hope he is, To set up Jerusalem, as the praise of the whole earth; Is it not good to be with them, that we may be par­takers of the glory that God intends to them? Isa. 58. 14. There is a promise that the Church shall ride upon the high places of the earth: There is a time a coming, that the society of Gods people in this world, shall be set above all societies in the world; and Isa. 2. that The mountain of the Lord shall be rai­sed above all mountains: we cannot see how this hath been fulfilled. Isaiah 60. 19. The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory. This prophesie is spoken of the estate of the Church of God; when was this fulfilled, that there should be so much glory in the Church, that there need not be any Sun, or Moon, but God should be in stead of Sun and Moon, and all the glory of his people? and to be with Gods people, when God does such great things for them, is worth the enduring much hardship

In the former part of Isaiah 60. v. 7. God says, He will glorifie the house of his glory; and mark what fol­lows, ver. 8. Who are those that fly as a cloud, and as the Doves to their windows? Seeing God will glori­fie the house of his glory, his people should fly to it as a cloud; Those who are of heavenly, not of drossie sensual spirits, will do so, and as Doves to their windows; those who are of Dove-like spirits, loving society, and purity, they will do so. And it was the reason why some desired to live, because in a few years, they hoped to see some great things for his people. And so the 102 Psalm is a prophetical Psalm, [Page 264] into what a happy condition the Lord will bring his people; and in the latter part of the Psalm, the Psal­mist brings in a gracious heart living in those times, bemoaning the condition of it, that it hath a sickly body, and weak, and like to dye, before God would make good those promises made to the Church: as if he should say, Lord, thou art bringing glorious things to pass for thy Church, and thou art gathering the Kingdoms to serve thee, Lord, then take not me away in the midst of my days; O God let me live to see all fulfilled.

Eleventhly, It is good to be with Gods people, be­cause 11. they are those people we shal live withal in Hea­ven: If there were a company travelling together in a strange countrey, and knew when they came to their own countrey they should live together, in some great preferment in the Court, how would they delight in one another? So the godly should look upon one a­nother; here we have communion one with another, and these are they we must joyn in communion with­al hereafter, to praise God eternally in the highest Heavens.

Lastly, it is Heaven already to joyn with the peo­ple 12. of God in communion: The Scripture calls the Church of God, and Church communion, Heaven. And therefore where there is a promise of God to re­store his Church, and recover it from thraldom and misery, Isaiah 65. 17. Behold, says God, I create new heavens, and new earth; and so in Rev. 12. where the vision of the restoring of the Church was shewn to John, it was shewn that way; there was a new heaven, and a new earth: so that the Church of God is heaven, it is not onely a company we shall live [Page 265] withal in Heaven hereafter, but it is Heaven now; and therefore our Savior says, The least in the king­dom of Heaven, shall be greater then John; the least that lived after John in the Christian Church, could speak more of Christ then John could: The King­dom of Heaven is like a man sowing his field with wheat, that is, the estate of the Church is a field sown with wheat, and after the adversary sows tares in it. The Church, says Chrysostom in one of his Sermons Ecclesia est locus An­gelorum, Regia coel [...] coelum ip­sum Chry. Hom. 36 in 1. ad Cor. upon the Corinthians, is the place of Angels, the Pa­lace of Heaven, yea Heaven it self. And if it be so, that communion with Gods people is Heaven alrea­dy, surely it is worth enduring of much affliction to be with them.

CHAP. XX. Perswasions to draw to the joyning with the people of God in the nearest communion.

HEnce then let me speak; first, unto those Use 1. who yet are not partakers of that good that is to be had with Gods people, I mean in nearest communion: though we all have the name of God upon us, and have some kinde of communion with the people of God; yet, seeing there is much good to be had in communion with them further, it should be the desire of every one, to enjoy the near­est communion with them that can be; this is a mercy that you should labor to seek after: for a good there is here, which none know the sweetness and benefit of, but onely those that do enjoy it, seek [Page 266] to have it, for great things are spoken concerning it. If there be any realities in the truths that have been opened to you, it cannot but make the commu­nion and joyning with Gods people very lovely; but certainly that which I have said, comes abundantly short of what is in it: for the most things that are used, for the shewing the excellency of this communion, were from some expressions of God to his people under the Law, and we come short in the understanding of them; but if we could under­stand them fully, they come short of the abundance of priviledges that Gods people have under the Go­spel, and the reason is, not onely because ceremonies were typical, but Gods dealing with his Church, their way in Church order, and government, was but a typical thing, to typifie the estate of Gods peo­ple under the Gospel.

Now we know there is a great deal more in the an­titype, then in the type, the type is but a shadow of that which is typified; now if the excellency of the estate of the Church under the Law, was but a type of the estate of the Church under the Gospel, then all that is said of the excellency of that condi­tion, is but as a shadow of that which is now, Heb. 10. 1. The law was a shadow of good things to come, and not the very image; The estate of the Church now under the Gospel, is the image of that glory that is to be revealed, but the Law was but a shadow of that image: as a Limner, first draws a dark sha­dow of a picture in coal, and after makes the Image; look what differenne there is in the excellency of that rude draught by a coal, and the beauty of the Image; such there is between all the excellency of the estate [Page 267] of the Church under the Law, and that there is un­der the Gospel: and therefore, that which is to be expected now, is a great deal more, and should en­flame the desires of all, to seek after such a privi­ledge.

Consider, that this good which is to be had in com­munion with Gods people, is a special fruit of the loving kindeness of God; and would you not all be made partakers of the loving kindeness of the Lord? Thriving in your Trades, and outward blessings, are a fruit of the common kindeness of the Lord, but communion with Gods people, is a fruit of his spe­cialloving kindeness: Psal. 36. 7, 8. How excellent is thy loving kindeness, O God! therefore the chil­dren of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fat­ness of thy house, and thou shalt make them drink of the river of thy pleasures. The satisfaction of the soul with the fatness of Gods house, is the fruit of Gods loving kindeness, yea, the fruit of Gods excel­lent loving kindeness, and his admirable excellent loving kindeness: It is worth the seeking after, to be satisfied with the fatness of Gods house: And thou shalt make them drink of the river of thy pleasures: While you seek after the comforts of the creature, you seek to drink in puddles, but here are rivers of pleasures.

It is the inheritance of Gods elect ones; Isaiah 65. 9. I will bring forth a seed out of Jacob, and out of Iudah an inheritor of my mountains, mine elect shall inherit it. I do not say, whosoever does enjoy communion with Gods people, is elected; but who­soever does enjoy it, enjoys that which is the inheri­tance [Page 268] of Gods elect, such a fruit of Gods loving kindeness, as comes to the elect by inheritance, though some others do get into it, yet none should but onely the elect ones; and therefore if you have any hope to be the elect of God, desire after this as part of your inheritance; A man would be loath to lose part of his inheritance. It is an inheritance promised to those who trust in God, and opposed to all the vanity of the world; Isa. 57. 13. Vanity shall take them, but he that putteth his trust in me, shall inherit my holy mountain.

Thirdly, it hath been the onely desire of gracious 3. hearts heretofore; and if God hath wrought any grace in you, sure your grace is suitable to the grace of others, as David, in Psal. 27. 24. This one thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord: as if there were nothing were the object of Davids desires, but this one thing. And in Psal. 84. what abundance of expressions have we to set out his desires this way? David was here in his banishment; we do not finde him complaining, O my Kingdom that I am like to lose! my brave Palaces, and my brave Chambers, Gardens and attendance that I am like to lose; but the house of God. And in Psal. 42. As the Hart pant­eth after the water-brooks, so panteth my soul after thee, O God! It was not after the enjoyment of God that he might have in his own soul privately, that his heart so panted after, but the appearing before the Lord in his house.

Fourthly, this is the especial work of wisdom: if 4. God hath let out any beam of wisdom into your [Page 269] souls, to shew unto you any thing of the excellency of Christ, this will be immediately desired; as in that Parable of the wise Merchant, as soon as he had found the Pearl, he went and sold all to buy the field: the meaning is, when a soul comes to have any knowledge of Christ, that Christ is the one­ly Pearl, then it desires to seek to enjoy him, where he is to be enjoyed; it is in the field, in the Church of God, in communion with it; and the wise Merchant would part with any thing, that he might have the field, that is, have communion with Gods people in his Ordinances, and so come to enjoy the Pearl.

Yea fifthly, the reason why God puts any light or truth into the soul, is to put forth the soul to this, to 5. joyn with his people in this way of communion, Psal. 43. 3. What was the reason why the Prophet would have the light and the truth of God? but to lead him to the holy hill, and to the Tabernacle.

Sixthly, by joyning your self with the Saints, and 6. furthering this work of communion, you set up the honor of God much, God is much glorified by this, and will be more and more; Exod. 15. 2. I will build him a Tabernacle, the Septuagint renders it, [...], I will glorifie him: and it is very observable, that as soon as Moses was delivered from the Egyptians, he thinks of, and resolves, and promises, the building of Gods Tabernacle, which was a type of the Church. If God hath delivered you out of any trouble, out of any sickness, in testimony of thankfulness to God for his mercy, set upon this work, to further the building of Gods Tabernacle; Seeing God hath spared my life, this shall be one of the first things [Page 270] I will do, I will put in what I can, to the furthering of the building of Gods Tabernacle.

Seventhly, we finde in Scripture, that there is a 7. fearful threatning against all those that shall neglect this, Zach. 14. 17. And it shall be, that whoso will not come up of all the families of the earth, unto Je­rusalem, to worship the King the Lord of hosts, even upon them shall be no rain; that is, no blessing of God. You will say, how does this appear to be meant of Gods people now? It appears the holy Ghost did intend the estate of the Church in the time of the Gospel, and therefore it follows in the 20. ver. In that day shall there be upon the bells of the horses, Holiness unto the Lord, and the pots in the Lords house shall be like the bowls before the Altar. Now these expressions are spiritually to be understood of the glorious condition of the Church of God in the time of the Gospel, and therefore God takes it ill at the hands of any that shall not come to joyn with his people.

And further, we have a fearful threat, Isaiah 65. 11, 12. against such as forsake, or forget Gods holy mountain, I will number you to the sword, and ye shall bow down to the slaughter: You may think to provide for your selves, to live securely, and safely, at your ease, enjoying house, lands, friends, trades; you are loath to hazard your selves so as others do, to bring your selves into so much trouble, but as ver. 13, 14. Thus saith the Lord, My servants shall eat, and ye shall be hungry, my servants shall drink, and ye shall be thirsty, my servants shall rejoyce, and ye shall be ashamed.

Eighthly, if any soul have any desire to come and 8. [Page 271] joyn with Gods people in his Ordinances, there is a blessing given to that desire, Psal. 84. 5. Blessed is the man whose strength is in thee, in whose heart are the ways of them. If the ways of thy Ordinances be but in thy heart, thou art blessed, and therefore be very desirous of this blessing, be not satisfied that God gives you outward blessings, and outward com­forts in the world, unless you have this; if you know what communion with God in his people means, you cannot but desire to be with them, there is so much of God with them. If you have any spiritual life, you cannot but desire this, because spiritual life will desire to joyn with that which is like to its self.

If you know what the power of any Ordinance means, you cannot but desire this; There is a great mistake of people, they think if they can but live in a place where they may hear good Sermons, that is enough: know therefore except you have communion with the Saints this way, though you may hear many good Sermons, yet there is a great deal of difference between your hearing of them, and their hearing who are in communion with the people of God, you only come to be made partakers of a mans gifts, you can­not depend upon the gift of such a one as being in of­fice by God, set over you, to watch over your souls: There is a great deal of difference between the dis­pensing of a gift by way of gift, and by way of of­fice: there may be the same thing done in the exer­cise of gifts, and yet not to be so powerful, as when it is done by vertue of an office: the ordinary Offi­cers are Pastors, and Teachers, for the building up of the Church; therefore if you be acquainted with the way of Christ in his Ordinances, for the building up [Page 272] of the body, and if you believe your selves to be members of his body, you cannot but desire those Ordinances that he hath appointed for the building of his body.

The Church is set up as a light, or an ensign upon the top of an hill, to draw others that are near unto it, to come under it: And therefore as we have it in Rev. 22. 17. The Spirit, and the Bride say, Come; and let him that heareth, say, Come; and let him that is a thirst, come; and whosoever will, let him take of the water of life freely. The Spirit of God covincing your con­sciences, says, Come; and the Bride, the Church says, Come; and let all that hear, say, Come; all that hear what hath been said of communion with Gods peo­ple, say ye to all your friends, Come, and let us go up to the mountain of the Lord. We have a Prophesie, Isa. 2. 3. that the people of God should encourage one another, and shall say, Let us go up into the house of God, for he will teach us his ways, and we will walk in his pathes: O that that Prophesie might be fulfil­led now, that you might have such a desire to the ways of God, as to encourage others to come and walk in them, that your hearts may be refreshed with the consolations of God in the way of his Ordi­nances. And Isaiah 62. 12. it is prophesied of the Church, that she should be called, Sought out: O that it might be so, that we could see the hearts of men so set after it, that we might give it that name (Sought out.)

The blessing that the Elders of the City desired upon Ruth, cap. 4. 11. when she was married to Boaz, was, The Lord make the woman that is come into thine house, like Rachel, and like Leah, which two did build [Page 273] the house of Israel: Why like Rachel and Leah, and not like Rebekah? did not she build the house of Israel likewise? Yes, but all her posterity was not of the Church of God, there came an Esau from her, as well a as Jacob; but all the children of Rachel and Leah were of the Church of God, they were Patriarchs, and this was a special blessing upon them; it is therefore to be accounted a special bles­sing to be in the Church, and to have all our posterity to be in it.

When you have heard these glorious things of the priviledges of Gods people, if you should neglect the seeking after, the being made partakers of such things, how will you free your selves from the guilt of pro­phaneness, that you should prize outward accommo­dations, more then these spiritual things? Esau was branded for a prophane wretch, because he set no higher price upon his birthright, but set a mess of pot­tage before it: This is greater then the birth-right they had under the Law, and to prize any carnal thing before these heavenly priviledges, is to be a pro­phane Esau. I meet with one who interprets that place, 1 Chron. 4. 23. These were potters, and those that dwelt amongst plants and hedges, there they dwelt with the King for his work; to be meant of some baser sort of the Jews, who when liberty was proclaimed for their return to Jerusalem, where they might en­joy God in his true worship, yet because they got their living by making pots for the King of Baby­lon, they thought themselves well as they were, and they rather choose to stay under the hedges of Baby­lon, then to go to Jerusalem; the holy Ghost brands them for base persons. God loves the gates of Sion [Page 274] more then all the dwellings of Jacob; take heed you be not found guilty of loving your contentment and gainful dwellings, more then the gates of Sion.

CHAP. XXI. Objections against joyning with Gods people, an­swered.

BUt you will say, we could be content and should desire to joyn with them, but they are so Obj. 1. strict in admitting any into their society, that that hinders.

If any that were in communion should prove Answ. naught, you would quickly take advantage, and say, You spake so much of communion with Gods peo­ple, see here is one of them, whose life is thus base and vile: When we know the world would take such advantage if any prove naught, yea, and you your selves will be offended, and cry out of all, for the sin of one; can you blame us if we be careful in taking any into communion with us?

But there is much difficulty in the way. Obj. 2.

Psal. 84. 6. The way to Zion, it was through the valley of Baca: they might have said, We could Answ. have been content to go to Zion, and to worship God there, but we must go through that valley, of tears; but they were content to go through that valley, so that they might appear before God in Zion: Surely when God moves the hearts of men to joyn with his people, a little difficulty cannot hinder them: Isaiah 66. 20. They shall bring your brethren as an offering [Page 275] to the Lord, upon horses, in Chariots, and Litters. A Litter is used especially for weak sickly people, that are not able to travel otherwise; although they be weakly, and sickly, unfit to travel, yet they whose hearts God moves, will rather come in Litters, then not at all. What difficulty will superstition put a man upon?

It is a note of Mr. Calvins upon that place, Seek ye my face; that superstitious people will go on pil­grimage to the image of such a Lady, or such a Saint, and they will go over Mountains, and through strange Countries, and though they be used hardly, and lose much of their Estate, they satisfie them­selves in this, I have that I came for: What have they? The sight of a dumb Idol; if they will endure such hardship for the sight of a dumb Idol, how much hardship should we endure to see God in his Ordinances?

But it may be said thirdly, Whither shall we go to Obj. 3. any people, but we shall finde sin there as well as in another place?

For that there is likewise an answer in the same Ser­mon Answ. of Mr. Calvins; It is true, sin and wickedness will be wheresoever we go, but the case is thus: Suppose there should be a general disease, and there should be one place where there were Physitians, and means of cure; shall any say, Why should I go thither, there is the disease? Go thither though, for there is the cure; so though there be sin every where, yet in the Church, and in communion with Gods people, there is the cure.

But may not a man go to heaven without it? Obj. 4.

[Page 276] It is true, it is possible for a man to go to Heaven without it, yet if God does convince a man of an Answ. Ordinance, and he neglect it for outward accommo­dations, it is dangerous: A man may be saved with­out Baptism, but where there is the wilful neglect of it, it is dangerous.

How did all that never heard of this way? Obj. 5.

It is one thing where there is not that light, and an­other Answ. thing where God hath revealed it. You desire Heaven at last, and do you not desire communion with Gods people? When you fail in any thing, you plead infirmity, but when you do neglect any oppor­tunity of gaining strength, how can you plead infir­mity?

But how shall we joyn with any? there is no place Obj. 6. but there is brabling, falling out, heart-burning, so as there is no sweet communion.

This is a great stumbling, and I would we Answ. could deny it: but if you will take offence at this, you must be offended; It cannot be expected to the end of the world, but there will be dissention a­mongst the people of God: where there hath not been care in laying a good foundation at the begin­ning, and where there is much liberty, and some are carnal, what else can be expected? A company of sheep, when they are worried by the dog, though they were scattered before, they will now run close together; but in a fair Sun-shine day, when there is no dog to scare them, they will one feed here, and another there, distant from one another: and so it is with Gods people, though it be a foul shame, and a great sin.

Again, there is no more dissention then in other [Page 277] places, for though in other places there seem to be more union, what is the reason?

First, because they are in the dark, and all colours 1. will agree in the dark; but amongst Gods people there is light, and so things that differ are soon dis­cerned.

Secondly, because they are chained together; as the Papists will say, there is no such union between 2. others, as between us; What is the ground? They are held together by an Antichristian chain: Popery does subject the consciences of men to them: they must believe the infalibility of the Pope, and they have no liberty to search things by the Word; and they will not suffer them to be reasoning about the points of Religion; they are in darkness, and when they be chained up in darkness, no wonder though they be close together. This is just as if there should be a couple of men chained to a block, and as they are chained together, they see other men go at a distance from one another; and they that are chained should cry out, See what a di­stance is between you, we keep close together all the day long; Were this a plea for them? What is that that keeps them together? It is but their chain, and if their chain were off, they would be at as great a distance as others; and therefore though there be great evil in the dissentions of Gods people, yet it is not for such as these are to complain of the evil.

Thirdly, false Religions have more peace, be­cause they will admit of mixture; but our God is a 3. jealous God, he will admit us of no mixture, so of no partner.

[Page 278] But that this might not be an offence, so as to keep us from joyning in Communion with the people of God, let us know if this might have been offence enough to keep men from joyning with them, it would have kept men in all times from joyning with the Churches since Christs time: You know what difference was between Paul and Barnabas, two A­postles. And so the Apostles do complain of the dis­sentions, and divisions in the Church of Corinth, in the Primitive times, and if that had been enough to keep out men from joyning with them, then there had been no joyning with the Church of Corinth, and other Churches. Basil complains, I have lived now to the age of a man, and I see more union in Arts and Sciences, then in Divinity; for in the Church, I see such dissentions, as do dissipate it, and rend it asunder. And so between Chrysostom and Epiphanius, the one wished the other might never dye a Bishop, and the other wished that he might never go home alive. And between Jerome and Ruffinus; and Lu­ther and Oecolampadius.

There is a most sad story we have of those that fled to Frankford from England in Queen Maries time, and when they came there, though they fled for Re­ligion, and for their lives, yet there were such grie­vous breaches, as they sought the lives of one ano­ther, picking out some words against the Emperor, in a Sermon that Master Knox had preached in Eng­land long before, and now accusing him for them to the Magistrates of Frankford, upon which divers of them were fain to flee. This is through the malice of the Devil, in sowing tares, and therefore if you will be offended in this way of scandal, you must be offended

[Page 279] Yet we must all take heed of giving offence, for though offences will come, yet wo to them by whom they come: Howsoever there fall out offences, through the sinful distempers of mens hearts, let not the Or­dinance of God be challenged as the cause of these offences. Joyning in Church-fellowship is a special Ordinance of God, to maintain love and peace a­mongst his people, yet by the abuse of it many times, divisions and dissentions are stronger, and more bit­ter in the Church, then elsewhere; let not Gods Or­dinance be accused as the cause of it, nor declined for this, but let the wickedness of mens hearts be accused, let us seek to have it purged.

Christ came into the world to dissolve the works of the Devil, and yet the Devil never more raged, then in Christs time, and a while after; We never read of men so possessed of the Devil before Christ came, as they were then; Shall we therefore accuse Christ for bringing the Devil into the world, for being the cause of mens being possessed of the Devil? Those who thus reason against the Ordinance of Christ, because of this evil that falls out by accident upon it, may as well, yea, and certainly would as readily reason against Christ, if they lived in his time, because of such pos­session of Devils, which never was so before he came, as it was then; but as the true reason why the Devil thus prevailed upon Christs coming, was the just judgement of God against men for contemning and rejecting Christ, who came amongst them: so it is here the judgement of God for the evil of mens hearts in abusing such a blessed Ordinance of love and peace.

So likewise, the Sacrament of the Lords Supper, [Page 280] is a Sacrament appointed by God to maintain love and peace in the Church, it is an Ordinance for com­munion, it hath the denomination from thence, it is called communion; Yet what hath occasioned such dissentions in the Christian world, as the controver­sies about the Sacrament? Shall therefore this Or­dinance be accused as the cause of dissention? O let us for ever learn this truth, that whatsoever evil falls Qui con­tentionum gratia Christinam vituperabit doctriuam, iste etiam Socraticam & Plato­nicam co­lem nomi­ne rejicit. Graecae su­perstitiones cultores pluribus dissentioni­bus quàm ecclesiae membra la­borare. out, Gods Ordinances be not blamed, but mans cor­ruption, let that be condemned, and purged. Origen writing to Celsus, says, If you will take offence at the dissentions in Christian Religion, then you may take offence at dissentions in other things. Va­lens the Emperor objected the same against Christi­ans, Nicephorus 11. 45. brings in one Themistius, an­swering, that those of the Graecian superstition had as great dissentions amongst them.

There is dissention amongst Merchants, and other Trades, you do not say therefore, I will not binde my childe to that Trade, they dissent amongst them­selves: If there be profit and accommodations in the Trade, men will not be hindred by this plea, but joyn with them notwithstanding; And so come you and joyn with the Saints, though there be some dis­sentions, though there may be some rigid, distem­per'd, hot spirited men, that may cause some trouble, yet there is not so much union and love in all the world as with them; set but aside some, and there are a company, if you be gracious, your soul may take pleasure in, and bless God for; and therefore away with all such stumbling blocks, and reasonings against the Ordinances of God, come you thirsting after the Ordinances of God, and my soul for yours, if you [Page 281] do not finde that sweetness in communion with them, as never was found before.

There are many objections against this way, and many are a long time ensnared in them, but Isa. 57. 13. where God promises the inheritance of his holy Mountain, ver. 14. he promises to make the way plain to it. And Exod. 15. 13. God guides his peo­ple in his strength to his holy habitation; it must be the strength of God that must carry through all ob­jections, all difficulties, over all stumbling blocks, to Gods habitation: Thus much to those that yet are not joyned in that nearness of communion with Gods people which they may be.

CHAP. XXII. Instructions to those who are joyned in communion with Gods people.

SEcondly, if it be such a blessed thing to enjoy communion with Gods people, then there are Use 2. many things that are to be said to those that are joyned in communion.

First, labor to approve to God and your own souls, 1. that you are indeed Gods people particularly; you are his people in a way of outward profession, and to men you do approve your selves, so far as we hope you are Gods people, but you must approve your selves to God, and to your consciences: If you be conscious to your selves of any secret filth, and yet dare come and deceive the people of God in joyning with them, you bring your selves in more danger then [Page 282] you are aware. We read Deut. 22. ver. 21. that if a damsel having defiled her self before marriage, and so deceiving a man, he marries with her, when this is discovered, she is to be stoned to death: Uncleanness in such as were single, was not by the Law to be pu­nished with death, but she must dye, although her un­cleanness was while she was single, because she deceived the man, in marrying to him in her defilement: So know your filth in not joyning to Gods people is not so evil, and dangerous, as if you being conscious to your self, dare yet joyn with them; if you deceive the Church herein, God may justly avenge himself of you, it may cost you your life: Revel. 2. 9. I know the blasphemy of them that say they are Jews, and are not.

It is by God accounted blasphemy for any to say they are Jews, and are not, to make profession of god­liness, and not to be godly, is blasphemy; Surely then, it is not sufficient to be with Israel, but we must be of Israel, not to be a Jew outwardly, but a Jew inwardly, so as God may own you in the last day, when there shall be a narrow search, who are the true people of God, that then you may be found to be such indeed: it will be a dreadful thing for any of you, that now seem to be of Gods people, and that have lived amongst the sheep, if you should be found amongst the goats, standing at the left hand, when you shall see others of Gods people stand at the right hand, looking upon you, and say, Yonder is one who lived with us, and we could never discover him to be an hypocrite, though sometimes we had jealousies of him, there he stands, now he is discovered; therefore approve your selves to be of the true Israel of God.

[Page 283] Quest. But who is a true Israelite?

Answ. Such a one as can approve to his own heart, an inward effectual call of God, calling him out of the world, as well as an outward call, by the Ordi­nances, such a one as hath testimony to his own spi­rit, that he is separated, set apart for God, that he hath an inward sanctification of the holy Ghost, such a one as in whose spirit there is no guile; this is a true Israelite indeed.

Secondly, if it be such a great blessing to be joyn­ed in union, and communion with the people of God, hence labor to bless God for this great blessing, that is such an amiable, desireable condition; it is your heaven upon earth, that mercy that should sweeten all other mercies, yea, that should sweeten your afflicti­ons to you. Gods holy mountain, Isaiah 57. 13. is promised as an inheritance opposed to vanity, and promised as the blessing upon trusting in the Lord, Vanity shall take them, but he that putteth his trust in me, shall inherit my holy mountain. Let us not enjoy Men dicato pane hic vivamus, annon hoc pulchrè sarcitur in eo quòd pascimur pane cum Angelis et vita aeterna Christo & Sacramen­tis. Luth. in Ps. 132. the world in all their vanity, but bless we our selves in our God, let us rejoyce in our inheritance, the moun­tain of the Lord. Though we beg our bread, says Luther, is it not made up with this, That we are fed with the bread of Angels, with eternal life, Christ, and the Sacraments, &c?

We have cause to bless God that we might be with Gods people, though in caves, and woods, and ba­nished from all; we have much more cause to bless God when we can be with them thus publiquely, and peaceably, and can go from Gods house, to our own houses, and have communion there; this is the rest that the Land of Canaan did typifie, for which the [Page 284] name of God is to be mganified; God might so have left us, that we should have had communion onely with the prophane ones, and drunkards; yea, we might have been cast out from God, to have had communion onely with reprobates, and that now we may have communion with the godly, it is a wonderful mercy. Rev. 14. we read of Christ standing upon the Mount Zion, and having so ma­ny people standing up, to joyn with him in Church­fellowship; for that is the meaning of that place, there they were rejoycing at the mercy of the Lord, that they were upon the Mount with the Lamb; though there might be time, when our Harps hanged upon the Willows, yet if we be called to the Lamb upon Mount Zion, Let us have our Harps in our hands.

Is there nothing in the delight that God hath in his people, and the presence of God with his people, and the great priviledges they have, to raise our hearts to praise the Lord, and let it not be verbally, but re­ally. As namely thus; Is it that we are Gods de­light, let him be our delight; if we be his treasure, let him be our treasure; if we be his portion, let him be our portion, if he communicates choice mercies to us, let us give choice endeavors to him; if he gives us protection, let us protect his truths and name; if he honor us, let us give him his honor. And so I slip into a third particular, which is a third branch of this exhortation.

3. If there be so much excellency in communion 3. with the people of God, you that are such, take heed you do not darken that excellency that God hath put in communion with his people; there are three ways especially that darkens this excellency.

[Page 285] First, if we rest in any Church-priviledge we have, and make that to be our Religion, and the How the excellency of the Saints communion is darkned strength of our spirits be let out about these things we enjoy, more then others, so as we begin to de­cline in the savour and power of godliness; if o­thers that knew us before, when we had not those priviledges and mercies, that we have now, shall say, What good is to be had there? I knew such, and me thinks they had more savour and relish in the ways of God then now, more sweetness and warmth to be had in their company then now there is; Take heed of this, of giving occasion to any to say so. It is a very evil and a dangerous thing to rest in Church-priviledges, to make all our Religion to consist in being in a Church-way, we may have this revealed to us, and yet little of Heaven revealed. There were two vails of the Tabernacle, one covered the Holy of Holies, the other the place where the Priests entred; it may be we have had the first opened to us, but yet the se­cond which leads to the Holy of Holies, may still be vailed.

Many whose hearts are very carnal, may be much for Church-Ordinances. We have in the 24. of Ezekiel, ver. 21, 22. seven several expressions of carnal hearts, prising Church-priviledges. First, they accounted them their strength. Secondly, the excel­lency of their strength. Thirdly, the desire of their eyes. Fourthly, that which their souls pitied. Fifthly, their glory. Sixthly, the joy of their glory. Seventhly, that whereupon they set their mindes. What a noise did they make about the Temple of the Lord? The Temple of the Lord, The Temple of the Lord, Ier. 7. 4. and yet they were carnal: Take heed therefore you [Page 286] rest not in the Church-priviledges, by this you will deceive your selves, and darken the excellency of this blessed communion.

Secondly, take heed of darkning this by any scan­dalous way, as those do who profess themselves to be the people of God, and yet by their wretched ways of sensualities, or any other ways, are a scan­dal unto Gods people, this is an evil, and a bitter thing. Christ walks amongst the golden candlesticks: Every Church should be a golden candlestick, hold­ing forth light in the Doctrine of it, and golden in the holy conversation of it. We must take heed that there be not so much as a dusting of this golden candlestick of the Lord, by the least looseness, or earthliness of our lives. By scandals in the wicked lives of those that are of Gods people, there is a stain and blot cast upon Church communion; here the name of God is polluted; others that are pro­phane, pollute the creatures, and their own consci­ences, but Gods name is not so much polluted by them; but Gods people do not onely pollute their consciences, by their scandalous lives, but pollute Gods name, and it is worse to pollute Gods name, then to pollute your consciences: And therefore know, that joyning to the Saints is an aggravation to every sin you commit afterward; and though it be true, that union with the people of God is a mitiga­tion of every cross and affliction, yet it is an aggrava­tion to every sin.

Yea, if men were born for no other end and pur­pose, but to do mischief, they could not do more then this, to joyn with the people of God, and then live scandalously. O brethren, let us pray to God, [Page 287] that we may never live to that day, to darken the great excellency of the fellowship of the Saints: It were better that God should take a thousand of us out of the world, then that we should live to darken the profession of Gods name, in union with his peo­ple; this does more mischief, then all the persecuters under Heaven can do.

The Church of God hath never been in a better condition, then when their persecuters have raged most; the raging of persecuters have not darkned the excellency of the Church, but the scandalous lives of members of a Church have darkned the glo­ry of the Church: though by persecution others may be afraid to make profession of the truth, yet all the persecution in the world cannot take off mens consciences, and cause them in their consciences to think such are not in the truth, because they are per­secuted; but the scandalous lives of those that are Professors, do make men think in their consciences that this way is not right, and therefore make them think they do God good service in hating such men, persecuting such men, and there is more evil in this, to be an occasion to make men think this way is not good, then to make men afraid to venture upon this way. And therefore consider what a great deal of mischief scandalous lives do, and if you finde your hearts inclining to any sensual way, that you are like to give scandal, take heed of it, for it is the greatest mischief that can be devised. Those who joyn with the Church of God, should walk so, as to be an or­nament to it, not a stain, a blot, to cast filth upon it; Isa. 49. 18. Behold these that gather themselves to thee, thou shalt surely clothe thee with them all, as [Page 288] with an Ornament: Consider how far many of you are from being an ornament to the Church; are Malo mise­randum quam eru­be secudum Tert. de fuga. pers. not your lives rather blemishes? This is a sore evil. Better it is to endure any misery, then to do that which shall make Gods people ashamed of us.

The third thing that darkens the excellency of 3. communion with Gods people, is dissentions in judge­ment or affection, this makes it appear to be black in the eyes of the world. Sozomen reports of a Devilish Episcopos regnante Constantio exilio addi­ctos domū revocavit, eo tantum fine ut ipse ob mutuam inter se contentionē bello inte­stino op­pugnarent ecclesiam. policy of Julian, to raise a scandal against the Church: He sent for those Bishops that were banish­ed in Constantius his time, on purpose that he might cause dissention in the Church by them. Take heed you have not a hand in darking this excellent con­dition, no not in this way. In the body, solutio con­tinui, is more dangerous then the corruption of a humor: Let us labor so far as possibly we can, to make it excellent by peaceableness; this is that which is prophesied of for the Church, Isa. 33. 20. Thine eyes shall see Jerusalem a quiet habitation: And mark the blessing that follows upon this quietness; A Tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken; but there the glorious Lord will be unto us a place of broad rivers, streams, &c. In Zech. 14. ver. 9. there is a Prophesie, that the Lord shall be King over all the earth; in that day there shall be one Lord, and his name one: We now pro­fess one God, but we do as it were call him by several names; but that will be a blessed time, when as there shall be but one Lord, so his name shall be one; there shall be a blessed agreement in the profession of [Page 289] his name, oneness of heart is a blessing of the new Covenant.

I remember Eusebius reports in the life of Constan­tine, that he was so much troubled for dissentions in the house of God, as he could not sleep in the night, and they did more disquiet him, then all his wars; yea he says, they caused him to sob and sigh: and so they should be disquietings to our spirits, and we should study to make up breaches. S. Augustine, ep. 15. hath this expression, speaking of the divisions of some of the Church, says he, I would fall down Ad pedes prociderem & flerem quantum possum. at their feet, and desire them with all the might I have they would not do thus and thus, that they would not cast reproaches upon one another. And observe the spirit of St. Paul, Phil. 2. 1, 2, 3. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, &c. Doves cannot endure to be amongst Ravens, but where they see meekness and love, there those of Dove-like dispositions love to be; Isaiah 60. 8. Who are they like Doves, that flie to their Windows? Brethren, if we would expect to grow up in the ways of godliness, it must be by love and union together, Colossians 2. 2. Being knit together in love, unto all riches of full assurance. When hearts are knit together in love, then a Church thrives, and grows up to all riches of grace.

As it is in the body of a man, when the members of the body are out of joynt, they can neither receive strength from the body, nor be useful to the body. And therefore the Apostle would have us be careful, [Page 290] if any were out of joynt, to set him in joynt again, that is the propriety of the word. Gal. 6. 1. If a man be overtaken in a fault, ye which are spiritual, re­store [...]. such a one; set such a one in joynt, that he may thrive, as members in joynt thrive. Christ is called the corner stone; now a corner stone is that which joyns both sides together; now Christ loves to be in the place of joyning, where there is a joyning in mutual fellowship: Although there be variety in gifts, In veste varietas sit, scissura non sit. although the garment of the Kings daughter, the Church, be of divers colours, yet why may it not be like Christs garment without seam?

For the Lords sake let us take heed of divisions and quarrels, especially let us take heed that under the pre­tence of Religion, we do not maintain quarrels, for this is to bring down the holy Ghost, from appearing like a Dove, to appear in the form of a Vulture, or Raven; You know what S. Paul says of speaking with several tongues, will not he that comes in say you are mad? When wicked men hear of so many dissonant opinions, of so many dissentions among you, will they not think you mad? And because you all pretend Religion, will they not think that that kinde of Re­ligion which you pretend is a mad thing? So far shall you be from making the way of Christ honorable in their eyes, which yet should be the thing you should more desire, seek after, rejoyce in, then your lives. Religion hath the name from binding, and certainly Religio à religando. it is the best band of humane societies; there is great reason then that we seek to keep it in the band of uni­ty. And that is the third thing I would say to those that are in Church-fellowship, not to darken the ex­cellency that is in communion with the Saints.

[Page 291] The fourth exhortation is, that you would walk and live so, as by your walking you may draw others to be in love with this fellowship: as God hath made it to be glorious, so that you would set out the glory of it to others, that all that go by you should say, Surely they are the blessed of the Lord, certainly God is with them, and therefore we will likewise joyn with them; O what a blessed thing were it, if we could by our lives convince others, that we are the plants of the Lords own planting! The lives of men Jubeat vi­ta, persua­deat liu­gua Athā. exhort. ad Monachos convince more strongly then their words: The tongue perswades, but the life commands, is the speech of an Ancient. We read in Rev. 14. Those that stood with the Lamb upon Mount Zion, enjoy­ing communion there, they had his Fathers name written upon their foreheads, the glory of God shined in their foreheads; a convincing conversation is that which God calls for at your hands. Let the name of God be precious to you: Is it not a precious thing to live so, as to bring honor to God? to hold forth the honor of God, is all the glory we can bring to God; let us be known to be those we profess our selves to be, separated from the world, by the holiness of our lives; as Tertullian says of the Christians in his time, they were known to be Christians from the amend­ment Nec aliun­de noscibi­les quā de em endatio­ne prestinorū. Tertul. ad Scapulam. of their former lives. You are joyned near to Christ, as a girdle about a mans loyns; take heed you be not as that girdle, Jer. 13. A rotten girdle, fit for nothing, so were the Church of the Jews at that time; but you should be as that girdle of Christ, Rev. 1. A golden girdle about his paps; By which the beauty and glorious condition of the Church in the Primitive times is described.

[Page 292] Let us walk so, as to manifest and hold forth the beauty and amiableness of godliness in the eyes of all, that they may see it whether they will or no, and to force esteem from the consciences of men. Cant. 6. 4. it is said of the Church, She is terrible as an army with banners; A Church of God that walks close to the rule, is terrible to guilty consciences. Let us walk so, as when the Balaams of the world look upon us, they may see our comely order, so as to be forced to say, O how goodly are thy tents, O Jacob, and thy Tabernacles, O Israel! as the valleys are they spread forth, as gardens by the Rivers side, as the trees of Lign-Aloes which the Lord hath planted, and as Cedars beside the waters, Numbers 24. 5. St. John Epist. 1. chap. 1. 3. expresseth his desire for those whom he wrote to, that they might have fellowship with him, and the rest of the Saints; and he brings this as an argument, Truly our fellowship is with the Father, and with his Son Jesus Christ; this would be a mighty prevailing argument indeed, if we walk­ed so before others, as to manifest that we in truth have fellowship with the Father, and with his Son Jesus Christ; then our fellowship would be desireable indeed.

CHAP. XXIII. How should Gods people so walk, as to draw others in love with their communion.

BUt how should Gods people so walk, as to bring Quest. others in love with their communion?

First, in the general, take heed of those sins Answ. especially, that those which you converse with are guilty of, that they be not able to spy the same sins in you, which their consciences accuse themselves of: take heed of the pollutions of the world. Cant. 6. 10. Who is she that looketh forth as the Morning, fair as the Moon, clear as the Sun, and terrible as an army with banners? The Church of God ought to be fair as the Moon, but the Moon hath spots, and therefore it follows, Clear as the Sun, and then, she is terrible as an army with banners: Either she will draw the hearts of others to love her, or she will daunt their hearts. Yea, let them not see any defilement answerwable to their defilement: for wic­ked men, though they cannot spy evils in the godly, yet surely they think they are guilty of the sins which they live in, as well as themselves: as Nero, because he was unchast, thought all the world was unchast: and therefore the godly should labor to keep themselves from such sins as the world is guilty of, that they may not spy such in them. A godly man should not onely labor to be kept from outward de­filement; that may be done by the strength of a natu­ral conscience, without any sanctifying grace: and it should be a shame to one that hath grace, if he should not do that; if he cannot do that, how can he purge [Page 294] himself from secret, and spiritual evils that are in the heart?

Secondly, if you would walk so as to draw others in love to communion with you, walk in singleness and uprightness of heart. Acts 2. 46, 47. They did eat their bread with gladness, and singleness of heart, praising God: mark what follows; having favor with all the people, and God added to the Church: Singleness of heart makes Church-com­munion lovely.

But what is that uprightness, and singleness of heart Quest. that we are to walk withal?

By that I mean this; namely, to be sure that there Answ. be an answerableness in our conversation unto all those principles of godliness that we profess: for take the most strict principles of Religion, and the men of the world cannot speak against them, and when it comes to, this is all they have to say, Ah! if it were in truth, and in sincerity, it were something, but they are hypocrites: they acknowledge the principles are right, but they think the principles are so strict, that it is impossible to walk up to them: Ah! say they, give me one that does walk up to his principles, and we will say something to you.

And therefore, you that are godly, consider of the many principles of godliness that you profess: as namely, that the least sin is a greater evil, then all the evils in the world; and labor that all your whole life What sin­gleness of heart is. may hold out this principle, fearing the least sin, and the least occasion of sin. It is our principle, that we must make the Word the Rule of all our actions: Now let your conversations hold out this principle before others; And that the peace of conscience is of [Page 295] infinite more value, then all the delights of the world: Hold out this principle; That the glory of God is the thing to be aimed at in all things. Now the care of Gods people, if they would so walk, as to draw o­thers in love of communion with them, is not to talk of these things, but to hold them forth in their lives, that men that converse with them, may read them in their lives; Gods people should so walk, that if there were no talking of such principles, yet they may be found in their conversations.

Thirdly, if you would so walk, as to draw others in love of communion with you, then walk so, that 3. those that are without may see a constant evenness, and proportion in your ways, that one action may be proportionable to another; let them take us when they will, and where they will, we are always the same: though there be never so much forwardness in some of Gods ways, if there be not forwardness in others, there can be no conviction, and there is no beauty: As in nature, so in grace; The beauty of nature is proportion; the beauty of nature is not in the greatness of one member, or in colour, but in the proportion: So the beauty of a Christians con­versation, lies in the proportion of a Christians con­versation; that there may be suitableness between one thing and another, that the men of the world may not see us halt: Many are hot in some one thing, and remiss in others: I condemn not forwardness in any way of God, but where a man is forward in one thing, and remiss in another, there is a dispropor­tion in his ways, he goes long and short; as where one leg is shorter then another, there must needs be halting; this is a dishonor to Religion, this takes away [Page 296] the beauty of Religion, and such as these are, will never convince any of the excellency that is in com­munion with the Saints.

Fourthly, if you would walk so, as to draw others 4. in love to communion with you, then labor for to be eminent in those things that the men of the world have skill in.

As first, the works of justice: The men of the 1. world think men must be just in all their ways, and all their dealings; and though it be true there may be justice where there is onely morality, yet there can be no Religion where there is not Justice, for Religion teaches Justice more then morality does; it is a shameful thing for men that make profession of Religion, not to be raised above moralities: now when the men of the world that have skill in this, shall see that godliness teaches men to be just, and that their's is a more accurate justice then that which is in the world, this convinces men; but when they shall see men talking so much of godliness, and Church -discipline, and yet when they come to deal with them, they are then so cunning, and will fetch over men as well as any, as griping as any, and men know not where to finde them, these are burthen­some Members to a Church, that wrong Religion: your injustice in dealing with men, is a greater evil then the injustice of any moral man, in this regard, the injustice of a moral man does not make men shy of dealing with all moral men, but injustice in you makes men shy of dealing with any that make profession of Religion, and to say, none are so deceit­ful as they; and though that objection does come usu­ally from malice, yet it cannot be denyed, but those [Page 297] that make profession, give too too much advantage for it.

Secondly, labor for an eminency in performing the duties of your relations, and your callings. As 2. wives should fulfil their duties, and every one be faithful in the duty that God requires of their places, and if this be not in you, you may talk your hearts out of the excellency of communion with Gods peo­ple, they will not believe you: And therefore the Apostle, when he urges the Church of God so to walk as to convince others; mark how he instances in the duties of relation, 1 Pet. 2. 12. Having your conversation honest amongst the Gentiles, that where­as they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation: But what good works must we do, which they beholding shall glorifie God in the day of visitation? You shall finde he instances in the duties of relation, as between Magistrates and Subjects, Masters and Servants, Husbands and Wives.

And therefore, you servants that are under subje­ction, especially under carnal Governors, let them see, since you have joyned with Gods people, that you are more faithful and obedient then ever before, and that they never had any servant in their lives, so subject, and obedient, and faithful as you are, that did not make that profession that you do. And so wives, carry such respect, and shew such humility towards your husbands, though they be naught, that they may say, Since my wife made this profession of Religion, I finde it in her carriage; and so children. It is a wonderful shameful thing that any servant or [Page 298] childe, that is but civil, should go beyond a godly servant or childe in diligence, and obedience, and faithfulness; says Jerome, What a shameful thing is Ut non prae­stet sides, quod prae­stitit infi­delitas. it, That faith should not enable to do that, which Infi­dels are able to do?

Thirdly, The men of the world have skill in 3. peaceable dispositions, labor to be of a peaceable disposition: Blessed are the peacemakers; let them not see rigidness in your ways. The Jews observe upon Exod. 25. 3. that there was no iron amongst the stuff of the Tabernacle: What do rigid iron disposi­tions in Gods Tabernacle, in Gods Church?

Fourthly, they have skill in affability, and courte­ousness; Religion does not teach men to be sowre, 4. but as courteousness and affability is a moral vertue, so it is to be carried in a higher way in Christians then in others. Many men who have no grace, seem to car­ry themselves like Christians; what a shame then is it for Christians, who have grace, not to carry them­selves like men?

Fifthly, the men of the world have skill in love, and therefore be eminent in that, that they may see your 5. love towards one another, bearing one anothers bur­thens. As the curtains of the Tabernacle were joyn­ed together by loops, so should the members of the Church be joyned one to another by love. In the Primitive times we finde the Heathens, and enemies of the Church, did acknowledge there were no peo­ple in the world did love one another so as Christians did. The Church of Philadelphia is blamed for no­thing; Philadelphia signifies brotherly love; when brotherly love rules in Churches, they grow to a blameless conversation before God and man.

[Page 299] Sixthly, be bountiful, and liberal: The men of the world having skill in these things, and they seeing no 6. eminency of these in you, they say, Let them make what profession they will in those things we have no skill in, we believe them not, they are a company of false hearted people.

Fifthly, if you would walk so, as to draw others in love to communion with you, labor to manifest the power of godliness, by doing such things as the men of the world cannot do; if the men of the world can see, that men that make profession of Re­ligion are able to do that they cannot do, they see now there is some reality in Religion. You know how it was with Pharaoh and his Magicians; all the while Moses wrought such things that Pharaohs Magicians could do, Pharaoh was not convinced; but when Moses did such things, that the Magicians could not do, this convinced them: and so for you to do that the men of the world do, or can do, this does not convince them; says Christ, If I had not done such things as no man did, you had had no sin.

What is it to do those things which the men of the Quest. world cannot do?

First, the resisting of strong temptations; every Answ. slight temptation overcomes them, but when they 1. shall see you stand out against powerful temptations, they see you have a power beyond theirs. When Wherein a Christian outstrips the men of the world. Nebuchadnezzar saw the three Children in the fiery furnace, and they were not touched by the fire, he was convinced; so when the men of the world shall see you in the midst of prevailing temptations, and you keep your selves untouched, they will be convinced, [Page 300] and say, Surely there is a power with these that we have not.

Secondly, the overcoming of strong passions, this convinces them: When as those you live withal, shall 2. know there was a time you were outragious, and for­ward at every thing that did displease you, and since God hath wrought on your hearts, you can be meek, and patient, and those passions and temptations cannot overcome you now, that did before. When Christ commanded the winds and seas, and they were still at his word, they wondred and said, Who is this, that the winds and seas obey him? And so, when you have storms and passions arise in you, and you by the word of God can make all quiet, men will wonder, and say, Who is this?

Thirdly, if you be able to deny your selves in your wills and ends, this is a thing they cannot do; but 3. now the godly, if there come any word of God to shew their wills are not right, they do not only change the thing their will is upon, but their will is bowed to Gods word. And as it was with David, when he had Saul at an advantage, and might have had his own will upon Saul, and yet spared him, how did this con­vince Saul? Who having his Enemy, would have spared him? As if he had said, If I had had thee at an advantage, at my own will, I must have had my ends; And so is there any thing that the men of the world can see you may have your ends in, you should rather deny your selves in them.

Brethren, Gods people are to strive, and contend with the world above all people, and that for God; now then, that we may manifest unto the world, that when we do contend with them, that it is meerly-for [Page 301] God, when it comes to our selves, and our own causes, we should be the most yieldable people in the world. There is a time when we must contend with the world, our consciences put us upon it, and the cause of God puts us upon it, and then they say we are stubborn proud spirits; now to take off this reproach, and to convince them, it is not self-will; therefore when it is onely your own cause, yield to the utmost you can, and this will convince them, when you do not yield, that it is not for self, but for God, and con­science.

Fourthly, do good for evil, this is that which the men of the world cannot do. We must labor to do 4. some singular thing for God; if you onely do good for good, the Publicans can do so, but we must do good for evil. As it is reported of Bishop Cranmer, they used to say of him, If they would have Bishop Cranmer their friend, let them do him some ill turn: Do you not think how you may be even with them that have done you an ill turn, but rather go home, and all the way you are going, be musing, and study­ing how you may return some good to that man that hath done you wrong, and so you shall not be even with him, but above him; by this you shall heap coals of fire upon his head: This beseems the people of God, that are the peculiar of God. It was a notable speech that Balaam had in Numbers 23. 9. Lo, the people shall dwell alone, and shall not be reckoned among the Nations: They are a people pe­culiar amongst themselves; if they be such a people as are so peculiar, as they must not be reckoned amongst the Nations, then they must do such things, as cannot be reckoned amongst the ways and works of the [Page 302] Nations. If we should read all Authors of the Hea­thens, yet we may finde such things in Gods people, as we cannot finde in all the Authors.

Fifthly, be joyful in affliction, rejoycing in God 5. and Christ, then when all outward delight fails in very convincing: If people speak so much of faith, and living by faith on the promises, and yet if they be crost in any thing in the world, their hearts are as low and sinking as the hearts of any; when men of the world see this, they say, Where is all their faith? But if they see when affliction comes, even such as would make their hearts sink, and the people of God carry them out chearfully, they will say, Surely there is some real principle in them that we cannot see. As Justin Martyr, when he saw the Christians suffer such great things so chearfully, says he, Surely these men have more then the men of the world, they have other principles, and so he enquired what maner of people they were, and so came to embrace the truth.

It is not so much to be merry and joyful over their cups; the people of God cannot be merry and joyful in sensual delights, but put them into afflictions and hardships, and they can be chearful more then you, they are not so dumpish and sad as the men of the world think they are. Christ said, I have meat to eat of which you know not of: The light of the candle is fed with stinking tallow, but the light of the Sun hath influence from Heaven to feed it, and so is not soon blown out: And so the joys of Gods people have other matter to feed them, and are not so soon puffed out as the joys of the world.

[Page 303] Sixthly, in the people of God there should be se­riousness mixed with chearfulness, and the mixture 6. of both these makes Religion beautiful; for if pro­fessors of Religion will be merry, they presently run into a lightness, and vanity of Spirit; and if they think to be serious, they presently grow dumpish and sullen; but if we could do so, be so chearful in our way, as to manifest seriousness, and so serious, as to manifest chearfulness, this will be a mighty convince­ment to the world.

Seventhly, the men of the world cannot be hum­ble in the encrease of gifts; but the more encrease 7. of gifts Gods people have, the more humble they should be. They shall see since the people of God did close one with another, they are encreased in gifts; a poor boy, or girl, or servant, that understood nothing before, now they can understand more, and with their understanding their hearts are more hum­ble then before; this is a great convincement, That in the exercise of your gifts, there may not appear much of your selves, but much of God, is that you should much labor after in the exercise of your gifts; let them see that God hath acquainted you with such divine mysteries, as should make them admire; Gods people should not onely labor to have words that are flat, but to have such gifts, as that they should know the secrets of God, and of their own hearts, and of the hearts of others. You know when he in 1 Cor. 14. that was ignorant came into the Church, and saw gifts so exercised, as the secrets of his heart were opened, he said, Surely God is there. We should not exercise gifts so, as to shew our parts in them, but ex­ercise them in such an humble maner, as to convince [Page 304] the world of the excellency in communion with the Saints.

O brethren, labor to practice these things: O what a blessed thing were it that all of us might come to convert souls! Though women may not preach in the Church, they may preach abroad in their lives, and in their families, by their humble and godly con­versations; 1 Cor. 7. 16. What knowest thou, O wife, whether thou shalt save thy husband? Labor so to walk, as some soul may bless God for you, and bless God for your joyning with his people: Heretofore I was a poor ignorant wretch, and minded nothing but to satisfie the flesh, and heard many Sermons, and they never wrought upon me, but now I see the holy conversation of such, this works upon me; No mem­ber of a Church should satisfie himself, until he have seen himself to work upon some by his conversati­on. The people that God intends to bring to joyn with his Church, are said to flye like Doves to their windows, Isaiah 60. 8. Now Doves love white, clean, and lightsome places; wherefore such should be our conversations, so white, clean, and lightsome, as those in whom God begins any work of grace, to be of Dove-like dispositions, may come flying to us; and this is the fourth branch of the exhor­tation.

Fifthly, if there be so much good to be had in this communion, labor to walk so one with another, that 5. when any come to joyn with you, they may finde that made good which they heard of: though they do suffer affliction to come and joyn with you, yet when they are come in, they may finde all made up, that they may say, Before I heard by the speech [Page 305] of others, there was such a comfortable life in communion with such, which made me venture much, and now I have found it made up to the full; yea, half of it was not told to me: O let us not give occasion to any to go and complain to God, and say, I heard there was much good to be had in com­munion with thy people, and thereupon I was con­tent to venture much to enjoy it, and now I finde no such thing, I finde nothing but jealousies, and wranglings, and pride, and as much earthliness as before: If you give any occasion to go to God, and to make his moan thus, it will go ill with you; but give occasion to others to bless God for you: therefore let there be a sweet union among you. It is a promise in Zeph. 3. They shall serve the Lord with one consent, with one shoulder, so the words are: So every one of you should set your selves to serve the Lord, quickning one anothers spirits, careful for one anothers good.

And when you come together, bring your living ends together: When you lay brands together, you do not lay the dead ends together, they will never kindle, but you lay the living burning ends toge­ther, and so they kindle: And so when you come together, lay your living ends together, that when you go away, you may say, I feel my heart warm­ed; you should never meet together, but that you might bless God for your meeting, and by this you shall shew there is a power in this Ordinance of God.

It is observable, the great strength that there is in a civil Ordinance, one would think there should be more in a spiritual Ordinance: How comes it [Page 306] to pass, that two, that it may be a moneth or two before were meer strangers, and yet they coming to joyn in marriage, if it be a true joyning, their hearts close more together, then to Father or Mother, to their children, that came out of their own bodies, or brother, or sisters that lay in the same womb, they cannot have their hearts so knit together, as these two have: From whence comes this? From the vertue of Gods Ordinance; if it were not an Ordi­nance of God, it could not produce such an effect: If marriage, which is an Ordinance of God in civil things, and so a civil Ordinance, have such power to unite the heart, how much more spiritual Ordinances, and communion, which is the highest Or­dinance for uniting the heart? and therefore we should look for more then a natural power in it: For people to love one another, and to do good to one another, hath a natural power to unite the heart; But do you look upon this communion as having the greatest power to unite the heart, by vertue of an Ordinance, that so all who have suffered never so much to joyn with you, may see all recompenced up to the full, and never have a repenting thought for that they have suffered and ventured.

CHAP. XXIV. We should satisfie our selves in communion with the Saints, and improve it to the utmost advantage we can.

AGain, another branch of the exhortation is this; if there be so much good to be had in 6. this communion, labor to satisfie your selves in it, so as to take heed of breaking from it; the for­saking the assemblies of the Saints, is made by the Apostle an argument of Apostacy, Heb. 10. 25. Not forsaking the assembling our selves together, as the maner of some is. Do not think to go and make up your comfort with going, and joyning with the world. Certainly, when men that are members of a Church shall for form come and joyn with Gods people, but their consciences tell them, when they are in the world, their hearts are more content and satisfied; this is an argument of a carnal heart, that hath dallied with God. It is a dishonor to godly men; as men that are raised to high priviledges, count it a dishonor to company with those that are mean. Those who were free of the City of Rome, were not to be free of any other place. It is enough that we are Citizens of the new Jerusalem, let us sa­tisfie our selves in this.

Godly men, though never so poor, are to look up­on those who are carnal, as base and vile, especially to think to take satisfaction in eating, and drinking, and playing with them, when as there are such holy Ordinances, and high priviledges with Gods peo­ple, to satisfie your selves in, and in those your hearts [Page 308] withdraw from them; Certainly, your hearts must needs be very carnal and sensual: Can God take it well at thy hands, to go and shake hands with his ene­mies? Job 8. 20. God will not take the wicked by the hand; so it is in some of your books; Why then will you? Canst thou be in any place where thou seest God dishonored, and be merry? Certainly, the sight of sin, wheresoever it is committed, should cause horror in the heart; thus it was with David, Psalm 119. 53. Horror hath taken hold upon me, be­cause of the wicked that forsake thy Law: It should make men forbear to come into such company where they see sin committed.

It is reported of Mezentius the Hetrurian Ty­rant, that he devised this torment, to chain a live man, and a dead man together, and so wheresoever he went, he should have the dead man to rot before him, and stink in his nostrils, till he was poysoned with it: Surely this was a great misery, a most grie­vous death: And Gods people should count it as great an evil to have filthy dead wretches, that are un­savoury in any thing that is good, to be joyned with them: David prays in Psal. 26. 9. Gather not my soul with sinners: Would you not have your souls ga­thered with sinners hereafter? for the present take heed of joyning with them. It was the prayer once that I have heard of a good Gentlewoman, when she was to dye, being in much trouble of conscience, O Lord, let me not go to hell where the wicked are, for Lord thou knowest, I never loved their company here: She prayed with David, Lord gather not my soul with sinners: If you would have evidence that God will not gather your souls to sinners, but that he [Page 309] will gather them to the godly, labor to satisfie your souls with Gods people.

Seventhly, if there be so much good in this way, labor to improve it to the utmost: Wherefore is there a price in the hand of a fool? This is a great price; if many had seen the days that we have seen, how would they have blessed God? what use would they have made of them? Seeing God therefore hath given you this opportunity, improve it: if you have any advantage in your trading, you will improve it. Take heed of such things as may hinder that good you may have in communion with the Saints: What are they?

The first thing that I would forewarn Christians What hin­ders our profiting by the Saints commu­nion. of, it is sullenness of spirit, that makes them love solitariness rather then communion; and this is a­mongst many that have true grace: and certainly it comes sometimes from abundance of pride, for if they come among others, they think they shall dis­cover their weakness, and rather then they will dis­cover their weakness, they will deprive themselves of all that good which they might have. Consider how unfaithfully you deal with God, God hath given you a talent, and you are not to wrap it up in a napkin, but to use it for God. Again, it is a wrong to the Church, for your gifts are not your own, but the Church hath an interest in them, and therefore you are to use them for their good. Again, you do much wrong to the Ordinance of God, when you do prefer the contenting of a pettish humor, before the Ordinance of God. God threatens it as a judgement, Hosea 4. 16. To feed his people as a Lamb in a large place; that is, to scatter them from the [Page 310] fold, that they should go one and one, as a Lamb bleating alone in the wilde wilderness: take heed you do not bring it upon your selves.

Again, there is a great deal of danger in this solita­riness Danger of solitariness. of spirit.

First, there will soon grow a wonderful driness, and barrenness of spirit: It is just with God to deprive 1. men of gifts, that have not hearts to improve the gifts that God hath given them.

Again, you will be ready to run into error, and 2. strange conceits; for if you observe the workings of your hearts, you have strange opinions of things, and think you are sure of them, and when you come amongst others, though you could not see the weak­ness of your opinions, others can quickly see them, whereas if you will not come amongst them, but be stiff in your opinions, you may run into errors.

Again, you will be lyable to the temptations of Satan; immoderate solitariness, is joyned with im­moderate 3. melancholy, which is the common shop of the Devil for to forge his temptations in, and it is a great evil to keep the Devils temptations close; and therefore come into communion with the Saints.

And secondly, when you do come into communi­on, take heed of pride; pride sometimes keeps away 2. from communion, and pride is a great hinderance to the benefit of communion: As round things do not joyn but onely in one point, but take flat things, and they joyn in every point; and so hearts swoln with pride cannot joyn with others, but onely in such particulars as will serve their turns, but if we [Page 311] have plain hearts, we will close in all things. If a bladder be blown with wind, when you touch it or handle it, it goes away, but when it is pricked, it falls, and you may handle it: so hearts that are swoln with pride, will not close as low humble hearts will. A swoln member is fit for nothing, but all members must serve that; As a gouty leg, all the members must tend that, but it is unfit to be service­able to any: and so a proud heart, it expects every one should attend it, but when it comes to be service­able to any, it is unfit.

Thirdly, take heed of envying at the gifts and graces of one another; the wicked men of the world 3. do envy one another, because the good they look up­on as their last end, is so strait, that if one have much room, the other is straitned; but the godly need not be straitned, their good is in God, and they have place enough to expatiate themselves, and satisfie themselves. If men were riding or sailing in a nar­row passage, they would envy him that were sailing before them, that hinders; but in the Sea they do not envy them, because they have room enough to sail: So in Christians that place their happiness in God, where there is room enough, there should not be envy.

Fourthly, take heed of pettishness, and frowardness, or passions, these do darken communion: the meek 4. spirit is fit for communion. Moses suffered much for communion with Gods people, and indeed he was fit to get good, and to do good by communion, he was the meekest man upon earth.

Fifthly, take heed of self-ends in communion: when men are so politick, as to wheel about their 5. [Page 312] own ends, and not seem to aym at such things, this hinders the sweetness of communion, and though such may carry things a while, as not to be discerned, yet at last they will be discerned to have self-ends, and all will be shy of them. If you would have sweet communion indeed, labor for open hearts to one another, that you may trust one another.

Sixthly, labor so to improve your communion now, 6. as every time you do enjoy it, it may make your hearts to spring, putting you in minde of that bles­sed communion you shall have with God, and his people; and think thus, If we finde so much joy, in enjoying communion with Gods people here, what will there be in that communion our souls shall have in Heaven, when we shall not onely have com­munion with some few of Gods servants, but with all, Abraham, Isaac, and Jacob, and all the Prophets, and Patriarchs? As Cicero hath a no­table O praecla­rum diem, cúm ad il­lud animo­rū Concili um coetum­que profi­ciscar; & cum ex hac turba & colluvione discedam: proficiscar enim non ad cos solum viros de quibus ante dixi, sed etiam ad Catonem meum, &c. Cicero de senectute. speech concerning the happiness of his death; O famous day, that I shall go to the counsels of those famous men, that I shall go from this rout of people, and go and converse with those famous men! But brethren, for us to think that we through Gods mercy, here have communion with Gods people, and shall hereafter enjoy communion with the Saints of God for ever, what is it worth the en­during? if it were but the enjoying of commu­nion with Moses alone, it were worth all you have endured; and therefore comfort your selves for the present in that you have, and let your hearts be rai­sed in hope of better things hereafter, when you shall have them perfect. Now we rejoyce that we are with Gods people, if they be conferring about [Page 313] any thing of God and Christ; but hereafter we shall see nothing but God in his Saints, we shall see the full glory of God shining in them; then the very bodies of the Saints shall shine more glorious then the Sun; How glorious shall their souls be then? There shall then be no more danger of fallings out, and frampold carriages, no more jealousies and su­spitions, but we shall see the image of God perfect­ly in them; and we shall have perfect love to rejoyce in the salvation of any as in your own salvation, and then we shall be with them in all holy exercises: It is good to be with Gods people, to trade with them, but better to be with them to pray with them, to re­ceive Sacraments with them; the better the exercise is, the better it is to be with them: Then what is it to enjoy communion with them, and to be always in holy exercises, always singing praises to the Lamb, and giving glory to him that sitteth on the Throne for evermore, blessing God for the great Mystery of the Gospel? And therefore improve your com­munion so here, as not onely to put you in minde of your communion hereafter, but to prepare and fit your souls for it: And thus is this point finished; and now we are come to the seventh and last Do­ctrinal point, out of Moses his Choice, which is from the last words of the Verse, Then to enjoy the pleasures of sin for a season.

The Doctrinal Conclusion is this:

CHAP. XXV. Whatsoever is but for a season, cannot satisfie a graci­ous heart.

THat whatsoever is but for a season, cannot sa­tisfie a gracious heart: Or, Nothing but that Doct. 7. which is eternal, can satisfie a gracious heart.

Moses, if he would have been satisfied with any thing that abided but for a season, he might have had satisfaction enough; but his heart was set upon eternity, and therefore could have no satisfaction in things that were but for a season. St. Paul says in 2 Cor. 4. 18. We look not at things that are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. We do not so much as look at things seen, for they are temporal, but there are other things that our hearts are upon, which are eternal; we look not at things that are seen, but at things not seen: The word notes these two things especially, not onely that we believe things that are not seen, eternal things, but we look at them, we minde them; we do not much minde things that are temporal, but eternal things are minded of us.

Secondly, we do not make things that are seen, [...] that are temporal, to be our scope and aim; that which satisfies the heart, is that which is looked at as the end, and aim, and scope of the spirit: so that if a man could look at things seen as his aim and scope, they would satisfie him, but nothing that is seen can be the scope and aim of a gracious heart, but eternal things are his scope and aim, and there­fore they satisfie him.

[Page 315] That nothing which is but for a season, can satisfie a heart rightly principled, appears: No tem­poral thing can satisfie a spiritual heart.

First, because there is no proportion between an immortal soul, and fading transitory things; indeed the sensitive soul that does depend upon the present temper of the body, that is satisfied onely with pre­sent things, and the reason is, because it depends up­on that which is present; but the rational soul being immortal, and not depending upon any such thing, whatsoever it be that continues not for ever, cannot satisfie it.

Secondly, a gracious heart knows the things of 2. eternity after another maner then any other does, God hath revealed eternal things to it, and upon the sight of those eternal things, it comes to know it is taken off from all temporal things; for all temporal things, be they never so glorious, yet in comparison of eternal, they are but as the point of a centre to an infinite circumference: Indeed while a man knows no better then temporal things, the heart is let out up­on them, as the greatest good, but when it comes to know the things of eternity, the heart is greatned, and all temporal things are but small to that soul; when it comes to know what an eternal God is, and what an eternal crown is, and an eternal inheritance, when it knows that God does intend to communi­cate himself eternally to his creature, it cannot be satisfied, unless it knows it shall live to enjoy those things that God shall communicate eternally.

Thirdly, a gracious spirit hath received an eternal principle within it, that does work the heart beyond things for a season, that works the heart all to eter­nity; for the work of Grace that is in the soul, it [Page 316] is begotten of the immortal seed of the Word, and it is an eternal principle, that is infused by God in­to it, and therefore it works beyond things that are for a season; every creature works according to the nature of its principles; as sensitive creatures ac­cording unto sensitive principles, and rational crea­tures according unto rational principles, but grace is beyond reason, and is of an everlasting nature, and therefore it works the heart beyond all that is but for a season.

Fourthly, a gracious heart cannot be satisfied with things that are but for a season, because God 4. hath loved such a heart with an eternal love, and there is the impression of the same love in the soul, that carries the soul to God in some measure with that love wherewith it is loved, that causes the soul to love God with an eternal love, and not to be sa­tisfied with any work of love that it can work in time; and therefore grace must have eternity for to manifest the love again that it hath to God, or else it hath not a love proportionable in its measure to the love wherewith God hath loved it, but that is in every gracious heart.

Fifthly, there is a kinde of image of Gods infi­niteness in the souls of men, and according to this 5 print of Gods infiniteness, the enjoyment of God is desired, where the heart is gracious: though it is true, our souls are not infinite creatures in themselves, yet having a print of Gods infiniteness upon them, they manifest this in their infinite desires; and be­cause they cannot enjoy an actual infinite good in themselves, therefore they desire an infinite good in duration at least; let there be never so much good, [Page 317] yea, as much as an infinite power can let out for pre­sent good, yet this does not satisfie the soul, unless it can have it infinitely for duration; for an enlight­ned soul knows that it is not capable to hold that good that an infinite God can, and hath a purpose to communicate to his creature, if it should come all together, therefore it desires to enjoy communica­tion of what good it is capable of to all eternity. To receive good from God is not sufficient, except it be received in an infinite way; now it cannot receive any thing infinite for the present, and therefore it must have it in an infinite way in regard of duration.

Sixthly, there is nothing that is but for a season, 6. can satisfie a gracious heart, but it must be some eter­nal thing, because such a one hath received light from God to understand the infinite consequence of eternity, to make any good to be infinite, or any evil to be infinite: When as one enjoys any good, and knows it shall continue infinitely, it makes that pre­sent good to have a kinde of infiniteness in it; and and so for evil, if there be any evil upon the heart, though the evil should be never so little, yet if it be an evil, and the soul knows it must continue infinite­ly, it puts a kinde of infiniteness to every moment; and that is the principal thing that makes the misery of the damned to be so miserable, and the happiness of the godly so happy; they are not onely happy and miserable, because they shall be happy and mi­serable for ever, but because they know there is con­tinance in happiness, and in misery; their knowledge of this is that which puts infinite weight upon every moment.

Suppose a beast should have happiness suitable to [Page 318] its nature for eternity, that would come infinitely short of the happiness of a rational creature, that knows wherein happiness consists, and what eternity is; for the beast enjoys nothing but the present hap­piness, but a reasonable creature it hath happiness for the present, and it can by the thoughts of the minde fetch in the infiniteness of the duration, and put it upon the present content it receives, and so have infinite satisfaction every moment: And so for mi­sery; it were not so much if God by his power should hold a brute beast in the fire eternally, as if a man were in misery; because though it hath pains, yet it hath no thought of future pains, but what it now feels: But if a rational creature be in misery, by the thoughts of his minde, he can fetch all the pains that shall be in hundred thousands of years, and put them upon that instant, and this makes it to be mi­serable indeed, in a kinde of infiniteness, beyond that which any other creature is capable of.

You think to be tortured with fire is miserable, and to be so eternally is miserable; but there is something more, every instant you shall be in misery, there shall be a kinde of infiniteness, because you shall by your thoughts bring whatsoever is to come, and put it up­on the present moment, and nothing can swallow up a mans spirit so much as this, if he understands eter­nity. Now then a gracious heart that knows this, that knows what the consequence of eternity is, can­not be satisfied, except it hath made good provision for eternity; whatsoever it enjoys for the present, cannot satisfie the soul, unless it hath made good pro­vision for that which it understands, to be of such in­finite consequence as it is. A soul that understands [Page 319] the consequence of eternity, sees it as an infinite O­cean, that it is lanching into, and must for ever swim in: Now if a man were to go a voyage in the vast Ocean, that he must go thousands of miles, could he be content that he had made provision of such a Vessel, that he could make shift to get over some narrow water with? so it is here; yea, this si­militude comes short of the expression of the folly of any that knows any thing concerning eternity, to think to satisfie themselves in any thing that is but for a season; for any thing that is but for a season, let it be for as long a season as you will, if it were for Methuselahs season, that is but as some small Brook, and what is this to the going of many thousand miles in the infinite vast Ocean? and therefore a gra­cious heart knowing the vastness of it, except it hath made some provision for it, can never be quieted with what it can enjoy for a season.

Seventhly, a gracious heart cannot be satisfied in 7. any thing that is but for a season, because there is no­thing that is but for a season, but it can make the end of it as really present; If so be that the end of things that are but for a season were present, they could not satisfie: Now a gracious heart makes the end of all things that are but for a season to be really present: If grace enables a man to make the things of God, and eternal things to be present, much more will grace in the heart make the end of all worldly things to be really present: Now a gracious heart being wise, and considering, and looking upon these things that are but for a season, as if the end now were; hence it is that it hath the same judge­ment of things that are but for a season now, as it [Page 320] shall have when the end of all shall be: Now when the end of all things we enjoy for a season is come, No love can be sa­tisfying, when I love tan­quam osu­rus. then every man will see the vanity of them, and cry out of them, and say they will not satisfie: Yea, we shall not onely see the vanity of them, but in some respect see it a greater misery, then if we had never enjoyed them; now that thing which will not onely fail us, but when it shall fail us, it will be a greater vexation to us that we had them, then if we had never enjoyed it, certainly they which know this cannot be satisfied with it.

Eighthly, a gracious heart makes use of all the experiences that it hath had of the vanity of the crea­ture 8., of all things that are but for a season; when God in the way of his providence gives to one that is gracious, experience of things, he will treasure up his experience: vain light hearts, though God do give them experience of the vanity of the crea­ture, and of things that are but for a season, they do not treasure up their experiences, but though they cry out of the vanity of the creature at some time, yet they run out again as greedily in their desires af­ter it as before: but a gracious heart findes when God takes away the creature, wherein it had placed a great deal of confidence, God hath shewed it how fading it was, and the setled condition of it is nothing but vanity: and so the experience of the vanity of former things, does take off his heart from any thing that it looks upon as abiding for a season.

Lastly, that which is but for a season, does want an especial ingredient in it, which is required for satis­faction 9.: the special ingredient unto satisfaction, is security, that there may be soul-safe security. Au­gustine [Page 321] says, The soul cannot enjoy any thing freely with satisfaction, unless it can enjoy it with security: Now when the soul enjoys a thing for a season, it cannot be satisfied, because it must be soli­citous to provide something when that is gone, which it hath for the present. So that these arguments be­ing put together, you may see evidently, Nothing that is for a season can give satisfaction to a gracious heart. Having laid these things in the explication of the point, all that we have to do is to apply it.

Hence we may see the excellency of a true graci­ous Use.spirit: where there is grace in the soul, it puts a wonderful excellency upon the soul, as in many other respects, so this one does wonderfully declare the ex­cellency of a gracious heart, that it is so raised, so enlarged, so greatned, that nothing that is for a sea­son can satisfie it, but it looks for things beyond a sea­son. Let all the world, the things that are in Heaven and Earth, present themselves to the soul to satisfie it, the soul will say, What are you, temporal or eter­nal? If the answer be given temporal, the soul re­jects them, and puts them off as too mean things to be satisfaction for it; If you had brought eternity with you, says the soul, I could have embraced you, and closed with you, and have been satisfied in the enjoyment of you, but if the inscription of eternity be not in you, you are too mean for me, my happiness Pecuniam da quae permaneat ac cōtin [...]ò duret, glo­riam quae semper flo­reat. Basil in 40. Martyrs. is not here, I must look higher, I am lost for ever if I do not look higher then these things. When Basil was offered money and preferment to tempt him, he answers, Give money that may last for ever, and glory that may eternally flourish.

CHAP. XXVI. Perswasions to take off the heart from temporal things.

SEcondly, hence let us all make use of this Ar­gument, to take off our spirits from all earthly 2. things that are here below; Let us look upon all things in the world as under this notion, that they are but for a season, and let us improve this ar­gument to the utmost that possibly we can, for the working our hearts off from the things of this world. The beauty of all worldly things is but as a fair pi­cture drawn upon the Ice, that melts away with it; The fashion of this world passeth away. When Alex­ander saw himself wounded, and in danger of death, he then saw the vanity of those flatterers that would have perswaded him he was a God: So when we see those things upon which we set our hearts, as if our chief good, as if a Deity were in them, to be wounded, and ready to perish, let us learn to alter our thoughts of them, to take off our hearts from them.

Much may be done in the improving of this argu­ment, of the fading vanishing nature of creature­comforts: the Scripture makes much use of it, to take off the hearts of People from them; Why wilt thou set thy heart upon that which is not? Riches have wings and will fly away. It charges them that have riches, that they trust not in uncertain riches: Man that is made in honor abides not; They sing to the Ta­bret and Harp, and make merry, and in a moment they go down to hell. This Moses argument, is the strong [Page 323] Scripture argument: there is nothing but uncertain­ty, mutability, vanity, upon every creature that is here below. The fashion of the world passeth away, and the lustre of it; there is no enduring substance here: Those in the Hebrews were content to part with any thing that endured but for a season, so they might have an enduring substance: and so Abraham looked for a City that had foundations, Heb. 11. 10. these cities have no foundations.

All earthly things are like the earth it self, it hangs upon nothing, Job 26. 7. and therefore there can be no certainty in them, no continuance in the enjoy­ment of them: neither will the things of this world Nulla res longa mor­talium est, omnisque foelicitas seculi dum tenctur amittitur. Hieron. in Esay 38. abide, they perish in the using of them, and that which perishes in the using, we must not set our hearts upon. Its the expression of Gregory Nyssen, The things of the world are as if a man were writing upon the water with his finger, as any thing is written, the im­pression vanishes, and nothing appears; not as one were writing upon the sand or dust, which although any little wind blows smooth, yet it stays a while till the wind riseth: So the creature is not vain onely, be­cause it leaves us after a while, but the comfort of the creature leaves us in the using.

Seneca says, We live amongst things that are perish­ing Inter peri­tura vivi­mus. Cur cae quae ad usum diuturna esse non possunt, ad supplicium diuturna deposces? Ambrose in Luc. 4. T. 5.. We hear much of the vanity of the creature, and we can speak much of it, but how is it improved? how if you perish eternally for setting your hearts upon these things? and notwithstanding all your talk, this dreadful noise shall be heard from you, We have lost eternity, for setting our hearts upon things that were for a season. It is a notable speech that Ambrose hath; Why will you make that which [Page 324] cannot be eternal for use, eternal for punishment? It is fading, in regard of the use, but it proves to be eternal in regard of the punishment.

Therefore when any temptation comes, to draw your hearts to any thing that gives content to the flesh for a season, O that you might improve this Ar­gument to resist the temptation! What, shall I while away that time I have to improve for eternity to seek after you, and take content and pleasure in you? you are not onely temporal your selves, but you do hazard the loss of eternal things, and hazard the bringing of eternal evils. And therefore do not think it much that I press this argument, because it is ordinary: all that perish, perish because they set their hearts upon that which is for a season: and there­fore though the knowledge of this in some general notion be ordinary, yet the truth is, to know it powerfully indeed, and effectually, it is a riddle to the world.

It is a notable place we have in Psalm 49. 3, 4. The whole scope of the Psalm, is to shew the happy secure estate of the godly in all troubles, and the vanishing condition of all ungodly in prosperity; now mark how he calls to us in the beginning of this Psalm, to hearken to this ar­gument: We might say, this is an argument we have heard a hundred times, and know what it is, Why should we hearken so? Though you think this is an ordinary Theam, yet this is the great wisdom, and understanding of a gracious heart to know; this is the dark saying that I will open, so says the Psalmist, My mouth shall speak of wisdom, and the meditation of my heart [Page 325] shall be of understanding, I will open my dark saying: So when you hear us speaking of this argument, you say, This is an ordinary argument; but the true knowledge of it is a dark hidden thing to the men of the world, and it is the work of the Spirit of God, to make men know this truly: and when God works any saving work upon the soul, he be­gins in this way, to settle upon the soul this truth, That all the things that it hath satisfied it self in, are fading; and what is a year or two, to enjoy all the contentments my heart can desire, if then I must be gone, and bid farewel to all? have not I an im­mortal soul? and when shall be the time that I shall provide for eternity? And therefore I beseech you look into this argument, and ponder it a little more.

There are three worms that are in every thing of the world, to eat out the strength of it, and make it fading.

First, the worm that is bred in the natural princi­ples; the things that we set our hearts upon, are made of fading principles.

Secondly, there is the worm of the general curse that is come upon them by mans sin.

Thirdly, there is another worm, and that is the particular curse that we bring upon the creatures, by our own proper sins, as especially when we set our hearts upon any fading transitory things below: all things in the world are subject to vanity by the gene­ral curse, but the particular curse makes them more vain: and shall we think to satisfie our selves in the things of the world, that have these three worms, feeding upon them continually, to eat out the strength of them?

[Page 326] What are your hearts upon? I urge it upon you as in the name of God, and answer in your secret thoughts, What are your hearts upon? either upon Abulenfis in 2. Regū c. 15. Q 20. & in c. 17. q. 21 things that are for a season, or eternal? Things that are eternal, you look upon them as high notional things, that never took up your thoughts much: but to go into company, and eat, and drink, and laugh, and get money; these are the things that are but Quoties juxta se­pulchrum divit is transit is, rogo vos ut diligenter inspiciat is, Ubi sunt eorū divi­tiae vel or­namenta, u­bi gloria, ubi luxu­riae, ubi vo­luptas, &c? Attende ad me et intel­lige, consi­dera me, & vel fic tibi horreat lu­xuria tua, vel arari­tia tua, hoc quod tu es ego fui, et quod ego sum, modo tu eris; vi­de pulverē meum, & relin (que) de­fiderium tuum. Aug. Serm. 66. ad fratres in Eremo for a season, and these your hearts close with, and bless themselves in. What are become of all those that have had as great dealings, and as many merry meetings as you, and have satisfied the flesh as much as you? they are gone, rotten in their graves, and their souls it may be crying under the wrath of an in­finite God, and all their bravery and delight at an end; would you be in their condition? It is a good observation of Abulensis, to shew to us the vanity of all worldly excellency, that those who have been the most glorious, in what man accounts glorious and excellent, have had inglorious ends, by which their glory hath been stained; and thereby our hearts might be taken off from such things, and set upon those things which are so glorious as they will make us for ever glorious. He instances in Sampson for strength, and yet what a contemptible end had he? So Absolom for beauty; Achitophel for po­licy; Asael for swiftness; Alexander for great con­quests, and yet after twelve years poysoned. He in­stances likewise in Kingdoms; the Chaldaean, Persi­an, Graecian, Roman, how soon were they gone? It is a notable speech Augustine hath: Go, (says he) and mark and attend the Sepulchres of rich men, and when you see their rotten bones, consider who they [Page 327] once were, and know they do cry unto you; O you men, why do you seek so much to satisfie your selves in these fading things, and heap upon your selves vexation, to attain happiness for your selves in these things? Consider our bones here, and be struck with astonishment, to abhor your luxury and covetousness; for, says he, they cry thus to you, You now are, and we were, and time will be, when you shall be what we are.

And then consider with your selves, what a dole­ful condition that man is in, that hath set his heart upon things that are for a season: When those are at an end, he may say, Now the thoughts of my heart, and all my hopes are at an end; now I must bid an eternal farewel to all my comforts, to husband, and wife, and neighbors, and friends, and companions; I shall never meet with you more, and never have mirth and jollity, and sporting, and gaming any more, but I must bid farewel to all, the Sun is set, and the season is at an end for all my comfort, and before me I see an infinite vast Ocean, and I must lanch into it; Lord, what provision have I for it? What a dreadful shreek will that soul give, that sees an infinite Ocean it must lanch into, and sees no pro­vision that it hath made for it? Indeed those that dye, and are besotted, and know nothing of this infinite Ocean that they must lanch into, they are never troubled; but those that dye, and their consci­ences are enlightned, they have given a most dread­ful shreek, to see themselves lanching into an infinite Ocean of scalding Lead, and must swim naked in it for ever.

And therefore improve this argument, to take off [Page 328] your hearts from things below, and say, What good will it be to me that I have been merry, and would have my will? I came to hear the word, and that was working to pull my lust from me, but my heart was set upon my lust, and I would have it: When my lust shall be at an end, what good will it be to me, to remember I had my lust and pleasure, and delight? This will afford little comfort after it is gone: You may live a year or two, and be drunk many a time that while, and have pleasure in unclean­ness, and besot your selves; consider, many have had pleasures in the flesh, that now are gone, and within two or three years it may be said of you, Such a one was at such a Sermon, and heard, That all things that endure but for a season would not satisfie, and now he is gone; and if you will satisfie your selves in these things that are for a season, you may cry out in the anguish of your souls, and say, Such a day such an argument was treated upon, and I heard, Nothing that is but for a season will satisfie the heart, and how I should hazard my eternal happiness, if I set my heart upon them; And I heard, I had not onely a little River to swim over, but an infinite O­cean to lanch into, and yet I have sought after these things that are but for a season, to satisfie my flesh in them; now my season is gone, and I am lanching into eternity, the Lord knows what shall become of me.

It was the sad expression of Lysimachus, who had lost his Kingdom for one draught of water, For what O Dii, quā brevis vo­luptatis gratia ex rege me fe­ci servum? a short pleasure have I made my self a servant? So consider what a soul-sinking thought this will be to think hereafter; O God, for how short pleasure [Page 329] have I made my self a bond-slave to Hell for ever! One who was made according to the Image of God, who had means for eternal life, yet now am undone for ever! It is reported of Pope Sixtus the fifth, that he sold his soul to the Devil, to enjoy the glory and pleasure of the Popedom for seven years: What in­finite folly possesseth the hearts of the children of men, who were made for eternity, to venture eter­nal miscarrying for a few years, yea, a few hearts contentment to the flesh! The Lord keep us from this desperate folly.

Wherefore when we finde our hearts beginning to be let out upon any temporal good, make use of this argument, and let us muse with our selves, This content and pleasure we have, but will it abide? I was made to abide for ever, I was made for that good that must abide for ever. What are a few years here? Those who abide longest in the enjoyment of health and prosperity, their time is but as a bubble, they are gone, and the memory of them is perished. Pliny says, there was a miraculous example of one Xenophilus, who lived a hundred and five years without sickness: But what is this to eternity? lib. 7. cap. 5.

There is a notabe story of Theodorus a yong man, there being a time of great festivity and jollity in E­gypt, and there was a great deal of feasting and mu­sick, and delight in his fathers house: The yong man withdrew himself from all the company, and got alone, and fell a meditating thus, Here is delight and content to the flesh, I may have what I will desire, but how long will it last? And upon this meditation, thinking with himself▪ this will not hold long, he [Page 310] withdrew himself into a room private, and fell down upon the earth, and with many tears cryed out thus unto God in prayer; O Lord, (says he) my heart is open unto thee, I indeed know not what to ask, but onely this, Lord let me not dye eternally; O Lord, thou knowest I love thee, O let me live eternally to praise thee! And when his mother came to him, and would have had him come to the rest of the company that were bidden, he made an excuse and would not, one­ly upon this meditation, because he saw this would not hold.

O that God would fasten these thoughts upon you, when you are in the midst of your delights; But will this hold? Is not this one thing that is spoken of a­mongst the rest, that is but for a season? Think also upon this consideration; These things that are in the world, if they were a thousand times more then they are, yet being but for a season, this is enough to take off our hearts; but now when we consider they are but for a season, and but slight things, empty vani­ties besides, this should take off our hearts abundant­ly more; if they had a great deal in them, yet not being eternal, they are not very desireable. How vain then is mans heart, in being set upon such vain things? Well may man be said to be lighter then vanity; no vanity is so vain, as the trusting in vanity; all the va­nity in the creature amounts not to so much vanity as the trusting in vanity.

And yet again consider, that the emptiness that is in these things, would make the eternity of them to be miserable. You will say this is a riddle, how can it be made out? Certainly it is so, there is such an emptiness in the things of the world, that they are [Page 311] fain to borrow succession to make them comfortable, and it is the end of some, and the beginning of others that makes them comfortable, and not the continu­ance of any outward comfort; as now the laying in a soft down bed, is easie and comfortable, and delightful; but if one were condemned to this, to lie there forty years together, and never to come out, it would be a torment, but to lie eternally it would be more, so that eternity puts a misery upon the com­fort: And so take any one comfort, and to be tyed to that, if there were not a ceasing of one, and the beginning of another, the comfort would be mise­rable; and the reason is, because the comfort is so empty: But the enjoying of God, the eternity of it makes it comfortable; we shall as much delight in the comforts we have enjoyed of God, after we have enjoyed them hundred thousands of years, as we did at first moment we entred upon them.

Yet further, let us turn the consideration of this so far, to take off our hearts from the things below, as not to be troubled much for any affliction and mi­sery we have here, for they are but for a season; the Qui aeter­nitaten mente con­cepit, nul los horret exercitus, non terre­tur turba, null is ad timorem minis agi­tur. Sen. ep. 103. being for a season, takes away the comfort of the creature, and the being for a season, takes away the bitterness of affliction: Is there any affliction upon you? think this is not eternally though, this is not hell. This is the great complaint of a soul in the time of trouble, O how long shall it be? for ever? But so we cannot say of any afflictions here in this world, that they shall be for ever. In Dan. 11. 25. speaking of the great affliction of the Church, this is brought to alleviate all, yet the end shall be at the time appointed; so long as a man can look to the end [Page 332] of an evil, it is not much, it is for a season; if he can but see banks, he is well.

Yea, and the evils that we do endure here, as they are but for a little season, so they are but in the due season, they are in this season, and that is that which should comfort us; because there is not so much dan­ger in any thing we suffer here, while we suffer it in this season. Suppose any of you had your Ship leak, if it leaks when it comes into harbor, though it be an evil to you, and brings trouble, yet you comfort your selves in this, It is not in the main Ocean though: If I had had this leak in the main sea, what had become of me? and so for troubles and sor­rows, you may say, It is upon me, but blessed be God, it is upon me here; Indeed if it should prove to be upon me eternally hereafter, it were a great evil, but it is here. S. Augustine said, Here Lord cut me, do Hic ure, sc ca; Ibi parce. what you will with me, but spare me hereafter; It was the prayer of Fulgentius, Lord grant patience here, and pardon hereafter: though I have never so much affliction here, it is no great matter, so I shall have pardon hereafter.

Yea, the enduring of affliction in this season, shall be that which may deliver us from enduring evils e­ternally hereafter: God ayms at it, and he hath no other end, but onely to deliver from eternal sorrows, We are chastened, that we might not be condemned with the world, 1 Cor. 11. And that he does by causing a man or woman, when any afflictions are upon them, to think thus; Lord, is this evil and pain so grievous to me that lasts but for a while, what will eternal evils be to me? Drexelius reports of a yong man that was given to his lust, and pleasure, and could not en­dure [Page 333] to be crossed, but of all things he could not bear it, To be kept from sleep, and to awake in the dark; and being sick, he was kept awake in the night, and could not sleep, and he began to have these thoughts, and think, What, is it so tedious for to be kept from sleep one night, and to lie a few hours here in the dark? O what is it to be in torments, and darkness everlastingly! I am here in my house upon a soft bed in the dark, kept from sleep but one night; O to lie in flames, and in darkness for ever and ever, how dread­ful will that be? And this was the means of the conversion of that yong man, that was given to all maner of lusts before.

O that the Lord would settle this argument upon you, so as to work it every way to be useful; for your pleasures, they are but for a season, why should I set my heart upon them? And for sorrows, if those be grievous, if a fit of the Stone, or of the Stran­gury, or the Fever be so grievous, what will that be to be eternally scalding in the wrath of God? Thus you see the consideration, That things are but for a season, how useful it is for to take our hearts from them, and to uphold our hearts in any evils and trou­bles that we should endure.

CHAP. XXVII. Exhortation to seek after eternal things.

THe last Use, is an Use of Exhortation, that see­ing nothing that is for a season, can satisfie the heart, what remains but that we should seek after that which is beyond a season, for the satis­faction of our hearts? Look at the things that will satisfie an immortal soul, let it be of the largest ex­tent that can be, these cannot upon this ground, be­cause they are but for a season: Then let our hearts be after eternal things. I am this day to speak to di­vers hundreds of you here, that must every one of you live in eternity one way or other, yong and old, you must live in a time beyond this season: Now having to speak to you that must live eternally, this is that which I have to do, To get your hearts up, to seek after eternal things; and O that this might be done, if I should never preach more, and you should never hear more, yet if this should be obtained, that you should live eternally, that you should have your hearts got up to eternal things, you should be blessed, and I should think my self happy.

Philip King of Macedon, would have a man come and cry to him every morning, You are mor­tal; this is that which I should rather choose, that you might daily here a voyce, that You are immortal; The better part of you must live eternally: Were it that eternity were presented to us in the reality of it, how mightily would it work to draw our hearts to eternal things? Certainly our thoughts are not up­on eternity; the thoughts of eternity are mighty [Page 335] prevailing thoughts, they are over-awing thoughts, soul ballacing thoughts, that would ballast our hearts; they are infinite pertinent thoughts, that do infinitely concern us. You that have had a compa­ny of sleight thoughts, and have set the strength of your spirits in thinking of chaffy things; O this day here is an object presented to you, to help you against sleight thoughts: This one word Eternity, and the thoughts of this word, may be enough for you, to banish vain and chaffy thoughts away for ever; it concerns us to have the strength of our spirits busied about this.

There is a request that I have to every one of you, and I will put it as fair, and easie, and low as may be, because I would not have it denyed; that is, That every one that God by his providence hath brought this day here into this Assembly, would resolve in their own thoughts, and covenant with God, to spend but one half quarter of an hour in meditating of eternity every day; there is no such great diffi­culty in it, to have such thoughts as these renew­ed every day: This body of mine, though frail and mortal, it must live for ever, and this soul of mine, it must live eternally; I have spent a great deal of time in seeking after contentment to my flesh for the present, but, O Lord, what have I done to provide for eternity? The renewing of this daily, and set­ling of this daily upon the heart, what might it do? It cannot be imagined what it might do: Precious are the thoughts of eternity, so precious, that there is many a soul, that would not for a thousand worlds, but have had those thoughts to be setled upon them; so precious, as many souls are now in Heaven, mag­nifying [Page 336] and blessing of God, that they had such seri­ous thoughts of eternity, before they left this world.

Certainly, until you come to have your thoughts setled in some measure upon this, you do not under­stand wherefore you were born, nor unto what you were born; you never have done any thing to pur­pose about the great business that God hath sent you into the world for, until you come to have serious working thoughts about eternity: you have had all this while a seduced heart, that hath deceived you, and all your life hath been a dream. If God should begin to dart thoughts into your hearts, and stick them upon your minde, about this argument, now you begin to live, and to awake, it were not possible that any lusts should stand before these thoughts: you complain often of weakness, and that you meet with temptations that are very strong, behold here a means to resist strong temptations, to strengthen you against the strongest temptations that you can possibly meet withal in the world, namely the serious thoughts of things that are beyond this season. It is reported of the customs that have been observed a­mongst the Rites and Ceremonies, in making of Bishops, they had this speech to them, Have eter­nity in your mindes: O that this speech were renew­ed upon us, in all our conditions and businesses, that so it may prevail with us, to seek after that which is eternal! And to that end, that what I speak this way, may not vanish, and come to nothing, (for it is a serious argument that we are about, & I am loth that it should come to nothing) consider these motives.

First, it is onely the rational creature that knows 1. Motives to minde eternity. any thing that is beyond this season: this is the excel­lency [Page 337] of a rational creature, that it hath any notion about any thing that is eternal: Now that God hath made us of such a nature, and no creature else, but us, and Angels, surely there is something in it: Mens hearts do naturally desire eternity, and think this is good if it might last. That is very observable therefore that we have in Hos. 14. 5. concerning Gods expression of himself to his people; where he would express himself so as to satisfie his people, he says, I will be as the dew unto Israel, he shall grow as the Lilly, and cast forth his roots as Lebanon. The dew and the Lilly are sweet things, but the dew though it be sweet is quickly gone, and the Lilly is sweet, but it is observed by the Naturalists, that the Lilly does not take much root in the earth, therefore mark what follows, and he shall cast forth his roots as Lebanon; you shall have the sweetness of the Lilly, but you shall have the roots of Lebanon; Lebanon was the place of Cedars, and the roots of Cedars are deep. They that dwell under his shadow shall return, they shall revive as the corn, and grow as the vine. It might Hos. 14. be said the corn lasts but a year, therefore God adds, and grow as the vine; the Vine does not onely bud, and send forth his branches and grapes one year, but the next year, and the next year it continues: there­fore that God might present his mercies fully to the hearts of his people, he does present them in this sa­tisfying way, that his mercies shall be abiding mercies. Why should we be as Children, to run after bubbles? Men seek after inheritances, and to have things made sure for perpetuity, so it should be with us.

Secondly, let us look upon things that are beyond 2. [Page 338] this season, that are eternal, because that in these times of the Gospel, God hath revealed eternity, and eternal things abundantly more clearly then ever they were revealed in the Law: in the time of the Law there was little made known concerning eterni­ty, but the times of the Gospel being renewed, now the treasures of eternity are opened; Immortality is brought to light by the Gospel, 2 Tim. 1. 10. Now the glorious things of eternity are set before our eyes, and we the Ministers of God are commanded to present them to you, and you living under the Go­spel, where you hear so much of eternity revealed, it would be dreadful if you should be deceived with things that are but for a season.

Thirdly, every one of you as you are born, are born with your backs upon Gods eternity, and your 3. faces towards hells eternity, and therefore you had need look beyond things that are but for a season, and minde the things of your eternal good with all your might.

Fourthly, all your eternal good does depend up­on 4. the short uncertain moment of your lives; if the thrid be but cut, and you have not provided for your eternal good, you are lost and undone for ever, you do not know but upon every moment depends eternity.

Fifthly, know you may be far nearer to the Ocean 5. of eternity, then you are aware, and therefore you had need have your thoughts fastened upon eternity; Who knows but that before the morning some that are here may understand what eternity means, and be lanching into the infinite Ocean of it: there is many a man that is in his jollity, strength, and health, [Page 339] that is called forth by God, suddenly to lanch into this Ocean; If God call you suddenly before you be ready, what will become of you? now you may be near it. You that are old are certainly near it, within a few years you must know what eternity means, you shall know a great deal of difference be­tween things that are for a season, and beyond a season: and yong ones may, as we have daily examples; now you that are yong, consider those examples, and put the case, Suppose I had been called to la [...]h into eter­nity, when such a one was called, had I been ready? what had become of me? O consider how near you may be unto it, and therefore look not upon things that are temporal, but let your hearts be after things that are eternal.

Again, consider how happy those souls would 6. think themselves that are in their eternal estates, and are miscarried, if they had time to provide for eter­nity again. Many are gone, and snatched away from all things that are for a season, and are swimming in the infinite Ocean of eternal misery, and they look about them, and see vastness, no limits, no end, no land: If they could but come back again, and have their time again, how do you think would they carry themselves about things that are but for a season? do you think temptations would draw their hearts a­gain? If company should come to draw them to drinking, and uncleanness, would they yield then? they would with indignation cast away those tem­ptations, and say, God forbid I should be drawn with these things, that are but for a season, I know what eternity means. O now you have time, improve this argument, and labor to provide for eternity: now [Page 340] prayers and tears may do you good for eternity; within a while, if you could let streams of blood issue from you, it can do you no good, and if this argument prevail to get off your hearts beyond things that are for a season, there will arise these two que­stions: O that I did but know how it should go with me eternally! O how shall I get eternal things to be my portion!

CHAP. XXVIII. How we should know how it will be with us for eterni­ty, and what we should do that it may be well with us eternally.

IF you say, How shall I know how it shall be with 1. me for eternity? shall it be well, or not well with my soul when I am beyond things that are for a season? You may have some guess by those thoughts you have had upon things for eternity: you that have given liberty to your selves, to satisfie your selves in the things of the flesh, and your hearts have been fully satisfied in the things of the world, and this point is a strange point to you, you have cause to conclude with your selves, that you are in a misera­ble condition for eternity; but if your consciences can testifie that this point, the getting of your hearts from things that are but for a season, and setting them upon the things that are eternal, is that which the Lord hath setled upon your hearts for many years, when you wake in the night, or in the morning, the same thoughts that are presented [Page 341] to me by the Word, the Lord hath presented to me by his Spirit, the strength and chief of my thoughts have been busied about this argument. It is a good sign, that God does intend good for that soul to eternity, whom he is pleased to possess with the thoughts of it so deeply for the present.

Again consider, could you not wish in your hearts, 2. that you might live always? and that the content and delight in this world, in meat, and drink, and sports do satisfie you, and you think your selves hap­py in the enjoyment of them; certainly God hath not yet savingly made known the things of eternity to you. Those that God does prepare for his eternal mercies in Heaven, God does take off their hearts from all things in the world; that if it were put to your choice, though you might have a thousand worlds, you would not have them for your portion; no, there are more glorious, more excellent things for my soul to have, and therefore God forbid I should have my portion in these things, though they were to endure.

Augustine brings in Plotinus, acknowledging it the mercy of God to man, that his soul is in a mortal De civ. Dei lib. 9. c. 10. body, that the body is not immortal, but that after a little time the bodies of men may be dissolved, and so their souls be there for ever where the soul of the world is; that is his expression.

3. A third Argument that it shall be well with 3. Ut ipsae ibi forent sem­per, ubi est anima mundi. Aug. de Civ. Dei. l 9. Ca. 10. you for eternity, is this, To know what seeds of eter­nity God hath begun to plant in your hearts. This is a certain truth, There is no soul that God intends eternal life unto, but God begins eternal life in this world. You know what St. John says, He that hates [Page 342] his brother, hath not eternal life abiding in him. E­ternal life is begun in this world in all that shall be saved; therefore think with your selves, What seeds of eternity have I put into my soul? All common graces, and moral vertues are not a seed that will grow up to eternal life, but saving grace will; though it be under the clods for the present, it will grow up eternity.

Fourthly, Examine the Scriptures, look into the book of God, and see whether the Scripture speaks 4. well on your side, because that in this Book, in this Scripture, there God hath revealed the eternal coun­sels of his will, and the great things about mans eter­nal estate: there is little in all the Book of the Crea­ture, the Book of Creation, revealed of the counsels of Gods will, about bringing man to his eternal estate; but in this Book of the Scripture he hath re­vealed his will concerning this; and therefore confi­der, does this speak well of your side? Thus by these How to get eternal things to be our portion. arguments you may know how it shall be with you for eternity.

But what shall we do to get a portion in those things Quest. 2. that shall be eternal?

First, labor to bring all things in subordination to eternity, do not make other things your scope, make 1. them an underling, and take no further content in them, then that they may further your souls to eterni­ty. Suppose you have an estate encreasing more then another, what will you do with it? how will you use it? wherein do you count the good of it to consist? that by these things I have coming from God, I hope to make use of them, to fit me for eternal mercies, and to treasure up eternal mercies by a sanctified holy use [Page 343] of these things; but when temporal things come in, and your hearts rest upon them, without subordinati­on to eternal things, this is infinitely dangerous.

Secondly, make conscience of the little time you 2. have; O it is but a little time you have, let that be consecrated and devoted to God: it is eternal hap­piness that you look for hereafter, why should you not be willing to spend as much of this little time for it as can be?

Thirdly, labor to be exact in all that you do, for 3. you are working for eternity. As Zeuxis the Painter, when he was askt, why he was so accurate in his Painting, says he, I Paint for eternity: Let us in Aeterni­tati pingo. our Christian profession be exact in our way, because we live for eternity; There is nothing that does make men so accurate in their way as this; and let the men of the world know, that this is the reason of the ex­actness of the ways of Gods people, because they know they live to eternity. Hypocrites, who in Re­ligious duties aim onely at some present, some tem­poral good, they are not exact, they rest in out­sides; but the Saints who make eternity their aym, are ex­act in all things, especially those things that have a more immediate influence into eternity.

Fourthly, be sure all you do, you do upon divine and eternal grounds, take heed of being carnal, and 4. earthly in your spiritual services; but in all duties in Gods worship, look to an eternal God, and let your principles, aims, grounds, and intentions be eternal. The Temple was called Bethgnolam, the house of Eternity; do all you do in the house of God, in his Ordinances, in order to eternity, that it may indeed be an house of eternity unto you.

[Page 344] Lastly, be sure you be constant, abide constantly to the end, do not onely begin, and now and then in a good mood, have some thoughts of a good life, and providing for your souls, but abide, be constant. And if you take these ways, by this you shall come to choose Moses Choice. O that now in my winding up of all, by all that hath been said, some soul or o­ther may have cause to bless God in being inclined to choose the same Choice: If you would choose Mo­ses Choice, use Moses argument; and this is the spe­cial argument that moved Moses to make this Choice, he looked upon all these things as for a season, and he looked upon eternity: O that you being moved by Moses argument, you may this day be brought to choose Moses Choice, that you may sing Moses Song, Rev. 15. 3, 4. Who shall not fear thee, O Lord, and glorifie thy name? for thou only art holy. O that that Choice by this argument were made, that so you might sing here­after this part of Moses Song; O Lord, there was a time that I never saw thee in thy glory, and never minded thee, but now Lord I see, worthy thou art to be feared, and glorified for ever, for thou art holy: The Lord give us hearts upon this argument, to make this Choice.

CHAP. XXIX. The Review of Moses Choice.

WE have finished the Choice of Moses, the argument upon which Moses went in his Choice, and now we are come to this 26. verse, where we have the Re­view of Moses choice, looking back to see what he had chosen, to the con­sequent of it. He sees that while he joyns himself with the people of God, and suffers affliction, he is like to meet with nothing but reproach and scorn for his labor; this he sees, & yet he repents not: his judgement still is not onely for his choice, but he does esteem of it [Page 346] highly, as accounting that reproach of Christ that he was to suffer, great riches; and the argument that here he hath, is the greatness of the recompence of the reward, He had an eye unto the recompence of the reward.

[Esteeming the reproach of Christ:] Reproach is taken either materially, or formally; materially, so it may be taken for the affliction that he did endure with Gods people, that outward mean wretched con­dition that he was like to suffer with the people of God, this was the matter of the reproach. Or other­wise formally, the scorn, contempt, reviling, railing, and all the evil that should be spoken of him when he had left the Court, and joyned himself with Gods people; and this formal kinde of reproach is that which is especially meant.

[The reproach of Christ:] How could that re­proach Quest. that Moses suffered, be the reproach of Christ? for Christ was not then born, it was a long time after before Christ came into the world.

Christ was present unto Moses by the eye of Answ. faith, though he were not yet come into the world, Christ is the same to day, yesterday, and for ever; he was the same to the Patriarchs and Prophets, that he is to us.

[Esteeming the reproach of Christ greater riches then the treasures of Egypt] Moses was not onely content to suffer patiently the reproach of Christ, but he counted it his glory, his riches, greater riches then the Treasures of Egypt. Egypt was a rich coun­trey, and full of treasures; and therefore in Psal. 87. Egypt is called by the name of Rahab, and the rea­son is, because of the pride, and power, and inso­lency [Page 347] of Egypt; because Egypt was a fruitful rich place, therefore they had a great deal of strength, and power, and were lift up with pride; So Isa. 51. 9. vide Hieronym. upon the place. The King of Egypt is called a Dragon in the waters: and the chief horses that Solomon had, in 2 Chron. 9. they came out of Egypt; and the Whore in the Proverbs, had her fine linen out of Egypt. Egypt was a very fruit­ful Prov. 7. 16 Country, Gen. 13. 9. The fruitfulness of that place to which Lot turned aside, is described to be the garden of the Lord, like the Land of Egypt: it is called by many Horreum caeterarum regionum, the Granary of other Countreys: hence Abraham, when famine was in Canaan, went into Egypt; and after, Jacob in time of famine sent his sons into E­gypt; it is said of it, that they sow almost every moneth. And being such a flourishing place, all Gen. 13. kinde of learning was there; and therefore in 1 King. 4. 30. where the greatness of Solomons wisdom is set out, it is said, it excelled the wisdom of Egypt. In Egypt was treasures of riches, and treasures of strength, treasures of the riches of the earth, and treasures of merchandize, and treasures of learning, and yet Moses esteemed the reproach of Christ, greater riches then all the treasures of Egypt. Now the points that arise from these words, are these:

First, that the people of God have been, and usu­ally 1. are a people under reproach.

Secondly, the reproach of Gods people is the re­proach of Christ. 2.

Thirdly, a gracious heart is not only willing to bear reproach when God calls unto it, but in the cause of 3. Christ, triumphs and rejoyces in that reproach it suf­fers.

[Page 348] Fourthly, the strong argument that moves Gods people thus to do, is the eye that they have unto the 4. recompence of the reward. To begin with the first, and that is this:

CHAP. XXX. The condition of Gods people is a reproached condi­tion.

HAving now to handle this Doctrine, con­cerning Point 1. the reproaches that are cast upon Gods people, before I speak a word con­cerning the point, I desire to put this caveat, That none upon hearing the estate of Gods people being reproached, shall think to wash away all just repre­hension and accusation, and think to answer whatso­ever they are accused of with this, That all Gods peo­ple have been reproached, and therefore think their condition to be but the same that usually Gods peo­ple have been.

First, if that were enough to answer any accusa­tion 1. upon this, then there should never be any repre­hension and accusation, the Church of God should never proceed against any for any evil.

Secondly, such as think to put off just reprehen­sions 2. and accusations thus, have their consciences re­proach them more then others do or can reproach them.

Thirdly, it is not for all to make use of this that I am speaking of, but onely such, whose constant 3. and general way is gracious, and inoffensive; now [Page 349] if they meet with unjust accusations, and reproach­ful slanders, they may have the benefit of this, to think it is the usual condition of Gods people to be reproached; but if any have been offensive, and evils break out, they cannot have the benefit of this point, for more evil may be in them then appears; and thus I lay this caveat to pull up evil weeds, before I sow good seed. And now to the Point.

The condition of Gods people is a reproached condi­tion. They have been a people subject to all maner of evil speaking of them. This the Church of God complains of in Psal. 79. 4. they were not onely a reproach, but God himself gave them over to be a Ps. 44. 13. scorn and reproach. Isaac that was the son of the pro­mise, we know how he was reproached and con­temned by Ishmael: and it is observable, when the Apostle speaks of the reproach of Isaac, in Gal. 4. 29. it is said, Ishmael persecuted Isaac; now that perse­cution was nothing but his mocking and reproaching of Isaac. We read of Job, a holy man, how lyable he was to reproach and contempt, Job 16. 9, 10. there you may read of the bitter reproaches he had from the abjects, such as he would not set with his dogs, that had not bread to eat, and were driven from men to live among bushes and nettles. In Psal. 35. 15. David complains, the abjects of the people made a scorn of him; the basest wretches that are, can finde a taunt, and mock at Religion; reproachers are the most base spirits. In Nehemiahs time, those that sought to build the Temple were scorned; in Nehem. 2. 19. it is said, Tobiah the servant, one that had been but a slave, a base wretch, he comes and laughs them to scorn. And so in great mens houses, if the Ma­sters [Page 350] do scorn at the godly, the basest servants will do so too.

David hath many bitter complaints of the reproach he suffered, I was a reproach among all my enemies, Psa. 31. 1. but especially among my neighbors. Now the re­proaches of professors one against another, are the bitterest, and most vile reproaches: and the reason of it is this, because usually reproach arises from some contestation about excellency: for a Prince that is The re­proaches of Professors the bitter­est. a great deal above another, hath not contestation with beggers, he does not reproach them, nor they him, for this distance is too great; but reproach is between equals, when one stands in the light of the other; or from inferiors, who have others by them who are above them, and their excellency stands in their light, and they cast dirt upon their ex­cellency, that theirs may appear the brighter. Now those that have a contestation about Religion, have a contestation about the greatest excellency, and where their hearts are unsavory, their reproaches will be the bitterest reproaches. In Psal. 109. 25. I became also a reproach unto them, when they looked upon me, they shaked their heads; and in other places the drunkards made songs of him. David was a man of such an ad­mirable spirit, the sweet singer of Israel, and God had blest him with all things that might make him honorable, and had he not been religious, it were im­possible that such a man as he should have endured such reproaches.

And we have the Church complaining in Lam. 3. 30. He giveth his cheek to him that smiteth him, he is filled full of reproach. So all the Prophets that were the most eminent were reproached, as Isaiah; [Page 351] in Isa. 28. Precept upon precept, line upon line, that was a scoff they put upon Isaiah; we have nothing but line upon line, and precept upon precept; the very sound of the words as they are in the Original, carries with them a taunting, reproachful expression, Zan la Zan, Kan la Kan, manda remanda, manda remanda; as scornful people by the tone of their voice, and ryming words, scorn at such as they despise. And so Jeremy complains in the bitterness of his spirit, that Ier. 20. 28. the word of the Lord was made a reproach to him. And Ezekiel, see how he was scorned, Ezek. 33. 30, 31, &c.

And as they did the Prophets, so Christ, and the Apostles; when they were filled with the Spirit of God, they mocked them, and said, they were filled with new Wine; And Christ tells them, they shall revile them, and speak all maner of evil unto them. And so St. Paul, a man of most admirable parts, yet he says of himself, and of the other Apostles, 1 Cor. 4. 13. Being defamed, we intreat; the word trans­lated defamed, signifies blasphemed. We are made as the filth of the world, and are the off-scouring of all things to this day. We are made the filth of the world, as if we were scraped out of the filth of the filth of the world; There is an emphasis in that word, the filth of the world; why the world lies in filth, is even nothing else but filth, as in 1 John 5. 19. the whole world lieth in wickedness, as a carrion in the slime of it; to be accounted the filth of such a filth, is a most vile esteem of one indeed, that filthiness must needs be great. Mundus hath the name à munditie of clean­ness, but as lucus à lucendo, as mons à monendo, quia minimè lucet, minimè monet, so quia minimè mundus [Page 352] est. And further, the off-scouring of all things; to be the off-scouring of some things, is not so vile, but of all things, the most base, and contemptible things, how vile is that? The word signifies the dung­cart that goes through the city, into which every one brings his filth, and casts in: every one had some filth to cast upon Paul and the rest of the Apo­stles.

And in the Primitive times, the people of God were then a people under great reproach: What strange things does Tertullian tell us they reproach­ed them withal; as that in their meetings they made Thyestes suppers, who invited his brother to a supper, and presented him with a dish of his own flesh; they charged them with uncleanness, because they met in the night, (for they durst not meet in the day) and said, they blew out the candles when they were to­gether, and committed filthiness: they reproached them for ignorance, saying, they were all unlearned; and therefore the Heathens in Tertullians time used to paint the God of the Christians with an Asses head, and a book in his hand, to signifie, that though they pretended learning, yet they were an unlearned silly people, rude and ignorant. Bishop Jewel in his Ser­mon upon Luke 11. ver. 15. cites this out of Tertul­lian, and applyes it to his time: Does not our adver­saries do the like, saith he, at this day, against all those that profess the Gospel of Christ? O say they, who are they that favor this way? they are none but Shoo­makers, Taylors, Weavers, and such as never were at the University. They are the Bishops own words. He cites likewise Tertullian a little after, saying, that Publici hostis. The Christians were accounted the publike enemy of [Page 353] State. And Josephus tells us of Apollinaris, speak­ing concerning the Jews and Christians, that they were more foolish then any Barbarian. And Paulus Fa­gius reports a story of an Egyptian, concerning the Christians, who said, They were a gathering together of a most filthy leacherous people; and for the keeping of the Sabbath, he says, they had a disease that was up­on them, and they were fain to rest the seventh day, be­cause of that disease. And so in St. Augustines time he hath this expression, Any one that begins to be god­ly, presently he must prepare to suffer reproach from the tongues of adversaries: and this was their usual maner of reproach; What shall we have of you, an Elias? a Jeremy? And Nazianzen in one of his Orations, says, It is so ordinary to reproach, that I cannot think to go free my self. And so Athanasius, they called him Sathanasius, because he was a special Instrument against the Arrians. And Cyprian, they called him Cyprianus, Co prianus Coprian, one that gathers up dung, as if all the ex­cellent things he had gathered in his works were but dung.

And if we look into the ways of Gods permissive providence in these latter times; what reproachful, and scornful blood hath run in the veins of wicked men, and what horrid things hath been invented upon the most famous persons of our latter times? As Luther, this report came to him, he being yet alive, That Luther upon his death-bed had recanted, and he desired the Sacrament, and after he was dead, there was a fearful Earthquake that shook the place where he lay, and they saw the Host he had taken, hanging in the Ayr, and when he was put into the Grave, they heard a great noise, but they [Page 354] saw nothing, but a filthy stink arose, and his body was taken away. And so of Calvin; though he had a sweet death, yet was it said by the Popish Party, that he was eaten up with worms, (as those said of David, An evil disease cleaves fast to him:) and then when he was to dye, he called upon the Devil, and blasphemed the name of God. And so Oecolompa­dius, that he slew himself; and others reported, that the Devil slew him. It were endless to name the re­proaches that we finde of the servants of God that were most eminent. Yea, I remember Seneca hath Nondū foelix es si nondū te turba deri­serit. Si beatus vis esse hoc co­gita primū contemnere ab aliis cō ­temni. Sen. lib. de moribus. such an expression concerning Philosophy; says he, You are not yet happy, if the rout of people do not deride you; if you will be happy, prepare your selves to contemn being contemned. And an other Philo­sopher says, If one does but begin to set himself to the study of Philosophy, he must expect to be scorned and derided. Now if this be the wickedness of mens hearts, as they cannot so much as endure moral Phi­losophy, much more if a man begins to walk accord­ing to the rule of God. This is that which many fear, and they bring it to keep others from Gods ways, and say, If you embrace Religion, you will be derided at, and scorned: and by this many are kept from the good ways of the Lord; and therefore I be­ing faln upon this argument, I shall labor to take a­way this stumbling block, that it may not hinder any. Thus you have seen the thing it self, that it is so, that Why Gods people are so re­proached [...]n the world. Gods people are a people under reproach. Now the reasons for it:

First, because the men of the world look upon the servants of God, as having very poor low spirits; now those are men that are liable to contempt and [Page 355] reproach. Gods people are not for the braveries of the world, and the glory of the world; and when they see their hearts are taken off from that which they count the bravery of the world, they contemn them.

Secondly, they look upon their ways as irrational: 2. There is no reason why men should be so afraid of the least sin, they are stricter then they need, and do more then they need: so that the more earnest Gods peo­ple are upon their way, the more wicked men will scorn them, because they see them earnest upon that which they see no reason for.

Again, they think the ways of Religion are but imaginary things, and notions, and there is no cer­tainty 3. in them, and think it strange men should suffer for things that are to come they know not when, and are they know not what: and therefore one gives that reason, why Cyprian was called Coprian, because he gathered such fables and tales, (meaning the Go­spel) as they termed them, which they saw no rea­son for.

But especially it does proceed from the pride and 4. malice of wicked men; from pride, and swelling, and Euseb. ec­cl. hist. l. 4 c. 13. envying one at another; a proud and envious man will seek to cast disgrace upon that excellency that himself wants, as Licinius who was joyned with Ga­lerius in the Empire, being ignorant himself, not be­ing able so much as to write his own name, he was an enemy to learning, and as Eusebius reports of him, he called the liberal Arts, A publike poyson and pestilence. What was the reason that should cause Sanballat and Tobiah to make such a stir to reproach Nehemiah? Certainly the ground was this, Sanballat [Page 356] and Tobiah were in Samaria with a mixt people, and they had got a Temple, and endeavored to magni­fie that; Now they thought that the Temple of Ne­bemiah would darken the glory of their Temple, and therefore they sought to cast disgrace upon them, to bring them into contempt. And the ma­lice of mens hearts, when it cannot vent its self by open persecution, then it will vent its self by the per­secution of the tongue; malice makes men very watchful, to observe any thing whereby it may gain matter of reproach, and malice will make men ex­ceeding inventive to finde out strange ways of re­proach, and exceeding bold in venturing upon re­proaches.

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

Now the ways of invention, that malice hath to 1. Malice is fruitful in inventing reproaches. reproach upon the ways of God, are many: As the straining of any word to the utmost, and putting glos­ses, and false interpretations upon words; and thus it is easie to make any man a transgressor for a word, yea, for any word, as it was with those, Isa. 29. 21. They make a man an offender for a word, and lay a snare for him that reproveth in the gate.

A second way is, by casting out doubtful 2. speeches; they will not accuse one directly, because it will be a shame to them, if it be false, but they cast out doubtful speeches, they know some will turn them the worst way, and if they be examined, [Page 357] they can turn them another way, to save them­selves.

Another invention, is some secret intimations that others may gather, and it cannot be said they spake 3. any thing, but by some gesture or the like, others may gather something.

Fourthly, to speak things as from others, and not 4. from themselves, and in the speaking of them to say, I believe such things are not true, and yet they spread the report.

Another way is to speak evil, and yet so, as to mani­fest 5. a great deal of grief and sorrow for such reports, and secretly desire that they may spread, and take where they come.

Sixthly, when they want apparent matter for re­proach, 6. they will pretend some love to get matter for reproach: so you may read in Ezra 4. 1, 2. when the adversaries of Judah could not reproach them appa­rently, they pretended love, and this and that, they sought the same God they did, and would sacrifice to him, and therefore would build with them. So Sanballat and Tobiah desired to meet lovingly with Neh. 6. 7. Nehemiah to take counsel together, but in this they intended his reproach.

Yea sometimes, to speak some truths with reproach, to make it to be believed the more. It is said, 1 John 7. 2. 21. that there is no lye of the truth, these men make the truth to be serviceable to a lye, they raise the strength of a lye, even out of the truth. We might be abundant in shewing the ways of invention that malice hath, to cast dirt and shame upon those that it hath an evil eye upon.

Eighthly, if there be any shew of suspition of evil, to 8. [Page 358] make it a certainty, and so to carry it in the report, as if it were surely so, this is a great wrong; for every man is in possession of his good name, until the con­trary Iudubiis melior est conditio possessoris. be made out, and in doubtful things the posses­sor hath the advantage, but in this way of malice, this his priviledge is taken away?

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

Tenthly, Malice will teach men to draw conse­quences 10. a great way off from the premises, that it may fasten reproach upon those they have an evil eye upon, although in truth there be no dependance of that which they affirm upon that which they draw it from: As in the former example, Ezra 4. ver. 16. Certifie the King, that if this City be built again, and the walls thereof set up, by this means thou shalt have no portion on this side the River; It was a consequence [Page 359] that they could not conclude from what they affirm­ed of them. Thus it is with many in their reproaches and accusations of Religious men, if they be suffered to have their way in that which they pretend is for conscience, they will grow Rebels, they will not live under government: surely there is no dependance of rejecting government upon Religion, upon subjecti­on to the truth in a conscientious way. And as it is inventive, so it is bold to venture strangely upon such things that men know they may be easily found in. It was the speech of the Jesuit Campian, Reproach Fortiter calumniare aliquid haerebit. valiantly, somewhat will stick, though it may be easily answered by those who know the matter, yet the noise will go further then the examination, and much will stick by it.

A fifth reason of the reproach of Gods people, is from the malice of the Devil, because the Devil 5. knows there is no such way to darken Religion, and to damp the hearts of people from embracing it. And therefore it is observed of Julian, he would not go the way that other Emperors did, to oppose Religion by open persecution, but sought all means to cast re­proaches and contempt upon Religion, and by that means many were drawn from Religion: and cer­tainly, where we see that reproaches are cast upon such as are religious, this is the end, to suppress Reli­gion, there the Devil hath a great hand, and hopes to prevail much.

Again, God (sometimes) hath a special hand in 6. this. Why does God suffer this? sometime for the The sins of Gods people, oft punished by Re­proaches. correction of his people; sometime for the good of his people.

First, for the correction of his people: there are [Page 360] seven or eight sins punished in Gods people by re­proaches that are cast upon them.

First, that they have not been so tender of the name of God as they should have been, you have not been 1. affected with the wrongs that have been done to the name of God, and therefore God suffers you to suf­fer in your names.

Secondly, the inordinate desire of a name, be­cause 2. we are so ready to desire a name abroad, and to have esteem in the world, and are more solicitous about credit with men, then credit in heaven, there­fore God sometimes crosseth his people, and suf­fers filth and dirt to be cast upon them, to correct this sin.

Thirdly, it may be you have not done that good to others which you might have done, therefore God 3. uses them as a scourge to you this way.

Fourthly, it may be it is because you have not 4. been tender of the name of others, and therefore God suffers you to suffer in the same kinde. Says Si quid si­mile aliis tu unquam fecisti. Si libenter alios talia Aicentes audisti, quod abs (que) culpa esse non potest. Chrysostom, When you hear any reproach you, you should think, have not I reproached others? Or, have not I heard the reproaches of others, and been delighted with them? or, not affected with them, to grieve as I ought?

Fifthly, God suffers this, because many times you have taken ill the reprehension of your sins by Gods Ministers, and have thought your selves disgraced, and therefore God may justly punish this, by casting dis­grace 5. upon you, you shall be disgraced indeed by the tougues of wicked men.

Sixthly, because many times Gods people will put 6. fair colours upon evil actions, hence God suffers [Page 361] their enemies to put foul colours upon good actions: we are ready to say, Good Lord, that ever we should suffer such things, when we labor to walk so strictly, and our consciences witness so well for us, that yet there should be such aspersions! God punishes this; you have done evil with fair pretences, and therefore now though your actions be never so good, you shall have foul colours put upon them; your evil actions you made seem to be glorious, now your good acti­ons shall appear as if they were foul.

Seventhly, because the people of God have not 7. been careful to finde out the secret evil and filth of their hearts, therefore God will cast outward filth upon them, this is usual.

Eighthly, though we be conscious of a great deal of 8. evil between God and our hearts, we many times are not ashamed of that, and therefore because God will have us ashamed of our filth, he suffers filth to be cast upon us outwardly.

Secondly, God intends good to his people, that they 2. might know themselves; and though the world have The bene­fit Gods people reap by reproaches. not sufficient reason to accuse them as guilty, it may be a slander from another, and yet I know my self guilty; and though not guilty of that, yet by this I may be put to search some other evil that I am guilty of that is as great.

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

[Page 362] Thirdly, they recover them out of much evil: So that I may compare the reproaches of Gods people 3. to the rags of Jeremy, when Jeremy stuck in the mire in the dungeon, he was pulled out by rags, and so these reproaches of wicked men are rags that may pull us out of evil.

Fourthly, God sanctifies these to his people, to make them more fruitful; they may be compared 4. to the dung that husbandmen cast upon their ground, they scrape up filth and dung together to lay upon their ground, whereby it is more fruitful; so God suffers wicked men to gather up all the filth that can be, and cast upon his people, which is but as dung to make fat the soil, the hearts of Gods people, to make them to be more fruitful in their way; as indeed never do Gods people more thrive in the way of godliness, then when many enemies are set to watch them. And thus we have done with the Explication of the point.

CHAP. XXXI. What use there is to be made of the reproaches the con­dition of Gods people is liable to.

IF it be thus, that the estate of Gods people is an estate liable to reproaches, then you that have any Use 1. inclination to the ways of God, examine whe­ther you can take his way upon these terms: Can you be content to be made a by-word and reproach, and to have men cast all maner of filth upon you? He is like to hold out in the ways of godliness, that [Page 363] can be content to be made a by-word and reproach for godliness, it is an argument that the soul is resigned up to God for ever: The reason that some give of that order of the Law, concerning the servant that would serve his Master for ever, that he must come to the door and have his ear bored, was that he might give an evident demonstration, that he was indeed willing to be his Masters for ever, if he would be content to endure such a reproach as that was Ut si non horreret servitutem horreret saltem ig­nominiam publicam. Ut multos habeat in­spectores & testes. Use 2. esteemed to be amongst the Jews: Boring the ear was a note of ignominy; His ear was bored, says Cajetan, to that end, that if he feared not perpetual servitude, be might at least be afraid of publike ignominy, and therefore he was brought to the door, that he might have many to look on him, and be witnesses of this his shame.

Secondly, it should teach the godly to be accurate in their way: you live amongst those that will ob­serve you, and cast filth on your faces, take heed you give no just occasion; it is enough we shall suffer without any just cause, let us take heed they take no filth out of our own bosoms, and cast upon our faces, that will be grievous indeed, when our consciences shall joyn with their reproaches. God threatens, Hos. 7. ult. as a great affliction, that his people shall be de­rided by the Egyptians, this shall be their derision in the land of Egypt; to have the wicked deride us, and that for our sin, is a grievous misery; Make me not a scorn, says David, to fools: It is a great evil for a professor of Religion to make himself a scorn to the fools of the world; if they will reproach us, let it be for forwardness in Gods ways, and not for our sin; sin is onely a just reproach, and therefore when [Page 364] Joshua circumcised the people, it is said, He took away their reproach, therefore the place was called Gilgal, because their reproach was rouled away; bodily uncircumcision was a reproach, much more is spiritual uncircumcision: Let us take heed we do not manifest any filth to them, being you live among The evii of a re­viling tongue. those that will revile you, whose tongues in Scripture are compared to three things, a Rasor, a Sword, and an Arrow: A Rasor that will take off every little hair, so a reviling tongue will not onely take advan­tage of every gross sin, but the least thing that ano­ther can hardly see. Secondly, it is compared to a Sword, a sword that wounds, so the tongues of re­vilers do a great deal of mischief: but a sword can do mischief onely near hand, it cannot do mischief afar off; and therefore, Thirdly, it is compared to an Arrow, that can do mischief a great way off, as far as one can see a man, and so revilers do not one­ly mischief to a man in the Town where they live, but a great way off in other Towns: Now if mens tongues be Rasors, and Swords, and Arrows, the people of God had need take heed how they walk, and walk accurately, to give no just cause of re­proach, that so the reproach may fall upon them­selves.

The third Use of the point is this, Gods people are a people lyable to reproach: Let those who are such, Use 3. from hence be exhorted, that they do not further this, I mean by reproaching one another; it is enough that the servants of God are lyable to reproach from the world, and from those that are without, let not this be furthered by those that are within, upon every pettish humor, or every discontent, presently to [Page 365] be casting filth one upon the face of another, this is a thing unbeseeming Religion. Hereby you come to deprive your selves of that evidence of the truth of grace, from whence many of Gods servants receive so much comfort, love to Gods people: While they are in your way your hearts are towards them, but if they do cross you, your hearts are as perverse and froward, and appear as malicious as the hearts of any: So that the love you had to them, was because they were in your way, and not because they were the ser­vants of God: Now if you have a heart, though you becrossed by them, to put it up without casting dirt upon their faces, your evidence will be strength­ned, that you love them though they be opposite to you. Do not you tear the flesh of one another by reproaches? it is enough that the bryers and thorns of the wilderness do tear our flesh and our names; let there not be bryers and thorns amongst our selves to tear our flesh. If children be casting mire and dirt upon the faces of one another, how unbeseeming is it? and if the father sees them, how provoked is he to correct them both? And so if we upon some pet­tish mood, cast dirt upon one another, expect some severe judgement from God: If children be casting dirt upon one another, this is enough to make them leave, Your Father sees you: And so you that are brethren of a Church, and are casting filth upon one another, know your Father sees you: We should not cast reproaches upon an Enemy. It is a notable speech reported of one Memon, that was General of Darius Army, when he was fighting against Alexan­der, one of his Soldiers reproached Alexander; the General came to him and smote him, says he, [Page 366] I did not hire you to reproach Alexander, but to fight against him: If a Heathen cannot endure the re­proaches of his enemy, how much less should God endure his children reproaching one another? It was a brave speech of Calvin, Though Luther call me a Devil, yet I will honor him as a servant of God: and so though those that are our brethren, do cast re­proach upon us, we should honor the grace of God in them, and not cast reproach upon them again, for these reproaches are bitterness.

But the main Use of the point is an Use of Direction, Use 4. how to carry our selves under reproach; this is the estate of Gods people, it hath been so, and does continue so, and is like to continue so; it should teach us, as to make account of them, so when they befal us, to behave our selves Christianly under them. This is a lesson of Use, wherefore in this lesson of bearing reproaches, take these things.

First, labor to bear your reproaches Christianly, not Stoically, insensibly; for certainly they are afflictions: How to carry our selves un­der re­proaches. 1. A good name is a precious oyntment, and therefore reproaches, though never so wrongfully, are afflicti­ons, and not to be born insensibly.

Secondly, not to bear them desperately, not to 2. care what become of your Names, as many despe­rate wretches will do. Let men speak the worst of me, I care not, I must appeal to God: Though it is true, Innocency is a good bulwark, yet we are not onely to care to approve our selves to God, but we are to care to approve our selves to men; and not onely to have a good esteem in Heaven, but to have a good esteem in the world, To provide things honest before all men, especially amongst the people of God, [Page 367] and the Churches of God; for to have an evil name, is a great judgement of God, Isa. 65. 15. Ye shall leave your name for a curse. For people to say, they care not what men say of them, it is a great evil, for by this it appears they are not affected with shame; and those that are not affected with shame before others, they are deprived of a special bridle that should keep them from evil, and a special means to further repentance. And besides, it is an argument there is no worth, no good in thee who art so care­less; those who have any true worth, will be care­ful to preserve it, but others are desperate: As a man that hath a good garden, full of good flowers and herbs, will be careful to pull up every weed, but if the place be a dunghil, or over-grown, he neglects it: Wherefore let us labor to behave our selves Christianly, not carelesly, desperately under reproach.

Again, we must not carry our selves passionately 3. under reproach; though it is true, it is good to be The evil of being Passionate under re­proaches. sensible of the wrong done to our names, more then the wrong done to our estates, yet neither are the wrongs to our names nor to our estates to be born passionately. There are five evils follow upon this distemper of heart.

First, there is a great disturbance to the spirit, and 1. that is a greater evil to have the heart disturbed, then to have a great deal of dirt cast upon us: To have a disturbance within the body, is worse then a violent motion without.

Secondly, we are made lyable to discover a great deal of evil in us, that though we are unjustly re­proached, 2. yet we may discover so much evil, as to be a just cause of reproach.

[Page 368] Thirdly, we do feed the humor of those that re­proach, they have part of their end to see us so di­sturbed. 3.

Fourthly, we shew the baseness of our spirits, to be 4. so soon put out of frame. Seneca speaking of the com­plaint Qui vocem nisi quere­las animi nauseantis. Sen. of those that are under reproach, They are, says he, the complaint of squeamish spirits.

Fifthly, it is a means to make others to think we are guilty: There is no means whereby I would think 5. one were guilty of what he is reproached, as that, namely, a mighty inordinate passion at hearing of those things. If you hear a couple disputing, com­monly he that wants arguments for his case, will fall into giving ill language, and passion, and therefore those men that have power over their passion in rea­soning, do what they can to bring those they reason withal into passion, for then they have them at their will: And so those that are brought into passion, when they are reproached, gives a great suspition of the weakness of their cause, and are thought to be guilty.

Fourthly, let us not carry our selves revengefully under our reproaches, not to desire the reproachers 4. might have an evil name in the same kinde: It is or­dinary for people that are reproached to do thus, but many though they dare not say so, yet secretly they would be willing that those that do reproach them, might have an evil name. But where have we those Innocency seeks not revenge. that do labor to clear the innocency of those that do reproach them? it would be the glory of Christians, to be so far from revenge to those that reproach them, as to clear their innocency, and to speak well of them as occasions serve, as the Apostle says, We [Page 369] being defamed, we intreat, and are not glad if they fall into any evil: Many people if any have spoken evil of them, and they fall into evil, how does it please them? Let us suffer never so much, God forbid we should think the evil of our reproach so great, as to be glad to have it wiped away with any sin against God: Such and such have sinned such and such sins, and by those sins my reproach is wiped away, and therefore I am glad: God forbid we should have the wiping away of our reproaches at so dear a rate. We read in Hosea 4. of the great charge that was laid upon the Priests, they eat up the sin of the peo­ple, because the Priests had some advantage by the sins that the people committed, for they brought Sacrifices for their sin, and the Priests had part, up­on this they set their hearts, upon the sin of the peo­ple; this is an abominable thing, to be glad of the sin of another, because of any advantage that comes to us by it. True it is, God shall have a great deal of glory by clearing the innocency of his servants, but we must not desire that God may have his glory this way by the commission of any sin, nor rejoyce in such a way of Gods glory.

But the special and most ordinary revenge in the bearing of reproaches, is reviling again, speaking evil The dan­ger of re­viling again. for evil, if they call you one ill name, you will call them another, this is unbeseeming Christians: And consider what evil is in it.

First, this is that which is most opposite to the Spi­rit I. of Jesus Christ, and the Spirit of Gods people; that place you know, 1 Pet. 2. 23. Who when he was reviled, reviled not again; if you profess your selves to be Christs, you must not revile again when you are [Page 370] reviled: And so the spirits of Gods servants, as St. Paul and the Martyrs, when they were reviled, they would not give ill language again.

Again, by reviling you come to harden those that reproach you in their sin; when they sin and see the 2. same sin in you, they think they do not worse then you, so they come to be hardned in their sin, and you come to be guilty of their sin, you turn their sin to be yours, because you harden them in theirs.

Thirdly, you by this means stir up more corrupti­on, and more sin; whereas those that know what sin 3. means, and are tender of it, they should by all means labor to suppress it, and beat it down, as when a neighbors house is on fire, we will labor what we can to quench it, and not to put more fire to it; shall we have more care of our neighbors house, then of our neighbors soul? his heart is on fire, and his tongue is on fire, and will you bring more fire? this is abo­minable.

Fourthly, you come by this means to adde your sin to his sin: What, is not God dishonored enough 4. by his reviling, but must you adde to Gods dis­honor?

Again fithly, here you shew your exceeding folly, 5. that you do not apprehend a greater evil in the evil of sin, then in the evil of suffering: for if we did apprehend the evil of suffering to be less then the evil of sin, we would never labor to deliver our selves from the evil of suffering by the evil of sin; let a man come and cast dirt in your face, the worst that can be in this is an evil of suffering at first, till you make your selves guilty, but how will you deliver your selves by the evil of sin? what ignorance is this? [Page 371] Are you acquainted with the ways of God? Is this the way to clear your selves, by defiling your selves more? That filth that comes out of you, de­files you more then that which is cast upon you from without.

Again further, another evil that comes from this 6. reviling, is this, you shew a vile, base spirit, as if you had no other means to deliver you from an ill name, but an ill tongue; those that know any excellency that they have in themselves, will know that there are a great many other ways to deliver themselves from an ill name, rather then an evil tongue. But you are put to your shifts, you have evil cast upon Neque prudentiae quicquam in se esse, nec fiduciae obstendit, qui con­tumclia afficitur. Sen. in Sap. non cad. injur. you, and you have no way to deliver your selves from this evil but by your reviling tongue. It is a sign there is no excellency in you, nothing but baseness in you. Seneca says of those that are disorderly affected with reproaches that are cast upon them, They shew that there is no wisdom, nor no confidence of any excel­lency in themselves to oppose that evil.

Again, hereby you come to be injurious to your selves, you deprive your selves from any help of 7. God to clear your names: If you had hearts to com­mit your selves to God, he would provide for you; but when you seek to clear your selves this way, you put your selves from any care that God should have to provide for you. That we read of David, Psal. 38. 12, 13, 14, 15. is very observable, They which seek my hurt, saith he, speak mischievous things, and imagine deceits all the day long, but I as a deaf man heard not; and again, verse 14. I was as a man that heareth not; but mark verse 15. In thee O Lord do I hope, thou wilt hear: The less he heard, the more confidence [Page 372] he had in God that he would hear, and could the more comfortably commit his cause to him; but if he had been too quick to hear himself, God would not readily have heard for him, and what had he got by that? Now by all this you cannot but be convinced in your thoughts, that it is a great evil to revile again, and you that have been guilty of this, let your hearts smite you, and know what cause you have to be hum­bled before the Lord.

But is it possible not to revile again? Who can but Quest. do so when they come and give such ill language, so injurious, so false?

Those that have the Spirit of Christ can do other­wise. Answ. Those that know the evil of sin to be a greater evil then the evil of suffering, can do this. And those that are wise, and will not mischief themselves, can do this. Can any by reproaches force you to take a knife and cut your selves! If they force you to com­mit sin, they force you to worse. Certainly you think every man is in bondage; consider what miserable bondage men should be in, for to be in the power of their enemies, when they list to make them to mis­chief themselves, can there be any worse bondage? for an enemy to draw any body where he will, is not so much, but to make me to hurt my self, this is a Nolim te­ [...]ū in hoc genus cer­tamiais de­scendere, in quo qi vincitur, ipso victore est melier. great and a sore bondage indeed. Wherefore there is no contending with reproaches this way by re­proaching again, here the overcomer is the loser. When Demosthenes was reproached by one, I will not, saith he, strive with thee in this kinde of fight, in which he that is overcome is the better man.

Fiftly, take heed you be not hindred in your way, or 5. break off your course when you are reproached: what [Page 373] though there be filth cast in the way, shall we de­cline our way? though the clouds do arise, and darken the light of the Sun, does the Sun cease in its course, and cease shining because it is darkned? no, it goes on its course and shines till it breaks forth: so you are going on, shining in a good conversation, some [...]. Epict. Enchirid. c. 27. come and cast reproach upon your way, and darkens your course; What, shall you cease? No, go on, and in time you will break through the clouds. Was there ever such a fool as to be jeered out of his inheritance? A man hath an inheritance worth a thousand pounds a year, and a company shall go and scorn him, and contemn him, and reproach him, and he shall be rather willing to part with his inheritance then to be thus jeered; Was there ever any such a fool? Is not our way of Religion a greater inheritance to us, then an inheritance of a thousand pounds a year? If you should be moved to go out of your way upon reproaches, know that this will be infinite more re­proach to you, then if all the men of the world did cast reproach upon you; this will reproach you to your conscience, and that before God and all the Angels and Saints, before all Gods people. And then besides, this will further reproach you before wicked men too, you will be the more scorned and vilified.

I remember a speech of a Heathen Philosopher, If any man begin to embrace Philosophy, he must be reproached; They will say, What, we shall have a Philosopher of you by and by, what pride and con­ceitedness is this? But do you still go on in your way, and those who reproached you before, will after admire you: But if you fall off, after you have [Page 374] begun (not being able to bear reproach) This, says he, deserves a double reproach: Your reproachers will reproach you much more, they will say, Here is a time-server, who will do any thing as the times serve for his turn. None so much contemned as Apostates. Those that opposed Nehemiah, and sought to hinder his work, did it to reproach him, if he had left his work for reproaching, they would have reproached him much more: How would this cut you to the heart, that those that did reproach you, if you go out of the way, should reproach you much more? Consider, does this beseem the spirit of a Christian? Had you ever any experimen­tal knowledge of the evil of sin, or any good in the ways of God? Will this be an answer be­fore God, when you come to give an account why you went out of your way? Lord, I suffered so much reproach, I could not bear it. And again, will it not be just with God, for to suffer you to fall into some vile scandalous sin to be reproached for, after another maner? because that you would not suf­fer reproach for his name, you should suffer re­proach for your sin. These are the things we are to be warned of.

CHAP. XXXI. How we are to bear Reproaches.

BUt how are we to bear reproaches? We are to bear our reproaches wisely, patiently, fruit­fully, joyfully, and to return good for evil.

First, we are to bear them wisely: there is a great deal of wisdom required in bearing of reproaches and evils 1. that men are accused of, the exercise of wisdom does appear much in the bearing of reproaches, though we should not be insensible, yet not to take too much notice of every reproach that is castp on us. It was the speech of a Philosopher, when one was reproach­ing Derident te; At ego non dtrid­cor. of him, some told him they deride thee; but says he, I am not derided, I will not take to my self that which is cast upon me: It is wisdom for people to go away, and take but little notice of any thing Sapiens à nullo con­nemnitudi­tem suam­novit. Sen. in Sap. non cad. injur. that is cast upon them, and therefore when upon every idle reproach, there come a company tatling, and say, Such a one says thus and thus; such should be sent away with an angry countenance, it is a dis­honor to you to receive them, as if you would take notice of every word, and as if you had no other things to take up your thoughts. Dionysius having not very well used Plato at the Court, when he was gone, he feared lest he should write against him, therefore he sent after him, to bid him not to write against him, says he, Tell Dionysius, I have not so much leisure as to think of him: so we should let those that reproach us to know, that we have not leisure to think of them; as S. Paul, when the Viper came upon [Page 376] his hand, he shaked it off, some would have swelled, and almost dyed at the very sight of such a thing but he did but shake it off: And so should we do by our reproaches; when reproaches are opposed they The evil of much stirring when Re­proaches are upon us. do grow, as hair the more it is cut the more it grows, when they are despised they will vanish away; there is a great deal of evil comes by making much ado about reproaches.

First, by this means they are kept up in the mouthes 1. of people, and so the evil is worse, as a dunghil stir­red stinks the worse.

Again, it may occasion those that reproach us, to 2. raise up things that were dead a great while ago, and adde that to our reproach.

Again, it may occasion abundance of new matter, 3. though false, to make our reproaches greater. If a Est enim Satanae pectus fae­cundissimū mendaciis. Luth. man should undertake to answer every reproachful speech, there would be no end; for the Devils breast, says Luther, is very fruitful with lyes:

Again, our making much stir, does but stir them the more that do reproach us, and by making ado 4. and stir, it comes to be more divulged.

Lastly, when we do stir, if we do not clear every 5. little minute to the utmost, it will be a means to make us suspected of all, and therefore do not take much notice of reproaches. It is a notable example that we finde of one Pericles as he was sitting before others in a meeting, a foul-mouthed fellow railed upon him Plutarch in vita Peric. all the day long; at night when it was dark, and the meeting broke up, the fellow followed him and rail­ed at him even to his door, and he took no notice of him what he said, but when he came at home, this is all he said, It is dark, I pray let my man light you home.

[Page 377] But men will take me for guilty if I let it pass quietly. Object.

Not so, we know many times Christ himself Answ. took no notice of a great deal of evil that was Convitia si trascare, agnita vi­dentur; spreta ex­lescūt Ta­citus lib 4. Qui cito injuria movetur fe­cit se dig­ [...]ū videri contumelia sū vult ca indignus probari: melior est itaque qui contēnit injuriam quā qui do­let. Am­bros. de offic. l 1. c. 6. Psal. 51. 4. Nec pru­dentiae quicquā in se esse nec fiduciae ostendit, qui contu­melia affi­citur. Sen. in Sap non cad. injur. said against him, so that the Rulers wondred, How is it that they lay these things to your charge, and you answer nothing? Again, rather the other will shew us guilty; it was a speech of Ambrose concerning those that cannot suffer reproach, while they clear themselves guilty, they approve themselves to be more guilty of that evil which is said against them.

Obj. But we shall hearten them more in accusing of us.

Answ. No, it will rather be a means to hearten them by keeping a stir, for then they have something to feed upon.

Obj. How shall we stop their mouthes?

Ans. First, walk innocently, innocency wil clear all, and overcome in time; hence David saith, that thou mayest be clear when thou judgest. St. Paul quoting this, Rom. 3. 4. he hath it, That thou mayest overcome when thou judgest; he puts overcome for clear, because those who are clear will overcome. But more then this in the second place, you must labor to be eminent in that which is quite contrary to that which you are reproached for: Perhaps he reproaches you for one that is a dissembler, labor for the greatest eminency of plainness of heart and sincerity: If it be for co­vetousness, labor to be eminent in liberality, & doing good wisely, not where they would have you, but in a gracious way, ordering your affairs by discretion: If it be for pride, clear your selves not by yielding [Page 378] to their humor, but labor for an eminency of humi­lity another way, that those that can judge right may see there is humility in you: thus labor to entertain reproaches with wisdom.

Secondly, labor to bear reproaches patiently. And therein first I shall labor to take away those pleas whereby men are hindred in their patience. Secondly, I will shew what powerful arguments there are for bearing reproaches. Thirdly, give some means how to bear them patiently.

First, to take away the pleas and objections that 1. people have against patience. Some will say, if it Obj. 1. were not wrongfully, I could bear it, it would never grieve me.

One would wonder that ever there should come Answ. such a foolish speech out of the mouth of a reasonable creature; if there be any thing that should uphold your hearts, it should be your innocency, therefore let not such a speech be heard out of a man or womans mouth, much less out of a Christians mouth; if your guilt would encrease the burthen of the reproach, as most certainly it would, then it would be harder to bear it being guilty, then now it is being inno­cent.

But this is that which sinks my heart, it is a reproach Obj. 2. that takes away my Name, even from those that are godly, and they come by these reproaches to have hard thoughts of me; and this is the greatest afflicti­on, for an outward affliction, under Heaven.

It is true, Zedekiah feared more to be mocked of Answ. the Jews then of the Chaldeans; it is certainly a sorer Ier. 38. 15 affliction to be reproached by the professors of Re­ligion, then by any others; but yet God is pleased to [Page 379] exercise his people many times with this affliction al­so; and it may be God sees this to be the most sea­sonable and suitable to exercise you withal, because he would wholly take off your hearts from other things, and satisfie your souls with himself alone; and blessed is that man that can make this use of it, to get his heart the more close and fully to God. It is the blessing of God upon you, that your heart is above the reproaches of other men; if God will ex­ercise you with an affliction that you are sensible of, it is fit you should yield your self unto him in it: Would you have God exercise you in such afflictions as are onely easie to be born, of which you should not be sensible? it is the bitterness of them that causeth them to work, if they were not bitter, as to make you sensible, it is not like they would be pro­fitable.

Thirdly, some cannot tell how to bear their re­proaches, because it is not onely a disgrace to their Obj. 3. name, but it hinders their service in Gods Church, by this means they come to have ill esteem, and are not like to do so much good in the Church of God, which I confess is a great matter.

Let no man lay so much upon his service he shall do, but let God have his work his own way, and God Answ. expects this humility from us, that he may have his work done his own way, and if God pleaseth he may make use of us to do so much work for him, as if our names were never so clear: The Prophets were scorned and reproached, and did they never do service? and St. Paul, never any man in the world that ever did God more service, and yet no man that ever was so much reproached as he; he [Page 380] was whipped up and down as if he had been a rogue, and he was fain to go about in tatters, not having wherewithal to cover his nakedness, and had not bread to put in his body, and was called a seditious fellow, and counted the filth of all things; and yet this St. Paul was used as the most worthy instru­ment of Gods service that ever was since the world began, next Christ himself.

Secondly, the arguments that may move us to bear Why re­proaches should be born patiently. reproaches patiently.

First, a Christian is called to do and suffer great things for God, and strong and glorious is the grace of God that is in a man where it is true; now if Chri­stianity 1. shall not enable to bear reproaches, what will it enable you to do? Does not the Scripture speak of the excellency, and the glory, and the power of the grace of God? What excellency, and power, and glory is in it, if it cannot do this? Now Chri­stians that are called to do and suffer such great things, should be above the reproaches of the world. Seneca would not have them called miseries, but Sapiens à nullo con­cemnitur, magnitudi­nem suam novit, om­nes bas quas non miscrias sed mole­stias dixe­rim non vincet, sed ne sentit quidem. Sen in sap. non cad. injur. c. 10. trouble some things, concerning which we cannot say a wise man overcomes them, but he is so far above them, as he is scarce sensible of them; if it be not out of stupidity or discontentedness, but out of true magnanimity of spirit, that one is not sensible of such things, this beseems a Christian well. Now if a Christian having received the grace of God, should not think much of any misery that he is capable of in this world, then surely he should not have his heart sink when there is but a troublesome thing befaln him. It was the speech of Xenophon, when one came and re­proached him, says he, You have learned how to re­proach, [Page 381] and I have learned how to bear reproach. And Aristippus the Philosopher said, You are fit to cast Tu profe­rendis ego audiendis cōtumellis idoneus reproaches, and I am fit to hear reproaches.

Secondly, what are you? or what is your names that you should think much to bear reproach? when as others that are your betters, that are not 2. so vile, not so guilty as you, not so lyable to re­proach as you; when as others of Gods servants, that have been most eminent in grace and parts, have been under exceeding reproach; yea, others whose names have been far more worth then yours, there have been more use of their names, and credits, and honors, then of yours, and yet God hath so ordered it in his providence, that reproaches and aspersions have been cast upon them, and do you think so much to be reproached? What do we think of our flesh better then others, that we should not endure trouble in it? and what do we think of our names, that we cannot endure reproaches in them.

Yea, not onely others that are better then you, but God and Christ is reproached: How is the 3. name of God slighted? the basest wretch that will tremble before his Master, thinks himself good enough to blaspheme the name of God: How is the majesty, soveraignty, and authority of God contemn­ed in the world? How are the dreadful threatnings of God, and the revelation of Gods wrath scorned in the world? When as we hear out of the word such dreadful manifestations of Gods wrath against sin, which calls for trembling hearts, yet how are they slighted in the world? thus God is re­proached, and Christ: No man is able to bear so much [Page 382] contempt as Christ beares daily, says Luther: Not to speak of the reproaches that Christ endures in his Nullus ho­mo potest ferre tantū contemptum sui, quantū Deus fert quotidite. Luth. in Ps. 122. people, but the reproaches that he endured in his per­son, in his preaching; how was he contemned in Luke 16. 14. when he preached against covetousness, the Pharisees scorned at him; the word signifies, They blew their noses at him: you know how he was cal­led a Devil, a Samaritan, a wine-bibber, a friend of publicans and sinners; What worse can be imagined then was cast upon Christ? they spit on his face, that In faciem illam quam fluctus ma­ris reveriti sunt, quam sol in cruce vivendo radios oc­culuit. Chrysost. Hom. 86. ex cap. 26. in Mat. blessed face of his, that the waves of the Sea were afraid of, and that the Sun withdrew its light from, as not being fit to behold it, and yet they put thorns upon his head, and bowed to him in reproach; yea, in his misery how was he reproached, when he was upon the Cross, they nodded their heads at him, and said, He that could save others, let him come down and save himself.

Again, consider the great mercy of God in con­cealing the secret sins of your thoughts: there are none, let them be never so innocent in the world, yet there is so much filth and baseness within the heart, that if God should but turn the inside outward, and discover all to the world, certainly it would make them ashamed of the society of men, make them ashamed to come into the Congregation; what con­fusion, and what matter of reproach would there be then? Now, seeing God in his goodness favors his people so far, as he keeps in much secret evil that he could discover before the world: if he should with­draw himself a little from you, he could let you fall into such sins, as your secret sins should be discovered; but God favors your names, so as that he hath kept [Page 383] in that secret evil that you have had secret inclinati­ons unto; now the consideration of Gods goodness in tendring you so far, may very well quiet your hearts when you begin to be troubled for every reproach that is cast upon you: Now I see my adversaries are fain to watch and search, and pry for occasion of re­proach, God might have given them matter enough, and therefore its mercy they have such little matter as they have. It is a great work of nature to keep the filth of the body when it is in a man from be­ing unsavory unto others; so the filth of the soul, though it be unsavory to God, yet it is Gods mercy that keeps it from that unsavoriness that it might be to men.

Fifthly, consider how much reproach the name of 5. God hath endured for your sakes; and is it so great a Perditione nostra mul­to pejus est quod domi­nus noster propter nos vitam (que) nostram blasphema­tur. Chris Hom. 6 & variis in Mat. locis matter for your names to be reproached for his sake? It is a notable speech Chrysostom hath, That for us and for our life our Lord should be blasphemed, is worse then if we perished; Hath not the name of God been reproached for your sakes? not onely in the time of your ignorance, but since; have there not been occa­sion given by you, to cause others to reproach the name of the blessed God? and if God comes to you in your names, do you take it so ill?

Again, consider who those are that do reproach 6. you, and for what it is. It is the speech of an An­cient, Ille quidem homine pe­jor, hic Angelis par. Chrysost. in Act. Hom. 14. That a reproacher is beneath a man, but the re­proached that bear it well, are equal to the Angels. The Hebrew word that signifies scorners, hath many other significations which set out the vileness, the dangerous evil there is in a scornful spirit; the Seven­ty, besides that of scorning, have five other words to [...] [Page 384] shew the signification of it, as first, [...], in the first Psalm, in the chair of scorners, they translate it by a word that signifies the plague, in the chair of plagues, because scorners are a plague to the place where they live, and do infect many; a second word that they use to express it by, is [...], Prov. 20. 1. which signifies incorrigible, that which cannot be tamed, because scorners are such; Wine is a scorner, res indomita, an unruly thing that cannot be tamed, because it makes men to be so, and so are scorners, there is little hope of such: Thirdly, sometimes they translate it [...], Prov. 9. 12. as such as are given up to all kinde of vice, and so are scorners: And fourthly, by a word that signifies proud, [...], Prov. 3. 34. for such likewise are scorners: Fifthly, by a word that signifies to deal unjustly, [...], Psal. 119. 51. because scorners are injurious. Thus you see what kinde of men those who scorn and reproach the ways and professors of Religion are.

But besides, they are especially such as have been brought up superstitiously or prophanely; such as have been bred in superstitious Popish families, are many times bitter scorners and reproachers of those who are most forward in the ways of godliness. We read 2 Kings 2. 23. when Elisha went to Bethel, there came forth little children out of the city and mocked him, and said unto him, Go up thou bald head, go up thou bald head; that is observable, they came out of Bethel, which was that idolatrous city in Israel, where the Calf of Jeroboam was set up, that place was full of scorners at the Prophets of the Lord; you may know the temper of the place, by the disposition of the little children, they usually heard their [Page 385] parents and those who were elder scorn at the Pro­phets of the Lord, they were brought up in that way, and because it was at Bethel, the curse of God was the rather upon their children to destroy them, although they were but children, yet two and forty of them were presently destroyed. Hosea 7. 5. we read of those who were elder, the great ones in that City, even Jeroboam himself, and his Courtiers, what scor­ners they were, In the day of our King, the Princes have made him sick with bottles of wine, he stretched out his hand with the scorners. The Princes, Nobles, Officers, great ones of the Countrey, jeered and scorned at those, who would not yield to that way of worship that Jeroboam had set up, namely of the Calves; O they must be so precise, as no worship will serve their turn, but going up to Jerusalem to worship there; such as ventured the loss of their estates, their offices, their liberties, they accounted them fools, and reproached them as a company of simple silly people.

And as superstition is a cause of this, so prophane­ness and sensuallity causeth it likewise; that is obser­vable in the forenamed place of Hosea, when he was made sick with wine, then he streched out his hand with scorners; when wicked men pamper themselves with good cheer, and their hearts are hot with wine, then they scorn at Religion, and reproach such as are more strict and forward then others, blessing them­selves in the brave life they live, contemning the ways of godliness, and the professors of them, as such who want those brave delights they enjoy, and in regard of that they scorn at, and reproach the ways of God and his people at those times. Psalm 35. 16. [Page 386] with hypocritical mockers, in feasts, they gnashed upon me with their teeth; the most cruel scornful reproaches against the Saints are at feasts. That place is observable, Deut. 32. 33, 34. Their wine is the poyson of dragons, and the cruel venom of asps, be­cause of the bitterness of their spirits, against those who are godly, when they are at their cups: but mark what follows, Is not this laid up in store, and sealed up among my treasures? to me belongeth ven­geance, and recompence, their foot shall slide in due time. God will remember this, it is laid up in store with him, it is surely sealed up, and shall certainly be brought forth one day.

And yet further, Who are your reproachers? They are those that are weak, or ignorant, or such as are malicious. Weak and ignorant, for any one that hath wisdom, to be troubled at the reproaches of those that are weak, it is a wonderful disgrace: Will any man care that is a workman, to have an unskilful man reproach his work? It is a notable speech of Seneca, Some are possest with such great folly and mad­ness, to think they may be reproached by a woman. A malis vituperari laudari est. Sen. And for the malicious, alas! they reproach them­selves a great deal more then they reproach you, they do but discover their own filth in it, and therefore are compared to swine; swine will leave other things, and continually be rooting in dung; and so those that love to be reproaching, leave the good that is in any, and will always be rooting in their filth, here they shew their swinish dispositions. One compares a reproacher to the stone that struck down Nebu­chadnezzars Image, whose head was of gold, and the breast and upper parts of silver, and the feet of [Page 387] clay, the stone came and struck the feet, the clay, and so struck it down: so reproachers do not look at the gold and silver, the parts and graces of Gods people, but if there be any clay, any infirmities or sins, they strike at them, and so fell them down. The godly had need fence their feet of clay and in­firmities, that they do not lie open to malicious men. Erasmus tells of one who collected all the lame and defective verses in Homers Works, but passed over all that were excellent: So these, if they can spy any thing defective and evil, they observe it, and gather all they can together, but will take no notice of that which is good and praise-worthy; like the Kite who flies over the fair meadows and flowers, and lights onely upon the carrion, or like flyes that love onely to be upon the sore galled places of the horses back.

And what is it you are reproached for? it is ei­ther good or evil; if it be good, you have no cause to be troubled, if it be evil, it is threefold, the evil of sin, or natural infirmities, or outward meanness. If it be the evil of sin, then either you are guilty or not guilty; if you be guilty, it is not reproach, but right judgement of thy condition, and if there be such a great evil for others to speak of it, what a great evil is it for thee to be guilty of it? and therefore you should turn all the trouble that you have for the no­tice which is taken of it, upon your guiltiness in it: and many times although the thing be true they say of you, yet it is so poor and mean a thing, that you may comfort your self in this, that surely they cannot perceive worse in you, for if they could, they would make use of that. Latimer in his last Sermon before K. [Page 388] Edward, says, He was glad when any objected indis­cretion against him in his Sermons, for says he, by that I knew the matter was good, else they would soon have condemned that. And if you be not guilty, in­nocency is bulwark enough. Says Seneca, He is to be ashamed that does unjustly, and shall you be ashamed that are innocent?

Yes, others think I am guilty. Obj.

But if you go on in an innocent way, whosoever Answ. do think so, do disgrace themselves: for suppose one Die queso, si quis solē tenebrarum autorem existimet, soline an sibi detra­xit? sibi, viz. ipsi, cum furiosi et insaniē ­tis opinionē cōsequatur eodem pro­fectò modo qui bonos pravos esse putant seipsos vituperant Chrysost. Hom. Mat. cap. 27. should say the Sun were dark, and another should be­lieve it, who is disgraced? the Sun, or the man that either said it or believed it? so if an aspersion be cast upon those that are godly, and they walk in a shining conversation before others, it will be such a reproach to any that raises the reproach, as it will keep others from believing of it. But if the evil be some natural infirmity, weakness of parts, or the like, then thou mayest comfort thy self in this, that there is no dis­honor in natural infirmity, it is onely sin that brings shame, there is a relation between sin and shame, but between nothing else and shame; it is a sign also they want other things, when they reproach thee for natural infirmities.

Seventhly, consider what honor God hath put upon you, and what he intends to put upon you: if you be godly, he hath put honor enough upon you, and that may be enough to uphold the heart under all the 7. reproaches and stains that men and Devils can cast upon you. Hath not the Lord been pleased to bring you into the honorable estate of sonship? and hath put his glory upon your souls, and hath honored you by that near relation you have to Christ? [Page 389] he hath honored you by the glorious priviledges of the Gospel, he hath honored you by giving himself and Christ to you; he hath honored you in the hearts of his Saints, men of precious spirits, who know much of Gods minde, who are able to judge wherein true excellency consists, their hearts are with you, they bless God for you, the esteem of one godly man is more to be regarded then thou­sands of others, your name is precious amongst the Saints, and that is enough. When Doeg re­proached Satis mag­num alter alteri thea­trum. David with devouring words in Sauls Court, yet David blessed himself in this, Psalm 52. 8. But I am a green Olive-tree in the house of God; Doeg flourisheth in the Court, and my name may be blasted there, but In the house of God, there my name is precious; I am there as a green olive-tree, and that is more to me then flourishing in Sauls Court. Now shall the reproach of an evil tongue take away the comfort of a godly heart that hath so great honors? We count it a great evil, and ex­ceeding was the basenes of the spirit of Haman, when he was so honored by the King and his Nobles, yet that he should be vexed, because Mordecai would not bow to him, that all his honor should do him no good: so is it not the baseness of the spi­rits of Gods Servants, (truly it is to be called by no other name) when as God hath raised them to such glory, when as God hath made them Mem­bers of, and Coheirs with his Son, and they are in­vited to the Banquet of the Lord, to the great Sup­per of the Lamb, and the Lord hath provided for them all the glory of Heaven, and there are such glorious things spoken of them in the word, yet for all this [Page 390] if they come into wicked company, and have but an evil tongue speak against them, they are so dis­couraged and cast down, as if all the honor that God had put upon them were nothing: What an evil thing is this? And how do you derogate from the goodness of God, to walk thus unbeseeming Chri­stians?

If you had never so much filth upon you for the present, being there is so much honor to come, what need you to care? If a man be going to be crowned, and to be glorified, and those that do not know him, as he goes contemn him, what cares he? He knows that within a few days he shall be honored by those that do reproach him. As David said to Michal, 2 Samuel 6. 22. when she told him of being vile in the eyes of the handmaids, Of the maid-servants which thou hast spoken of, of them shall I be had in honor: so even of those men of the world, which now you say do so reproach you, even of them hereafter shall you be had in honor: If we believe there are such things to come, that we shall sit with Christ, and judge the Angels, and judge the reproachers, why should we be troubled?

There is a famous passage I have met with in Chrysostom, to this purpose; he brings in Christ comforting his Disciples against reproaches, speaking thus unto them: An gra vis injuria est quia se­ductores ci Magos vos vocāt? certe non multo post salva­tores vos benefucto­res (que) totius orbis prae­dicabunt. Tepus enim quod obum brata ōnia declarat illorum adversus vos emēti­tti­ta verba redarguet, virtutis vestre splē dorem ac­cendet; sic illi menda ces, male­duci falsi (que) aliorum accusatores videbuntur vos autem vel sole ipso clario­res atque illustriores testcs (que) claritatis vestrae universos habebit is homines. What, is the wrong grievous unto you, that now they call you seducers and conjurers? it will not be long before they shall openly call you the Sa­viors and blessings of the whole world; that time that shall declare all things that are now hid, shall rebuke them for their lying words against you, and [Page 391] shall kindle the splendor of your vertue; so they shall be found lyars, evil speakers, false accusers of o­thers, but you shall be more clear and illustrious then the Sun, and you shall have all men witnesses of your glory.

8. Again, consider what abundance of reproach and contempt justly many do suffer for their sins and wickedness that indeed they are guilty of, sin carries many men through infinite shameful things: as take one that is given to a base lust, and so as he may en­joy his lust, he cares not what shame he endures, though he be counted the shame of their friends, and the scum of the place where he lives. Who are so basely looked upon as base drunkards? they are look­ed upon as more vile then the filth and dung of the earth, and yet they go on and bless themselves in the pleasure they have in their lusts, notwithstanding the reproach. If one should be content to go on in his lusts, and please himself therein, notwithstanding all the reproach he endures, what cause have we to go on in the ways of God, and keep close to him, though all the world reproach us?

9. Again, consider the goodness of God in de­livering of you from everlasting reproach. In Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. We might have been amongst the company of those that shall have all their wickedness opened at the last day of Judge­ment before God himself, and might have had the Lord himself mocking at us.

10. And yet futther, consider that the greatest evil of reproach it is from him that receives it, it is ac­cording [Page 392] as we take it. It is a speech of Chrysostom; As it is with meat, so it is with reproaches, it is not the goodness and sweetness of the meat in its self that makes it to be good and sweet to me, but according as my stomack and body is affected: And so in all re­proaches, it is not as it comes from him that casts it, that makes it evil, but it is as he that receives it makes it: cast dirt upon dirt, and it will stick, cast dirt up­on Voluptas non in ciborum apparatu, sed in co­medentium affectu fita est, hoc de contumelia dico, quod contumelia non è con tumelian­tium sen­tentia, sed à petiten­tium affe­ctu consti­tuitur vel destruitur; si contum [...] ­liam deri seris, cōtu­melia non passus es. Chrysost. Hom. 2. ad Pop. Antioch. on a piece of polished brass or iron, and it will fall off; the greatest part of the evil of reproaches, comes from the affection of the receiver; then it is in our power to make reproaches to be as nothing, if we can but take pains to get our hearts so affected, as that the reproach may not stick: It is not in the power of any man in the world to stain us, if we by some evil do not make the stain to stick upon our selves.

Again, if you consider that God hath the care of your names, that may be a great argument to help you to bear reproach: God hath taken the charge of the names of his people, as truly as of their souls, and if God hath the charge of your names, why are you troubled at any thing that befals you in regard Pars ma­jor constat vitio inter­pretantis. Senec. of your name? If you be in Gods way, you are to commit your selves to God, he hath charge of you; when Gods Servants are meek and quiet, and do not hear reproaches against themselves, yet God 11. hears them, it is no great matter then though they hear them not themselves. It is an excellent place we have for this, Psalm 38. 12, 13, 15. They speak mischievous things, says David, but I as a deaf man heard not; but mark verse 15. In thee O Lord do I hope, thou wilt hear, O Lord my God; What need [Page 393] David hear, God will hear: the less we hear in this case, the more will God hear, Job 5. 21. Thou shalt be hid from the scourge of the tongue: Now there is a twofold hiding from the scourge of the tongue, either by delivering us wholly from it, or otherwise delivering us from the evil of it: As a man may be said to be hid and delivered from a thing that can do him no hurt, and so in this sense at least thou shalt be delivered from the scourge of the tongue; it may be that God will wholly free us from the scourge of the tongue, or it may be it is fit thou shouldst be scourged, yet thou art hid from it so as it shall do thee no hurt, no not to thy name in the conclusion. And so in Psal. 37. 5, 6. Commit thy way to the Lord, trust also in him, and he shall bring it to pass, and he shall bring forth thy righteousness as the light, and thy judgement as the noon day. This was the argument O altitudo prudentiae! O altitudo patientiae! ô devoran­dae contu­meliae grande inventum! Ambr. Apol. de David. c. 6. that upheld David when Shimei curst him; Well, says he, it may be God bid him; my name is in his hand, and he may do with my name what he please. Upon this Ambrose hath this speech, O the height of the wis­dom, prudence, patience of David! what a worthy plot had he to deliver himself from the evil of reproach.

Again, it is a greater mercy that God keeps you from the evil of the hands of wicked men, if God beat out the teeth of wicked men, that they onely can 12. bark and not bite, that their tongues and not their hands can onely reach you. The complaint of Job might have been thine, ch. 16. 11. God hath delivered me to the ungodly, and turned me over into the hands of the wicked; this would have been grievous indeed. Although they send a flood of reproaches after you, as Rev. 12. 15. the Dragon cast out of his mouth a flood [Page 394] after the Church, yet thou art far from their reach as she was, therefore be patient under reproaches. It is Non vacat haec notare cui pejora instant; ni­mio otto ingenia in­firma & muliebria & inopia verae inju­riae lascivi­entia bis commoven­tur. Sen. through the wantonness of our hearts that we are so sensible of the evil of reproaches, because we are not accustomed to suffer greater evils; those who are in danger of greater evils, have no leisure to think on these things, says Seneca, but mindes weakned with too much idleness, and wanton and effeminate through want of sufferings.

Yet further, consider what a great deal of good there is in bearing reproaches patiently.

First, there is a great deal of honor in it: There is 13. more honor in bearing reproaches patiently, then 1. there is disgrace in having them cast wrongful­ly The bene­nefit of bearing repoaches patiently. upon you; now what do you lose then? Sup­pose there be hot water, and I put so much cold to it, it loses its warmth, but if I put more warm then cold to it, then the water hath lost nothing of its warm­ness: So suppose you be reproached, and God brings more honor then the reproach did scandal, then you have lost nothing; Every fool can cast reproach, but it is the part of a wise man to bear it well.

Again, if we can bear reproaches patiently, what 2. a quiet will it be to our hearts? otherwise we should never be quiet, for we live amongst those that will cast reproaches, and unless we can get power this way, we shall never have comfortable lives, and we should think it much, that the comfort and quiet of our lives should lie at the mercy of others.

Thirdly, the bearing of reproaches patiently is a mighty help to the progress of godliness in us: As 3. those that have overcome the evil of shame in a way [Page 395] of sin, grow mightily hardned in their sins; so those that have got that strength, to go on in the ways of God, so as not much to regard any reproach that is Haud vc­lim Erasmi gloria aut nomine ve­hi; major est mihi ti­mor in lau­dibus, gau­dium verò in male­dictis & blasphemiis Luth. ep. ad Ni­colaum Hansman­num. cast upon them in that way, they will mightily grow in those ways.

Lastly, consider there is much danger in being honored by men, and in many regards, the honors of men are as much, if not more to be feared then their contempts and dishonors. Luther writing to a friend of his, says, He would not have the glory and fame of Erasmus; my greatest fear is the praises of men, but my joy is in their reproaches and evil speeches.

CHAP. XXXIII. What we should do, that we may be able to bear re­proach.

BUt you will say, these arguments may move us to do it, and convince us we should do it, but how shall we do it? 1.

First, be sure to keep conscience clear, that that Bene sibi cōscius fal­sis non de­bet moveri necastima­re plus pō ­deris in alieno esse convitto, quā in suo testimonio. Ambr. off. l. 1. c. 5. Qui sibi nihil conscius est, plurimum laetabitur, itá ut quo amjorem dixeris tribulationem, hoc majorem dicas voluptatem. Chrysost Hom: in Acta 14. do not upbraid thee, be careful of what you do, and then you need not be much careful of what men say; if conscience do not reproach you, reproach without will not much move you; consciences testi­mony for thee, is more then ten thousand slanders against thee: As the storms and winds without do not move the earth, but vapors within that causes earth­quakes: [Page 396] As Ambrose says of David, he was not much troubled with Shimei's railing, because his Non ergo movebatur convitiis qui abun­dabat bono­rum operū ō scientia. Ambr de off l. 1. c 6 Conscia mens recti famae men dacia ridet conscience did abound with good works. If thou canst say with Job, Chap. 27. 6. My heart shall not re­proach me as long as I live, thou art safe enough from the evil of reproach.

Secondly, if you be failing in any thing, begin with your selves before any begin with you, accuse your selves before God first, so some interpret that place in Psal. 119. I am wiser then my enemies; though my enemies are witty, and do plot, and their malice 2. do help them with invention, yet I am wiser, I can finde out the ways of my own heart, and my own evils, better then all my enemies.

Thirdly, Christians should exercise themselves in great things, in the things of God, and Christ, and Si magna­nimus fue­ris nunqu ā judicabis tibi contumcliā fieri. Sen, de. 4. virt. eternity, and labor to greaten their spirits in a holy maner, and be above reproach. It was a speech of Seneca, Men that know their greatness, are not trou­bled with reproaches, he will think himself above reproach; And therefore, if our spirits be truly greatned (not with pride, but with the exercising of our spirits in things that are above the world) re­proaches would be nothing in our eyes. It is a nota­ble Si quem verbis lc­vibus nu­gis (que) dele­ctari, ac agre ferre se contem­ni, scito hunc non esse perfe­ctum eti­amsi mira­cula faciat. expression that St. John hath against the evil tongue of Diotrephes, Ep. 3. ver. 10. He prates against us with malicious words, in the Original it is, he trifles, although his words were malicious, and Diotrephes a great man, yet all was but trifles, so high was St. Johns spirit above them. Aquinas gives two figns of a weak spirited man; one, that he delights in light and foolish words; a second, that he can­not endure contempt; such a man, says he, although [Page 397] he should work miracles, yet he is beneath the per­fection of vertue, his spirit hath no true greatness in it.

The sinking of the heart under reproaches, or to be put out of the way by them, argues too vile a pusillanimity, such a poor low spirit as is not consistent with the true magnanimity of a Chri­stian. Non solū magna, sed etiā modi­ca, interdū & nihila (ut ita di­cam) deji­ciunt: Mo­dica enim in rebus sunt vani loquorum hominum, qui ergo hujusmodi verba ti­ment metu eorum vel mala faci­entes, vel bona facere dimitten­tes, omnium hominum imbecillio­res sunt. Hi sunt milites, qui non vento valido, sed levi sibilo tenuissimoque susurro dejiciuntur atque vincuntur. Hi ridiculofiores sunt & in numero bellatorum nullatenus habendi, nec homi­num nomine censendi, qui vorbis quae Hecdum dicta sunt, quasi vento qui nondum flavit, de­pulsi cadunt, bona facere, vel mala dimittere metu hujusmodi non audentes. Guliel. Paris. de virtutibus. Gulielmus Parisiensis in his Treatise De virtutibus, hath notable Expressions to this pur­pose, Little things, saith he, yea meer nothings cast down poor weak spirited men. The words of vain men are small things, whosoever fears such words so as to do evil, or to leave off good, are the weak­est of men; these are like unto Soldiers who are cast down and overcome, not with some violent strong tempest, but with some small weak puff of winde, these are the more ridiculous and not to be reckoned amongst Warriers; nay, they are not to be reckoned amongst men, who fall off for fear of words, which yet have not been spoken, as if a man should fall for fear of the wind which yet blows not, such are those who dare not do good, or leave evil, for fear of re­proaches.

Fourthly, another means is to make your moan to God, and lay your case before him, as Hezekiah, when Rabshekah came and reviled God, and the people [Page 398] of God, he went and spread the letter before God, and made his moan before God; If we can do so, there will be that satisfaction to our souls that is un­speakable, and that will be a great argument of our innocency; Many will say, Oh they are innocent, and God knows their hearts, but can you go and make your moan before God when you are reproached, and acquaint God with the cause, and receive refresh­ment that way, as Job 16. 20. My friends scorn me, but mine eyes pour out tears to God: And David, Psal. 109. 1, 2. Hold not thy peace, O God of my praise, for the mouth of the wicked, and the mouth of the deceit­fal are opened against me, they have spoken against me with a lying tongue; they have compassed me about with words of hatred, they are mine adversaries, but I prayer; for so the words are in the Original, not I give my self, but onely thus, but I prayer; as if he should say, as for my part, all that I do to help my self withal, is to pray to God, and make my moan: Others have their evil tongues to help them, and run to this witness and that witness, to seek to help them­selves, but I prayer, Psal. 57. 2, 3. I cry unto God most high, he shall send from heaven and save me from reproach of him that would swallow me up, Selah; God shall send forth his mercy and truth: A carnal heart hath no way to deliver it self, but by re­proaches again, by running up and down from one witness to another, but a gracious heart hath other ways to help it self, it cryes to God most high, and looks for help from Heaven; God sends forth his mer­cy and truth to help, and there is help indeed.

Fifthly, another help is this, if you can but get your 5. hearts quietly and kindely to lament the condition [Page 399] of your reproachers, this will be a marvellous means tosweeten the heart, and to help to bear reproaches. It was the answer of Socrates to one who wondred at his patience towards one who reviled him, If we should meet one, says he, whose body were more unsound then ours, should we be angry with him, and not rather pity him? why then should we not do the like to him whose soul is more diseased then ours?

The folly of our reproachers should cause us to pity them, to be patient towards them, and pass by the wrong they do unto us; this was one of the arguments that Abigail brought to David, to quiet his spirit that was so stirred against Nabal, because of that reproach he cast upon him; Nabal, saith she, is his name, and folly is with him, it is his folly, rather pity him, it is too low a thing for such a spirit as Davids is to be stir­red with it. Instead of being troubled with the re­proaches that are upon you, your spirits should be most troubled for their sin: Now there is infinite cause we have to be troubled for their sin more then for any evil that befals us. An evil tongue devours, and is an abomination, and in Prov. 8. 13. God says, The froward mouth he hates: Now if you have any love you should think thus, This poor man what hath he done? he hath brought himself under the hatred of God; now this should mightily affect the hearts of the godly. As he is an abomination to God, so he is an abomination to men, Prov. 24. 9. The scorner is an abomination to men; scornful spirits love to cast shame and ignominy upon others. And in Prov. 18. 7. A fools mouth is his destruction, and his lips are the snare of his soul; we should think, he hath but ensnared [Page 400] his own soul, and so fall a lamenting of his wretched condition. And so in Isa. 33. 10. Your breath as fire shall devour you: If the breath of any man devours him, the breath of revilers, and reproachers, and slanderers does. The Heathens called a reproacher A three tongued man, because he hurts three at once, he hurts him that he reproaches, and him that heard the reproach, and himself worst of all; do but get power over your hearts to bewail this sin, and your reproach will not be so troublesom. Trilinguis Galle­sius a writer upon Exod. 22. ver. 28. observes the exceeding patience of those three Emperors, Theodo­sius, Honorius, Arcadius, towards those who spake Si ex levi­tate cōtem­nendum, si ex insania miseratione dignum, si ab inju­ria remit­tendum. evil of them, they would have them subject to no punishment, for they said, If it comes from lightness of spirit, it is to be contemned, if from madness, it is worthy of pity, if from injury, it is to be pardoned, wrongs are to be forgiven.

Again, labor to possess your souls with the reality of the sweet of, and the honor there is in the ways 6. of God, so no reproach will be grievous to you: As it is said of the covetous man, when some told him, Such and such hiss at thee, but says he, I care not, I rejoyce in what I have at home, that I have so much Mihi ipsi domi plau­do, nummos in area. money in my chest: So it should be with a gracious heart, he should say, I have sweet enough in my own heart, what need I trouble my self with what others think or say?

Seventhly, labor to satisfie your souls in the glory of God and Christ: Though my name be cast out as 7. filth, yet the name of God and Christ is blessed and glorious, and so shall be for ever, let Devils and wicked men do what they can against it; It was a [Page 401] good speech of Luther, writing to his friend Spalati­nus, bemoaning his condition to him, because of the Prorsus Satan est Lutherus, sed Chri­stus vivit & regnat Amen. Lu­ther ad Spalat. scorn and contempt he suffered, yet comforting him­self in this, that Christ lived and reigned, Luther is ac­counted even a Devil, but Christ lives and reigns, he addes his Amen to it.

Thirdly, it is not enough to bear reproaches pati­ently, but we must bear them fruitfully: a christian should think he hath not done that which belongs to 3. a christian, unless he hath got some good by them; How to bear re­proaches fruitfully a christian should not think it enough to free himself from the scorn of the tongue, but he must improve it for good by it.

First, consider what ends God aims at by it, and labor to work them upon your selves, that you may 1. attain to those ends.

Secondly, labor to draw what good instructions you can from the reproaches of others: As namely 2. thus, when I hear men reproach and revile, O what a deal of evil is there secretly in the heart of man, that is not discovered till it have occasion? I did not think that such and such could ever have been re­proachers, if they had not been provoked. Again, do I see another so vigilant over me to finde me out to reproach me; how vigilant should I be over my self to finde out what is in me to humble me? Again, is there so much evil to be under the stroke of mans tongue, what a great evil is it to be under the stroke of Gods justice?

Lastly, to be fruitful, that is, set upon what duty God calls for at the present; surely this is one great ge­neral 3. duty, that the less credit I see I have in the world, let me labor to have the more credit in Heaven; I [Page 402] see there is a breach of my name here, let me seek to make up my name in Heaven.

4. And then they must be born joyfully, but we shall speak of that afterwards in the third point, that a gracious heart is not onely willing to bear re­proach when God calls unto it, but in the cause of CHRIST to triumph and rejoyce in his re­proaches.

5. Lastly, we should return good for evil; then you come to the top of Christianity. This is a sign of Mihi infir­mo siquis injuriam facit forfi­can licet infirmus donem in­juriā me­am; si verò is sum qui proficiam & si nondū perfectus, non retor­queo contu­neliam, etsi influat ille [...]onvitiis et invadat au [...]es meas [...]ontumeliis go taceo et [...]ihil respō ­leo: si verò perfectus sim benedi­ [...]o maledi­penti, ficut & Paulus Malediei­ [...]ur & be­ [...]edi [...]imus. Ambr. off [...]. 1. c. 48. great progress in Religion: If I be weak, saith Am­brose, perhaps I may pardon one charging me falsly; but if I have profited, although not altogether per­fect, though he flows in upon me with reproaches, I hold my peace and answer nothing; but if I be perfect, I then bless him that reviles me, according to that of St. Paul, Being reviled, we bless. If you can do thus, if you can heartily pray for your reproachers, and de­sire good to them, and be willing to take notice of any good in them, to clear up their innocency where there is iust cause, if you can be ready to offer any offices of love, and respect, and kindeness to them, and so heap coals of fire upon them; this is a great sign of grace, you have made a good progress indeed in Gods way: Mat. 5. 44, 45. Bless them, says Christ, that curse you, pray for them that despitely use you, that ye may be the children of your Father, &c. Why, were they not children before? Yes, but this declares it, now God owns them for his children: If we behave our selves thus, we shall have the comfort of this, that our reproaches come to us as to Gods people, whereas o­thers cannot have the comfort of this, you cannot have any comfort from this argument, unless you behave [Page 403] your selves under reproaches after this maner: Now what a great evilis this to cut a man off from that com­fort which hath been spoken of in this argument? and if you do behave your selves christianly under re­proaches, God is more and more engaged to stand for your names, and you are more prepared for glo­ry. As he is not fit to govern, that is not fit to serve, but he that is fit to serve, is so much the fitter to go­vern; so those that can bear disgrace are fit to be ho­nored, and the greater glory will be afterwards; As the Sun that shines through the clouds shines the brightest, so when honor shall come through dishonor, it shall be the greatest honor. And then you shall come to know that honor is sanctified to you, and that it is in love, and you shall be more able to rejoyce in the honor that God shall bring to your names then you would have done, and so your reproachers shall be servants to you.

There is onely one place of Scripture that I shall adde, and so I have done with this point: Job 17. compare the 6. verse with the 8. and 9. verses; ver. 6. He hath made me also a by-word of the people: Job was a godly man, and yet he was made a by-word: What then? at the 8. verse, Upright men shall be astonied at this: How? Two ways, either they shall be astonished at the horrible wickedness of men that shall contemn so godly a man as Job was, and say, Lord, what boldness is in the hearts of the wicked, that shall presume to dare to contemn such a servant of thine? or the upright shall be astonished, they shall admire at the wonderful way of God towards his people, that the Lord shall suffer wicked men so far to go on in wickedness, as to reproach his people: The [Page 404] innocent, the godly man shall see those that are hy­pocrites, for not onely gross prophane ones are re­proachers often times, but hypocrites: The innocent shall stir up himself against the hypocrite, he shall not be damped, but stir up his thoughts against the hypo­crite: The righteous also shall hold on his way, shall not decline; and not onely so, but he that hath clean hands shall be stronger and stronger: And so I pass to the next point.

CHAP. XXXIV. The reproaches of Gods people are the reproaches of Christ.

IF you take the reproaches either materially or for­mally Point 2.; materially, that is when all the sufferings of Gods people for which they are meanly esteemed and looked upon as contemptible, all their sufferings are the sufferings of Christ: Formally, and that is the very scorn that is cast upon them, is the scorn of Christ. I intend to handle this point in both these, materially and formally: So that the thing we have to handle, is, That all the sufferings, and contempt, and disesteem of Gods people, are the sufferings, and contempt, and disesteem of Christ. So that Gods people may turn the speech of Christ concerning his Father, The re­proaches of them that have reproached thee, have fal­len upon me: But we may say, Lord and blessed Savior, the reproaches of them that have reproached us, are fallen upon thee; and mark therefore in Heb. 13. 13. the reproaches of Christs people are called the reproach of Christ, Let us go forth unto him without the camp, bearing his reproach: And the sufferings of Gods [Page 405] servants are called the sufferings of Christ. Colloss. 1. 24. and fill up that which is behinde of the afflictions of CHIST, they are the afflictions of Christ, and every one must make account to fill them up; not the satisfactory sufferings of Christ, but the sufferings of Christ in his mystical body, in his mem­bers: And so every member is to fill up a share in his sufferings. And so Isa. 63. 9. In all their afflictions he was afflicted: The sufferings and troubles of Gods people are the sufferings and troubles of Christ, he is sensible of them; and therefore in Acts 9. 4. Christ cryes out, Saul, Saul, why persecutest thou me? Further, compare two places together in one, Psal. 79. ver. 4, 12. at the 4. verse, says the Text, We are become a reproach to our neighbors; a scorn and derision to those that are round about us: And at the twelfth verse it is, Render unto our neighbors sevenfold into their bosom, their reproach wherewith they have reproached thee, O Lord: He goes on in the same argument, and first he calls them the reproach of the Church, and then the reproach of God.

But is it said here the reproach of Christ? It may be asked, Why not the reproach of God the Father, or the reproach of the Holy Ghost?

The reproaches of Gods people are the reproaches of Christ in a special maner; because Christ is the head of the Church, and it is from the fulness of Christ, that they have that grace conveyed which is reproached; and the union they have with God, and with the Spirit, is by Christ; and therefore it is the reproach of Christ here named, according to the several workings of the Father, and Son, and Holy Ghost: so the three persons are reproached by [Page 406] mans sin: There is a reproach unto God as God, and unto Christ as Christ, and unto the Spirit as the Spirit.

There is a reproach unto God as he is Creator, the preserver of the world, and governor of all things: When the work of God, the first Person of the Tri­nity, is reproached, then he is reproached, Prov. 14. 31. He that oppresseth the poor, reproacheth his maker: It is a work of the Father to order things so, as to make one poor, and one rich: And you take an advantage to mock at the poor upon this diffe­rence which God hath made in the world, when as you should honor the work of God in making any difference between you and others: but in stead of honoring of it, you cast an aspersion upon his work, and despise others, because God hath put them in a low condition; you reproach your Creator in this. And when the work of Redemption is despised, when that is opposed, and when the profession of the Gospel hath dishonor put upon it, then Christ is reproached: Heb. 6. 6. the Apostle says, Those that fall off after they have tasted of the heavenly gift, and the good word of God, and the powers of the world to come, they put the Son of God to an open shame. And when en­lightning, and drawing, and the quickening and com­forting work of the Spirit is reproached and vilified, then the Spirit is reproached, Heb. 10. 29. They do despite to the Spirit of grace: So that you see both Father, Son and Holy Ghost, all three are reproached by mans sin; not that the sin of man is able to cast the least stain upon the glory of the blessed God, or make God to be less glorious, no more then a little dust cast up into the air can darken the bright­ness [Page 407] of the Sun shining in its strength; but it keeps the glory of God from shining upon o­thers, and upon himself, so as he and others shall not see it, and admire it, and adore it as they ought.

If you ask why the reproaches of Gods people are Object. called the reproaches of Christ?

I answer, First, as Chrysostome, because they do Answ. suffer the same things that Christ suffers; you shall finde the reproaches of Gods people, and the re­proaches of Christ are just alike one another. In Psal. 42. 6, 7, 8. there are three things upon which Christ seems to be reproached, and they are the three special things upon which Christians are re­proached: As first the outward means of Christ in the world, I am a worm and no man, so the outward, mean and low condition of Gods people subjects them to reproach. Secondly, Christ bore the world Why the Reproaches of Gods people are called the Reproaches of Christ. in hand that he trusted in God, and depended upon God, and no outward help; and therefore they said, Let us see whether he will deliver him, being he trust­ed in him; so the men of the world scorn at Gods people, because they speak so much of God, and trusting in God. Thirdly, they reproached him, be­cause he said, God delighted in him; so because the Saints of God do profess their relations to God, and do expect an especial love of God, therefore the world reproaches them.

Secondly, it is the reproach of Christ, in regard of the near relation, and close union that is between 2. Christ and his people: As the reproach of the Wife is the reproach of the Husband, and the re­proach of the Husband is the reproach of the Wife, [Page 408] because of their union, and therefore in 1 Cor. 11. the Apostle calls the woman, the glory of the man: Either in regard that the man may glory in her if she be godly and good, or else because the woman does honor the man, the Wife is to honor her Husband, and to give glory to him; as the people of God are called The glory of God, partly because God does glory in them, and partly because they do give glory to God: so the woman should be such a one as the man may glory in her, and such a one as may give glory to her husband: Now the Church is the glory of Christ, as the wife is the glory of the man; and therefore it is said in 2 Cor. 8. 23. speaking of Titus and others which were messengers of the Church, he says, they are the glory of Christ, then certainly their reproaches must be the reproaches of Christ.

Nay, there is a nearer union then this, for this is one­ly by convenant, but there is a union between the head and the members, that is a nearer union; the Church is not onely flesh of Christs flesh, and bone of Christs bone, but it is the flesh of Christ, and the bone of Christ, it is the very fulness of the body of Christ, Eph. 1. 23. it is a high expression: Yea, and besides this, the Church is called Christ, mystical Christ: 1 Cor. 12. 12. For as the body is one, and hath many members, & all the members of that one body being ma­ny, are one body, so also is Christ; that is, The Church having many members, ought to be joyned in union as the body; yea, there is yet anearer union between Christ and his people, the in-being is mutual, Christ is in them, and they are in Christ, John 14. 20. You in me, and in you: The arm is in the body, but the body is not in the arm; the branch is in the vine, [Page 409] but the vine is not in the branch; but here as the Saints are in Christ, so Christ is in them: and in regard of this near union between them, their re­proaches may well be esteemed the reproaches of Christ.

Thirdly, because they are reproached for the sake of Christ: if a dog be abused for the sake of his ma­ster, 3. it is the abuse of his master: much more when Gods own people are abused for the sake of Christ; and therefore we finde that this hath been the plea of Gods people, for thy sake have we been killed all the day long; it was for Christs sake rather then any evil in themselves. And therefore though they be re­proached for their sins, it may come to be the re­proach of Christ, namely thus, When as men shall take advantage the rather against them, because they are professors of Religion; and were it not for this reason, they might justly reproach them; yet when as they put in this reason, They could bear well enough with the sin, were it not they were profes­sors of Religion, then the reproaches that they just­ly might suffer for their sins, do come to be the reproaches of Christ. And further, when in these they will take advantage to reproach the shews of Religion, which in others they cannot bear well e­nough; as when one that is a Professor expresses de­votion in lifting up his eyes, or his hands to Heaven, they will reproach him for making shews of Religi­on, and presently they are Hypocrites: and yet there are others can make mighty shews, and they are com­mended.

Again, they are the reproaches of Christ, be­cause they are reproached in the work of Christ: 4. [Page 410] As when David sent messengers to the children of Ammon, to congratulate their King, and they cut off their garments half way, and cut off half of their beards, David presently counted it his reproach; and so when Gods people are in Gods work, and re­proached, surely it Christs reproach. So Nehemiah was in Gods work, and he suffered a great deal of re­proach; and mark how God is more provoked then Nehemiah, Nehem. 4. compare the third verse with the fifth.

Lastly, it is the Spirit of Christ that is in them that is reproached: As if so be that the skill or influence 5. that comes from a skilful Attificer, that is put into one that hath learned, that does as it were but act his spirit, if he shall see him reproached for that work which is done by vertue of that influence which he had of his spirit in him, then he counts himself re­proached: so all the gracious works of Gods peo­ple are by the influence of the spirit of Christ; and therefore when they are reproached, Christ is re­proached: we have not received the spirit of the world, but the Spirit of God, says the Apōstle: this is the reason of all opposition, because of the difference of spirits; now the spirit of God and the Spirit of the world are opposite. But to come to the application of the point.

First, if the reproaches of Gods people be the re­proaches Use 1. of Christ, then certainly Christ is wonder­fully reproached in the world; none so reproached as Christ is, because he is not onely reproached him­self, but all the reproaches that fall upon all his peo­ple in the world, not onely since Moses time, but from the beginning of the world, they are all the [Page 411] reproaches of Christ, none suffers so much as he: consider we then with our selves, how we can love this Christ, a reproached Christ? Is Christ notwith­standing all his reproaches dear and precious to us? howsoever he be to the world, yet can your souls say with the Church, He is altogether lovely, as the A­postle Peter says, 1 Pet. 2. 7, 8. He is a rock, and a stone of offence to those that do not believe, but to you precious; and so Christ, though he be a reproached Christ, yet to you he is precious; to a godly and gracious heart how precious is Jesus Christ? There is a notable place concerning the reproaches of Christ, and yet of the high esteem that Gods people have of him, notwithstanding he is reproached, Isa. 52. 14, 15. His visage was so marred more then any mans, and his form more then the sons of men: what then, is there none therefore that shall prize him? yes; at the fifteenth verse, So shall he sprinkle many Nations: the Kings shall shut their mouthes at him, for that which had not been told them shall they see, and that which they had not heard shall they consider; that is, there shall yet come a time when as the Lord shall sprinkle many nations by the work of his Spirit, and draw many Kings, so as they shall shut their mouthes; whereas they contemned him, and despised him, now they shall shut their mouthes in a way of admiration, that that had not been told them which they see: as St. Paul, he knew Christ onely after the flesh, but when he came to know him after another maner, he thought otherwise of him: So when God does sprin­kle any with his Spirit, that they know Christ, though his visage he marred more then any mans, and he is reproached more then any man, yet they shall prize [Page 412] him, and delight in him, and the more he is reproach­ed, the more they shall delight in him: It is a notable Quanto pro me vi­lius, tanto mibi cha­rius. Bern. speech of Bernard, By so much the more Christ is vile for me, by so much the more he is dearer to me.

CHAP. XXXV. Sixteen several Consolatións arising to the Saints from this consideration, That their sufferings are Christs sufferings.

SEcondly, the consideration of this point is of Use 2. admirable use for the consolation of all the people of God, in all their sufferings and re­proaches. If reproaches and sufferings be the re­proaches of Christ, Christ is engaged in them more then you; there may be many branches of comfort to Gods people from hence, That Christ is so engaged in all their sufferings, as they are accounted Christs own: it is a great matter, when any one suffers any thing, if they know this, that any great man is en­gaged in their sufferings: if a subject should have a King so engaged in any thing he undertakes, that he can say, Whatsoever I suffer in this, is the suffer­ing of the King, this is a great comfort to him; so here there are several branches of comfort that may be drawn from this, Our sufferings are the sufferings of Christ.

First, it is a great deal of comfort, that God does 1. Comfort against re­proaches. take notice of our reproaches: This was the comfort of the Psalmist, in Psal. 69. 19. Thou hast known my reproach, and my shame, and my dishonor, my adver­saries [Page 413] are all before thee▪ If a man suffer re­proach, and disgrace, and trouble for his friends, while he is abroad from them; O says he, Did but my friends know what I suffer, and suffer for them, it would comfort me: If it be comfort to be known, much more when they shall be accounted their own; Christ is acquainted with all the sufferings of every member: and therefore do not say, I am a poor crea­ture, who takes notice of my sufferings? Heaven takes notice of your sufferings, Christ takes notice of them better then your selves.

Secondly, if they be the sufferings of Christ, they are no other but such as are predetermined for 2. you from the beginning of the world; for certainly the sufferings of Christ are determined: It may be said of these sufferings, as truly as of those he suffer­ed in his own person, Act. 2. 23. They are by the deter­minate counsel & foreknowledge of God: & therefore it is not in the liberty of man to reproach you as he plea­ses, but all is by the fore-determinate counsel of God.

Thirdly, certainly you do not want compassion in 3. your sufferings neither; for one to suffer much, and to be reproached, and no body to have compassion, is grievous; but surely you have compassion enough, Christ must needs take compassion on you: and it is not a forced compassion, but a natural compassion: was there ever any that was not sensible of the suf­ferings of his own flesh, unless it be dead? Indeed if you be a dead member of a Church, it may be Christ does not compassionate your sufferings, but if you be a living member, Christ does compas­sionate your sufferings, and pity you in every lye and slander that is told of you: many times when [Page 414] we hear of the servants of God (and especially those we know to be godly) to have such strange reports of them, our hearts begin to break, and to yern to­wards them. If one member have compassion of another, much more the head; the head is more sen­sible of the evils done to the body, then the other members are.

Fourthly, all these reproaches and sufferings do not 4. argue your rejection, they may stand with the infi­nite love of God: many of Gods people are ready to draw sad conclusions from their reproaches, sure­ly▪ God would not suffer this if he loved them: they may stand with the same love wherewith the Father loved the Son, for they are the reproaches of the Son.

Fifthly, they must needs be sanctified to you: those that are the sufferings of Christ, are fanctified suf­ferings; 5. certainly Christ will not suffer them to go away unsanctified; Christ is so holy, that if they come near to him, he will make them holy: and therefore your bodies and souls having union with Christ, they come to be sanctified: so all your conditions and sufferings come to be sanctified by union with Christ: he is the blessed one of God, and therefore all your sufferings must be blessed from him.

Sixthly, if they be the reproaches of Christ, then 6. you are not left to bear the burthen of them alone, you have but the lighter end of the staff: if a bur­then be never so heavy at one end, and a strong man is under that, and the other be light, though a weak man be under that, he does not care: so the weight and burthen of reproaches lie upon the shoulders of Christ: and therefore when you think it is hard for [Page 415] one reproach thus to follow upon another, and for one evil to follow another, it will break my heart; ah, if you did bear it alone, but Christ bears the weight of our reproaches.

Seventhly, if they be the reproaches of Christ, then for that part you do bear, although it be but lit­tle, 7. you may expect his strength in, you are not left to bear that little by your own strength; Christ gives out his own strength, to bear his own reproaches; if the burthen be his you bear, you shall have strength from him to bear it.

Again, this is an eighth stream of comfort, if they 8. be the reproaches of Christ, they are the reproaches of all the members of Christ, who sympathize with you, and help to bear the burthen with you.

Ninthly, it may be comfort that your names shall 9. be vindicated, your names are as dear to Christ as his own, and it does as much concern Christ to vin­dicate your names as to vindicate his own.

Again, if our reproaches be Christs reproaches, 10. and Christ is content to own our reproaches; surely, he will not leave us to take our sins upon our selves: if his love be such as he will take the burthen of our sufferings upon himself; surely his love is such as not to see us sink under the burthen of our sins: No, our sins are upon him as well as our sufferings; not that he takes them upon him to be guilty, but only by im­putation: the Text says, He was made sin; what abun­dance of consolation is this, that Christ is willing both to take off our sins and sufferings? there are nothing but these two that should trouble us in the world, our sins and sufferings, and Christ takes them off both.

11. And yet further, if Christ will own our re­proaches, 11. [Page 416] proaches, then he will own our services: there is no great difficulty of believing the one, if we believe the other: we may comfortably go to Christ and say, Blessed Savior, wilt thou own upon thy self, the dirt cast upon our faces, and wilt not own the work of thine own Spirit? though we may stain the work of Gods grace by our sin, yet Christ that is so indulgent to take reproaches, will surely own our services; he will own our active obedience, as well as our passive obe­dience.

Again, then we may be assured there will come good of them, and that we shall be carried through 12. them; consider three or four things here for our help in this, to assure us of a blessing in these our sufferings. First, were it that we onely did know that God had a love to us, and were merciful to us, that were enough to assure us. But, secondly, God may have love and not binde himself by promise; but as he hath love, so he hath engaged himself by promise to help his people in sufferings, and that is more. But, thirdly, we have the experience of Gods dealings with his people, that he never left them in suffering. And fourthly, we may rise higher, it is Gods own case, we have further assurance by this: If a man love me, I hope it will be well with me; if he promise me, that is more; if others have had experience, I am more assured: but if it be his own cause, I am sure enough. If a man go to sea, and he knows the Ma­riner hath skill, and he loves me, and the Mariner promises he will have care, and others have had ex­perience of his care, this is much: but when I consi­der, my life is the Mariners life, if I perish, he perishes; this assures me, that as far as the Mariner can do it, [Page 417] it shall be well with me. Luther writing to Melan­cton troubled with fears; If we fall, saith he, Christ Si nos ruit mus ruet e Christus, saith Luth. falls.

Again, here we have a notable ground to go to God in prayer in all sufferings, because we can go with 13. this argument, Lord it is thy own Name: that was the plea of Moses, Lord, if thou destroyest thy people, what will become of thy Name? our names are no­thing, what though ten thousand such as we are come to nought, and rot? but if God put his name to ours, and twist them together, there is abundance of safe­ty, then our names are a strong argument.

Yea, suppose we be in such a condition as we can­not 14. pray, yet here is comfort in this, our suffer­ings are the sufferings of Christ; and the sufferings of Christ do present themselves as a mighty pray­er to God: The sufferings of Christ, have a mighty cry in the ears of the Father, and they will be heard.

And yet further, if so be our sufferings be the 15. sufferings of Christ, then surely Christs sufferings are our sufferings; if Christ have an interest in our sufferings, then we have an interest in his sufferings: for how come our sufferings to be Christs, but by vertue of our relation to him; and therefore his sufferings must be ours, by the relation of Christ to us.

Lastly, there will be an end of sufferings, they can­not last always, for they are the sufferings of Christ 16.; and it cannot stand with infinite justice, that Christ which hath undertaken for us, should be eternally un­der suffering; & if he shal not suffer always, we shal not always suffer; for so long as we suffer, he must suffer: [Page 418] the time therefore is a coming, wherein Gods peo­ple shall be too high for to be reproached, they shall be in such a condition, as it shall be impossible for any to reproach them: for reproach comes from some kinde of apprehension of the reproacher, to be in some measure above the reproached: no man can reproach another for a thing that he fully knows, and certainly believes that he is above him in that thing: and therefore the people of the world do reproach the people of God, because they apprehend them­selves to be above Gods people in wisdom, or the like; but time will come, that the dignity of Gods people shall be raised to such a heighth, that though wicked men do hate them, they shall not be able to reproach them, they cannot possibly have a conceit to be above Gods people in any thing.

And these are the consolations that arise from this point, that our sufferings and reproaches are Christs: and these considerations being put together, why should we distract our selves, and take immoderate care what shall become of us; if we be unbelieving, Christ will count it a dishonor to him, and say, Is it not my case? we need not take any shifting courses to help our selves; a man that hath an enemy surprize him, if he have no weapon in his hand, it may be he will take up stones and dirt, but if he have his weapon, he useth that, and scorns to take up stones and dirt: when people are reproached, that have no interest in Christ, reproaches come upon them and take them unarmed, and they take up any thing near hand, and reproach and revile again: but those that have interest in Christ, have this weapon; they know [Page 419] all their reproaches are the reproaches of Christ, and we shall not need to depend upon any outward com­fort for to comfort us; much less have we need to help our selves by reviling again. The comfort of a Christian, is this, That his reproaches are the re­proaches of Christ; this is enough to quiet his heart: you need not comfort your selves in your parts, or estates; this is enough alone: do but answer all your distractions and troublesome workings of your hearts with this, and this will quiet them.

Quest. But how shall I know that my reproaches How to know that our reproa­ches are the reproa­ches of Christ. are the reproaches of Christ?

Answ. First, if you be reproached for the sake of Christ; though you be not a member of Christ, yet if your adversaries reproach you, because they take you for a member of Christ, there is some com­fort 1. in this. Secondly, if you can under all reproaches 2. bring your hearts in subjection unto Christ, and quiet your hearts under reproaches in obedience unto him. Thirdly, if you finde the rule by which you are guided 3. and acted in that condition to be the rule of Christ. Fourthly, if you finde the chiefest comfort that you gather in to help you, to be the comfort of 4. Christ. Fifthly, if you finde the end you do aim 5. at in your bearing them, is the honor of Christ; and that you do desire rather that Christ may be in the conclusion honored, then your selves clear­ed. Sixthly, take this as a special note, if you make 6. those reproaches that Christ suffers in his cause, his truth, his people, yours; then he makes yours his: how does your hearts stand affected to the re­proaches Christ suffers in others? Zeph. 3. 17, 18. God promises much mercy, to such to whom the reproach [Page 420] of the solemn assemblies were a burthen. That heart that is burthened with the reproaches of Gods ways, shall finde ease in the comforts of Gods Spirit. If these things be in you, certainly these come from the Spirit of Christ; and if from the Spirit of Christ, then you are Christs; and if you be Christs, then your reproaches are Christs.

A third Use is this: Seeing Christ suffers for us, and 2. all our reproaches are the reproaches of Christ, Let us take heed that he do not suffer by us. Now Christ may come to suffer by us two ways: First, if so be that we cause the name of Christ to be spoken evil of. Se­condly, when we come to be actors our selves in speaking evil of Christ, or of his people.

First, if we cause Christ or his people to be spoken evil of by any sinful, way of ours, this is the reproach of Christ (but not in that sense I spoke of before.) Christ does not onely suffer in you, but he suffers by you. This is the charge that the Apostles lays upon the Romans, For your sake is the name of God blasphe­med: we had need look to our selves in this. Mark Rom. 2. 24. what charge the Apostle lays upon women, 1 Tim. 5. 13, 14. that they should take heed of tatling, and car­rying themselves unchristianly; and that they give none occasion to the adversary to speak reproachfully. That was the reason why Nehemiah was so careful in his business, in Neh. 5. 9. Because of the reproach of the Heathen. And so I say to you that are Gods peo­ple, Is it not enough that Christ hath suffered for you and in you, but must he suffer by you? O that the fear of God might be upon you, because of the reproach of your adversaries: Is Christ dear to you? did Christ ever do any thing for you? Is it [Page 421] not better a thousand times that you were crost, and your lives were taken away, and you laid rotting in the grave, if your names could wash away any stain that is upon the name of Christ? know there are many that Christ have fuffered reproach by, and you cannot clear your selves of it, and know what an evil and bitter thing it is, that after all the good­ness and mercy of Christ to you, and the near rela­tion that he hath taken you into; will you abuse all this mercy, and this near relation? if Christ had never taken you for his own, had you been never so vile, Christ had not suffered reproach by you; but now in regard of your near relation to him, he suffers re­proach by you; and is this the use you make of your near relation?

When therefore you finde your hearts begin to stir, How Christ is reproached by us. and corruption boil; consider the name of Christ lies prostrate before you, and will you trample upon the name of Jesus Christ: if one were set upon going to a place to do mischief, and his Father and Mo­ther should throw themselves in the path, that if he goes on he must tread upon them, and they should say, You shall tread upon the bowels out of which you came, upon the loyns that begat you; this would be a great stop: and so you that are Professors of the Gospel, if you have a temptation to a lust, the name of Christ calls Stay, and says, If you go you shall trample upon me, and my blood, and bring reproach upon me; will not this stop you? Never think that gain that you get by the reproach of Christ. It is true indeed, if we be going on in our duty, and do that we should, though men say the name of Christ shall be reproached, we are to go on, [Page 422] and do our duty, and let Christ vindicate his name if he will: but if it be any thing that concern out selves, and the satisfaction of our own wills and desires, whereby Christ may be reproached, this is a mighty argument to keep us from it: the word hath scarce a stronger argument to keep us from an evil way, then this, The name of Christ shal suffer by it: for the people of God to suffer reproach by you, is an evil thing: for a man to have but his kindred ashamed of him, what an evil thing is it; but that it may be said of one that is a Professor of Religion, that he is not onely a reproach to the Church of God, but a reproach to Jesus Christ, if you have any ingenuity in you, this might strike to your hearts.

It is reported of Alexander, having a Soldier of his name, and his Soldier being a coward, he came to him, and said, Either leave off the name of Alex­ander, or be a Soldier: and so we have the name of Christians, but when we are vile in our lives, Christ says, Either leave off your profession, your name, or be a Christian indeed: do not come in amongst the number of Professors, to let profession suffer by you. And so Alexander Severus the Emperor, seeing a company of Christians fighting together, he com­manded them to leave off the name of Christians; for says he, You profess your selves to be Christians, and yet you are thus contending: this is not the spirit of him whom you do profess. It is a lamentable thing that we should profess such a glorious name as we do, and that we should handle the matter so as that it should suffer so much by us. It is said of the high Priest, Numb. 6. 7. He shall not make himself unclean for his father, or for his mother, or for his brother, or [Page 423] for his sister, because he had the holy oyl upon him, the consecration of his God was upon him: So I may say unto you, You have the holy oyl of the profession of the name of Christ upon you; and therefore take heed what you do, says St. Paul, It were better for me to dye, then to lose my glorying: were it then not better for us to dye, then to have the glory of Christ suffer by us. Know, though the name of Christ be not dear to you, he will defend his name when you shall rot and perish for ever; and though it be defiled by you for the present, he can clear it otherwise: but wo to them that be the causes of reproaches that come thus upon Christ.

But as we must take heed that Christ be not re­proached by us in this regard, much more that he be not reproached by our selves, so as to speak evil of the ways of God: as we may hear it of those that have been forward in profession of Religion, if profession of Religion do not come to serve their turns, they are ready to speak evil of that way, and all the pro­fessors of it. Take heed what you do in reproaching of a member of Christ, the name of Christ is upon him; take heed you do not reproach him that the name Christ is upon; the people of God do bear the name of Christ upon their foreheads; take heed you do not spit upon their faces, for it may be you may spit upon the name of Christ: as many unskilful hunters will shoot at wilde beasts, and shooting at random may kill a man; and so many shoot at Chri­stians, but they hit Christ, they reproach Christ.

CHAP. XXXVI. The dreadful evil there is in reproaching the Saints.

FOurthly, the consideration of this calls for a trembling heart unto all those that have been Use 4. guilty in any degree of casting reproaches up­on the people of God. In this Use we have three branches: First, those that have done it themselves: Secondly, those that rejoyce in the reproaches that others cast upon Gods people: Thirdly, those that are the divulgers and spreaders of the reproaches of Gods people. In Zeph. 2. The Holy Ghost there rebuking Moab for reproaching his people in the eighth and tenth verses, at the eleventh verse it is said, The Lord will be terrible to them: there are some of you, that howsoever God have shewn you better things now, yet heretofore you have been guilty, and it may be some of you are guilty of this still; and if you be guilty, the Lord will be terrible to you. God hath contempt and dishonor for you, as you have cast contempt and dishonor upon Christ: suitable to your sin shall be your punishment. That is ob­servable that we have in Psalm 59. verse 6. their sin is, They return at evening, they make a noise like a dog, and go round about the City: thus is their sin, and it is their sin of reproach and scorn, as appears in the following words, verse 7. They belch out with their mouth: and observe ver. 14. their judgement is expressed in the same words, And at the evening let them return, and let them make a noise like a dog, and go round about the City. Did [Page 425] your reproaches reach no further then the Saints themselves, yet in regard of that excellency there is in them, it is an abominable wickedness. Mark with what indignation the Spirit of God speaks against such as are guilty herein, Isa. 57. 3, 4. Draw near hi­ther ye sons of the sorceress, the seed of the adulterer, and the whore, against whom do ye sport your selves? against whom do ye make a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falshood? What, you who are so vile and fil­thy your selves, will you presume to reproach the Saints of God, such as are so precious in the eyes of God, and so near to Christ? Know, you have not to deal with them onely, but with Christ in them. You think you have to do onely with a company of poor weak creatures that are not able to right them­selves; but know, you have to do with Christ him­self. Mark that expression we have in Isa. 37. 23. it is spoken concerning Rabshekah, Whom hast thou re­proached? it is not against Hezekiah, it is against the holy One of Israel: Those that have done thus, have lifted up their mouthes against heaven it self: They set their mouthes against the heavens: Thou hast re­proached Psal. 37. 9 him that is the brightness of the glory of the Father; The character, The engraven image of the Father; he that is the glory of heaven, that hath all the treasures of all good in him; Thou hast cast reproach upon him that must be thy Judge; At whose mercy thou lyest for thy present and eternal estate; Him that is God blessed for ever, that is the infinite delight of the Father. You mistake, you have shot at Christ all this while: As we read of Oedepus, he killed his father Laius King of Thebes, taking [Page 426] him for his enemy; your mistake is worse you strike at, you reproach Christ, while you think it is but a poor man, yea your enemy.

O that ever you should be born to do so much mis­chief as to cast dirt upon the face of Christ; surely you kick against the pricks: It is an argument that you are not a son of the promise, that you are a suc­cessor of Ishmael: Thou hast cause to fear that God will laugh at thy destruction, and mock when thy fear cometh: Thou hast cause to fear that thou art reserved for everlasting shame and contempt, unless God does humble thee for this dreadful guilt that is upon thee. When you take advantage upon the meanness of Gods people for to reproach them, you are the men and women that are found guilty in hea­ven for to reproach Christ.

But you will say, There are none so vile as to re­proach Object. Christ, nor the people of Christ for their god­liness, it is for their hypocrisie.

Let no man deceive himself thus; for there never Answ. was any Devil or man that did reproach godliness under the name of godliness, but they would put some other name upon it, under which it might ap­pear vile and contemptible; and in this the men of the world do as the persecutors did in the Primitive times with the Christians, they put the bodies of Christians into the skins of wilde beasts, and then they would set dogs upon them, and other wilde beasts, to tear them: So men do to this day; they put the profession of godliness into the shapes of their own conceits, and their own slanders, and their own apprehensions, to make it ugly, and they fall a reproaching and tearing, and run upon [Page 427] them like a company of wilde beasts: And that which thou sayest is hypocrisie, is but the skin of the wilde beast, thy own unshapen conceits, to make thy self and their adversaries run upon them, that you may the more freely venture; because the wilde beasts would not venture upon the body of a man so freely, but when they saw the body of a man in the shape of such a beast as they hated, they ran upon it freely: And so thou dealest with Gods Saints in put­ting an unshapen form upon them, to let out thine heart more freely upon them. But what if that which thou callest hypocrisie, God account godliness? yea know, that this thy aspersion upon godliness, to say it is hypocrisie, and upon the people of God, to say they are hypocrites, is the reproach of Gods people, and there is a great deal of evil in it more then thou art aware of. In Mark 3. from verse 22. and so on, when Christ cast out devils, they said, He casts them out by Beelzebub the Prince of devils: well says Christ, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme, but he that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation: So that it seems these Pharisees had sinned the sin against the Holy Ghost, in that they said, He had an unclean spirit, because they attri­buted that to an unclean spirit, which was done by the Spirit of Christ; onely they did this against know­ledge, and in malice: I do not say that all reproachers do sin against the Holy Ghost; but if it be against knowledge, and in malice, consider how near it comes: as their attributing that to an unclean spirit which came from the spirit of God was it; so does not [Page 428] thy attributing that to hypocrisie which comes from the Spirit of God in sincerity come near it. But lastly, if it be for hypocrisie that thou reproach, and not for godliness, then it is for an evil; if it be for an evil that thou doest reproach them, then the better thou art, and the better mood thou art in, the more thou wilt reproach them. But we see the con­trary evident: Wicked men they reproach the god­ly for hypocrisie, as they say, but they do it when they are in the height of their lusts; but if they be in a good mood, when they are on their sick beds or death beds, and in their best condition, they re­proach them least; therefore sure it was the good they reproached, and not the evil. But thus much con­cerning the first branch.

The second is this, it calls for a trembling heart from those that shall rejoyce at the reproaches of 2. Gods people: Perhaps thou art one that wilt not reproach thy self, yet thou mayest rejoyce at the reproaches of Gods people: There is a great deal of evil in this: Surely thou hast no love to them, for love does not rejoyce in iniquity, 1 Corinth. 13. 6. When the Devil does sow the seed, thou dost come with the harrows to cover the seed, when thou dost rejoyce in their reproaches. Proverbs 18. 8. The words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly: It may be translated, The words of a tale-bearer are as the words of them tbat are wounded: That is, The tale-bearers that come and tell you things, they come with expressions of a great deal of broken­ness of heart, as if their spirits were grieved at that they hear, and they speak as if they spoke in [Page 429] the defence of them, and then they are as wounds; not the wounds of them they speak of, but the wounds of the wounded: And if any come in this way to cast reproaches upon Gods people, they are taken down into the belly, and they go glib down: This is a slight of the Devil to make them pass without the least questioning; for those that reproach, seem to speak out of wounded troubled hearts.

But we do not rejoyce in this, that we hear any evil Object. of Gods people, but we rejoyce that they are dis­covered, and this is the work of God.

1. If so be thy conscience be convinced, that through Answ. 1. the concealing of such and such things, there was a great deal of mischief done before, and there is a great deal of good like to come to the publike cause, and the name of God in the discovery, then you may rejoyce.

Secondly, I appeal to conscience: Suppose the discovery do a great deal of hurt, Gods name does 2. suffer by it, is there a proportionable measure of grief in thy heart, for the suffering of Gods name, unto the joy that is in you for the discovery?

But thirdly, suppose it were one that were near to you; suppose it were your Father or Brother, the 3. Wife of your bosom, the dearest friend you had that were discovered, would your hearts rejoyce then? if you rejoyce because God hath glory by the discove­ry, then would you rejoyce, if the dearest friend you had were discovered?

Fourthly, yea, suppose you did suffer much by this 4. discovery, that it were much to your prejudice, you should lose something that your hearts are much set upon, would you rejoyce then?

Fifthly, if so be that it were for the discovery that 5. [Page 430] you rejoyce; then you would not rejoyce, that they are discovered to such as will not honor Gods name: You are glad that any know of it, that Gods ene­mies know of it, that will not make a good use of it, but will be hardened in their sin, and dishonor Gods name: Take heed you do not deceive your selves, to rejoyce so in the discovery of the people of God; there is a great deal of evil in it, more then you think of. Joseph he feared Mary, but he feared the name of God might suffer, and therefore he would not make her a publike example.

The third branch is to those that are divulgers of the reproaches of Gods people. Consider what 3. you do, they are the reproaches of Christ; take heed you do not divulge the reproaches of Gods people. Suppose they prove false, do you think that after Gods people have suffered so much, this will be enough to answer God and Christ, for all the dirt that hath been cast upon his face, I heard so; that the names of Gods people may suffer much, when they are under false reproaches. As it is with a stick; a stick when it is in the water, it looks as if it were broken, pull it out of the water, and it is straight: So it is with the names of Gods people; when their names are under reports that go abroad in the world, they look as broken; but when their names are pulled out from the reports of the world, they appear whole: And therefore take heed of divulging the reproaches of those that are god­ly; You may in this do the Devils work, and car­ry the Devils pack. The Apostle in 1 Timothy 3. 11. speaking of women, says, That they must be grave, not slanderers; The word in the Original is, that [Page 431] they must not be Devils: So that to carry slanders and evil reports up and down, is the work of the de­vil. Again, wilt thou spread the reproaches of Gods people, when as it is the great work of God to cover the sins of his people? And further, consider, doest thou stand in need of so much covering of thy own sins, and wilt thou have a hand in spreading abroad the sins of others? How just will it be with God to let thee fall into some gross sin, and spread abroad thy shame, seeing his name and the names of his people are not dear in thine eyes?

CHAP. XXXVII. Seeing Christ makes our sufferings his, we should make his sufferings ours.

FIfthly, if Christ will take our sufferings and our reproaches, and make them his; then we are Use 5. to take Christs sufferings, and Christ reproaches, and make them ours. It was the burning love of Christ, and his zeal to his people, that made him take the reproaches of his people to himself; and so our burning love to him, and zeal for him, should make us take his reproaches upon our selves. Christ is many ways reproached in the world, not onely in his person, when he lived upon the earth, and in his people; and so we are not onely to take the re­proaches of Christ upon us in these regards, but in any particular, whatsoever reproach falls upon Christ any way, let us account of it as our own: When [Page 432] the Doctrine of the Gospel is reproached, then he is reproached; when the ways and light that God hath discovered to his people is reproached, he is re­proached; when the Ordinances are slighted, when as the blood of Christ is counted a common thing, and every base lust is preferred before it; when as the blessed authority of Christ is villified and slighted, either when it is slighted openly or secretly, if the authority of Christ be cast off, then he is reproached, Numb. 15. 6, 30. When you put a reed into the hand of Christ, and bow to him, and say, Hail King of the Jews: when you shall profess obedience and sub­jection unto Christ, and in stead of a Scepter, put a reed into his hand, then he is reproached. Again, when Gods people walk unworthy of Christ, then Christ is reproached. And when Christ is reproach­ed in any of these, let us take them to heart, as throughly, as if we were reproached; yea, take them more to heart, because the reproaches of Christ are far worse then our reproaches: Those that are first upon Christ, and then upon us, are worser then those that are first upon us, and then upon Christ: To spit upon the face of a man, is more reproach to the body, then to spit upon some other member of the body is a reproach to the face; and so the re­proach of Christ that is the face of the Church, is more then the reproach of any other member: And therefore confider, whether your hearts be more broken when Christ is reproached, then when you your selves are reproached, this is a good sign of grace. And if you demand what should be the behavior of a gracious heart, when he is in any company that he hears Christ reproached in;

[Page 433] I answer, First, thy spirit should rise in indigna­tion against such desperate evils and wickedness as 1. this, that any should dare to be so bold as to reproach How a gracious heart be­haves its self, when he hears Christ re­proached. the holy One of God, such a blessed one as Christ is, that is so infinitely dear to thy soul, and hath done so much for thy soul; though in our own causes we may be quiet and give way, yet when it comes to the cause of Christ, it is good for the heart to rise. It is the speech of Oeclampadius to his fellow Mini­ster, Let our Zeal be hot and burning, not when scorns and reproaches are cast upon us, but when the truth is endangered, and the name of God is blasphemed. Ye have heard that of King Croesus his son, who though he were dumb all his life, yet when one would have struck at his Father, the affection to his Father broke the bars of his speech, and he said, Take heed of kil­ling the King: And so though we be dumb in things that concern our selves, yet when Christ comes to be reproached, let our hearts swell in us and break out.

Again, look upon them with trembling hearts, that ever the patience of God should suffer such 2. wickedness as this: As they did admire at Mordecai, when he would not bow to Haman, they held their peace, and wondered what would become of that matter.

Yea, we should, if it were possible, labor to wipe off all the reproach of Christ, and take it upon our selves 3. that we might rather be spit upon and contemned then Christ. It was a brave speech of Ambrose, he wished it would please God to turn all the adversa­ries from the Church upon himself, and let them satis­fie their thirst with his blood: This is a true christian [Page 434] heart. And therefore if it be for our sakes, and we have any thing in the business by which Christ is re­proached, we should be willing rather to sacrifice our selves, then that Christ should be reproached: And as Jonah, when he knew that the tempest rose for his sake, says he, Cast me into the sea: And so Nazian­zen, when contention rose about him, says he, Cast me into the sea, let me lose my place, rather then the name of Christ should suffer for me.

Again, the behaving of a Christian should be this, it should take his heart from his own name, so long 4. as Christ is reproached: What though I have esteem? Christ is not esteemed, he is contemned. I have these comforts, and I through Gods mercy want nothing, and my friends cleave to me, and prize me; but Christ is not cleaved to, he is not prized: and what are all my comforts to me? they are Ichabods, the glory of all is departed from me.

And further, we should be willing to interest our 5. selves in the cause of Christ: when we hear any of Gods people reproached, we should not say, What have we to do with them, let them clear themselves? but be willing to interest our selves in it, and take it upon our selves, as if our own name were to be cleared.

And lastly, we should labor to wipe away the re­proach of Christ, in laboring to express the con­vincing 6. power of that grace which is contrary to their carriage for which Christ is reproached: Such a one is scandalous, and Christs name suffers in that, let me labor to make up the breach in being so much the more faithful, and walking in the con­trary [Page 435] grace: Such a one is proud, let me be more hum­ble; such a one is covetous, let me be more liberal, that there may be somewhat to answer: As it is said of the wise son, when his father is reproached, he car­ries himself so as his father hath wherewithal to ans­wer from his good carriage, Prov. 27. 11. So let Christ have wherewithal to answer his reproaches from your godly convincing conversation. Suppose others have cast an aspersion upon the ways of godliness, because such are false and covetous, yet walk thou in the contrary, that Gods people may answer, Though such and such be so, what say you to such an one? is not the breach made up in those? And so much for that Use.

Sixthly, we must not onely labor to wipe away Use. 6. the reproach of Christ: But if Christ have suffered so much in us and for us, let us labor to honor Christ as much as we can in the world, and set up the name of Christ, as much as others pull it down. How are we to set up the name of Christ?

First, in holding forth the beauty and glory of 1. the Spirit of Christ in our lives, that though Christ How we may ho­nor Christ in the world. be reproached in others, he may be glorified in us: Others may be forced to say in their consciences, Blessed be God that ever I saw such men: I never saw the graces of Christ shine more brightly in any, then in them. And then set up Christ, in speaking 2. all the good we can of Christ, in bringing others in love with him: As they in the Canticles said, What is thy beloved more then another beloved? says she, My beloved is the chiefest among ten thousands. Again, let us set up the Ordinances of Christ, 3. therein appears the honor of Christ, and let the [Page 436] beauty of his holiness appear in his Ordinances, that men may say, Blessed are the people that are in such a case. Fourthly, let Christ have the honor of our 4. names, and of all our comforts: Surely if he have the shame of our reproaches, he should have the ho­nor of our honors: If he have the pain of our suf­ferings, surely he must have the praise of our com­forts: Christ hath a share in our sorrows, shall he not have a share in our comforts? when we are reproached he is reproached; when we are honored, let him be honored too. What a sad thing will it be, that when you go out of the world, it should be said, Christ hath had more dishonor by you, then he hath had honor?

Seventhly, If Christ suffers in all our sufferings, Use 7. hence we learn not to rush into sufferings, before we be called to them, nor to withdraw from sufferings, when we are called to them. Christ suffers in all our sufferings, then it is not in our liberty to rush into sufferings when we please, though it should be in the cause of Christ. Indeed if we suffered alone, we might venture, but because Christ is interessed in it, we must stay till we know whether Christ be willing to suffer; though our time be come, yet it may be Christ will say, My time is not yet come; because it is in a good cause you think you may suf­fer in it, but consider, is Christs time come? In Proverbs 10. 10. it is said, He that winketh with the eye causeth sorrow, but a prating fool shall fall. when a man is loth to stand for those truths of God that shall bring him into suffering, he winks: He that winketh with the eye, causeth sorrow, he will bring sor­row to his heart. But others will say, We will not [Page 437] wink with the eye, it is the cause of God, and we will stand for it, but a prating fool shall fall. A true man may ride in the rode, and fear no danger, yet he will not willingly ride into dangerous places, and so a man is not to ride into danger. As now if you be partners with another, you cannot give what you will, because it is not your own, but it is your partners too. If a man have a cottage of his own alone in a field, he may set it on fire, but if he set his own house on fire in the town, it may cost him his life, because others are interessed in the da­mage as well as himself. Again, if Christ do call, we must go freely, because they are the suf­ferings of Christ, It is reported of Peter in Ec­clesiastical Story, that he was coming out of Rome for fear of suffering; and as he was coming out of the gates, he met Christ, and he asked Christ wherefore he came; says he, I come to be crucified, then he thought Christ came to be crucified in him, and therefore he went back and resolved to suffer, and so he was crucified. And so though we be shy of suffering, yet if we know Christ calls to it, we must yield, as being willing to suffer in us.

But when are we called? Quest.

There is an ordinary call, and an extraordinary call. The extraordinary call is by the Spirit: And that is Answ. first, when there are none that will stand for the cause of God in an ordinary way. Secondly, those that God calls extraordinarily, are such as have ex­traordinary graces: They act not their own natural boldness, but are carried beyond it by a mighty work of Gods Spirit: And therefore thou mayest suspect thy self, that thou art not called extraordinarily, [Page 438] but after much humiliation, and much abilities to deny thy self.

But for an ordinary call▪ First, then we are cal­led when if we do not suffer, Gods cause will suf­fer. Secondly, when God does take away the means and helps of delivering us from suffering. Thirdly, the more helps are taken from us, the more we finde the consolation of Gods Spirit come in­to us.

But when helps are taken away, and the Spirit of God does absent it self, shall we fear then that we are When we are called to suffer­ing. not called?

Some think, surely they must not suffer, then they shall betray Gods cause: If they do, because they do not finde God present with them: If God do give you a fair way to escape when his pre­sence is gone, you may take it; but if he shut you up that you cannot escape, you may comfortably go on; though now he be gone, he will return again; as it was with Mr. Glover, who wanted the presence of God even till he came to the Stake, and then he clapt his hands and cryed, He is come, he is come.

The last Use of the point is this, If Christ suf­fer Use 8. in his people, and if all the evil you cast upon Gods people is Christs, then all the good you do to them is Christs: If when you speak evil of Gods people and reproach them, you reproach Christ; then when you speak well of Gods peo­ple, you speak well of Christ: If when you perse­cute Gods people, you persecute Christ; then when you relieve Gods people, you relief Christ; Christ will own the good that is done to his peo­ple, [Page 439] as well as the evil: And therefore as the ar­gument once was, Relieve all strangers, for some unawares have done good to Angels; So now, do all the good you can to Gods people, for un­awares you may do much good to Christ. And thus I have finished the second point from this Verse, That the reproaches of Gods people are the re­proaches of Christ. Now we are to proceed to the third.

CHAP. XXXVIII. A gracious heart hath a high esteem of reproaches in the cause of Christ.

THat a gracious heart hath a high esteem of Point. 3. the reproaches of Christ, he highly esteems of every disesteem he suffers for Christ: And not onely bears reproaches and sufferings pa­tiently, but triumphingly; he is not onely contented with them, but counts himself enriched by them. This is a great riddle and mystery to the world, that Sufferings, Troubles, Miseries and Reproaches should be rejoyced in, and esteemed highly of. We are to understand by reproaches is this point likewise, not onely slanders, and mocks, and scorns, the sufferings of Gods people in their names formally, but materially their sufferings, they suffer for Christ, upon which they come to be contemned: So that whatsoever Gods people do suffer in the cause of God, and for Christ, they have high thoughts of it: If God should give unto them all the riches and [Page 440] honors of the world, they could not count them­selves so enriched as they do by their sufferings. For men to be enriched by the glorious things of heaven, this is no wonder; but to be enriched by their suf­ferings and reproaches, this is the great wonder of the world, that onely those that have the Spirit of God are acquainted withal. Says St. Paul in Rom. 5. 3. We glory in tribulations: There is a patient bearing of tribulation, and a rejoycing in tribulation, and glorying in tribulation; now they did not onely bear them patiently, and rejoyce in them, but they did esteem them their glory. It is a notable speech in Acts 5. 41. It is said of the Apostles when they were called before the Councel, and were very ill handled, They departed from the Councel, rejoycing that they were counted worthy to suffer shame for his name; to be worthy of shame, is a strange kinde of phrase: But in the Original it is, They counted it ho­nor [...]. to be dishonored. In Luke 6. 22, 23. you have ano­ther Text to shew forth unto us this truth clearly, Blessed are you when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of mans sake: Here is an expression of the greatest dishonor that can be to Gods people: What should they do then? Rejoyce in that day, and leap for joy, for, be­hold your reward is great in heaven: As if Christ should say, I do not bid you bear it patiently, but joy­fully, and more then an ordinary joy, leap for joy. And that is remarkable of St. Paul, in 2 Cor. 11. where he reckons up many things to vindicate his Apostle­ship, wherein he was equal and above others; you shall finde they are his sufferings principally he [Page 441] endured for Christ, at verse 23. Are they the Mini­sters of Christ, I speak as a fool, I am more: in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft: now this is brought to shew the dignity of his Apostleship; and therefore in the conclusion at verse 30. when he was put upon glorying, he shews what he most gloried in: If I must needs glory, I will glory in things that concern mine infirmities: by infirmities we are not to understand the infirmities of sin, but his weakness, and evils that he endured for Christ. And so in chap. 12. ver. 10. [...] Therefore I take pleasure in infirmities, in reproaches, in persecutions, in distresses for Christs sake.

And thus the people of God in former times Crudelit as vestra, glo­rea nostra, Tertul. ad Scapul. Spectabat laeta fileo­rū funera tot trophia & morien­tium voci­bus tanquā psallentium cantibus delectaba­tur. & pietatis bar­moniam pulcherimā veutris sui either am in filiis cernens omni lyrae numero dulciorem. Ambros. offic. l. 1. c. 36. have much gloryed in that they have suffered in the cause of Christ. It is the speech of Tertullian, Your cruelty is our glory. We read of tender mothers beholding their childrens suffering death for Christ as their Trophees and Triumphs, and delighting in their last breathings, as in most melodious musick. And it is reported of Balilas, when he was to dye, he required this favor, to have his chains to be buried with him as the ensigns of his honor. It was the maner of the Romans, when any had received any wounds for their countrey, they would shew the scars and places of their wounds for their glory. Pliny tells us of one, because he got forty five wounds for his countrey, by that he got immortal honor amongst the Romans. Thus Saint Paul seems to argue, Let no man put me to business, I bear about me the marks of the Lord Jesus. And Ignatius professed, he had rather be a Martyr then a Monarch. And Pru­dentius tells us of the Martyrs in his time, and espe­cially [Page 442] of Vincentius, that the great Tormenta carcer un­gulae stri­dcns (que) flā mis Lumi­na atque ipsa paena­rū ultima mors Chri­stianis Lu dus est. Prudenti­us hymno in laudem Vincentii Sanctus Vincenti­us ridens occisores suos dixit nortem & cruces esse Christianis quaedam jo­cularia & ludicra & super pru­nas inci­dēs gloria­batur se su­per Rosas ire. S Aga­tha ad epu­las & [...]p­ [...]ias ire se dixit cum id carceres & tormen­t [...] iret, Lu­therus To. 4. p. 315. "Corona Martyrii. torments that were presented to them, were but sports and plays to them, they delighted themselves in those things they suffered for Christ, they trod upon burning coals as if they had trod upon roses. And so in the Primi­tive time they were wont to call Martyrdom by that name, The "crown of Martyrdom. I desire to know nothing, says St. Paul, but Christ and him crucified. And we know how superstitiously they did use the Cross of Christ in former times, and how high re­spect they would give unto a piece of wood that Christ was crucified upon; yea, if they had but that piece of wood in imagination: what a deal of business was there made by Constantines mother about the Cross of Christ? Certainly it grew upon this, it was but the abuse of the high esteem that the people of God had of sufferings. The Emperor Baldwyn thought himself blest, if he had but a piece of the Cross of Christ; that he would carry about with him in his arms. It is reported of one King of Eng­land, that he bestowed as much upon a Cross, as the Revenues of his Kingdom came to in a year. And that esteem which they had of a piece of wood, the Martyrs in the Primitive times had of the Cross of Christ; namely, of the sufferings they endured for Christ.

Quest. But you will say, wherein does it appear, and how comes it to pass, that Gods people do so e­steem of their sufferings for Christ?

Ans. There are great riches in them: First, the riches of evidence: Secondly, the riches of preferment: Thirdly, the riches of employment: Fourthly, riches of improvement: Fifthly, riches of experience: [Page 443] Sixthly, riches of promises: Seventhly, riches of comforts: Eighthly, riches of glory.

First, they are great riches, because they have rich evidences from them, and that in these four or five 1. particulars.

First, by the sufferings they suffer for Christ, they have an evidence to themselves, that the way they are 1. in is the right way: They have reproached the foot­steps of thine anointed: there was a time when they walked in the ways of sin in their footsteps, and then they were never reproached; but now they have changed their way, and walk in the footsteps of the anointed, now they are reproached. If a man being Dura vide­tur, sed ip­sa est tuta via alia forte deli­ [...]ias habet, sed latroni­bus plena est, Aug. in Ps. 36. Ego nisi il­los tumul­tus viderē, verbū Dei in mundo nou esse di­cerem. Lu­ther. going in a way, the end of which is of great conse­quence, and if he should miscarry in his way, he were undone: If one should tell him some marks of the way; as you go you shall meet with such a dirty lane, and such a craggy mountain; though he would be glad they were not, yet when he comes at them he is glad, because they are signs of the way he must go. Straight is the gate, and narrow is the way that leads to life. Master Bradford made use of that place when he came to the Stake, and looked upon his suf­ferings as an evidence to him that he was in the right way.

Secondly, they are an evidence to him of that dif­ference that God hath made between others and him: 2. there was a time, when as other men could close with me, and agree with me; now see what a difference there is, they nothing but contemn me and despiseme: I might have gone on and have been a scorner and a mocker as they are; O the difference that God hath made between me and them! that God should call [Page 444] me from them, who was as vile as they; and suffer them to be reproachers of godliness, and make me a sufferer for godliness! Jerome Quod signum major is gloria est omnes Haretici letestantur Hyeron. ad August Epist. 25 inter Epi­stolas Au­gustini. writ to Augustine, that it was a great sign of glory to him, that all He­reticks did hate him.

Thirdly, it is an evidence of the sincerity, and the power of his grace, and his love that he bears to Christ: and this is great riches; for a gracious heart says, Lord try me, Lord prove me: he would fain have an opportunity to manifest the truth of his love to Christ: all the while I go on in a way of prospe­rity, 3. and have the desire of my heart, wherein appears my love to Christ? but now when I am called to suffering, and to part with much for Christ, here is an opportunity to shew I love Christ for himself, that my love to him does not depend upon any thing that I gain by him in the world. The Apostle says, The tryal of your grace, he speaks of faith, is more pre­cious then silver and gold: and not onely your grace is more precious, but the tryal of grace is more precious then gold and silver. A gracious heart does rejoyce much in evidencing love to Christ; as any dear friend rejoyces much in any opportunity of manifesting his love to another friend, and the greater the opportunity is, the more does he rejoyce. And likewise the power of grace is manifested: as David said to the King Achish, Thou shalt know what thy servant can do; and so a gracious heart thinks here is an opportunity to manifest the strength and power that is in grace.

Fourthly, they are an evidence that much good is done, 4. that Satans kingdom is shaken; in sufferings we see the rage of the Devil, and he rages then most [Page 445] when he sends most opposition to his kingdom; where­fore those against whom he rages most, may have hereby evidence that they were most instrumental a­gainst him: I rejoyce, says Luther, Gaudeo sic Satana indignari & blasphe­mare quo­ties à me tangitur. Luther 2. Epist. ad Amsdorsi­um. That Satan does so rage and blaspheme, as often as I do but touch him: he took it as an argument that much good was done, o­therwise the Devil would not have been so vexed, he would not have raged so much.

Fifthly, a gracious heart hath an evidence to it self, that God will spare him when others shall suffer from 5. his wrath. Certainly, the more any one is called to suffer in the cause of God, and when he findes his heart ready and willing to yield to God in suffering, the more evidence may he have to his soul, that when others shall be called to suffer from Gods wrath, he shall be spared: and this is the bottom of the prayer of the Psalmist, Psal. 89. 50. Remember Lord, the reproach of thy servants; how I do bear in my bosom the reproach of the mighty people. I read of one Es­celus, being condemned to be stoned to death, and all the people were ready to cast stones at him; and his brother came, and run in, and shewed that he had but one hand, and the other hand he had lost for the defence of his countrey, and then none would stone him: and so the marks of the Lord Jesus, are notable marks to safeguard thee in the time of trouble: when the Lord goes out in his wrath, he will set his mark upon those that he will save; and none more notable marks, then the reproaches and sufferings they bear for Christ. This was Jeremiahs plea before the Lord, chap. 15. ver. 5. O Lord thou knowest, remem­ber me and visit me; know that for thy sake I have suffered rebuke.

[Page 446] Lastly, it is an evidence of salvation, Phil. 1. 28. not that all that suffer shall be saved: but a gracious 6. heart that suffers in a gracious Christian maner, hath God sealing to him by his spirit in his sufferings, his salvation. Put these together, and we see one cause why we should count the reproaches of Christ great riches, yea, this is greater riches then the riches of Novam gloriam nibi annū ­ [...]ias quod Aduter principum vocer qua­les mihi glorias hi [...] [...]nnis Satā [...]xcitavit. Amajori [...]raeaorum ornamenta [...]unt vuln [...] ­ [...]a. Hiero [...]ym. ad [...]micum [...]grotum Est enim [...]edra dig­ [...]atio etiam contumelia [...]ffici & li­gari Chry [...]ost. in Acta Hom. 39. [...]s consessor [...]erus & [...]llustris de [...]uo non c­ [...]ubescit Ecclesia, sed gloria­ [...]ur. Cyp. Ep. 6. Egypt.

Secondly, the reproaches and sufferings which we endure for Christ, are riches of preferment. It was a speech of Ignatius, when he was to suffer, It is bet­ter for me to be a Martyr, then a Monarch. Epist. 12. ad Romanos, Euseb. l. 8. c. 7. To be preferred to honor, is counted great riches: now there is a pre­ferment of Gods people here, these three or four ways: Basil upon that famous Martyr Bar-aam, says, he rejoyced in stripes as in honors, he exulted in the severest punishments, as if praeclara bravia acce­peret.

First, the Saints look upon this as high preferment, because it is a testimony that God hath a high esteem of them: God does not use to call those that are weak and mean to great sufferings, but his servants that are most eminent; God will dispose of the con­ditions of his people, suitable to their dispositions, therefore he will not call those to the strongest work that are weakest. A Captain does not call out his mean Soldiers to a notable enterprize, but he calls out his most able couragious Soldiers; and the more desperate the enterprize is, the more honor the Sol­dier thinks it to be called out: so the greater work God calls one to, the more preferment is in it; and we have cause to admire that God should deal so with [Page 447] us his poor creatures, rather then others; as if we were fitter then' others: though we cannot say we are fitter, because we are conscious to our selves of so much weakness; but God honors us as if it were so.

Secondly, by this we come to be honorable in the eyes of the Churches, and the Saints of God: no­thing makes Gods people more honorable in the eyes of the Saints, then when they are called to suf­fer much for God. And so in the Primitive times, they esteemed much of the Martyrs, even too much. Chrysostom Magnus atque ad­mirabil is vir si modo viri nominc disignare [...]llum fas [...]st Chris. Oratione contra gentiles. speaking of Babylas the Martyr, calls him a great man, a man to be admired, and says, if I may call him a man: and Tertullian Non [...]antus sum [...]t vos alloquar. writing to some of the Martyrs, says, I am not worthy to speak to you: he writes that it was a custom of some in those times to creep to the Chains Reptare ad vincula of the Martyrs, in a way of honor to them. Basil O Beatus linquas que sacrā vocē istam imi­serunt quā [...]er quidem [...]ecipiens, sacer fictus est. Basil Hom in 40 Marty [...] Thirdly, the honor they have in confor­mity to Christ. speaking of the forty Mar­tyrs, breaks out into this expression, O blessed tongues which put forth such a confession, as the ayr receiving it was even made holy by it. You must suppose the expression to be hyperbolical, yet so as shews how ho­norable the Martyrs were in their professions of Christ.

Thirdly, it is a greater dignity in some degree then God puts upon the Angels in Heaven; the Angels glorified God in a way of service, but the Angels and Saints in Heaven have not this way to glorifie God, they are not called to suffer in the cause of God▪

Thirdly, the reproaches we suffer for Christ, are riches of imployment: in this they are called to be imployed in the greatest work that God hath to do [Page 448] in the world: there are no people in the world imploy­ed so to set out Gods praise, as they are that are cal­led to suffer; this is the lowest subjection that can be to God, but the highest honor.

And they are called to be maintainers of the truth of God. Says Calvin upon this argument, What are we poor worms, full of vanities and lyes, that we should be called to be maintainers of the truth? The great cause of Gods truth, is maintained especially in Hi sunt u­tilissimi credentibus qui sunt cis nocentissi­mi, modo recte ferā ­tur, Luth O beatem Ecclesiam, quam tem­poribus no­stris glori­osus Mar­tyrum san­guis illu­strat, erat in operibus fratrū can­dida, nunc facta est in Martyrum cruore pur­jurea; flo­ribus ejus nec lilia uec rosae desunt, de operibus co­ronae candi­dae, de passi­one purpu­reae, Cypr. Ep. 9. Gods peoples suffering for the truth: Here is a glorious contending for the faith of God that is delivered to the Saints. Those who are in Pri­son, says Cyprian Gloriosa voce Deum confessi qui in carcere, Cypr. Ep. 5., Confess God with a glorious voyce.

Again, they are imployed in bringing credit to the Church of God; Gods people that suffer, are a great honor to the Church of God: whereas Apostates do disgrace the Church of God; those that stand out in the defence of the truth in suffering, make up that honor that the Church hath lost: these are great employments. A gracious heart ac­counts it as great riches to bring honor to the Church, as to have honor himself: of which be­fore. It is a notable expression that Cyprian hath, to set out the honor the Church hath by such who suf­fer for the truth; O blessed Church, which in our times is made glorious, by the glorious blood of the Martyrs; it was white by the works of the brethren, now it is purple by the blood of Martyrs; there are neither Lillies nor Roses wanting in her flowers; white garlands from their works, and purple from their sufferings.

Fourthly, they are riches of improvement: First, [Page 449] grace is improved; grace is never so improved, as it is at that time when a soul suffers for Christ; Mihi ma­ximè pro­sunt, qui mei possime miminerūt. Luth. Ep ad Spala­tinum. they most profit me, says Luther, who speak worst of me? as opposition of sin in the wicked improves their sin, so opposition of grace in the godly improves their grace: Lutherus pascitur convitiis, Luther made reproaches his food, he was nourished by them: virtutem intelligo animosam & excelsam quam inci­tat quicquid infestat, Sen. Ep. 72. Secondly, here is improved whatsoever Gods people do enjoy, that they are willing to lose; no such improvement of a mans credit or estate, as the loss of it for Christ: if we would devise how we should improve and lay out all our talents for God, we cannot lay them out better; we shall quickly gain from five to ten here: If men know how to improve their stocks to the ut­most, they count the knowledge of that way, more then if a man had given them many hundred pounds: we come to improve all that we have in a glorious maner, when God calls unto suffering. Thirdly, by 3. suffering Gods people come to improve the malice and wickedness that is in the Devil and men; that is a great improvement, when I can turn the malice of the Devil and wicked men into my riches. It is a notable speech that one Vincentius had of his Per­secutors, Never any man did serve me better then you serve me; and he told them what a great deal he did get by their malice in persecuting of him: if a man were able to turn dirt into riches, how would that enrich a man? but to have that which can turn the dirt of wicked men and the Devil into our riches, that must be a rich thing. Again, a childe of God 4. never improves his time so wel, as when he is suffering [Page 450] for God, when he is a doing good, he is improving his time, but when he is suffering, he does as much in a little time, as he was doing a great while before; God does much reckon upon the time of his people in suffering.

Fifthly, sufferings and reproaches are riches of ex­periences. 5. As first, when they are called to suffer for 1. Christ, to be reproached for Christ, they have expe­rience of Gods power in upholding them. Secondly, 2. experience of the ways and many passages of the providence of God towards them in all their suffer­ings. Thirdly, they come to have experience of the 3. working of their own hearts. And lastly, they come 4. to have experience what it is to be in a suffering con­dition: men have another apprehension of a suffering condition before they are called unto it, then when they are called to it; and therefore they are ready to say, I never knew what a prison meant, and what re­proaches meant till now, I do not finde that in them that I was afraid of; and these experiences are great riches.

Sixthly, reproaches and sufferings bring in rich pro­mises, and they bring in a great deal: O that Chri­stians 6. did but know their riches in regard of the pre­cious promises, 2 Pet. 1. 4. Every promise is a pearl to enrich Gods people withal, and where there is true grace, that soul does count it self more enriched by the promises, then by any trading. Now the pro­mises that are so rich unto a gracious heart, they are of divers sorts; As first, the promise of Gods pre­sence with them, and they count those promises to be rich things: as the promise of Gods gracious pre­sence, 1. and the promise of his glorious presence, and the promise of his abiding presence. For his gracious [Page 451] promise, in Isa. 43. 2. When thou passest thorow the waters, I will be with thee, and thorow the rivers, they shall not overflow thee; when thou walkest thorow the fire thou shalt not be burnt, neither shall the flame kindle upon thee. Again, his glorious presence and his abiding presence, for that you have one promise take in both together, 1 Pet. 4. 14. If you be reproached for the name of Christ, happy are ye, for the Spirit of glory and of God resteth upon you; there is the Spirit of God in all the Saints, but there is the Spirit of God, and the Spirit of glory on those that are re­proached for Christ, that is, The glorious Spirit of God, the Spirit of God in a glorious maner. Second­ly, the Spirit of God and of glory rests upon you, it does not pass away, but rests upon you: now what a rich promise is here; and what is in all the world that may be named with this promise.

Secondly, promises of direction: says Christ, Take 2. no thought when you are called before rulers for my names sake, how or what you shall speak, for it shall be given you in that same hour what you shall speak. Thirdly, there are promises of assistance; I will be 3. with you to the end of the world. Fourthly, there is 4. a promise of acceptance; He that forsaketh houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive a hundred fold, and inherit eternal life. Fifthly, a 5. promise of blessing; Blessed are you when men revile you and persecute you, and say all maner of evil falsly on you for my sake. Sixthly, a promise of a King­dom; If we suffer with him, we shall likewise reign 6. with him, Luke 22. 28, 29. Ye are they which have continued with me in my temptations; and, I appoint [Page 452] unto you a Kingdom, as my father hath appointed unto me: the appointing of a Kingdom follows upon their continuing with Christ in temptation. Brethren, God promises much to those that shall be sensible of the reproaches of others, much more when thou thy self sufferest in the cause of Christ. In Zeph. 3. 18. I will gather them that are sorrowful for the solemn Assembly; time was, when the solemn Assemblies of Gods people, their gathering together to hear a Sermon was their reproach, and they were contemn­ed by many: were you ever in any place where the Assemblies of Gods people were reproachful, and was this a burthen to your souls, and grievous to you? mark the blessed promise, I will gather them together: but to be reproached our selves, and to bear our re­proaches in a Christian maner, great and rich promi­ses are made unto it.

Seventhly, in reproaches and sufferings for 7. Christ, there are rich consolations; never such conso­lation let out to a gracious heart, as when it is under reproaches and sorest persecutions: if ever Christ does turn water into wine, it is the tears of Gods peo­ple that are turned into wine of consolation. Basil Has epulas ego semper desideravi, Guliel. Paris. de moribus. Ad epulas & nuptias ire se dixit, cum ad car­ceres & tormenta iret, apud Lutherum T. 4. 315. in his Oration for Barlaam that famous Martyr, says, He delighted in the close Prison, as in a pleasant green meadow, and he took pleasure in the several inventi­ons of tortures, as in several sweet flowers. And Vin­centius the Martyr speaking of the great things he suffered for Christ, hath this expression, I have al­ways desired these dainties. Luther reports of that Martyr, St. Agatha, that as she went to Prisons and Tortures, she said, she went to Banquets and Nup­tails. And Iames Bainham said when they kindled the [Page 453] fire at his feet, Me thinks you strew roses before me. And Mr. Saunders hath a most full expression of his consolation, he felt a wonderful sweet refreshment flow from his heart unto all the members of his bo­dy, and from all the parts of his body to his heart again. And that Martyr Hawks, lifts up his hands above his head, and claps them together when he was in the fire, as if he had been in a triumph: this is a special fruit of the Spirit of God, and of glory, of which St. Peter speaks, 1 Pet. 4. 14. If ye suffer re­proaches, happy are ye, the Spirit of God and glory rests upon you, and one consolation, one beam of Gods face is worth all the riches of the world. The Sun enlightens the world, says Cyprian, but he that made the Sun is a greater light to you in prison; that dark­ness which is the horrible deadly darkness of the place of punishment to others, he irradiates to you with his bright and eternal light. Vobis idem qui Solem fecit majus in carcere lumen fuit horribiles caeteris atque funest as paenalis loci tenebr as aeterna illa & candida lu­ce radiante, Cyp. Ep. 16.

Eighthly, in reproaches and sufferings there are riches of glory both before the day of Judgement and after: riches of glory before; if so be that opinion of some be true (which I dare not altogether deny) of Christs coming to reign in the world here before the day of Judgement; though I will not affirm it as a truth, yet if there be not a truth in it, I confess I cannot make any thing of many places of Scripture, Rev. 20. 5. But the rest of the dead lived not again till the thousand years were finished. This is the first resur­rection. Blessed & holy is he that hath part in the first resurrection; on such the second death hath no power, [Page 455] but they shall be Priests of God, and of Christ, and shall reign with him a thousand years. I know this is ordi­narily interpreted of the resurrection from sin to grace, and reigning with Christ a thousand years, that is, reigning with him in Heaven: but this cannot be the meaning of the Text; this thousand years must be before the day of Judgement, because Satan must be loosed after: now if this prove to be true, O the riches of glory, that those that suffer for Christ shall have! all those that have suffered for Christ, they especially shall be raised up to reign with Christ on the earth; and therefore you have it in ver. 4. And I saw thrones, and they sate upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witness of Iesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and reigned with Christ a thousand years. Suppose it to be so, then the more any do suffer for withdrawing himself from Anti­christ, the more glory they shall have when Christ comes to reign upon the earth. Some are loth to re­ceive the mark of the Beast upon their foreheads, openly to appear for Antichrist; yet they will have the mark of the Beast in their hands; but here is a promise to them that shall refuse both: and it is not meant onely of those that suffer death in their lives; the death in our liberties, and death in our estates, and other kinde of deaths shall not go unrewarded; it is a point that was spoken of in the Primitive times, and afterward it was condemned upon this ground, because many grew to be sensual, and thought the Kingdom of Christ should be for a thousand years [Page 455] in pleasure to the flesh: but take the Kingdom of Christ to be spiritual in the glory of his Or­dinances, as I am confident that Christ shall reign Personally, in his flesh I will not say, but Spiritually, farre more gloriously then he hath done.

But then at the day of Judgement, O the glory of those that suffer for Christ, they shall have Crowns upon their heads, and Palms in their hands, and all their persecutors stand as base creatures before them! O the imbracings that there shall be then. If a fa­ther send his childe abroad about business, and the childe meet with much difficulty, and comes home in a rainy tempestuous day, how gladly his father re­ceives him, and all are busie to tend on him, and to make a fire, and get him dry cloathes! So when the people of God meet with such hardship in the world, when they shal come and meet with Christ for whom they have suffered, how shall they be enter­tained? What riches of glory shall they enjoy in the highest heavens for ever hereafter? our sufferings are but the seeds of our glory; and the deeper the fur­rows are, the more plentiful will the Harvest be: and therefore Gordius Majora certamina majora sc­qu untur premiae, Tertul. ad S [...]pulam the Martyr said, It is to my loss, if you bate me any thing in my sufferings. Are you re­proached for Christ? Blessed are you; for the Brand of reproach (says Basil Propter-Christ no nen affice­ris ignomi­nia, Bea [...]us es, quouiam injusta tibi [...]gnominiae labes in Augeli gloriā cō ­mutabitur, Basil. orat de pat.) shall be turned into the glo­ry of an Angel. A gracious heart counts it more riches to be conformable to Christ, then to have Crowns upon his head: As in Phil. 3. 8. he counted all the things of the world dogs meat, for the fel­lowship of Christs sufferings; he did not count all the world dogs meat, for the glory he should [Page 456] have by Christ onely; but for the fellowship he should have in the sufferings of Christ. Truly happy is that Neque no­bis ignomi­nia est pati equod passus st Christus Cypr. Ep 55. soul, and to be equalled with Angels, says Jerome, who is willing to suffer, if it were possible, as great things for Christ, as Christ hath suffered for it. Vera est illa anima faelix, & Angelis aequanda quae pro nomi­ne & opere Christi tanta quanta pro nobis ille susti­nuit, voluit sustinere, Hyeronym. Epist. ad Oceanum. Such as have been followers of eminent men, they highly esteemed to be like their Masters, though in things that were some dishonor; As Plato was a man of a crooked back, and his Schollars counted it an ornament for to go crooked. And Aristotle had a lisping speech, and his Schollars thought it an honor to have a lisping speech. And Alexander had some­what a wry neck, and a harsh speech, and his soldi­ers thought it an honor to be like him: how much more should the godly count their sufferings an honor, because they are comformable to Christ? For Appli­cation.

In the first place, hence we see the excellency of grace, what an excellent and glorious thing it is, Use 1. wheresoever it is, that it does conduce so far to en­crease riches out of any thing: great must needs be the gain of godliness, when it gains from their suf­ferings and reproaches; grace is such a thing, as can turn dust into gold: The Philosophers stone is counted a rich thing, because it turns dust into gold, grace will do it, the dirt that the world casts upon Gods people, is turned into gold: well may it be called the Divine nature; for as God brings light out of darkness, and comfort out of sorrow, and riches out of poverty, and glory out of shame, so [Page 457] does grace. How does grace conduce to the com­fortable life of Gods people? as for the service that God employs them in, they count that honorable; and the sufferings that God calls them to, they count them comfortable; we need not therefore be so afraid of sufferings; indeed, if we have not a prin­ciple to change the nature of them, we may be afraid, but if God do put a principle into us, to turn our shame into glory, and sufferings into riches, we need not be afraid: If any did see Moses his Serpent, he would be afraid; but if he had Moses hand, he would not be afraid, because Moses hand had a divine ver­tue with it to turn the Serpent into a rod; and so if we look upon sufferings as a Serpent ready to devour us, we may be afraid, but when we consider the excel­lency of grace, that it hath a divine power to turn the Serpent into a rod, you need not be afraid; labor to prize this jewel of grace, that can do such great things: It was the curse upon the wicked, that God would turn their glory into shame; It is the blessing of grace, that it will turn shame into glory.

Secondly, we see a reason of the meekness and quiet behavior of Gods people in sufferings: Though they are persecuted, they carry themselves meekly, and are ready to forgive, they are not discouraged, and sink in their sufferings, because they look up­on sufferings with another eye then the men of the world do, they look upon their sufferings as their glory and riches: When a man hath riches coming in, he is quiet; and though he were angry, passion­ate, and vexing before, yet when riches come in, that quiets his heart, and he is ready to do any [Page 458] office of love then; this is the reason why Gods peo­ple are ready to do any office of love to them that do persecute them, because they look upon them as their glory. St. Paul was a man that had a high esteem of his sufferings, and therefore when he suffered much, and from those that were his friends, in Gal. 4. 12. see his behavior, Brethren, I beseech you, be as I am, for I am as you are, ye have not injured me at all; As if he should say, How soever you have carried your selves, yet be as I am, I am as you are, let our hearts close and joyn together; you have not injured me at all: Thus his spirit was carryed in this quiet and meek frame, because he had a right understanding of the nature of sufferings. And so we read of Stephen, when they were stoning him, says he, Lord forgive them: What was the ground of this? He saw the heavens opened, and Christ stand at the right hand of his Father, he saw a great deal of glory that was in his sufferings when he suffered thus for Christ; he could pray for his per­secutors: What was the reason Christ endured all so quietly? he knew the good that was in his sufferings. Indeed, as for those that see no good in them, that finde nothing but trouble and vexation, no marvel though their hearts fret and revile again; but where a gracious heart findes sweetness and good in suffer­ing, surely there need not be that fretting and vexati­on of spirit in them as in others. And why should we vex and fret, when we suffer any thing for God? it must be upon one of these two grounds; either be­cause of the evil that we do endure, or the evil of those from whom we do endure. The evil that we do endure cannot cause fretting, because it is turned to such great riches. But you will say, The suffering [Page 459] it self I do not care for, but the base malicious hearts of those from whom I suffer, that troubles me. To that I answer, It is reported concerning Socrates, being once reproached, and yet behaving himself meekly and quietly, one came and asked him how he could be so meek and quiet, when he was reproached by such a one as he was that did reproach him? Socrates answered, If as we go along we should meet with a man that had a diseased body, more diseased then our bodies, more weak then ours, should we fret at him because we see the disease of his body more grievous then ours: No, this should make us pity him; then says he, if as we go along, we see the spirit of one more diseased, and more distempered then ours, should this make us fret at him? it rather calls for pity and com­miseration: so if that be the thing that makes thee fret; namely, the malice of them from whom you suf­fer, it should rather turn your vexation into commise­ration, and look upon his spirit as diseased, and sickly, and weak, and bless God that hath given you a more strong and hail spirit.

Thirdly, if Gods people account sufferings and re­proaches Use 3. greater riches then the treasures of Egypt, then here we may see to what a heighth a gracious spi­rit is raised to, how high above the world; in that it looks upon the riches, and glory, and sweet content­ment of the world, as under the meanest and basest thing that does attend godliness; namely, as things under reproaches, and under scorns and sufferings; Gods people do not onely look at Christ, and grace, and heaven, as above the riches and glory of the world, that they are infinitely above them; but mark how a gracious heart is raised above the world, take [Page 460] the very dirt that is cast upon the ways of God, and he counts that very dirt to be higher then all the riches, and glory, and dignity of the world; surely then a gracious heart hath a very low esteem of the world, and the riches and glory of it, howsoever other men that know no better things, esteem high­ly of them: A man that hath rich Revenues, plenti­ful comings in, he blesses himself in this, and counts himself a great man here; but know, while you are blessing your selves in these things of the world, that do glitter in carnal eyes, a gracious heart is so far from looking at that which you do so highly esteem of as great matters, as he accounts the very baseness that attends the ways of godliness, as a higher pre­ferment by far then all your glory, and rejoyces more in it, and blesses God more for it; yea, blesses himself more in the very basest and meanest things that at­tend godliness, then in all your riches; so that a godly mans feet are where a wicked mans head is.

The head of a worldly man, that is, the chief of his desires, and joys, and endeavors, it is in the riches of the world, and there a godly mans feet stand, and he counts them so low, as he counts the dirt of his feet better: Surely it is but a little room that riches have in the heart of a godly man, when as the very reproaches of Christ are more to him then all the riches of the world: The very filth that is cast upon him while he is in his way, he does count better. When we would express our most vile esteem of any thing, we use to say, We prize it no more then the dirt under our feet; then surely a godly man must have a vile esteem of the things of the world, [Page 461] for he does not so much prize it as the dirt that is cast upon him. And so the Psalmist in Psal. 119, 118. speaking of the vile esteem that God hath of the wicked, says he, He treads them down under his feet, and puts them away as dross: Gods servants are com­pared in Mal. 3. 17. to jewels that are scattered up and down in the dirt, for so the phrase does intimate, but the dirt that is upon his jewels, is highlier esteem­ed by Gods people, then all the jewels of the world: The scrapings and washings that come from the tren­chers of men, is the sweetest food unto a Swine; so that which is the sweetest and most delight­ful things of the men of the world, it is meaner then the basest thing that does belong unto the suf­ferings of Gods people. O the advantage that the Saints have above the men of the world! Were there any great matter in the things of the world, howso­ever esteemed by men, it could not be that the very reproaches of Gods people could be counted bet­ter; but whatsoever esteem the men of the world have of them, it appears by this there is no great matter in them.

Riches in Scripture are compared to thorns, there How riches do resemble thorns. are five or six things wherein they are like thorns; First, thorns are the vilest plaints, so riches are to a gracious heart. Secondly, in regard of the suddenness 1. of their passing away, if the fire do but touch them, 2. they are quickly gone, so riches soon pass away, it is said, They have wings and fly away. Thirdly, in regard 3. of their unfruitfulnes, thorns bear nothing fit for man, so riches are very unfruitful, they make men unfruit­ful. Fourthly, in regard that thorns are such hin­drances to better things; and therefore the Scripture 4. [Page 462] says, the seed of the word that was sown among thorns it was choaked, they will not let better things grow by them; so the riches of the world and cares about them, choak up all, and hinder other things that are good. Fifthly, they are compared to thorns, in regard 5. of the prickly nature of them: So there are many snares in riches; says the Holy Ghost, They pierce themselves through with many sorrows: It is hard for a man to go through thorns, and not to pierce him­self; he may be in the outside of them, and not pierce himself; so though a man be busie in the world, he may keep himself from pricking, but if he be over head and ears in the world, he will be pricked; as the sheep that is got into the thorns will lose part of her fleece, so Gods people will lose part of their good amongst the world. Lastly, many venomous creatures, as 6. Snakes and Toads, and the like, are creeping and crawling in the thorns, so many venomous lusts are hidden by riches, an outward glorious estate does hide many filthy lusts. These arguments may for ever teach us to look upon these things as very mean and low.

Fourthly, if sufferings and reproaches for Christ be Use 4. greater riches then all the riches in the world, O how are they mistaken, how are they deluded that look up­on these things as the greatest evils! that are so shy of sufferings and reproaches for Christ, as that they will lose the greatest riches, rather then they will be enrich­ed by them, rather then they will endure them, when as they are so great a good: As first, is not peace of conscience a rich jewel, more then all the riches of the world; and yet how many are there that will lose the rich jewel of peace of conscience, rather then endure [Page 463] reproaches, rather then be enriched by reproaches? though they be convinced in their conscience, such ways are according to Gods minde, that they are bound to do them, such things ought to be done, and such things ought to be left undone; yet rather then they will endure reproaches, they are con­tent to part with the riches of the peace of consci­ence.

Secondly, is not the truth of God a rich jewel, a pre­cious jewel? O any one truth is rich, we should prize 2. it above our lives! O that faith that was once deliver­ed The benefit of suf­ferings. to the Saints, how should we prize it! Buy the truth, sell it not: Buy it at any rate, sell it not upon any terms. The truth is that, that the blood, the lives of so many dear and precious Saints of God that were the glory of the world, have been laid out for the maintenance of, and well laid out too: For though God does esteem of the blood of his Saints, and precious in his eyes is the death of the Saints, yet God esteems highlier of his truth, that is worth the blood of all that have been spilt for the defence of it. The truth of God is the especial end for which the Son of God came into the world, and took mans nature upon him, to testifie to the truth. The truth is more worth then rubies and all precious stones, then gold and silver: Whatsoever thou canst desire, is not to be compared to it; and though there be so many riches in the truth of God, yet how many are there that will rather betray the truth of God, lose the truth of God, rather then suffer reproaches.

Thirdly, is it not a rich thing to enjoy communion with God? It was an expression of that truly noble 3. Marquis Galeacius, that parted with all for Christ, [Page 464] when his friends that were very rich, offered him bags of gold and silver to return to them again, he put them all away with this expression of indignation, Cursed is that man that counts all the gold and silver in the world, worth the enjoyment of communion with Jesus Christ: This is riches, yet some had rather lose this then endure reproaches.

Fourthly, is not the blessing of God upon us, the pro­tection of God over us, the love of God unto us, the 4. care of God for us, and the brightness of the face of God shining upon us, and brightning all our ways, are not these riches? and yet behold how many are there that are so far from counting reproaches riches, as they will lose these riches, rather then bear re­proaches.

Fifthly, is not the inheritance of the Saints, that 5. kingdom of glory, that incorruptible undefiled crown that is reserved for them, riches? and yet how many are so far from esteeming reproaches riches, as they will venture the loss of that too, rather then they will endure reproaches.

Lastly, are not the Ordinances of God riches, that 6. are the especial conduits and means of conveyance of the choice mercies of God unto his people; those mercies that have such an immediate dependance up­on eternity, are not these riches worth all the world? yet how many are so far from counting reproaches riches, as will rather lose all the riches of the Ordi­nance, then be reproached: Though their conscience tell them, You might enjoy abundance of blessing in the Ordinances, were it that you might have them in the power of them, and they have a good minde to them: Ah, but my friends will scorn me; and up­on [Page 465] this ground, they forbear coming to the Ordi­nances: And thus they are so far from counting the reproaches they shall endure, riches, as they deprive themselves of all the riches in the Ordinances of God, rather then they will endure them: Like unto Asa, in 1 Kings 15. 18. he took all the gold, and silver, and riches of the treasure of God, to send them unto Benhadad, that he might free him from the King of Israel: So men are willing to part with the gold and silver, and all the riches of Gods house, and of Gods Ordinances, so they may be freed from re­proaches and sufferings, and from enduring trouble; was there ever delusion like this delusion, to lose such riches, rather then endure that which in it self is riches? were it that reproaches were as great evils as you can imagine, suppose you might go to live where you might enjoy the Ordinances, though it were in such a place as Job speaks of, in Job 22. 10. A land of darkness, as darkness it self, and of the shadows of death, without any order, and where the light is as darkness; yet that subjection that your souls do owe to God, does call for a wil­lingness to yield to that, and to yield to reproaches and sufferings, though there were no good in them: but now, when there is so much good, such glorious things mingled together with reproaches, for you now to be so afraid of reproaches, as to be wil­ling to lose so much riches rather then to en­dure them, how is your heart besotted? Suppose reproaches had such shame in them as you think they have, cannot God put honor upon them? man can put honor upon mean things: As the Garter that is counted an ornament of the highest [Page 466] Nobility, that Kings wear about their necks as an en­sign of their princely order: A Garter fell from a Lady, and she blushed for shame, the King took it up, Well, says he, I will make this an honorable orna­ment ere long; and upon that came the Order of the Garter. If man can put an honor upon that which is mean, surely God can do it: And therefore Calvin speaking of sufferings and reproaches, says, They are the ensigns of heavenly nobility; and if God hath put this honor upon them, shall you be so shy of them, as to lose so much, rather then to endure them?

First, if they were evil, you are to endure them, in 1. regard of your subjection to God.

Secondly, if there were nothing lost by your draw­ing 2. from them, and your unwillingness to endure them, it should be a great deal of evil; but first considering that there is good in them, and so much lost by your unwillingness to endure them, what fol­ly is here? there is an art and skill in Christian Re­ligion, that would shew you other things then you see: You would never have such low esteem of re­proaches, if you had the skill of Christianity: If a man did fling bags of pearls and gold at a dog, he would be afraid of them, and run away, but a man would not, but be ready to catch them; and so men of the world and base hearts, that are not acquainted with this skill of Christianity, they will run way at reproaches and sufferings, but a heart that knows what they are, does not run away.

But are you shy of sufferings, and run away? what a difference is there between the disposition of your hearts, and the disposition of the most worthy ser­vants of God in all ages? you are afraid of them, as [Page 467] if they were evil like hell it self; Gods people ear­nestly desire them. I remember a speech of Jerome up­on Qu is post hujusmodi vocem ten­tari se non sinat? quis ab bomini­bus ersequi se justitiae causa non optet? quis se non ma­ledici desi deret? Uti­nam ob Do­mini mei nomen at (que) justitiam cuncta in­fidclium turba me persequatur et tribulet: utinam in opprobrium meum stoli­dus hic mundus ex­urgat. that, Blessed are you when men speak evil of you, and revile you; says he, Who would not be willing to suffer? who would not wish to be persecuted for righteousness sake? who would not desire to be re­viled? O would all the rout of unbelievers did per­secute and trouble me for the name of my Lord, and for righteousness sake; I would this foolish world would all rise up against me to reproach me.

Secondly, Gods people have been greedy of them. Origen was so earnest to suffer with his father, when he was a youth of sixteen years of age, that if his mother had not kept his clothes from him, he would have run to the place where his father suffered, to pro­fess himself a Christian, and to have suffered with him. And so the story of the poor Woman in the book of Martyrs, that made haste to the place where many Christians were to be burned, and meet­ing with the Persecutor, says he, What need you make such haste to that place, there are many to be burned? Ah, says she, that I know, and I am afraid all will Hiero­nym. ep. ad Ocean. be done before I come; I and my childe would fain suffer with them: And many blessed the day of their suffering. Alice Drivers expression was, That ne­ver Ambienda bominum maledictio quae acqui­rit Domini benedictio­nem. Amb Ep. 25. lib. Ep. 3. neckerchief became her so well, as that chain did: and are you so shy of them? what difference is be­tween you and their spirits. Again, what unthank­fulness and dishonor is this to Christ, that hath suf­fered so much for you. Christ hath gloried in the suf­ferings he suffered for you, and why should you be afraid of sufferings for him? it was a notable speech of an Ancient, Acceptable is the reproach of the Cross to [Page 468] him that is not unthankful to him that was crucified upon the Cross. And what confusion will it be upon Grata ig­nominia crucis qua ei qui cru­cifixus fuit non cst in­gratus. Use 5. you another day, when you shall see those that suf­fered are so glorified, that their sufferings are crowns of such immortal glory? O consider what you do; deprive not your selves of such glorious riches.

Fifthly, let us labor to get this Christian magnani­mity of spirit, namely, for to glory in all that we suffer for Christ: Heathens can be patient in suffer­ings, but Christians must go beyond them, and glory in their sufferings. You have been bold in suffering for sin, if you might have your minde and will: now if you may have your minde and will for Gods glory in suffering in a good way, why should you not suf­fer? Mark the expressions that we have of Job, Did I fear a great multitude, or did the contempt of fami­lies Iob 31. 34, 36. terrifie me, that I kept silence, and went not out of the door. O that one would hear me, behold my desire is, that the Almighty would answer me, and that mine ad­versary had written a book: let them say what they can against me, & write a book against me, Surely, I would take it upon my shoulder, and binde it as a crown to me: Thus it should be with the people of God, they should take their reproaches as an ensign of honor: This indeed is truly in a spiritual sense to tread upon the Asp and the Adder, that when the Asp, and Adder, and the old Serpent does spit out her venomous poy­son, a gracious heart should tread upon them. There How to get a suf­fering [...]pirit. are three things that will put a spirit of suffering, and so a holy magnanimity into us: All the arguments in the world will not do it, unless we have a suffering spi­rit; and these three things will put a suffering spirit in us. First, if you had a full satisfaction of your own [Page 469] spirits in the cause of God you maintain, and the ways of God, you walk from your own experience you have in them; if you take upon you the profes­sion of Religion by the reports of others, and be carried by the example of others, that will not do it; but if in your own experiences you finde that sweet and onely satisfying content in the truths and ways of God, this will do it. It was a notable re­solution of Luther, My purpose is not, says he, to maintain my life or name in respect what men say, or can say of me for my maners, but my purpose is to maintain the cause of God; let whosoever will tear my life and name in this regard: Propositum est mihi neque vitam neque mores tueri, sed solam causam; lacerent mo­res meos quicun (que) velint. Luth. ad Nicolaū Hansman.

Secondly, if you get your hearts inflamed with love 2. to Christ: Love delights in opportunities of expres­sing it self, and it hath never such a full opportunity of expressing the strength and heat of it, as in suf­fering much for the Beloved.

Thirdly, if you have an eye of faith, and can behold 3. God the Father, and Christ, and the blessed Angels looking upon you when you are in your sufferings; By the eye of faith look up to heaven, and see God looking upon you, and saying, Here is a servant of mine is called to suffer for me, now you shall see his behavior; and Christ and the Angels looking upon you to see your behavior, and this will do it; not onely make you patient, but glory in them.

Sixthly, if there be so much glory, and such riches Use. 6. Incou­ragement to Suffer­rs. in suffering: Hence we have an Use of abundance of comfort and encouragement to them that are willing to endure reproaches for Christ. There are five [Page 470] or six branches of consolation to Gods people in this Use. First, are you willing to suffer reproaches, and 1. Foelix pa­latum tali [...] saporare potest. to glory in them? I remember a notable speech of Gulielmus Parisiensis, O happy pallat that can taste such delicates! O it is a blessed thing that God hath given you such a taste! Again, know, if you glory 2. in your sufferings for God, God will glory in doing for you: None shall glory in suffering for him, but he will count it his glory to be doing for them. Thirdly, 3. if you glory in your sufferings for Christ, God will count it his glory to uphold you in his sufferings. Fourthly, do you glory in the low condition you are put into for Christ? certainly God will own your 4. souls, and glory in you when you are in the lowest condition, when your souls shall be in adversity, God will know you then. Fifthly, can you glory in a suffering Christ, when Christ comes in glory, he 5. will own you, when he shall be glorified, his glory shall be yours: Those that are ashamed of me, I will be ashamed of them (says Christ) before my Fa­ther and the Angels: But those that glory in Christ, Christ shall be their glory. Lastly, now you glory in 6. Christs sufferings, you shall glory in his praises.

Seventhly, if so be that Gods people account Use 7. themselves so enriched by sufferings and reproaches, let us take heed we do not despise any that do suffer Sufferers for Christ not to be despised. for Christ, that we have not low esteem of them, because of their sufferings: God hath high esteem of them when they suffer, and they themselves see cause to glory in their condition; and are you that are standers by ashamed of them? and do you dis­esteem of them for their sufferings? while the Saints of God flourish in the world, they are esteemed of [Page 471] by many carnal hearts; but let them suffer any thing and be disgraced, and they withdraw themselves from them, they are despised as a lamp in the snuff, but who do despise those that are ready to fall into trouble? those that are in ease: When a lamp is bright and shining, every one esteems it; but when it comes to be in the snuff, men despise it: and so in outward prosperity, many do esteem of them, but when they come into trouble, then they slight them: O let not those that are like to fall into trouble be despised by you: I pray what service do you for God, that you should despise them? such a one as suffers in the cause of God, does more service for God, then you have done in all your lives, and God hath more honor by him; and will you despise him, and look with an evil eye upon such a one? behold him, look upon him, see whether the presence of God be not more with him then ever; see whether the glory of God does not appear more upon him then ever? and will you despise him? It is said, God will not withdraw himself from the righteous, however others do withdraw themselves; (that is) let the righ­teous be inany condition, though in the poorest mean­est condition, God withdraws not himself from him, and shall you withdraw your hearts from him? you should embrace them, and the more they suffer for God, the more you should delight in them, and be in their company the more, and not be shy of their company, and ashamed to own them.

In Rev. 1. 9. you see how St. John does boast in his tribulation; he does not say, I John that am an Evan­gelist, who am an Apostle, who have revelations re­vealed unto me, but, I John, who am also your brother [Page 472] and companion in tribulation: This he rejoyces in, that there is a company of Gods people that I may joyn with in tribulation for Christ. And so it is spoken of the honor of those Christians in Heb. 10. 33. that they were companions of those that were re­proached and persecuted: It is therefore well taken at Gods hand, when any of Gods people are in trouble, that others are willing to be their companions, and not to despise them, but to embrace them. And Con­stantine the Emperor, when he came to Pagnutius, that had lost his eye for Christ, he embraced him, and kissed that eye.

Eighthly, if Gods people do so glory in their suf­ferings: 8. Hence there is discouragement to all wicked men to meddle with them; certainly they will get nothing by it. You think if they will not do thus and thus, you will make them do it: Alas, you are infinitely deceived; what will you do to make them do it? you will reproach them, and cast disgrace upon them, and take away their estates, and hunt them up and down: This is that which they glory in, and they count their riches; you enrich them by this: And therefore if there be any policy in you, leave off this way; for when are the people of God more setled in the way of godliness, and against the way of Antichrist, then when they are persecuted? Nazianzen in his Oration upon Basil, tells of a fa­mous contestation that Basil had with Modestus, the Emperors Lieutenant: What, (saith Modestus) what do we seem to be to you? Nothing, says Basil. What, do you not fear our power? Why should I fear? what will it do? what shall I suffer? What shall you suffer? (saith he in indignation) then he [Page 473] reckons up a company of scaring things, Losses of goods, Banishment, Tortures, Death: then, says Basil, if you have any thing else, threaten it, for these things are nothing. How is that, says he? Basil an­swers, for loss of goods, I have nothing but a few torn cloathes, and a few books; for Banishment, I account the whole earth mine; for Death, that will be a benefit to me, you will send me sooner to God, to whom I live, and to whom I hasten; and a little af­ter he saith, Fire, Sword, Prison, Famine, are all a pleasure, they are delightful to me.

We read likewise of a notable speech of this Lieutenant to the Emperor Julian: While they suffer, they deride us (saith he) and the torments are more fearful to them that stand by, then to the tor­mented. Gulielmus Parisiensis Coqui mei sunt omnes Ty­ranni, sive Imperato­res, sive Reges sive, Principes in his appa­ret gloria mea & magnificē ­tia & sub­limitas meorum in eujus co­quina ser­vierunt: servire non cessant toto to studio & viribus qui toto mundo imperare & domina­ri videan­tur. in his Tractate de moribus, brings in the patience of the Saints trium­phing over Persecutors, saying, The Emperors, and Kings, and Princes of the world are but Cooks to prepare dainties for me, in whose rage appears my glory; the magnificence and sublimity of those who are mine, and those that seem to dominier in the world, do serve in my kitchin to prepare food for me. And Tertullian speaking of the patience of Job, and Guliel. Paris. de morib. Armant nos Haere­tici, dum putant nos sua commi­natione ter­rere, Ep. 55. the Devils coming to strike him, says, The Devil with his own hands did but make a crown for Job. And (says he) here is the glory, and magnanimity, and sublimity of patience, that it does glory in those things that the world think to get them off from the ways of godliness by. Hereticks, says Cyprian, do arm us, when they think by their threatnings to terri­fie us. Do you think reproaches from you will take off their hearts from all the good they had experience [Page 474] of Gods ways? you know not their hearts.

In Jeremy 23. 7. says God, They think to cause my people to forget my name by their dreams, which they tell every man to his neighbor, as their fathers have forgotten my name for Baal: because a company of base Hypocrites are taken from the ways of godli­ness, and from the profession of truth by scorns and reproaches, the men of the world think to get Gods people to forget his Name, but they are infi­nitely mistaken: although you prevail with hypo­crites, do not think to prevail in like maner with gra­cious hearts. The answer of Basil to Modestus, that Nazianzen in his former Oration mentions, is very remarkable; When Modestus heard his bold answers, says he to him, Never any man answered me thus, thus boldly as you do: It may be, says Basil, you never had to deal with a Bishop before. So although per­haps others who make shews of Religion, yet not well grounded, will yield to you; yet if you meet with a true gracious heart, you shall finde another maner of power there to resist whatsoever you can do. Do what you can, those who are truly godly, will be above you in whatsoever sufferings they en­dure from you. It was a notable speech I have read of one Cyrus Theodorus, to the former Modestus, con­cerning Basil: O Modestus, Basil is above you, you are but a poor Pismire to him, though you roar as a Ly­on! Luther likewise reports of Vincentius, that he laughed Ridens Occisores suos dixit mortem & cruces effe Christianis quaedam jocularia & ludiera, & super prunas in­cedens glo­riabatur se super Rosas ire, apud Luther. T. 4. 315. at those that slew him; saying, that to Christians tortures and deaths were as sports, and he gloryed when he went upon hot burning coals, as if he trod upon Roses.

Ninthly, If we are to glory so much in the suffer­ings [Page 475] we endure for Christ, then certainly we are to glory in the sufferings that Christ hath indu­red for us: if there be riches in our sufferings for Christ, what riches are in Christs suffering for us? I have shewn in eight particulars the riches of sufferings for Christ; I might in as many par­ticulars shew the riches of Christs sufferings for us. First, riches of the infinite deep wisdom of God. Secondly, the riches of the infinite love of God to mankinde. Thirdly, the rich patern of humility. Fourthly, there is riches of honor that is put upon the Children of men, such a price is paid for them, and such great things are done by the Lord for them. Fifthly, there is a rich fountain of mercy, cleansing of all pollution, and the healing of all souls in Christ. Sixthly, there are the riches of the springs of all graces. Seventhly, there are the riches of the rich treasure of all consolations. Eighthly, a rich purchase; thus our sufferings for Christ are riches, and Christs sufferings for us are riches. Chrysostom Haec pul cherima & gloric­sissima sunt, in his ego summo­pere glorior nec minus me hi sui dolores. sublimem efferunt, quam mille mortui quos exci­tavit, Chrysost. Hom. 86. in cap. 26. Mat. speaking of Christs reproaches, hath this expression, These things which we suffer­ed, are most beautiful and glorious to me, in these I do principally glory; neither is my spirit less raised by the thousands that be raised from the dead, then by the dolours that suffered. How rich is a Chri­stian in regard of sufferings; as men use to look at their riches, and be thinking of their riches, so let us be viewing and looking at our riches, the riches of our sufferings; and Christ makes us to glory in our riches. It is an expression of Chrysostom upon the Sermon in Matthew 26. speaking of the sufferings of Christ, says he, They are glorious [Page 476] things, he glories more in them, then in raising thousands from the dead, Christ glories in them; And that is observable in the ninth of the Acts, where Christ appears to Saul, says he, Saul, Saul, why persecutest thou me? says Paul, Who art thou? I am Jesus of Nazareth; why does he say, Jesus of Nazareth? does any good come out of Nazareth? he does not say, I am the second person of the Trinity, the Son of God, the King of the Church; no, but I am Jesus of Nazareth, that was a reproach that was cast upon Christ, and Christ glories in that, surely we should glory in it then.

Lastly, if there be so many riches in suffering Use 10. for Christ in reproaches, what riches are there in the Crown, in the reward of the reproaches, and sufferings? men do dig riches out of dark holes and mines in the Earth; here is a hole, though it be dark, yet it is a mine, where-out you may dig great riches, if you have wherewith­all to dig, if you have a true Christian Spirit; you see out of this deep dark pit you may dig riches.