CHAP. I.

CHAP. II.
How externall Honour and Nobility is to be denied.

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

First, Ans. 1. by being willing to bee em­ployed in any, even the meanest ser­vice that God calls them to; wee must thinke no worke of God too meane for us, but willingly submit to it, though it darken our honours never so much in the eyes of the world. Thus Ierome writes to Pamachius, Caecorum oculus sis, manus de­bilium, pes claudo­rum: ipse aquā por­tes, ligna concid [...], focum ex­truas, ubi vincula, ubi alapa, ubi sputa, ubi flagella, ubi patibulum, ubi mors. Ep. ad Pammach. a godly young noble man, hee would have him bee eyes to the blind, hands to the weake, feete to the lame, yea if neede were to carry water, and cut wood, &c. And what are all these (saies he) to buffettings, to spittings, to whippings, [Page 28] and to death. Constantinus, Valantinia­nus, Theodosius, three Emperours called themselves the vassals of Iesus Christ, Vasallos Christi. as Socrates reports of them. Theodosius did manifest it indeede in the worke of his humiliation for his sinne, in the whole Church, casting himself downe upon the pavement, weeping, and la­menting for his sinne in the face of the whole congregation, which many haughty spirits, though much inferi­or to him, would have scorned to doe. Meane offices, Deo ser­vire, reg­nare est. if in service to Princes, are accounted honorable: the master of the horse, the groome of the stoole, they esteeme these offices an honora­ble addition to their nobility, the chiefest of the nobility of a kingdome thinke themselves not disgraced but honored by them: shall any service then, performed in obedience to, for the honour of the high and blessed God, be accounted dishonorable, too lowfor the highest on earth?

Secondly, 2. they must deny them­selves in being willing to joyne with those of lower degree in any way of [Page 29] honouring God. Thus S. Paul, Rom. 12. 16. exhorts to condescend to men of low degree: Aequeris p [...]uperibus inopum cellas dig­nanter in­troeas. Saint Ierom, in his for­mer Epistle to Pammachius, would have him equall himselfe with the poore, and vouchsafe to goe into the cells of the needy: the thoughts of nobility and dignity must bee layd downe, they must bee refused, where God may bee honored, and spirituall good attained, in joyning with those that are of an inferior ranke, who it may bee were in Christ before us, and their ancestors were more godly then ours, who are farre more honorable in the eyes of God, and his saints, then we: where greater graces sit below us, let us acknowledge their inward dig­nity, as their inferiority does acknow­ledge our outward eminency.

And when wee are willing to doe thus, know that reason, and religion, teacheth those with whom we have to deale, to know and acknowledge that distance, that God hath put betweene us and them, never a whit the lesse to give us our due honours and respects, [Page 30] because wee are willing to lay them downe, and deny our selves in them; they will looke on us with that respect that Jerom expresses himselfe con­cerning Paula a virgin (who by her fa­ther was descended of Aeneas, and the noble house of the Gracchi, Genere nobilis, sanctitate nobilior. and by her mother of Agamemnon) saying shee was by birth noble, but by grace more noble; but let it bee accounted inju­stice, that outward worth should bee respected which is the meaner, and that wee should not acknowledge inward worth, which is the bet­ter.

Thirdly, 3. we must deny our selves, by being willing to suffer the most disgracefull thing that can be put up­on us for the cause of Christ: though we should have all our kindred frowne upon us, and cast us off, and scorne, and account us as a disgrace unto them, we must bee willing to be deprived of titles of honour, of all our estates, of all that glory we have, that we are borne unto, to be imprisoned, to endure any kinde of torture, or death that God [Page 31] shall call us unto for his names sake: Romanus that blessed Martyre was of noble birth, and yet endured extreme tortures for Christ, when they whipt his body with cords that had leades at the end of thē, so as they tore his flesh, that his very bowells were seene, yet he cryed out to his tormentors, that they should not spare him for his noble birth. Theod. lib. 5. cap. 39. Theodoret reports of Hormisda a noble man in the King of Persia his Court, because hee would not deny Christ, hee was put into ragged cloathes, deprived of his honours, and set to keepe the Camells; after a long time, the King seeing of him in that base condition hee was, and re­membring his former fortunes, he pit­tied him, & caused him to be brought into the palace, and to bee cloathed againe like a noble man, and then per­swades him to deny Christ; hee pre­sently rends his silken cloathes, and sayes, If for these you thinke to have me deny my faith, take them againe: and so with scorne hee was cast out.

[Page 32] It is reported likewise of one Sames a noble man, Hist. Trip. lib. 10. cap. 32. who had and maintained a thousand servants of his owne, yet was deprived of all his estate by the King of Persia, and was compelled to serve one of the most abject and base of his owne servants, to whom the King gave his wife, that by this meanes hee might cause him to deny the faith; but hee not at all moved, kept his faith intire, willingly suffe­ring all this wrong and indignity for Christ; wee have divers later exam­ples of men of noble birth, who have beene willing to suffer great things for Iesus Christ, and in this have shewne the true greatnesse of their spirits.

As that truely noble Marquesse of Vico, Marcus Galeacius, whose story is famous, and will make him honorable in all succeeding ages; Hee was a Courtier to the Emperour Charles the fifth, Nephew to Pope Paul the fourth Marquesse of Vico, which is one of the paradises of Naples, Naples the paradise of Italy, and Italy of Europe, & Europe [Page 33] of the earth; his father was not one­ly a Marquesse, but was so in favour with the Emperour, as hee was joyned equally in commission with the vice­roy of Naples, to sway the Scepter of that Kingdome; his mother was of honorable parentage, her brother was Paul the fourth, his Lady was the daughter to the Duke of Niceria, one of the principall Peeres of Italy: yet being brought to heare a Sermon of Peter Martyrs, God pleased so to work upon his spirit, that he began to enter into serious thoughts, whether his way were right or not, then to take up a constant exercise of reading the Scrip­tures, then to change his former com­pany, and to make choise of better: his father was moved against him with sharpenesse, his lady wrought what shee could by teares, complaints, intreaties, to take him off from that way: the most part of the noble men, in, and about Naples, being either his kinred or familiar friends, they conti­nually resorted to him, to take him off to follow their old pleasures together, [Page 34] yet at last having further light let into his soule, to see not onely the necessi­ty of some truthes that he understood not before, but likewise of delivering himselfe from that idolatry that he ap­prehended himselfe defiled with; therefore his resolutions were strong to leave court, and father, and honours, and inheritance, to joyne himselfe to a true Church of God; and according to this his resolution he went away: much meanes were used to call him backe, great offers of riches and preferments to draw him; his children hung about him with dolefull cryes, his friends standing by with watery eyes, which so wrought vpon his tender heart (hee being of a most loving and sweet dis­position) that, as he hath often said, he thought that all his bowells rouled a­bout within him, and that his heart would have burst presently, and hee should there instantly have dyed: but he denyed himselfe in all, and chose rather to live in a meane condition where hee might enjoy God, and the peace of his conscience, then to have [Page 35] the riches, glory, pleasures of Italy, and of the Emperours Court.

The History of the Lord Cobham, that we have in the booke of Martys, is famous in this kind: hee was a man of great birth, and in great favour with King Henry the fifth, so as the Arch­bishop Thomas Arundell durst not meddle with him till hee knew the Kings minde: the King when he heard of it, bad them have respect to his no­ble stocke, and promised to deale with him himselfe; & after he privately sent for him, admonishing him secretly be­tweene themselves, to submit to his holy mother the Church: unto whom he made this answer; Most worthy Prince, I am alwaies prompt, and ready to obey, for as much as I know you an appointed minister of God; unto you (next my eternall God) I owe my whole obedience, and submit thereunto as I have done, ever ready at all times to fulfill whatsoever you shall in the Lord command mee; but as touching the Pope and his spirituali­ty, I owe them neither suite, nor ser­vice, [Page 36] for as much as I know him by the Scripture to be the great Antichrist, the sonne of perdition, the open ad­versary of God, and the abomination standing in the holy place.

This was in the darkenesse of Po­pery, above two hundred yeares agoe. The blood-thirsty Papists never left till they got his blood, prevailing with the King to consent to his condemna­tion, and when the sentence of his condemnation was read, the story saith, that this worthy noble man with a chearefull countenance spake after this manner: Though yee judge my body, which is but a wretched thing, yet am I certaine and sure, that you can doe no harme to my soule, no more then could Sathan to the soule of Job; here were truely noble spirits indeede, shewing their nobility by re­fusing of it, by being willing to deny it for Iesus Christ. Oh that God would raise up many noble spirits that shall bee thus willing to deny them­selves. As Iudg. 5. 9. My heart is to­ward the governours of the people, that [Page 37] offered themselves willingly among the people: blesse ye the Lord; the eyes and hearts of Gods people are after you the nobles and governours, if ye offer your selves willingly, how shall our hearts be enlarged, and our members opened to besse the Lord. As Igna­tius said concerning Christ; Antiqui­tas mea, Jesus Christus, nobilitas nostra, Ie­sus Chri­stus. my anti­quity is Iesus Christ: so let us say of him; our nobility is Iesus Christ, shewing this, that wee indeede are of the royall seede, that we are of truely noble blood, that wee have the blood of Iesus Christ running in our veines, that raises our spirits farre above whatsoever honour our naturall births have raised us unto.

It were a blessed thing, if those who are of noble parentage, yet in the cause of God, they would not looke at what nature hath advanced them unto; But wherein it is that they are begotten a­gaine by the almighty worke of the grace of God, by that heavenly prin­ciple, the sparkle of that divine nature that is put into them? That in the cause of God it were with them, as it [Page 38] is said of Levi, he must not know fa­ther or mother. Wee must not say as those Iewes, Mat. 3. 9. We have Abra­ham to our father, we are borne of noble parents; but as Iohn to them, so I say to you, bring forth fruit, or else the axe is laid to the roote of the tree: stand not so much upon the blood wee have, as upon the good we doe. If wee would glory in our parentage, especially glo­ry in our ancestors, who have beene godly, who have made themselves noble indeede by the worthy things they have done for God and his peo­ple; and let it be our honour, to con­tinue this honour to our family, rather resolve to lose our life, then to let this honour of our family die in us; that it may not be said, how did Reli­gion flourish in such a noble family, for two or three or more successions? but now all is gone, ever since such a sonnes time all is gone, and things are turned another way. It is a blessed thing to have the glorious name of God kept up in succession in a family, Psal. 72. 17. we have a prophesy that the name [Page 39] of Christ shall continue from genera­tion to generation: the words are, fili­abitur nomen ejus, it shall be childed, it shall be begotten from one to another; the lineall descent of Christs name, is more honorable then the lineall de­scent of noble blood. Plin. lib. 7. cap. 41. Plinie telles us that it was accounted a great honour, even the height of felicity, that in one house & race of the Curios, there were knowne to be three excellent Oratours, one after another, by descent from the father to the son, & that the Fabii affor­ded three presidents of the Senate in course, one immediately succeeding the other: if this succession be so hono­rable, so happie, how honorable, how happie doth the succession of religion make families to be? Melius est ut inte glorientur parentes, quāuttuin parentibus glorieris. We glory in our ancestors, let our ancestors be made glorious in us: It is better, saies Chry­sostome, that our parents should glory in us, Chrys. in Mat. 4. then that we should glory in our parents: we should doe nothing un­worthy of our ancestors.

It is reported of Boleslaus the fourth, King of Poland, that hee used to have [Page 40] the picture of his father hanging about his neck, in a plate of gold, and when he was to speake, or doe any thing of importance, hee tooke this picture, and kissing it said; Deare father I wish I may not doe any thing remissely, un­worthy of thy name. Oh that many of our nobility, whose ancestors have beene famous for godlinesse, would often have such thoughts as these; that they would often consider how unworthy of the name of their noble ancestors those waies are, in which now they walke! Certainely our pa­rentage is a mighty engagement unto us for noble and vertuous actions. I see nothing in nobility to be desired, saies Jerome, but that noble men are con­strained, Nihil ali­ud video innobili­tate appe­tendum, nisi quod nobiles quadam necessitate constrin­guntur ne ab [...]utiquorum probitate degenerent. Hieron. in Epist. by a kinde of necessity, not to degenerate from the goodnesse of their ancestors. It is the happinesse of godly parents when they dye, to see hope of their godlinesse to live in their children, to preserve the lives of their godly parents in themselves. Ambrose [Page 41] in his funerall Oration upon Theodosius saies, Theodosius tantus Im­perator re­cessit à no­bis, sed non totus re­cessit, re­liquit e­nim nobis liberos suos in quibus de­bemus eum agnoscere. that though Theodosius be gone, yet hee is not wholly gone, for hee hath left Honorius with other of his children in whom Theodosius still lives. Oh that it might bee said of many of our ancient religious nobility, that although they bee gone, yet they are not wholly gone, for they have left their religious truely noble children in whom still they live! Ambros. in obit. but woe unto us, Theod. how many of them are gone, yea they are wholly gone, nothing of their true nobility is left remaining in their family, but onely empty titles.

If meannesse of parentage be a disho­nour to a child, Mihi de­decori sunt parentes, tu vero parentibus▪ what dishonour then is the wickednesse of children to noble parentage. It was the speech of one being contemned for his meane birth, To mee, saith he, my parents are made a disgrace; but we are a disgrace unto our parents, and which in our consciences doe we think to be most eligible? It is better, Melius est de con­temptibili clarum fieri, quam de claro genere contemptibilem esse. Chrys. in Mat. 4. saies Chrysostome, to be famous [Page 42] from a contemptible family, then to be contemptible from a famous fami­ly: This is the priviledge of a truely noble vertuous life, that wee shall not only have those worthies, Omnes bi majores tui sunt, si te illis ge­ris dignum Sen. Ep. 44. from whom we have come by a naturall line, to be our ancestors, but all the worthies of the Lord, whose vertues and noble ser­vices for God survive in us, shall bee accounted our ancestors.

What abundance of service might be done for God, and his truth, if the nobles and the great ones of the earth, did give up themselves and their ho­nours to the service of the blessed God: if they did encourage the hearts of their brethren in joyning with them, Minime Deus est acceptor per sonarū, nescio ta­men quo pacto vir­tus in no­bili plus placet, for­te quia plus claret. in doing or suffering whatsoe­ver God calles for; I say their bre­thren, for so we have it, Nehem. 10. 29. Certainely Christ will take it excee­dingly well at their hands; God is no acepter of persons, yet I know not how, saies Bernard, vertue in a noble man does more please, Bernard. ad Sophiā Virgin. it may bee, because it is more conspicuous. It is an observation of Ierom, that [Page 43] Saint John who was the beloved dis­ciple was of noblestocke, and therefore the rather beloved, in which regard he saies he was so knowne to the high▪ Priest, and did not feare the Iewes, so as the other disciples did; Hee could bring Peter into the Hall, and he alone of all the Disciples could stand before Christ at the Crosse, and receive to him the mother of our Saviour.

Wherefore let us adde Christian nobility to our naturall, and then to our Coronets we shall have added a crowne of life, a crowne of glory; to our costly garments, the glorious shi­ning robe of a Saviours righteousnes, to ous jewells and ornaments, the gra­ces of that blessed Spirit, more preci­ous then Rubies; to our chaines of gold, the golden chaine of salvation, the linkes whereof are described, Rom. 8. Wee have vassalls under us now, the whole frame of creation shall then be under us, and serviceable to us; to our attendance shall be added the An­gells, who shall bee our guard, pitch­ing their tents about us, ministring [Page 44] spirits unto us. Certainely there will be no honour lost that is ventured for Christ.

Moses who was content to deny himselfe in this honour he might have had, lost no honour by it, for God raised him to the greatest honour that ever any man was raised to before him or in his time. Hee who was content to deny the title of the sonne of Pha­raohs daughter, had after that great and high titles put upon him even by God himselfe, to be called Pharaohs God, Exod. 7. 1. because of that feare of him, that was strucke into Pharaohs heart, and the power hee had to exe­cute judgements upon Pharaoh and his people: God spake with him face to face, as a man speakes to his friend, God wrought wonderfull things by him, and made him the Prince and leader of his people, and that was a greater ho­nour then any hee could have had in Pharaohs Court.

Oh therefore let it not bee said of you, when God hath any speciall ser­vice to doe, as it was of those Nobles [Page 45] in Nehem. 3. 5. But the nobles put not their neckes to the worke of the Lord. It is true, the Scripture saies, that there are not many rich, not many noble that are called, and every generation findes the experience of it, but the more rare the more honorable, Quid fa­ciunt sor­des animo­rum in splendore natalium Cassiod. l. 4. v [...]r. 19. in those who doe give up themselves to the honour of God, upon whom they, their honours, and all their goods depend. Doe not staine the noblenesse of your birth with the filthinesse of sinne: It was a speech of Theodorick a King; What does filthinesse of minde doe in splen­dor of noble birth: what benefit is it for a river to come from a clear spring, if it be muddy? yee are the children of nobles, and therefore honorable; so were the children of Israel, but God regarded not their birth, when their lives were wicked: hee speakes this in dishonour of them, Amos 9. 7. are yee not as children of Ethiopians unto me, O children of Israel? what? children of Israel to be as the children of Ethiopi­ans? what a debasement is this? you are noble, be not as the children of the [Page 46] vilest of the earth before the Lord and his people, lay not a foundation of dishonour to your posterity, Isay 14. 20. The seede of the wicked shall not bee renowned; they shall not be noble, for it is the same word that, Numb. 1. 16. is used for nobility.

God forbid that any of you should have a thought that the service of God should be a disgrace unto you, that it should be too low a thing for you, that it should bee counted a disparagement to you to stoope unto it, that it should be thought a staine to your honours: oh no, it is sinne onely that spots and staines your honours. Take heede of being ashamed of Iesus Christ in any service of his; his service in the mea­nest workes of it, is a greater honour to you, then you can bee to it. It is the unhappinesse of many who are of birth and quality, they lose much spirituall good that they might have in communion with Gods servants in their gifts and graces, because of that distance that is betweene them; and al­though some duties of religion are ta­ken [Page 47] up by them▪ which may in their owne thoughts stand with their honours, and correspond with their friends of quality, yet other duties are looked at as too low, as praying in their families when other helpe is wanting, instructing servants, leaving unnecessary occasions and sports, to at­tend upon the preaching of the word, calling over what of Gods minde hath beene made knowne to them. The Holy Ghost sets it out as an addition to the honour of those noble men of Berea, Acts 17. 11. that they received the word with all readinesse of minde, and searched the Scriptures after they had heard Paul preach, to examin what had beene delivered to them: After Oswald, King of Northumberland, was converted by one Aidan a Bishop, Beda. Hist. lib. 3. Cap. 3. 6▪ it is reported of him, that he disdained not to preach and expound to his subjects and nobles in the English tongue, that which Aidan preached to the Saxons in the Scottish tongue.

It still remaines the glory and re­nown of that young truly noble Lord [Page 48] Harrington in the blessed memory of him, that he was so diligent & so con­stant in those duties of religion which now are accounted so meane and low by many great ones. It is recorded in his life, that he prayed not onely twice a day in secret, but twice with his ser­vants likewise in his chamber, besides the joyning at the appointed times of prayer in the family: he meditated of three or foure sermons that hee had lately heard every day; every Lords day morning hee would repeate the sermons that hee had heard the Lords day before, and at night those he heard that day. There is no dis­proportion betweene such exercises as those, and the dignity of nobility, if things be judged according to righte­ous judgement: there is in truth no denial of the honour of true noblenesse in these, but because of the perverse judgement of the world, there is neede of much selfe-deniall to submit to them.

The conclusion of this point is this: if you would be indeede honorable, as [Page 49] your famous and religious ancestors have beene, be as they were. Religi­on sayes to us, as God to Eli, 1 Sam. 2. 30. them who honour me I will honour. I have read of the Lacedaemonians, that for the stirring up of the spirits of yong men to noble and heroicall en­terprises, they used to have the Statues in marble or brasse of their most fa­mous worthies set up in their Senate house, with this Epigramme graven in golden characters underneath, si fue­ritis sicut hi: if you will bee like these, that is, in vertue and famous actions, eritis sicut illi, you shall bee like them in glory and renowne. Thus the me­mory of the succeeding generations after worthy ancestors hath lifted them up in their due honour and their deserved high esteeme, with this Mot­to upon them, si fueritis sicut hi, eritis sicut illi: be we like them in holy de­sires, for the honour of religion, and the good of our countrey; and wee shall be now, and in the succeeding ge­nerations like them, in a blessed and glorious memoriall of us.

[Page 50] Honour likewise, and all pleasures and delights that we enjoy, are to bee denyed for Christ. It is true, they are the blessings of God in themselves: many of Gods servants have enjoyed them, and made much use of▪ them for God and his people; as Joseph, Ester, Mordecai, Obadiah, Ezra, Nehemiah, Daniel, the Lord deputy of Cyprus, Acts 13. 2. the great Lord Treasurer of the Queene of the Ethiopians, Acts 8. 27. So it is said, that he had the charge of all her treasure; and those that were of Caesars houshold, Phil. 4. 22. And so in after times. Church Histo­ries relate unto us many worthyes of the Lord who lived in the Courts of the greatest persecuters of Christian religion, and yet they kept their faith intire, and their consciences unspotted. As Flavianus in Vespasianus his Court, Dorotheus in Dioclesians, Terentius in Valentinians, and multitude of others might be named in all succeeding ge­nerations. Court-honours are to bee denied for Christ, for they are his, it is hee that hath raised us in these, higher then others.

[Page 51] And though they be blessings, yet not so great, that wee should grudge Iesus Christ the having the honour of them; the least of his honour hath more excellency in it, then all these in the heigth of them, and ten thousand times more then these: for there is a vanity in them all: we know Solomon, who had the highest of them that ever were, yet hee saw, and had the experi­ence of vanity, yea exceeding vanity, and vexation of spirit to be in them: ob­serve his expression; First vanity, not vaine only, but vanity it self. Secondly excessive vanity, for it is vanity of vani­tie. Thirdly a heape of vanities, for it is in the plural number, vanitie of vanities. Fourthly, all is vanity. Fifthly, hee addes his name to that he saith; saies the Preacher, Choeleth, the word sig­nifies the soule that hath gathered wisedome, or the soule that is gathe­red to the Church, as some.

When Daniel, chap. 4. had the visi­on of the estate of the foure great Mor­narchies of the world; the Persian, Chaldaean, Graecian, and Romane, it was [Page 52] set out unto him by the foure windes: what are all the Empires, all the digni­ties of the world, but as winde? There is no reality in these brave Court things, which are so admired and magnified by the most. When Agrip­pa and Bernice came in great pompe to the judgement seate, Acts 25. 23. it was all but a meere phancy, [...]. for so the words are in the originall: they came with much phansie. Honour is but a shaddow, and when it comes from these outward things, it hath not the dignity to be so much as the shaddow of a substance; for all these outward things are as shaddowes, Prov. 8. 20. 21. wisedome there saies, that shee leades in the pathes of righteousnesse, and in the midst of the pathes of judgement, that shee may cause those that love her to inherite substance: the word substance is translated by some id quod est, that which is, that which hath a being, as if nothing had a being, as if nothing could bee called a substance, but that which wisedome (that is, grace and godlinesse) gives to inherite. The fashi­on [Page 53] of this world passeth away, saies the Holy Ghost: [...]. the word in the originall signifies the surface, the outside, as if all the things of the world were a meere surface, & avaine outside. The sha­dow of a man may be longer or shor­ter, Nemo istorum quos di­vitiae & honores in alto fasti­gio ponunt magnus est, sed ideo mag­nus vide­detur quia illum cum basi sua metiris. but the man remaines the same still, it adds nothing to the man: honours & preferments may be more or lesse, but the man remaines the same he did be­fore. No man, saies Seneca, whom riches and honours set high, is therefore great, he onely seemes so, because we measure him with his Basis; but set a dwarfe upon a mountaine, hee is not higer, and set a mighty high statue in a pit, Pumilio magnus non est, licet in monte constiterit colossus magnitu­dinem suam ser­vabit, eti­amsi ste [...]e­rit in pu­teo. Se [...]. Ep. 77. it is not the lesse. When gold is raised from twenty shillings to two & twenty, the gold was as good before as it is now, it is the same peece still that then it was, the raising of it is on­ly in the estimation of men. It is said of Eliakim, Isaiah, chap. 22. v. 24. They shall hang the honour of his fa­thers house upon him; honour is but an externall additament, there is no in­ternall excellencie in it. Great letters [Page 54] in a word set out with gaies, take up more roome then others, make a grea­ter shew in the word then other letters, but they adde no more to the sense of the word then others doe: so men en­joying great honours in the world, they carry a greater porte with them, they make a greater shew then others, but the men are not the better for thē. Notwithstanding all the outward ho­nours of Antiochus Epiphanes, yet still the scripture calles him a vile person, as Daniel chap. 11. 21. all these things are a meere fable. An non personam meam in hac mundi fabula sa­tis commo­de egisse videor? valete er­go, & plaudite. When Augustus Caesar was neere to death, who had been Em­perour fifty yeares, and living in much glory & pompe, commanding almost all the knowne world, yet when he was to die, he saw al that he had enjoyed to bee but a meere fable; for thus he ex­presses himself to thē that were about him, Sueton. in Aug. Have not I seemed to have acted my part sufficiently in this fable of the world? Pleasures to bee de­nyed for Christ.

But if there be no reality in honour, yet it may be there is something in pleasures, men feele something, they thinke there is such a reality in them, that in [Page 55] comparison of them, all other excel­lencies that are spoken of, are judged by them but meere imaginations: but if the excellency of these may passe, ac­cording to the judgement of the Holy Ghost, if that sentence that he hath pas­sed upon them may stand, there is no­thing in these neither; which appeares by the comparing of two places of scripture. In the sixth chap. of the Pro­phesie of Amos, & the fourth verse, he charges the Courtiers of riotousnesse; for it appeares, that though before he was a heards-man, yet now he is a Prea­cher to the Court, Amos 7. 13. that ri­otousnesse which he charges thē with­all, he expresses thus; That lie upon beds of ivorie, & stretch themselves upon their couches, and eate the lambs out of the flocke, and calves out of the midst of the stall: They would have the best of every thing whatsoever it cost them; calves in the midst of the stall were the best. They chanted to the sound of the vi­ole, and invented to themselves instru­ments of musicke like David; that is, most curious and exquisite instru­ments, [Page 56] not like Davids instruments to praise the Lord by, but as David in­tended the best instruments hee could to serve God by; so they invented the best that could bee got, and laid out much charge for them, that they might more fully serve their lusts by them. They drinke wine in bowles, and annoynt themselves with the chiefe ointments, and these they give up them­selves unto, so as they minde nothing else; they care not what becomes of any thing, so be it they may freely en­joy the pleasures of their lusts: They are not grieved for the affliction of Ioseph.

This their life might seeme to some a most brave and desireable life, but marke what the Holy Ghost saies of it in the same chapter, verse thirteene, Ye which rejoyce in a thing of nought, all these pleasures put together were in a true judgement but a thing of nought; Res nihili, they had nothing in them; when wee feede upon those, wee doe but feede upon ashes, and a seduced heart hath deceived us, Isay 44. 20. that wee cannot say, is there not a lye in our [Page 57] right hand? they doe most certainely put a lye into our right hand, that is, they make us to use our chiefest strength for that which is nothing else but a meere lie, and yet they doe so ensnare us, and so grossely seduce us, that wee cannot say, is there not a lye in my right hand? wee cannot so much as question with our selves: Are these the things that wee were borne for? are these the chiefe good of those that are raised to such an high estate? are there not other things that God re­quires of us to looke after? we cannot thus say in our owne thoughts, Is there not a lye in our right hand? such is the evill & unreasonablenesse of our way, that if we did but say thus in our own heart, we would soone bee ashamed of it, confounded in it, and our hearts would quickly turne away from it.

But by the favours of the court, Riches to be denyed for Christ. a man may raise his estate so, as to make him, and his, that follow after, great; there is some reality in riches, is there not? No, not in riches neither, for so sayes Solomon, Prov. 23. 5. wilt thou set [Page 58] thine eyes upon that which is not: for riches certainely make themselves wings, they flie away as an Eagle. Observe first, the Holy Ghost saies that riches are not, are nothing: those things that make men great in the eye of the world, are nothing in the eyes of God: a cipher is nothing in its selfe, yet put a figure to it, and it is something. Secondly observe, the Holy Ghost would not have us so much as set our eyes upon ri­ches, they are not objects worth the looking on. Thirdly observe, with what indignation hee speakes against those that will set their eyes upon them; wilt thou set thine eyes upon that which is not? as if he should say, what a vaine, unreasonable, sottish, senselesse thing is it? Fourthly observe, that he sayes their parting from us is by way of flight, that is, a sudden, a swift, and irrecoverable motion. Fifthly, ob­serve that this flight is by the wings of an Eagle, which is the most sudden, the most swift, and irrecoverable motion. Sixtly observe, none neede put wings upon them to fly away, for so sayes [Page 59] the text, they make to themselves wings, there is matter enough in themselves to worke their owne corruption, and to put themselves into a flight.

Wee thinke when wee are called to denie such riches, pleasures, and ho­nours, that then we are called to deny some great thing; but the truth is, had wee an eye to discerne the vanity of them, we should see that we are called to deny nothing but a meere fancy, a thing of nought, and that which is not. Oh that the glory of the world were darkened in our eyes, as one day it shall be, that it might not bee so deare unto us, as to thinke it such a great matter to part [...] with any thing in it, in the cause of Iesus Christ. Riches are too meane things for a truely noble spirit to be taken withall: if generousnesse of spirit cannot raise above money, where is the glory of it. Luther profes­seth that the sin of covetousnesse, hee saw so base and vile, and his spirit was so above it, that hee was not so much as tempted with it.

That which is observed of Joshua, [Page 60] makes him a glorious example to all great men. He was the divider of the land to Israel, & left none to himselfe, & that portion that was given him, and he contented with all, was but a meane one in the barren mountaines. This Ie­rome notes in his Epistle upon Paula, Mirata est quod di­stributor possessio­num sibi montana & aspera delegasset. he saies she visited the Sepulchre of Ioshua, and marvelled very much, that the divider of the possessions had the hilly and craggy places for himselfe.

And yet further know, as there is a vanity and emptinesse of good, so there is a mixture of much evill; they are as water in the bottome of pits exceeding muddy; the water is not much, but the mud causes it to be unusefull. If things be so mixt with trouble and cumbe­rance, that the evill of them will not answer the good expected in them, we reject them as things unprofitable. You will deny your selves many times in forty, in a hundred things, to get your minde in some one, and it may be when you have it, it is not worth the while, such a thing as a true noble ge­nerous spirit would cast off with scorn; [Page 61] you get honours, pleasures, and riches, but consider whether all be not muddy water, whether there be not much e­vill in the getting, and in the enjoy­ment of them, what feares and suspiti­ons? what undermining one another? what disappointments? what vexa­tions? what a clutter of businesse cros­sing one the other? what snares and temptations lye in your way at every hand? you walke all the day long up­on snares, as Iob. 18. 8. upon dange­rous snares that bring much sinne and guilt, and will bring much sorrow & misery: how little doe you enjoy your selves for the present, nor any thing you have to your selves?

Hence some give the reason, why Ioseph, although he had power to have advanced his brethren in the Court, yet hee would not have them live there, but by themselves in Goshen, tending their sheepe; he had an extraor­dinary call to be there, but hee knew the encombrance and snares of it, that he sought it not for his brethren. If a thing that is cold, have some heate [Page 54] added to it, and then as much cold as that heate was, the thing is not hotter then it was before; so you, though you may have much honour, and plea­sure, and riches added to your estate, though the world who looke upon these think you happie, yet you your selves knowing that there is as much evill likewise added to your condition, as the good of those come unto, your condition is not at all more happie then it was before.

Againe further, consider the uncer­tainty that is in all; indeede the com­forts that nature affords are chiefly to be had with you; but even nature it selfe is but a wheele, all at uncertain­ties: [...]. as James 3. 6. The tongue is said to set the whole course of nature on fire: the word in the originall is the wheele of nature. You know the story of Sesostris King of Egypt, who would have his chariot drawne with foure Kings, and one of them had his eyes continually upon the wheele; whereupon Sesostris asked him what he meant by it? hee answered, that it put him in minde of [Page 55] the mutability of all earthly things; for I see, saith hee, that part of the wheele which is now up on high, is presently downe beneath, and that part which is now below, is presently up on high: whereupon Sesostris being mo­ved, considering what mutability might be in his owne estate, he would never have his Chariot drawne after that manner any more. The relation of this storie, was a meanes to bring downe the stoutnesse and pride of ano­ther great Prince: For when Mauriti­us sent Theodorus his Physitian embas­sadour to Chaianus Prince of the Hunnes, who perceiving the stoutnesse and arrogancy of the Prince, related unto him the story of the King of Ae­gypt; Chaianus being moved by it, his spirit yeelded, and he was content to come to conditions of peace with the Emperour Mauritius.

All men in worldly honours are like an houreglasse, now this end is uppermost, by and by this is downe, and the other is up, and this part of it is full, and by and by it is empty, and the [Page 64] other that was before empty is full, what is become of all the great ones of the earth that lived and ruled in the earth but a while agoe? their glorie is buried in the dust, Ps. 76. 12. The Lord cuts off the spirit of Princes: the word is, he slips off, as one should slip off a flower betweene ones fingers, or as one should slippe off a bunch of grapes from a vine, so soone is it done. How great uncertainety have many great ones, by their miserable experience, found in their outward glory, and worldly felicity? what a change hath a little time made in all their honours, riches, and delights?

That victorious Emperour Henry the fourth, who had fought two and fifty pitched battells, fell to that po­verty before he dyed, as hee was for­ced to petition to bee a Prebend in the Church of Spier, to maintaine him in his old age. And Procopius reports of King Gillimer, who was a potent King of the Vandalls, who was so low brought, as to intreate his friend to send him a spunge, a loafe of bread, [Page 65] and a harpe; a spunge to dry up his teares, a loafe of bread to maintaine his life, and a harpe to solace himselfe in his misery. Philip de Comines re­ports of a Duke of Exceter, who thogh hee had married Edward the fourths sister, yet hee saw him in the Low-countries begging barefoot. Bellisa­rius the onely man living in his time, having his eyes put out, Date obo­lum Belli­surio. was led at last in a string, crying, give a halfepeny to Bellisarius.

These are the uncertainties, and mu­tabilities of all worldly honours: mighty Potentates of the world have beene ludibria fortunae, Ludibria fortunae. the very scorne of fortune: all the choise things that the world affords, are as water in bro­ken cisternes, not having any spring to feede them, & the cisterne being brokē will let out all; they are but as a thing without a foundation, which cannot stand long. That is observable that we find in the Epistle to the Hebrewes, chap. 11. v. 10. It is said of Abraham, that he sought a citie that had a foundati­on: noting thereby, that all other ci­ties [Page 66] though never so glorious, and by consequence all other worldly things, have no foundation to uphold them. Hence Plutarch tells us that the anci­ent nobility of Rome and Arcadia, Plut. de quaest. were accustomed to weare moones upon their shooes, Rom. 9. 76. that they might have alwaies the mutability of their pro­sperity before their eyes. That which Saint Paul saies of riches, 1 Tim. 6. 17. is true of all worldly things; Trust not in uncertaine riches: so it may bee said, trust not in uncertaine honours, nor in uncertaine pleasures.

Hence it was that Solon, when hee saw Croesus puft up with his great ri­ches, and outward glory, thinking himselfe the happiest man that lived, hee said unto him, none was to bee counted happie before death: intending hereby to admonish him of the uncer­tainty of those riches, in which hee blest himselfe so much, and would have him consider, that before the end of his daies there might bee a great change in his condition: but he while hee enjoyed his outward prosperity, [Page 67] minded not at all what Solon had said unto him, untill he came by his mise­rable experience to finde the uncer­tainty of his riches, and all that worldly glory that hee had, and then hee could remember Solons speech unto him; for when hee was taken by King Cyrus, and condem­ned to be burnt, and saw the fire pre­paring for him, then hee cryed out, O Solon, Solon: Cyrus asking him the cause of that outcry, hee answered; that now hee remembred what Solon had told him in his prosperity, that none was to bee accounted happie before death.

Thus wee have many, who heare much of the uncertainty, and vanity of their outward honours, sensuall pleasures, greate estates and riches they have in the world, but while they enjoy the sweet of them, they little minde what is said, till they come up­on their sicke beds, and death beds, and then they cry out most lamen­tably of the vanity of all worldly things, then they can remember what [Page 68] hath beene said unto them heretofore, concerning the vanity and short con­tinuance of all those things they tooke so much delight in.

All things then wisely and duely considered, these honours, pleasures, and riches are not such great things, that we should be so hardly brought to deny our selves in them: a wise un­derstanding heart would quickly cast dirt in the face of them all, a true noble great spirit would trample them as dirt under feete, Non mag­nanimita­tis est magnos petere ho­nores, sed contem­nere. Aug. de civit. Dei▪ lib. 5. when once they come in competition with Iesus Christ. It is an excellent speech of Saint Augu­stine; It is not an argument of a great minde, to seeke for great honours, but rather to contemne them: and indeede (considering all, at least in the cause of religion) they are to bee accounted as contemptible and vile things. They are like a candle, which while it is light it hath some lustre, and hath no ill sa­vour, but when it is out it stinkes: so all outward excellencies, while they are as it were enlightned with grace added to them, and a holy use of them, [Page 69] they have some lustre, and are desira­ble, but take this away, howsoever they may appeare to a carnall eye, yet they are indeede but as a contemp­tible snuffe, unsavory themselves, and making those who have them unsavo­ry in the nostrils of God.

And consider yet further, what Ie­sus Christ hath denied for us, if ever we be saved by him. Hee came from the bosome of his Father, and from that infinite glory he had with him, before the world was; for so he prayes, Joh. 17. that the Father would glorifie him with that glory he had with him, be­fore the world was: Hee left the ri­ches and pleasures of heaven, and that honour which hee might have had from Angels and men, and all to save poore, wretched, sinfull creatures.

And lastly, God hath greater pre­ferments for us, then all these things here below can afford, if we have hearts to denie these for him: we neede take no care for dignities, delights, and ri­ches, or whatsoever may make us hap­pie and glorious; there are infinite [Page 70] treasures of all with the Lord, and hee delights in the communication of them to the children of men. Hea­thens accounted the honour that lear­ning put upon men as great a glory as that which came by places of dignity, as Seneca saies of Socrates; Patricius Socrates non fuit, Clean­thes aquā traxit; Platonem non acce­pit nobi­lem philo­sophia, sed fecit. Sen. Epist. 44. Patricius Socrates non fuit: Socrates, he was not of the race of the Senators, and yet honorable. Cleanthes drew water. Philosophy did not finde, but made Plato Noble. What? shall they ac­count learning to put honour enough upon men to satisfie them, and shall not Christians thinke that godlinesse and the honour which that brings, is sufficient to make them glorious? Surely wee know not that nearenesse that godlinesse hath to God himselfe, that infinite glorious first being, from whom the lustre of all true glorie pro­ceedes; surely wee know not, how high and great the thoughts of God are towards his people, what honour he hath, what hee will put upon them everlastingly, if this be not enough to satisfie our hearts for ever.

CHAP. III.
How Honours, Riches, and all delights whatsoever, are to be denied for Christ.

VVE are to deny these for Christ. First, by going on in the waies of godlinesse in the strictnesse and power of them, though all these be hazarded; keepe we on our way, and passe not for them, trust God with them; if wee doe still enjoy them, so it is; but if not, yet maintaine a con­stant strong resolution of keeping on in the waies of Gods feare. Thus did Daniel, when the Princes and Nobles watched him, in the matter of the Lord his God, yet hee abated not one whit, hee went on in his course, not­withstanding all the hazard he was in: the constant course of godlinesse in communion with his God, was more sweet and precious to him a thousand fould, then all his Court preferments and pleasures that hee did, or might further enjoy. How resolutely did [Page 72] Nehemiah goe on in the worke of the Lord, notwithstanding that opposition he had? such conspirings against him, such complaints, such letters sent to in­forme against him. And David pro­fesseth, Psal. 119. 23. That he did medi­tate in Gods Law, though Princes spake against him.

Secondly, 2. appeare for God and his cause, his truth and his people, though the issue may seeme to bee dangerous, when none else will: As Ester did, with that brave resolution of hers, If I perish, I perish: And Nehemiah, who though he was something afraid at first to speake to that Heathenish King in the behalfe of his Religion and his peo­ple, yet having lift up his heart to God, he spake freely unto him. Let not a publike good cause be dashed and bla­sted, and none have a heart to appeare for it, for feare of the losse of their own pompe, and carnall delights, and pro­fits; know that the venturing for a publike good, is a greater honour then the enjoyment of any private. Came­rarius in his Historicall Meditations, [Page 73] hath a famous story of the chiefe Cour­tiers, in the time of Lewis the eleventh, whom when they saw to intend to e­stablish unjust Edicts, they understan­ding his drift, went all to him in red Gownes; the King asked them, what they would: The President La-Vac­queri answers, We are come with a full purpose to lose our lives every one of us, rather then by our connivencie any unjust ordinance should take place: The King being amazed at this answer, and at the constancie and resolution of these Peeres, gave them gracious en­tertainment, and commanded that all the former Edicts should be cancelled in his presence.

There is a notable relation that wee finde in Josephus, concerning Agrippa, that upon a time he invited Caius the Emperour to a supper, Josephus lib. 18. cap. 11. and gave the Emperour great content in his enter­tainement; whereupon the Emperour said unto him, let mee gratifie thee by giving thee what thou wilt: Agrippa asked (although it were with the ven­ture of the losse of all hee had) as fol­loweth; [Page 74] Dread Prince, since it is your good pleasure to thinke mee wor­thy to be honoured by your presence, I beseech you to give commandement, that the Statue which you have char­ged Petronius to erect in the Temple of the Jewes may never be advanced there; this hee did, although hee knew it was as much as his life was worth, to aske a­ny thing of Caius that was not answera­ble to his humour. Many Christians would hardly goe so farre in venturing themselves, either for Church or coun­trey, as hee here did for the Jewes. Theodoret likewise tells us of a Noble Spirit in one Terentius, Theo. lib. 4. cap. 32. a Captaine of the Emperour Valens, who being retur­ned out of Armenia with a great vi­ctory, the Emperour bad him aske a reward; he asked onely that hee would be pleased to grant to those of the Or­thodox Religion, one publike Church in Antioch: and although the Emperour were angry, and tore his Petition, and bade him aske something else, yet hee persisted in this, and refused any other reward for all the service hee had done.

[Page 75] And Eusebius relates a Noble exam­ple of a great Noble man Vetius Epaga­thus, Euseb. lib. 5. cap. 1. appearing in the cause of the Chri­stians, not being able to beare the un­just dealings hee saw against the Chri­stians, hee demanded that hee might be heard in defence of the Brethren, but all that sate at the Tribunall being a­gainst it, because hee was a Noble man, the President asking him if hee were a Christian, hee plainely and publikely confest it, and so was taken in amongst the Martyrs, being afterwards called, The Advocate of Christians: Where have wee Noble men now of such free and disingaged spirits, to venture them­selves in any publike cause for God, and their people? who should bee free to speake, if not you? Gallasius upon Exod. 22. 28. In libera [...] civitate liberas esse linguas o­portere. sayes of Augustus, that he was wont to say, that in a free Citie Tongues ought to be free: Where should tongues or hearts be free, if not in your honourable Assemblies? If you would shew your Noble mindes, shew the liberty of your spirits, Chrysost. in Mat. 18. Hom. 59. sayes Saint Chrysostome; Liberty, I say, the same [Page 76] that that blessed Saint John had, Libertatē mihi ani­mi often­de, liber­tatem di­co eam quam ille vir bea­tus habe­ [...]at, à quo iterum at­que ite­rum Hero­des audi­vit, non [...]icet tibi fratris tui Philippi uxorem ha­bere: quam is quoque habuit ante ip­sum, qui dicebat Ahab; non ego, sed tu & domus patris tui Israelem pervertis, &c. from whom Herod heard againe, and againe, It is not lawfull for you to take your bro­ther Philips wife: That liberty also that before him he had, that said to A­hab, It is not I, but you and your Fa­thers house that troubles Israel.

Wherefore seeke to get that Nobi­lity of minde which the Prophets had, and Apostles had, which such as serve riches cannot have; for nothing takes a­way the liberty of the spirit so much as the desire of worldly things: thus Chrysostome. It is beneath true Noble­nesse of spirit, to aime at no higher pitch in your desires and endeavours, then to provide for your owne ease and safety, when publike causes for God and his people call you out to venture your selves. Seneca epist. 104. Magnanimos nos natura produxit, nobis gloriosum & excelsum spiritum dedit quaerentem ubi honestissime, non ubi tutissime vivat. Seneca in one of his Epistles, speaking of a true raised excellent spi­rit, describes it to be such a one as seekes, where it may live most honestly, and not most safely. Nature hath [Page 77] brought us forth magnanimous, sayes hee, it hath given us a glorious and lof­ty spirit; what is that? seeking where it may live best, not where it may be most secure. What though you should suffer something; it will bee your ho­nour, that while you suffer, the Church and your Country prospers. It was the honour of the Fabii, and the Fabritii, that they being poore themselves, they made the Common-wealth rich: Ven­ture you your selves for God, and his people, and trust God with your honors, estates and posterities, doe not say, you are alone, you know not how ma­ny you may have to cleave to you, if you have a heart to appeare; Solatium non perdit desolata justitia, tui consor­tium De­us omni celebrita­te festivi­or. Hiero. ad Virg. in exil. missam. Inveniar sane superbus, avarus, adulter, homicida anti-Papa, & omnium vitiorum reus, modo impii silentii non arguar, dum Domi­nus pa [...]itur. Luth. ep. ad Staupit. howso­ever desolate righteousnesse, saith Je­rome, loseth not her comfort, which hath God to be with it, that is more then all.

It was a brave resolution of Luther, which we finde in one of his Epistles to Staupitius, wherein hee professeth, that [Page 78] he had rather be accounted any thing, then be accused of wicked silence in Gods cause: Let mee be accounted, sayes he, proud, covetous, yea a mur­derer, yea, guilty of all vices, so I bee not proved to be guilty of wicked si­lence, while the Lord and his cause doe suffer. And know, that the more dis­honoured, and trampled upon, any cause of God is, the more he expects that you should appeare for it. I have read, that among the Persians, the left hand is ac­counted the more honorable place. Xe­nophon reports of Cyrus, that those whō he honoured most, he placed at his left hand, upon this ground, because it was most subject to danger, hee would have those who were most honourable, to stand by him there where he was most weake and lyable to danger.

Thus where the cause of God is most opposed, and most like to suffer, there God would have the most noble spirits to stand, and to appeare in that; and to doe this is truely honourable in­deed. Who knowes whether you bee raised for such a time as this? who [Page 79] knowes whether you have beene preser­ved from such and such dangers that you have beene in, that you might bee reserved as a publike blessing for the Church of God and your Countrey? I have read of Philip King of Spaine go­ing from the Low-countries into Spaine by Sea, there fell a grievous storme, in which almost all the Fleete was wrack­ed, many men lost, and himselfe hard­ly escaped, he said he was delivered by the singular providence of God, that he might live to roote out Lutheranisme, which hee presently began to doe: this evill use hee made of his great delive­rance: Some of you have been deli­vered from great dangers, but for a bet­ter purpose, that you might now be of use, to roote out profanenesse, Atheisme, and superstition; and happy are you, and happy shall we be in you, if it may ap­peare that you are reserved for this worke of the Lord.

Thirdly, 3. let all goe, rather then bee brought to commit any sinne; we had better have all the world cast shame in our faces, and upbraid us, then that our [Page 80] consciences should cast dirt in them: It is better to endure all the frownes and anger of the greatest of the earth▪ then to have an angry conscience within our brest: it is better to want all the pleasures that earth can afford, then to lose the delights that a good conscience will bring in. Oh let the bird in the brest alwayes be kept singing, whatso­ever we suffer for it▪ it is better to lose all we have, then to make ship-wracke of a good conscience. In this case you must be willing to lose all, or else you are lost in the enjoyment of all. If your greatnesse be enlarged, and you will not bee willing to lose it when God will have you, Dilata est magni [...]i­centia, &c. si non vultis e­am perdere certi perdi ab ea. Ber. epi. 207. Baron. ul­timo anno Domit. sayes Bernard, you shall bee lost by it. Wee have many examples of brave spirits, manifesting themselves in this thing; the example of Flavia­nus Clemens is famous in this, hee was a Courtier in Domitians Court, with whom the Emperour was exceeding familiar, and delighted much in him, he was so deare unto him, as he intended to make his sonne to be his successor in his Empire; but this blessed Flavianus, [Page 81] rather then he would breake the peace of his conscience in the matter of his religion, hee was content to beare the turning of the great love of the Emperour into as great hatred, so as he hated him unto death, and oppres­sed his whole house. Ecce quid prodest plena bonis arca, si in­anis fit conscien­tia, &c. August. de verbis Domini. Ser. 12. Saint Augustine hath a good speech to this purpose, what doth it profit a man to have his chest full of goods, and his conscience empty?

And now how happie wee, if God would worke mens spirits to this, who enjoy preferment, delights, and riches above other men: Pestifera vis est va­lere ad no­cendum. you have power to doe much good, use not your power against God, but for God. O that you had but so much liberty to your spi­rits, as to bethinke your selves, where­fore God hath raised you above o­thers: but reason and religion are usu­ally drowned in these in their sensuall lusts: they thinke they have enough in their honours, and in their pleasures, to commend them, and make them happie; but as for religion, that is for private men, who have nothing else [Page 82] to comfort themselves in▪ Sanctitas, pietas pri­vata bona sunt. Sen. in Thyeste▪ Even Sene­ca a heathen had this complaint con­cerning their religion in their times: Holinesse (sayes he) piety, and faith, are private good things: It seemes that even then those that lived publikely in the world in their honours & delights, they thought their pompe and glory to bee sufficient, and that they neede not the helpe of vertue to commend them. It was likewise the complaint of Lucan; Exeat au­la qui vo­let esse pi­us: virtus, & summa potestas non coe­unt. Lu­can. Lib. 8. Let him goe from the Court, that intends to be pious: vertue and great power cannot agree toge­ther. But is not opportuity of service for God, and his people, as great a good as any you can have? is not the excellency of any thing you have a­bove others, in this especially, that you have opportunity to doe more good then others? Clemens Alexan. paedag. l. 2. cap. 12. [...]. and what is a mans hap­pinesse, but his goodnesse?

That which Clemens Alexandrinus sayes concerning dwelling in magnifi­cent houses, is true of all other pompe and glory in the world. How much more glorious (sayes hee) is it to doe [Page 83] good to many, then to dwell magnifi­cently? who knowes what may bee done in godly courses, if you will be­gin thē? how may others be provoked likewise thereunto? how ever it falls out, it is no great matter that wee ha­zard; what is my honour? my plea­sure? my estate? my liberty? my life? so God may be glorified. There is more honour, and there ought to be more pleasure, and certainely there will be more pleasure, and certainely there will be more profit in the service of God, then in the enjoying all the world to my selfe and my posterity: If Gods honour be not deare and pre­cious in mine eyes, how can I thinke that my honours, and my comforts, and my estate, and my posterity should be deare and precious in his eyes? If the publike good falls, Qui amissa republica, piscuinas suas fore salvas sperare videntur. Epist. 15. ad Attic. lib. 1. shall I thinke to enjoy my ease and my peace, my estate and my honour upon good termes? Cicero laughed at the folly of those men, which in his time seemed to conceive such a windy hope, that their fish ponds, and places of delight [Page 84] should bee safe, when the common­wealth was lost. In publike calamities, if your person should escape (which you can have no security of) yet you cannot expect, that your honours, and riches should escape from being made a prey.

Platina hath a notable story for this: when the citizens of Papia in Italy were at dissension by reason of the faction betweene the Guelphes, and the Gibellines, the Gibellines procured a fa­vourer of theirs, called Facinus Caius, to assist them, covenanting that hee should have the goods of the Guelphes for his labour; but hee being once come into the citie, and prevailing, he spared the goods of neither of them; whereupon the Gibellines complained, saying, that their goods also were spoyled: hee answered them, that in­deed they themselves were Gibellines, and should bee safe, but their goods were Guelphes; so it may fall out to others, who have beene unfaithfull to God, to religion, though they them­selves may prove to be Catholikes, yet [Page 85] their goods and places of preferment may bee counted to bee Heretickes: though they themselves may bee ac­counted to be good quiet honest men, that cared not which way things went, sobeit they might live in ease and peace for their time, yet their estates and places of office are liable to bee made a prey.

Consider yet further; your example is much, many eyes are upon you, e­very one is ready to follow your way. Augustine in his confession saith that the devill drew men on cunningly to wickednesse, Lib. 2. cap. 10. by those poeticall ficti­ons, attributing filthy lusts and wicked uncleannesses to their supposed feig­ned gods, that those which did such things might blesse themselves in this, they did not imitate base men, but the Celestiall gods: thus the devill gets sinne countenanced in the world, by the examples of the great ones, and thinke themselves safe if they have you for their patterne: God hath set you as starres in the firmament of ho­nour, upon your influences depend the [Page 86] whole course of the inferiour world: the people are as the sea, and you as the winde to raise or depresse them, according to your motion. As in evill your examples doe much hurt, so in good they would do much good: how might godlinesse bee honoured if men saw you to prize it, so as to set it above all your honours? many are offended at the poverty and meanenesse of those that professe religion: you may in great part take away this of­fence.

In the Annalls wee reade in the hi­storie of Charles the great, that there was one Aygolandus a King of Africa, of the Mohometane sect, who had much warre with Charles the great, and that he might better make peace with him, he told him that hee desired to bee a Christian. Charles being glad of that, tooke him with him to the Court, where this Aygolandus saw thirty poore people, in meane habits, lying on the ground, & eating without any cloath: he asked Charles what they were; who answered him, they are the servants of [Page 87] God. (For Charles was wont to nou­rish poore people at his Court, on pur­pose that he might have the object of poverty before him to behold, that thereby hee might moderate his af­fections in his great fortunes) Aygolandus answered; and is it so that I see the servants of your God cloathed in such filthy cloathing, and your ser­vants shining and cloathed beautiful­ly, I indeede desired that I might bee baptized, and to give my selfe to the service of your God; but now I am farre of another mind, when I see the servants of your God so ill entertai­ned and provided for. This offence daily keepes off many, but the con­version of great ones would bring on not onely multitudes of other people, but other great ones also,

It is reported of Lucius King of England, who was the first King that ever by his authority established Christian religion in his Kingdome; Sabellicus in his Hist. which is the honour of our countrey, it was the first Kingdome that ever had Christian Religion established by [Page 88] the supreme magistrate. In the first entrance into the Kingdome, he favo­vored Christian Religion, as an anci­ent historian, Gildas Albanius reports: but yet the Religion hee was brought up in stucke so fast in him, that hee could not bee brought off wholly to embrace Christian Religion. And a great thing that hindered him, was the offence he tooke at the outward mean­nesse and povertie of Christians; and especially hee looked at the Romanes, who were a glorious and victorious people, and the Emperour there, who lived in so great glorie and prosperitie; and hee considered with himselfe, that they did not embrace Christian Reli­gion, and wherefore then should hee: But after hee learned from the Embas­sadours of Caesar, that some of the noble and chiefe of Rome, as by name Trebellius and Pertinax, and others, embraced the Religion of Christians; that the Emperour himselfe was mo­ved with that miraculous Raine, that was caused by the prayers of the Chri­stians; then Lucius attended more fully [Page 89] to understand what Christian Religion was, and was taken off from that which formerly hindered him. Whereupon he sent to Eleutherius, then Bishop of Rome, Elvanus and Medinus his Em­bassadours, to send him some to in­struct the Brittaines in the Doctrine of Christ, that hee might establish Chri­stian Religion in his Kingdome, and abolish Heathenisme; this was in the yeere of Christ 179. Thus you see what a power Religion hath, when it is in great ones.

And on the contrarie, the more emi­nent you are in Honours, and in Great­nesse, if your examples be evill, they doe the more mischiefe: Quanto illustrio­res homi­nes in se­culo scien­tia, & genere, tanto plu­ribus sunt perditio­nis exem­plum. Ber. Epist. 109 Sinne dressed up with a diamond, or co­vered with a scarlet robe, carries a brave shew with it: Desinunt esse pro­bri loco purpurata flagitia: If your waies bee never so base and unworthy, the generall course of people will follow after you; as Christ said, if the sonne of man bee lifted up, all men will fol­low him: so if the most base wicked­nesse in the world bee lifted up in the [Page 90] examples of great ones, all men will follow after it; that way that they see to be a way of preferment, and to get the countenance of those that are great men, generally they will chuse; yea how doe wee see many, that they may bee like great ones in their way, and get a little petty preferment by them, they will subject themselves to most sordid things, that otherwise common humanity would loath and abhorre. There is a notable example for this in a relation that Contzen hath in his booke that he intitles Aulae speculum, in the 156. page, Eutropius Eunuchus, apud Ar­cadium in pretio fuit, aulae rector, pu­dendus, a­varus & crudelis, spadoni­bus ille favebat, plurimi mortalium & sibi & liberis virilitatem demere sustinuere ut illi commen­darent, atque ad optatas dignitates eveherentur, plerique eorum exvulnere obierunt. of one Eutropius, an Eunuch, hee was the governour of the Court, and had in exceeding honour, but favoured and preferred onely such which either were already, or were willing to make themselves Eunuches like himselfe; whereupon, sayes my Authour, multitudes of men made themselves and their children Eu­nuches, that they might obtaine the fa­vour [Page 91] of Eutropius, and be raised to pre­ferment by him, and many of them dy­ed of the wounds that were made in their body. Thus you see what the power of the countenance and favour of great ones is, which men seeke, by being like them in any base wayes. And have we not many still that would bee content to prostitute themselves, their soules, and their bodies, in the most shamefull wayes that can be, to obtaine the favour of those who are great, to get preferment by them, wil­ling to let humanity, Religion, God, conscience, soules and all goe, so they may be countenanced in the World.

Lastly, remember the great and so­lemne account that you are to give be­fore the Lord another day, of all the mercies you have received from God above others, which have beene abun­dant, which cannot be reckoned: and if your receipts be so great, as you know not how to reckon them, how shall you be able then to reckon for them? Surely when you come to give an ac­count of all you enjoy, you will have [Page 92] other manner of thoughts of all your outward glory, then you had when you conceived there was so much happi­nesse in it. Consider now what will be peace to your soules, when you must bid an everlasting farewell to all those things which are so glorious in your eyes: Doe you thinke that now you doe improve all those mercies that God hath given you, so as when you come upon your death beds, and be­fore the Lord, you shall be able to look backe to your former time, and rejoyce in it? The Lord will not regard how you have beene magnified by men, but how you have magnified his great and glorious Name: Riches will not availe in the day of wrath, the remembrance of all sinfull delights will be bitterer then gall to you, when the accounts of all your honours, riches, and pleasures shall be called for, how they have been improved for God: If you cannot then make your accounts even, either by shewing how you have imployed these talents, or by bringing in an ac­quittance, and pardon, bought with [Page 93] Christs precious bloud, and sealed to you by his holy Spirit, Quae hic honorant, ibi one­rant. you are undone for ever; so that now those things will prove your burdens, that here were your delights and honours: what will it then profit you to have beene hono­rable and rich in the World, & have no­thing left but guilt in your consciences, and Gods vile esteeme of you? what good shall your passed pleasures bring to you, when they have abandoned you, and nothing remaines but pollution and filth upon your soules, and the just wrath of God whom you have displeased, by pleasing your selves in those pleasures? or what will it pro­fit you to have gained the whole world, and to have lost your owne soules?

I have read of one Francisus Xave­rius, who writing to John the third, King of Portugal, gave this wholsome counsell to him, that every day, for a quarter of an houre, he would meditate of that divine sentence, What shall it profit a man to win the whole world, and to lose his owne soule? and that he would [Page 94] seeke of God the right understanding of this, that hee might be sensible of it, and that he would make it the close of all his prayers, the repetition of those words, What shall it profit a man, &c. How happy counsell would this be for all our Courtiers and great men, if it might be followed? when you have spent all your estates, and improved your power onely upon sinfull wayes, to satisfie the lusts of your owne hearts, when these shall be taken from you, or you from them, with what confidence can you looke up to God for mercy? doth it not come from low thoughts of God, and want of the feare of his great and dreadfull Name, for you to thinke to spend such great ta­lents upon your lusts, which hee hath betrusted you withall for his honour, and yet to thinke that you can easily do well enough in this matter between God and you? that this holy, great, and dreadfull God will be pacified by a word or two? If you had indeed ven­tured those things that you did enjoy, and so had parted with them in the [Page 95] cause of God, you might then, after all had beene gone, have beene able to looke up to God with much comfort, and to have expected with confidence much mercy from him.

It is reported of Alphonsus King of Arragon, when a Knight of his had con­sumed a great patrimony by lust and luxury, Si tantam pecuniam vel in sui regis ob­sequium, vel patriae commodis, vel suble­vandis propinquis impendis­set, audi­rem; nunc quoniam tantas o­pes impen­dit corpo­ri, par est ut luat corpore. and besides ran into debt, and being to be laid into prison by his cre­ditors, his friends petitioned for him to the King; the King answered, if hee had spent so much money in the ser­vice of his Prince, or for the good of his Countrey, in relieving his kindred, I would have hearkned; but seeing hee hath spent so much upon his body, it is fit his body should smart for it: So when you come and looke up to God for mercy in your distresse, when the comforts of the creature shall be gone, God may justly answer; if you had spent that abundance of the creature that I afforded to you in my service, for the good of my people, I would have heard you, but now it is just you should be left in your distresse, and that so [Page 96] much pleasure as you have had, so much misery should follow.

Doe not your hearts tremble at that Text, 1 Cor. 1. 26. Not many rich, not many noble? it is enough to make a mans heart to tremble when he heares that of men few are saved, but when salvation is straightned in a more narrow com­passe, and God saith of such a sort of men but few, this hath more power in it to strike feare: as if a company in a Church should heare that but few of them should goe out alive, it would strike feare into all; but when those who sit in the Chancell, shall heare, but few of those that sit in the Chan­cell shall goe out alive, this strikes feare into such who sit there: As Joshua, when search was made for Achan a­mongst the Tribes, he had cause to feare, but when the Tribe of Judah was taken, of which he was, then much more; but when the family of the Zarhites, then much more: So within the straighter compasse God hath said, But few shall be saved; if you be amongst them, you have cause to feare the more, and not [Page 97] to take more liberty then others, but to be more diligent then others to make your calling and election sure. Its a terri­ble speech that Chrysostome hath in his 34. Sermon upon the Hebr. you would thinke it so if it came from us, it may be you will receive it better from him: the speech is this, Miror si potest sal­vari ali­quis recto­rum. I wonder, saith hee, if any Governour can be saved. How­soever conscience may be quiet and still now, yet when it apprehends it selfe neere the giving up account to God, it will speake, it will sting then. It is re­ported of Philip the third of Spaine, al­though it is said of him, that his life was free from grosse evils, yea so as he professed, he would rather lose all his Kingdomes, then offend God know­ingly. But being in the agonie of death, and considering more thorowly of his account hee was to give to God, feare struck into him, and these words brake from him: Oh, would to God I had never reigned; Oh, that those yeeres I have spent in my Kingdome, I had li­ved a private life in the Wildernesse; Oh, that I had lived a solitarie life with [Page 98] God, how much more securely should I now have dyed, how much more confidently should I have gone to the Throne of God? what does all my glory profit me, but that I have so much the more torment in my death? This storie Cornelius à Lapide hath upon the second of Hosea. Lib. 11. hist. Bohe. plus tem­poris ope­raeque se palatio, quam tem­plo impen­disse; luxū & vitia aulae quae corrigere debuisset adjuvisse, auxisse, at­que ita multo pec­cati dolore trepida spe divinae clementiae, plurimo astantium [...]orrore, anceps sui anima ae­ternitatem ingressa est.

In the Bohemian Historie it is reported of one Hermanus, a great Courtier, who being to dye, did most lamentably crie out, That he had spent more time in the Palace then in the Temple; and that he added to the Riotousnesse and Vices of the Court, which he should have sought to have reformed: and so dyed, to the horror of those that were about him. I confesse, it is no little matter for you, who have so much of the world, to denie your selves in those things that give content to the flesh, considering the corruption that is in the hearts of the children of men: it is a hard thing, and seldome hath successe, to give rules for the ordering of life, to men who are in great prosperitie in this world. Hence Laertius reports of Plato, [Page 99] who being desired by the Cyrenians, that he would write down some Lawes for them, and that hee would set the estate of their Common-wealth in some order, he refused, saying, Perdiffi­cile esse condere le­ges tam felicibus. It was a very hard thing, to make Lawes to bind men who were in great prosperity. But the more hard any dutie is, the more honourable is it to yeeld to it; as Saint Hieronym. writing to Pamachius, Non est parum vi­rum nobi­lem, virum locupletem potentium in plateis vitare co­mitatum, miscere se turbis, ad­haerere pauperibus, rusticis copulare, de principe vulgum fieri, sed quanto hu­milior, tanto sub­limior est. hath this expression: It is not a little thing for a Noble man, for a rich man, to withdraw himselfe from the compa­nie of great ones, to joyne with those that are meane and poore, and to be made as a common man: but the more low, the more mean he is in doing this, hee is the more sublime, so much the higher in the esteeme of God and his people.

There are some who have beene in as faire a way of honours and worldly delights, as any, yet they have denyed themselves, and they rejoyce in it, and blesse God for it; they finde all they were willing to part with made up a­bundantly to them, they live most [Page 100] svveet, and joyfull lives, God hath made them honorable in his ovvne eyes, and in the eyes of his people, they are high and precious in the e­steeme and hearts of the Saints. Doe not feare, trust your honours, your Dig­nities and riches vvith God: there vvas never any thing lost in a self-de­nying vvay for Iesus Christ; nothing can make you more honorable then the vvaies of Godlinesse, and nothing can cast that contempt, and shame up­on you as the vvaies of sinne doe, it be­ing the basest servitude that is, both for your selves and all your estates and honours, to bee under the povver of your lusts: As you vvould account it a greater contempt and shame for you, to bee made to serve in the meanest and basest worke that is, then if an ordinary man should be for­ced to it: then surely it is more con­temptible for you to be under the sla­very of sinne, then for an ordinary man.

Saint Chrysostome compares men of great quality in the world who are [Page 101] wicked, to a King taken prisoner of the Barbarians, who suffer him still to weare his crowne, and to keepe on his royall apparell, but yet force him to performe all base offices in his royall apparrell, and with his crowne upon his head, as to carry water, to grind in the mill, and drudge in the skullery, in which case his goodly ornaments doe but serve with more despight to put him in minde of his misery, and the more to upbraid, and cast in his teeth the greatnesse of his fall, and the basenesse of his servitude; there could be nothing could put more scorne and contempt upon him then this. Thus whilest you are bravely apparelled, glistering wheresoever you goe, and weare the ensignes of honour upon you, the Devill and your owne lusts doe put you upon the basest services, the most dishonorable employments as can be; for such are the waies of sin, and all your outward glory does but make you more vile and contempti­ble, while you are under the servitude of your lusts.

[Page 102] Doe not thinke you have more li­berty to sinne then others, your great­nesse cannot beare you out with God: nay in regard that the mercies which you have are greater then others, In maxi­ma fortu­na, minima est licen­tia. Salust. in conju­rat. Catil. and your sinnes doe more hurt then the sinnes of others; you have the least li­berty to sinne of all men: There is the least liberty in the greatest fortune, saies a heathen. Let it therefore ra­ther bee your glory that you can doe good, then that you have power to have your mindes: it was the high commendation of Tiberius, that hee accounted Aurum illud Adulterinum esse, quod cum subjectorum lacrymis col­lectum esset, that mony no good coyne, that was levied with his sub­jects teares. And thus wee have fini­shed the first thing observable in Mo­ses Selfe-deniall; namely, The deniall of all worldly honours and delights whatsoever for Christ.

CHAP. IIII.

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

FIrst this argues great sincerity: now the truth of grace appeares in­deed to be religious, when religion must cost us something; this is an ar­gument of truth of grace: to be religi­ous, when by religion we may get the comforts of the world, this is no ar­gument of sincerity. Hence Iewish writers tell us, that in Solomons time, when the Iewes prospered in all worldly felicity, then they were care­full how they entertained Proselytes, because many would be comming then upon worldly respects to joyne with them: but to professe religion when it requires the losse of all outward comforts, and that at those times, when the sweetnesse of them is most enjoy­ed, this is some thing like: to professe the truth while we may live upō it, this [Page 111] argues no truth; but to professe it when it must live upon us, upon our honours, upon our profits and plea­sures, and earthly contentments, this is a strong argument of truth: as to see the beauty of religiō through trou­bles, through all outward disrespects, this is something: for to see the evill of sinne through all outward glory, respect and contentment in this world, when it may bee enjoyed to the full, this is much; surely here is truth, here is a piercing eye that is inlightned and quickned by the spirit of God. It was a true signe that those nobles of Israel wee reade of in the 2 King. 9. 33. were of Iehues side, when they cast downe Jezabel who had painted her face; so when the world comes with her pain­ted face, in her pompe and glory, yet when God saies who is on my side? then to throw downe this painted Jezabel to the ground to the doggs, to licke up her blood; here is a true argument that we are on Gods side.

David shewed his true thankeful­nesse, when hee would not offer unto [Page 112] God that which cost him nothing, but would have the testimony of his thankefulnesse costly to him: so when the profession of religion proves cost­ly to us, and yet we continue in it, this is a good argument of truth. In times of affliction every hypocrite; all tag and ragge will be ready to come in to God in an outward profession; but usually this submission to God at this time is not out of truth. Hence that place in the 66. Psalme 3. v. where it is said, through the greatnesse of thy power shall thy enemies submit unto thee: in the originall it is they shall lye unto thee, Mentien­ter. and so it is translated by Arian Montanus, and some others, noting hereby, that a forced submission to God is seldome in truth.

Secondly, it argues the excellency of grace, that it raises and greatens mens spirits, it lifts them up above the highest of all these things, and so high above them, as the things of the world when at the highest are looded on us under things, and appeared small and contemptible in the eyes of such a rai­sed [Page 113] soule: many poore spirited men are below them, and looke up to them as great matters, and thinke, oh how happie should they bee, if they could attaine to them, they blesse them who have got up to them, but grace is of an elevating nature, and it manifests it selfe to bee from on high, even from heaven, from the God of heaven, who is infinitely above the heavens, and it raiseth the soule to God himselfe, so that not onely the things of the earth, but even heaven it selfe would appeare but a poore low meane thing, beneath the dignity of a soule, made partaker of the divine nature, were it not that the glorious presence of God were there.

As it argues the exceeding greatnes of the heavens, that all the earth is but as a point to them, all the huge great mountaines, and vast circumference of the earth is as nothing in compari­son of them: so when all the honours, delights, and riches of the earth, which are esteemed such huge and mighty things by the men of the world, yet to [Page 114] a gracious spirit, though enjoyed to the full, are accounted as nothing, this argues a glorious worke of grace, en­larging the heart of a man. God brings it himselfe as an argument of his owne greatnesse, Isai. chap. 40. that all the Nations of the earth are as a drop of a Bucket, and as a dust of the hallance to him. So when all the braveries and delights of the world are to a soule but as a little dust, looked at as having but a drop of comfort in them, farre from affording any good draught of comfort to quench the thirst of it; no, it must have the o­cean of all comfort to drinke on, even God himselfe, no lesse then an infinite ocean of blessednesse will serve the turne, for it to be satisfied withall, and this argues a spirit great indeed; and the truth is, let men think what they will, yet it is most certaine, there are no men in the world of great spirits, but onely godly men.

Thirdly, 3. it argues the power of grace; to resist powerfull temptations is pow­erfull grace. It was powerfull grace that enabled Joseph to resist such a [Page 115] temptation as hee had from his Mi­stresse. Virtus est placidis abstinuisse bonis. Luther sayes, it was no lesse miracle to overcome the flame of lust in this temptation, In tali oc­casione, & copia pec­candi non fuit minus miraculum vincere flammas libidinis, quam quod tres viri ex camino ignes sal­vi, & in­columes evaserunt. then it was for those three men to be kept safe in the firy furnace. When the World prof­fers it selfe in the glory and beauty of it unto us, the temptation is strong to flesh and bloud: Hence wee have so many Caveats in Scripture, that when we are full, wee should beware, that wee forget not God, and take heed wee de­cline not from him; then, then is the danger, when corruption hath matter to feed on, yet then to keepe it downe argues strength. Luth. in cap. 51. It is not the worke of a childe, to governe a horse pampered, full fed in fat pastures. It was an argu­ment that David had much power over his affections, that though the waters of Bethleem were so longed for of him, so desirable to him, yet when hee had it before him, and might have drunke of it, yet then hee could deny himselfe, and refused. When Esau looked on the pottage of Jacob, and saw it was so red, so sutable and pleasing to him, that [Page 116] hee must needes have it, though it cost him his birth-right, hee was not able to deny himselfe in giving contentment to his flesh, at that one time, though he knew it must cost him dear; but though all the delights of the World be proffe­red, yet where there is powerfull grace, they are rejected.

It is a strong stomacke that can dis­gest much fat, much honey, and sweet things, that usually clog weake sto­mackes; so it is a strong spirit that is not overcome with the sweet of much prosperity. It argued, there was much power in the oath that Saul caused his Army to take, 1 Sam. 14. 26. Not to eate any thing that day, when though they being faint for want of meate, and yet comming through a Wood, where ho­ney dropped from the leaves before them as they went, yet none dared to touch one drop: So here, when men are compassed about with all delights, and they are flesh and bloud as well as others, and they finde the temptation come strongly upon them, yet through the assistance of the grace of God they [Page 117] can abstaine; this is a great honour to grace, and arguing much power in it.

Fourthly, 4. it is a testimony of deare love to the Lord, to deny ones selfe for his sake, when one is in the highest of enjoyment of all delights to the flesh; it is an argument, that God is indeed the proper place, the centre of the soul, when although it hath never so much of the creature, to give satisfaction un­to it, yet it cannot rest, but workes still to God through all, and from all: As a stone, though it were in never so good a place, although it were in Heaven, yet it would desire to descend, because the proper place of it is below; so let a gracious heart which hath God for the centre be put into any condition never so full of delight, yet it is not satisfied, it is willing to leave all, that it may close with God: To seeke after God, and make much of godlinesse in the times of affliction may argue selfe love, but love to God appeares not then.

As God manifests his love to us in [Page 118] not sparing his owne Sonne for us, so wee manifest our love to God in not sparing our dearest contentments for him. This God testifies of Abraham, hereby hee knew he loved him indeed, in that for his sake, hee did not spare his onely sonne Isaac; As Psal. 45. when the Kings daughter is content to forsake her fathers house and dearest kindred, then the King delights in her beauty: to pretend love to Christ when the World withdrawes from us whatso­ever is lovely in it, this is not much, but now to have our love burning after Je­sus Christ, when the World proffers to us all her lovelinesse, this is true love. Love is bountifull, it is shewne to purpose, when it shewes it selfe able and willing to part with much for the beloved; as that love of God should be for ever accounted deare and preti­ous, that shewes mercy to one at that time when hee is most wicked, in the height of sinne, even tempting God to destroy him; so if when you have the strongest temptations to draw your hearts from God, yet even then you can [Page 119] finde your hearts sweetly working to­wards him, closing with him, delight­ing in him, here is love unfained, this is love that God will owne and make much of for ever. As the Idolatrous Jewes shewed their love to their Idols, by plucking off their eare rings, and parting with their Jewels, and most pre­tious things they had, for the honour of their Idols: so doe the true wor­shippers of God shew their love to him, when they doe part with much that is pretious and delightfull to flesh and bloud.

Fifthly, 5. this gives God the glory of all our prosperity, which shewes wee acknowledge it to be from him, and for him, and that wee have it not for our selves, but for the setting forth his praise: When God gives us much of the creature, wee mistake his meaning, if we thinke hee gives it us to enjoy as we please, for hee gives all to use for himselfe, and where this is much ac­knowledged, there God is much glo­rified; if wee mistake not Gods mea­ning, yet at least we forget upon what [Page 120] tearmes wee receive all our comforts from God, [...] Plut. de consol. ad Apol. namely that wee may re­turne them againe to him; they are the words of a Heathen, thou forgettest that thou hast received those things (speaking of worldly prosperity) to returne them againe.

Sixthly, this gives testimony to the world, that surely there are wonderfull blessed things, that God acquaints the soule withall in the wayes of godli­nesse, that there is much sweet and contentment to be had in those wayes; they see something more glorious that makes them so little to regard the glo­ry that there is in the things of the World, when men might have all content in what the World affords, and yet they are willing to deny all for Christ, surely they finde much sweet­nesse in Jesus Christ, that takes up their hearts, and satisfies their soules, or else they would never doe as they doe; they have found something better then all these things, something that the world knowes not of, that makes them doe as they doe; they would not let goe their [Page 121] hold in these outward things, were it not they had found something bet­ter.

If you see a Bee leave a faire flower and sticke upon another, you may con­clude, that she findes most Honey dew in that flower shee most stickes upon: So here Gods people would never leave so many faire flowers in the Worlds Garden, had they not some other in which they finde most sweetnesse; Christ hath his Garden, into which he brings his beloved, and there she findes other manner of flowers then any the World hath, in which there is sweet­nesse of a higher nature, even the Ho­ney dew of the choise mercy, and good­nesse, and blessing of God himselfe: if Gods people doe leave the full brests of the World, it is because they have found the brests of consolation, from which they have suckt other manner of sweetnesse then the brests of the world can afford; were it not for some who have had much in the World, and yet have denyed themselves for Christ, this testimony to the wayes of godlinesse [Page 122] could not have beene given; but bles­sed be God, wee have some who doe give this testimony, in which God is much honoured, and which is their ho­nour likewise.

Seventhly, 7. thus to deny ones selfe is honourable, Nulla in­felicitas frangit, quem nulla foelicit as corrumpit. Aug. in senten. because wheresoever this is, there surely will be a holding out to the end; no troubles of adver­sity can ever make such a one to for­sake any wayes of God, who can dny himselfe for God in the midst of the pleasures of prosperity. Nemo frangitur adversa­rum mole­stia, qui prospera­rum dile­ctione non capitur. Aug. Ser. in Monte l. 2. A man that is able to deny himselfe in prosperity, will be able to beleeve in adversity; if he bee prosperity proofe, there is no feare but hee will be adversity proofe too.

If you read thorow the whole Book of God, you shall finde that the plea­sures of prosperity have beene the grea­test snare, few of Gods servants have passed through that condition without dishonour, but the estate of adversity hath ever proved most safe; seldome any of Gods servants but have beene bettered by it. Wee read of Manna, [Page 123] Exod. 16. 21. that it was melted with the Sunne, but it could endure the heat of fire, for they baked Cakes of it: Thus it is with many men, they are melted, many good things in them vanish and come to nothing by the heat of prosperity, whom the fire of ad­versity cannot hurt, but is usefull to them.

If a man hath overcome the delights of the World, he hath overcome the great hindrance in the wayes of godli­nesse; the great danger of Apostasie, that which causes so many thousands to fall, and to forsake God and his blessed wayes: such a soule hath got over the great stumbling blocke, at which so many stumble, and fall, and breake themselves by, Ezek. 3. 20. I will lay a stumbling block, saith the Lord. Vatablus his Note upon the place is, Faciam ut omnia ha­beat pro­spera, ca­lamitati­bus eum à peccato non revo­cabo. I will cause that hee shall have all things prosperous, I will not call him from sinne by affliction. There have beene many who have held out a long time in suf­fering, and yet after have fallen in pro­sperity, when the World hath shined [Page 124] on them flatteringly: but where have wee any example of any, who have denyed themselves in prosperity, that ever failed in the times of adver­sitie.

Eightly this upbraides those who doe greedily embrace the things of the world, 8. and thinke that it is impo­ssible for any to deny themselves in so great delights as they doe enjoy: as Balaak wonders, that upon offers of such great preferments, as hee offered unto Balaam, he came not to him, hee thought it impossible, that there should bee any man in the world that would not bee moved with such an argument as that was. So base covetous wret­ches, and ambitious men, that love their honours, and those that follow after their fleshly pleasures, they think all the world are of their minde, if they had the like opportunityes they would doe as they doe. Nero who was so basely uncleane, thought that all men in the world were so too, or would be so, had they fit opportunities for their uncleannesse.

[Page 125] Men heare speaking of selfe-deniall, but they doe not beleeve there is any such thing in reality, they would glad­ly see the man that can deny himselfe in such things as they injoy, if he may have them as freely, and as fully as they have: now this practise of Gods people convinces them, that there are some, that can doe those things that they thinke to bee impossible: God hath his servants who have done such things, who can and will doe them, and that willingly and joyfully too, with much freedome and cheareful­nesse of spirit, and blesse God that they have any comfort in the world, any preferment or estate to loose for God, accounting it a happier thing to loose for God, then to enjoy for them­selves.

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

HEnce there is much comfort, Vse 1. and encouragement to those whom the Lord hath raised above others in outward things, and together with their estates and honour he hath given them hearts to returne the glory of all to himselfe, Laudandi atque prae­dicandi qui dignati non sunt etiam cum mundo flo­rente flo­rere. Aug. Ep. 45. ad Armenta­rium. in the midst of all the com­forts they have, yet their hearts are a­bove all for God, and for the things of heaven and eternity. These are to bee praised, their honour is to be publi­shed, who have refused to flourish with the flourishing world. Blessed be God, there are yet some such in the world, and we hope the Lord is raising up of more: blessed are they of the Lord, and honorable in the esteeme of the Saints.

First, this is a most evident argu­ment, that all the good things they [Page 127] have in the world, comes from the spirituall favour and love of God to them, and this is no small matter; there is more sweetnesse in this knowledge of the principle from whence the good things we have doe come, then in any thing that they afford of them­selves. The difference of Iacobs blessing from Esau's is observable, Gen. 27. 28. there is Iacobs, God give thee the dew of heaven, and the fatnesse of the earth; Esau's blessing is v. 29. where the dew of heaven and the fatnesse of the earth is likewise given to him, but the refe­rence it hath to God is left out, it is not there, God give thee.

A carnall heart cares not, so he may have the thing it selfe, he does not looke to the principle from whence it comes, but the chiefe sweet to a graci­ous heart is that he can see God, the love and mercy of God in all the blessings he enjoyes. Now there is no such ar­gument as this to demonstrate Gods love in them; outward things are no certaine arguments of the love of God: wicked men, the objects of [Page 128] Gods hatred may have them as well as the godly, but outward blessings with a heart to give God the glory of them, doe alwaies come from Gods love in Christ.

God does oftentimes give the same thing to one out of speciall favour in Christ, to another out of a generall bounty, that God hath raised you a­bove others, this is a mercy; but that he hath given you this grace, in this he hath raised you indeed, this mercy is of an higher nature, the other things are called the goods of fortune, but this is the fruit of Gods eternall love in Iesus Christ, this is a mercy peculi­ar to the chosen of the Lord.

Secondly, 2. this is an evident signe that God intends to use you in excel­lent services, for the honour of his name: as Saul collected from the spi­rit of David, when he saw how he was able to deny himselfe in not taking that advantage he had of him, when he might have had his will upon him to the full: blessed bee thou my sonne Da­vid, sayes, Saul, thou shalt both doe great [Page 129] things, and shalt also still prevaile, 1 Sam. 26. 25. So when a man may have his will to the full, and yet can deny him­selfe, it is a signe that God intends to use selfe-denying spirits in his service, none to them; and this selfe-deniall is of the highest kind.

Thirdly, 3. this is the highest im­provement of all outward mercies that may bee: this changes poore meane things into most excellent glorious things; it is impossible to make so much advantage of any thing in the world any other way as in this way: here is a spirituall divine improve­ment of naturall, of vaine drossie things, here is a turning of stubble and dirt into gold and pearles, for great, and precious, and glorious are the mer­cies that God uses to recompence this selfe-deniall withall.

Fourthly, 4. this selfe-deniall is high­ly acceptable to God, God glories in such; Daniel kept close to God, and denyed himselfe much in his great prosperity, and hee is called a man greatly beloved, Cap. 10. 11. vir deside­riorum: [Page 103] a man of desires, so the words are, as when a man is compassed with temptation to despaire, a little breath­ing of faith is acceptable: so when hee is compassed with temptation of satisfying the flesh, of security, of pre­sumption, then a little, much more e­minent selfe-deniall, oh how accep­table is it!

Fifthly, 5. if you in the fulnesse of all your earthly contentments shall ac­knowledge Iesus Christ, and bee wil­ling to lay downe all for him, when he shall come in the fulnesse of his glory hee will acknowledge you, and will put glory upon you, when hee shall come with his mighty Angels, full of majestie, to be admired of his Saints; then he shall owne you, and make you partakers of his owne glory, hee will then remember every cup of cold wa­ter given for his names sake, much more then the giving him the praise and honour of so much in the things of the world as you have enjoyed. The being made partaker of the fulnesse of Christs honour in that day will then a [Page 131] thousand times recompence the emp­tying of your selves of any fulnesse of outward contentments in the creature you have had here.

Sixthly, 6. if ever you should live to come to come to any adversity in this world, surely it will bee much sweet­ned to you, if you bee willing to give God the honour of the sweet of pro­sperity: though adversity may come, yet God will keepe the bitternesse of it from you: if you so know God in prosperity, as to deny the comforts of it for him, hee will so know you in ad­versity, as to take off the gall and bit­ternesse of it from you: in all your see­king of God in the time of trouble, you may have a holy boldnesse, and free­dom of spirit, having assurance that it is not out of selfe-love that you seeke him, that it is not out of constraint, be­cause driven to him by afflictions; but it is out of love to that God to whom your soule flowes, as to a God in whō you have an especiall interest, that God who was so deare to you in the midst of the enjoyment of the abun­dance [Page 132] of the creature; so that now in the want of all things, you shall bee freed from those checkes of spirit that others have, damping their hearts when they are about seeking after the Lord in the time of their trouble.

Seventhly, 7. it is so much the more honorable, Perpauci sunt qui­bus con­tingit & faelices esse & sapere. Sen. ep. 94. and may bee so much the more comfortable to you, by how much the more rare it is: God hath but few selfe-denying spirits in the world; there are a word of people that will be crying to him in the times of affliction, Difficile est in ho­nore esse sine tumo­re, in prae­latione si­ne, elatio­ne, in dig­nitate siu e vanitate. Ber. but a few peculiar ones, who have hearts to seeke his face, and honour his name in the height of their prosperity, few that are then humble and selfe-denying: to be set on high, and yet to have the heart kept downe, is hard and unusuall, saies Bernard; but the more unusuall, the more glori­ous. In alto po­sito non altum sa­pere difficile est, & omnino inusitatum, sed quanto inusit atius, tanto gloriosius. Ber. Ep. 42.

CHAP. VII.
Reproofe of those who greedily pursue sensuall delights,

THe second use is for Reproofe to those who greedily give up their hearts to the enjoyment of all the car­nall and sensuall delight that they can take in the abundance of the outward mercies that God hath given them, Vse 2. knowing no higher good of them, then to take their fill of cannall de­light from them, blessing themselves in them, little thinking of God, or any service that God calls for at their hands in the use of them; They know not how to rejoyce, and not to let out themselves to the full beyond all bounds of moderation. They know not how to make any conjunction be­tweene rejoycing and moderation, they thinke there is such a distance be­tweene these two, that they can never be joyned in one: but marke how wide these are from the minde of the Holy [Page 134] Ghost, Phil. 4. 4, 5. Rejoyce alwaies, and againe I say rejoyce; what followes? then let us let out our hearts to the full, let us satisfie our selves to the ut­most way, but let your moderation be knowne to all men; many who care not how they neglect full oportunities for the service of God, or receiving spirituall blessings from God, yet will bee sure to take to the full all the ad­vantage they can of all their outward prosperitie to fatten their hearts in all manner of carnall jollity and brutish sensuality: they let out their hearts to the utmost to this, making the bounty of God but as fuell to their lusts, and meanes to fatt up their hearts to de­struction, and to make them the more bold, and impudent in sinning against him.

Doe you thinke in your consciences that this is the end why God hath gi­ven you an abundance of these out­ward things more then others? what? did God aime at no higher end then this? is there no other way whereby God may bee more glorified by that [Page 135] you have? will it rejoyce your hearts hereafter to remember what you have done? how many are there, who have their hearts so glued to the comforts of the creature that they enjoy, that they had rather venture to part with God and conscience, and those blessed things they heare of Christ, and of e­ternity, then venture the losse of these present delights, that they see before them; as that prophane Duke of Bur­bon in France said, he would not give his part in Paris, for his part in Paradise: what more apparent argument can there be, that you have these things as your portion, you are the man who have your portion in this life? you are never like to have any other good from God.

Yea a certaine argument it is, that all these things are for the present cur­sed to you, you have them with much wrath mingled with them; you may blesse your selves in your way, but you are most lamentable objects to behold, in the esteeme of all who are gracious and holy: and what a dishonourable [Page 136] thing will it both to God and your selves, then to come in and seeke God, when all outward contentments are gone; when you have had your lusts to the full, then to come to God to helpe and relieve you in all your straights, with what face can you think to finde acceptance from him? surely you will curse the time that ever you had such prosperity, so much of the creature as you have had; if you have thought the comforts and contentments you have enjoyed in a few creatures were too good and too great to part withall for God, hee will thinke his mercy too good and too great for you.

But wee use the comforts wee have onely in lawfull things. Object.

For answere to this, Answ. 1. I will onely pro­pound these considerations. First, doe you feare, are you jealous of your selves, lest you should let out your hearts too farre in them? Doe you se­riously consider, that there is a snare in them? That there may be danger, yea, very great danger, if you take not heed? In whatsoever things the world smiles on [Page 137] us for a time, there is more ensnarement then ornament, Qui [...]quid nobis tem­poraliter mundus arridet, magis est periculum quam or­namentum nostrum. sayes Augustine.

Secondly, are your desires as strong in seeking God for grace, to use them for his honour, as your joyes are in the use of them for satisfying your selves.

Thirdly, doe you oft examine your hearts and wayes, Aug. Ser. 53. T. 10. for feare God should not have that honour from them, 2. that is infinitely due unto him. 3.

Fourthly, 4. what does conscience say when you are in afflictions? when you apprehend God is calling you to an account for them, does it not tell you that your hearts have beene let out too greedily after them?

Fifthly, 5. Answer as in the presence of God, would you prize a lesse estate with more opportunity of service, more then a great estate with lesse op­portunity of service, and are you more troubled when you are crossed in op­portunity of service, then when you are crossed in your desires and delights in the enjoyment of the creature?

Lastly, 6. if you have a care to use that prosperous estate you have for God, ei­ther [Page 138] God hath much glory from you in it, or else you have much joy in it; surely where there are great estates, there are great opportunities of glori­fying God; but hath God great glory from you? hath hee more then from others in meane estates? or if not, whe­ther is it the griefe of your soules, that you should enjoy so much from God, and God have so little honour from you? what strangers are most men to such considerations as these? they take all the delight they can in the creatures they have, never considering what is Gods end in his bounty towards them, or what will be peace to them in their end of the enjoyment of them; this is a sore and a grievous evill.

CHAP. VIII.
The fulnesse of creatures comforts to be laid downe at Christs feet.

THE third use is this: Vse 3. Let those then that have a fulnesse in all out­ward contentments, bee perswaded in the feare of the Lord, to give God the glory of them his owne way; if hee please to call for them in any selfe­denying way, let him have them: The Lord sayes to you concerning them, as Christ to Peter, Lovest thou mee more then these? so lovest thou mee more then all those delightfull things you enjoy? how happy you, if you can up­on due examination of your hearts, give in that answer that Peter did, Lord thou knowest that I love thee, thou knowest that I love thee more then all these things: they are good things in themselves, but thou art infinitely more to mee, thy praise, and thy honour, is a thousand thousand times more to mee then all these things; Lord, thou that knowest [Page 140] all things, knowest that thus I love thee more then these.

It may be God gives abundance of these things to try you, to see what is in your heart: as Salomon sayes of praise, it is as the sining pot to the silver; so it may be said of all outward pro­sperity, that it is as the fining pot to the silver, to discover what drosse there is in it: now upon tryall shall it bee found that these things have more of thy heart, then God himselfe? if you had a heart to deny your selfe in these things now, while you may injoy them at the height, though it may seeme that much comfort and sweetnesse is lost, that might be had, yet in truth there is no­thing lost, no not for the present; for in the very exercise of selfe-denyall in them, you will finde more sweetnesse then ever was, or can be felt in the en­joyment of them.

There is nothing more pleasant to man then to get victory; to get victo­ry in sports, to get victory over the creature, is full of delight; to get vi­ctory over our enemies, hath more de­light [Page 141] in it; but to get victory over our selves, to bee able to overcome our selves, hath the greatest delight of all in it, especially when it is for God; no such sweetnesse as this is to the spirit of a man. Those doe not enjoy most comfort of their lives, who are mad up­on their owne wills and desires, and cannot endure to have their mindes crossed in any thing; but those have the greatest comfort, who are able to deny themselves most, and it may be you may enjoy all the outward com­forts you have, neverthelesse; the more willing you are to deny your selves in them, the longer you may enjoy them: to have a heart willing to part with them, may bee the onely way to keepe them; and to be sure while you have them, you shall enjoy them in a better manner, with more comfort then any other enjoy that that they have, whilst your heart in the midst of them, is more upon God then upon them; they that will lose their lives, and so their estates, their honours and delights, shall save them; oh how sweet are all out­ward [Page 142] blessings, when wee have laid them downe at Gods feet, and he gives us them againe to enjoy.

Whereas on the contrary, by the greedinesse of your hearts upon them, and unwillingnesse to part with them, you may have them rent away from you in wrath, so that you shall not en­joy the comfort of them, and yet you may perish for ever, for that distem­per of heart, in the inordinate setting of it upon them: Many perish in their inordinate affections towards outward things, and yet have them not, others have the comfort and blessing of selfe­denyall, and yet enjoy their outward contentments to the full: Oh how much better is it, that when wee are at the height of our prosperity, then to get our hearts to fall, and to deny our selves for God, then that God should even in our height seize upon us in his wrath, as it is Gods way often to come upon wicked men, in the very height of all their jollities? As wee read of Absalom, 2 Sam. 13. 28. when hee had a purpose to slay his brother Amnon, he bade his [Page 143] servants to observe when they saw his heartmerry, and then to fall upon him and slay him. When Belshazzar was most in his jollitie, then the hand-wri­ting came out against him. When the people of Israel had their own desire, and were satisfying their lusts to the full, Psal. 78. 29, 30, 31. then the wrath of God came upon them.

Wee read, Job. 20. 22, 23. a threat­ning against the wicked, That in the fulnesse of his sufficiencie hee shall be in straights. When hee is about to fill his belly, God shall cast the fury of his wrath upon him, and shall raine it up­on him while hee is eating: Oh how much better is it, that in the fulnesse of our sufficiencie, we doe willingly and freely give God glory, in an humble yeelding up of all wee have unto him, then that in the fulnesse of our suffici­encie wee should be brought into most miserable straights, in spight of our hearts, and that by the wrath of God himself? Oh how grievous a conditi­on is that, to be forced by the wrath of God, to part with that, which wee [Page 144] might have parted withall upon such sweet and honourable termes, in the cause of God, in testimony to his truth, in his service, and the expressi­sions of our dearest Love unto him.

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

Are there not Arguments enough from all Gods love and his mercifull dealings with you, to prevaile with your hearts for such a thing as this? how hath God spared you in your [Page 145] greatest extremities? when you have cryed unto him, hee hath beene mer­cifull to you, hee hath watched over you for good all your dayes, hee hath done great things for you; oh what in­finite reason is there then, that hee should have the honour of your chie­fest delights and greate [...] prosperitie? How often, to gratifie the flesh, have many opportunities of spirituall good beene neglected? why then should not now, for the honour of God, some opportunities for fleshly delights bee denyed? God never gave you these things upon any other termes, but that you should be willing to part with them, for the honour of his name, whē he calleth for them: God never made you owners, but stewards of them for his service; and if ever you were brought to Christ, into covenant with God in him, you did then resigne up all unto him, you professed to part with all for him, you sold all for the pearle; that is, you were willing to part with what was sinfull for the present, and as it were enter into bond, to give [Page 146] up whatsoever you were or had to the Lord, when it should bee called for?

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

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

First, 1. have you not taken too much comfort already in them? it may bee you have taken more then your share, more in one moneth then God hath allowed for the whole yeere; and then you have spent your comfort a­fore hand, and had neede therefore now bee willing to deny your selfe in that which others may have comfort in, and that which otherwise you might comfortably have enjoyed: as Hosea 9. 1. Rejoyce not oh Israel as other people; so I may say to you, you are not to rejoyce so much as others may. Hee that hath but a hundred pound to maintaine him the whole yeare, if he shall spend almost all of it the first moneth, he had neede live ve­ry [Page 147] sparingly the rest of the yeare.

Secondly, 2. what doe you with your comfort when you have it? doth it fit you for service to God? hath God so much the more glory from you, then hee hath from others, by how much the more comfort you have then others? else wherefore would you have comfort, if not to fit you for service? cursed be that comfort that hath not an higher end, then meerely to satisfie the flesh. And thus much for the time wherein Moses denyed himselfe, it was when he was growne up, in the prime of his time, then when he might have enjoyed all his honours, and pleasures to the full.

CHAP. IX.

CHAP. X.
Sixe more particulars wherein the power of faith is seene, in taking the heart off from the world, and carrying it through all afflictions.

FIrst Faith makes the future good of spirituall and eternall things, to be as present to the soule, 1. & to worke upon the soule as if they were present; and makes use likewise of things past, as if they were present; and in these operations of faith, there is much power to carry on the soule with com­fort through sufferings; for present things are apprehended by the minde more fully, & work more strongly upō the will and affections, then things past or to come: if I view a thing afarre off, it appeares small to mee, and little of what the thing is, is conceived by me: but if it be brought neere to me, I see it to the full bignesse, and am bet­ter able to judge of the nature of the thing as it is.

And againe, it workes more strongly upon my heart: if I see a toade a [Page 164] great way off, my heart stirrs not; but if I see it neere, as Pharaoh saw the froggs crawling upon his bed, then my heart rises with loathing of it. If wee could but see things now, as God hath told us they shall appeare to us here­after, how mightily would they worke upon the soule, howsoever there are many things that shall be seene here­after, that yet were never revealed, and those things faith cannot make as pre­sent: but such things as God hath re­vealed in his word, that they shall hereafter come to passe, faith may, and whē it is active doth make them as pre­sent to the soule, & workes them upon the heart, as if they did now appeare.

The want of this worke of faith is the cause almost of all the evill in the world: and the acting of faith in this her worke, in the lively and constant worke of it, would pro­duce fruites even to admiration. The reason why those threates of God did not worke upon the people, to whom Ezekiel preached, Ezek. 12. 27. 28. God himselfe gives in the 12. chap. Sonne of man, they say [Page 165] thou prophesiest of things a farre off. And so for the mercies of God, and the things of eternall life, because the choyce of them are things to come, the world with her present delights prevailes against them. If you could see that glory of God in Christ, and those glorious treasures of mercies, that shall bee communicated, and are now revealed, and those dreadful evills that are now threatned, and shall then be fulfilled; I say if you could see them with the same eyes that now is mani­fested you shall see them with here­after, they would draw the hardest heart that is, and bring downe the stoutest spirit that lives: If you had faith you would bee able to see them so; and the reason is, because faith sees things as the word makes them knowne, it pitches upon the word in that way that it revealeth the mind of God: now the word speakes of mer­cies that are to come, as present things, and of evills that God intends to bring herafter, as if God were now in the exe­cution of them, as will appeare in these [Page 166] scriptures. Isa. 52. 9. 10. Breake forth into joy, sing together yee waste places of Ierusalem, for the Lord hath comforted his people, he hath redeemed Ierusalem: the Lord hath made bare his holy arme in the eyes of all the nations: thus the Pro­phet speakes of the deliverance of the Church from captivity, as a thing done already, which was not fulfilled many yeares after. And David, Psal. 57. 2. even then when he fled from Saul in the cave, hee lookes upon God as ha­ving performed all things for him: the word is, he hath perfected all things: and that is observable, that David uses the same expression of praising God here when hee was in the cave, hiding himselfe to save his life, as hee did when hee triumphed over his enemies, Psal. 6. and Psal. 108. And 2 Chron. 20. from the 17. verse to the 22. as soone as Jehosaphat had received the pro­mise, he falls on praysing the Lord, as if the mercy were already enjoyed: praise ye the Lord, for his mercy endures for ever. Christ saith of Abraham, John 8. 56. that he saw his day, and rejoyced, [Page 167] and was glad: Christs day was unto him as if it had beene then. And in the 13. verse of this chapter, it is said of the godly who lived in former ages, that though they saw the promises that were afarre off to be fulfilled, yet the text sayes, [...] Heb. 11. 13. they imbraced them; the word in the originall signifies, they sa­luted them; now salutations are not but betweene friends when they meet together. To faith a thousand yeares are but as one day, faith takes hold up­on eternall life. 1 Tim. 6. 19. It takes present possession of the glorious things of the kingdome of God: it makes the soule to be in heaven con­versing with God, Christ, his Saints, and Angels already. That which is promised, faith accounts it given, Gen. 35. 12. And the land which I gave to Abraham, to thee will I give it: it was onely promised to Abraham, but A­brahams faith made it to him as given.

So for judgements and threatnings, Esay 13. 6. Howle ye, for the day of the Lord is at hand: this is spoken of the [Page 168] destruction of Babylon which was a hundred and fifty yeares after; but the word speakes of it as if it were now, and so faith apprehends it: the like wee may instance in many Scriptures, you know it is ordinary, and you who know the worke of faith, you know it is as ordinary for it, to looke at that which God saies, as if it were now done, & things seene so work strongly.

What difference is there between mens thoughts and judgements of spi­rituall and eternall things in times of health, & in times of their sicknesse, in the apprehension of death? Aske them now what they thinke of grace? of a good conscience? of the pardon of sin? of walking strictly with God? Aske them now what their judgement is of Gods Saints? Aske them what they thinke of eternal separation from God, and the infinite wrath of a Deity for evermore? now you shall finde their judgements otherwise then formerly: and what is the reason of all? but that things are judged now as present.

As despaire brings hell into the soule, [Page 169] and puts the soule as it were into hell for the present, the soule apprehends as if it were already there: many in the horrour of their spirits have cryed out that they were in hell. Francis Spira in the despaire of his soule cryed out, verily desperation is hell it selfe. So on the contrary, faith brings hea­ven into the soule, puts it as it were into heaven, so that many of Gods people upon their sick beds, when they have beene put in minde of heaven, they have joyfully answered, that they were in heaven already.

Faith likewise makes use of things past, as if they were present: as the an­cient mercies of God shewed to our forefathers, and Gods former dealings with our selves. As Hosea 12. 4. the mercy of God to Iacob, when he wrest­led with him and prevailed, the Church makes use of it, as if it were a present mercy to themselves, for so saith the text, he had power over the An­gel, and prevailed; he wept and made sup­plication unto him; hee found him in Be­thel, and there hee spake with us: not [Page 170] onely with Iacob, but with us: what­soever mercy God shewed to him, we make it ours, as if God were speaking with us, and Psal. 66. 6. Hee turned the sea into dry land, they went through the flood on foot, there did we rejoyce in them: the comfort of the mercies of God for many yeares past to their forefathers, they make as theirs, there did wee re­joyce.

So all the promises that God hath made to any of his people, though ne­ver so long agoe, faith fetches out the comfort of them, as if they were made now to us. Compare Joshua 1. 5. with Hebrewes 13. 5. God saith to Ioshua, I will be with thee, I will not faile thee, nor forsake thee: now in the Hebrewes Saint Paul applyeth it to the beleevers in his time, as if it had beene made to them. Be content (saith he) with such things as ye have, for hee hath said, I will not leave thee, nor forsake thee. They might have answered, where hath God said so? hee said it indeede to Ioshua, but what is that to us? yes, all one as if he had spoken to you. Vpon this one [Page 171] instance, whatsoever promise God ever made to any of his people, since the beginning of the world, for any good, if our condition comes to be the same, Faith will make it her owne, as if God had but now made it to us in particu­lar. So for Gods former dealings with our selves, when all sense of Gods mer­cies faile, that God seemes to be as an enemy, Faith will fetch life from his former mercies, as if they were now present; as wee see in David, Psal. 77. 5, 6. I have considered the dayes of old, the yeeres of ancient time: I call to re­membrance my song in the night, &c. And vers. 10. I said, this is my infirmity, but I will remember the yeeres of the right hand of the most High. Hee checkes himselfe for doubting of Gods mer­cies, because of his former mercies, and hee recovers himselfe by bringing to minde the former dealings of God with them: So Psal. 143. 45. Da­vids spirit was even overwhelmed within him, and his heart was de­solate, yet he recovers himselfe, by remembring the dayes of old, and [Page 172] by meditating upon Gods former workes.

Now in this worke of Faith, what abundance of strength doth it bring in from all the mercies of God to our fore-fathers; from all the promises made to any godly men, though never so long since; from all Gods former dealings in his goodnesse, and makes all these as present to us? this must needs wonderfully strengthen the heart to any service or suffering: As despaire makes all Gods former dealings in his judgements with others, and Gods wayes concerning it selfe, as present to fetch terror from them, so Faith Gods mercies, to fetch comfort and strength from them.

Secondly, 2. Faith is a raising grace, it carries the soule on high, above sense, above reason, above the world: when Faith is working, oh how is the soule raised, above the feares and favours of men! It is said of Jehosaphat, 2 Chron. 17. 6. His heart was lift up in the wayes of God: Faith lifts up the heart in the wayes of God. A man raised on high, [Page 173] sees all things under him as small. Nihil vi­sibilium moror, ni­hil invisi­bilium, ut Iesum Christum acquiram, ignis & crux, in­cursus be­stiarum, dissipatio ossium, con­vulsio mē ­brorum, to­tiijs corpo­ris com­molitio, ac supplicia diaboli in me veni­ant, modo Iesum Christum acquiram. Euseb. l. 3. c. 39. Eu­sebius tells us of a notable speech that Ignatius used, when hee was in his ene­mies hands, not long before hee was to suffer, which argued a raised spirit to a wonderfull height, above the world, and above himselfe. I care (sayes hee) for nothing visible or in­visible, that I might get Christ: let fire, the crosse, the letting out of beasts up­on mee, breaking of my bones, the tearing of my members, the grinding of my whole body, and the torments of the Devils come upon me, so be it I may get Christ. Faith puts a holy magnanimity upon the soule, to slight and to over-looke with a holy con­tempt, whatsoever the world proffers or threatens.

All things are under us while wee are above our selves, and it is onely Faith that empties us of our selves, and raises us above our selves; Faith raises the soule to converse with high and glorious things, with the deepe and e­ternall counsels of God, with the glo­rious mysteries of the Gospel, with [Page 174] communion with God and Jesus Christ, with the great things of the King­dome of Christ, with the great things of Heaven and eternall life. Men, be­fore Faith comes into their soules, have poore low spirits, busied about meane and contemptible things, and therefore every offer of the world pre­vailes with them, and every little dan­ger of suffering any trouble scares them, and makes them yeeld to any thing; but when Faith comes, there is another manner of spirit in a man.

Every spirit is not fit for sufferings, but a spirit truely raised by Faith, Audere ad nomen Christi pe­riculum vitae & fortuna­tum adire, ad id re­quiritur spiritus principa­lis. Luth. a princely spirit, so Luther calls it; to dare to venture losse of estate and life for the Name of Christ, to this a Princely spirit is required. When Valens the Emperour sent his Officer to Basilius, seeking to turne him from the Faith, hee first offered him great preferments, but Basil rejected them with scorne, Offer these things, sayes he, to children; then he threatens him most grievously: Basil contemnes all his threatnings; [Page 175] Threaten, sayes he, your purple Gallants, that give themselves to their pleasures. And Basil in his Homily in Quadra­ginta Martyres, [...]. brings them in answe­ring the offers of worldly preferments; Why doe you promise us these small things of the world, which you ac­count great, when as the whole world is despised by us? What great spirits did Faith put into some of these wor­thies mentioned in this chapter, which appeares by the great things that they did by their Faith? vers. 33. 34. Through Faith they subdued Kingdomes, they stop­ped the mouthes of Lions: and this is observable, that working righteousnesse, and obtaining the promises are put be­tweene these two; as if these were workes of the same ranke, fit to bee joyned with such great things as those were. Againe, by Faith they quenched the violence of the fire: of weake, they were made strong; they waxed valiant in fight, they turned to flight the Ar­mies of the Aliens.

Certainely, Faith is as glorious a grace now as ever it was, and if it be put [Page 176] forth it will enable the soule to doe great things. The raising of the soule above reason and sense, is as great a thing as any of these. The Faith of Abraham was most glorious, for which hee is stiled the Father of the faithfull, and yet the chief for which this is com­mended, is, that hee beleeved against hope, Rom. 4. 18. When the soule is in some straight, it lookes up for helpe; and sense sayes it cannot be; reason sayes it will never be; wicked men say it shall not be; yea, it may bee God in the wayes of his providence seemes to goe so crosse, as if hee would not have it to be; yet if Faith have a word for it, it sayes it shall be. In great difficulties, in sore afflictions, when God seemes to be angry, and to strike in his wrath, when there appeares nothing to sense and reason, but wrath; yet even then Faith hath hold on Gods heart, when his hand strikes.

If Faith by raising the soule above reason and sense, can carry it through even such streights, as the sense and ap­prehension of the wrath of God him­selfe: [Page 177] if it can enable to beare the strokes of God, when they appeare as the strokes of an enemy, much more easily can Faith enable to resist the temptations of the world, and to carry it through all the straights that any outward afflictions can bring it to. All the strength that the temptations that come from the allurements of the world, or the troubles that it threatens, have, Fides li­benter ac­cipit quic­quid ardu­um vide­tur incre­dulis. it is from sense and carnall reaso­nings, if the soule bee got above them, then it is above the danger of such temptations: by that magnanimity that Faith brings into the soule, it is prepared to set upon difficult things, Quem ne­que paupe­ries, neque mors, ne­que vincu­la terrent. to endure strong oppositions. A belee­ver is one, whom neither poverty, nor death, nor bonds, nor any outward e­vils can terrifie.

Thirdly, 3. Faith is a purifying and healing grace, Act. 15. 9. Purifying their hearts by Faith. It purges out base de­sires after the things of the world, and living at ease; base joyes and delights in the creature, in satisfying the flesh; the feares of future evils that may [Page 178] come hereafter: Fides non timet fa­mem. Ter­tul. Faith feares not hun­ger, saith Tertullian. If the heart bee sound, it will be strong; this purging of it makes it sound, 2 Tim. 1. 7. God hath not given us the spirit of feare, sayes the Apostle, but of power, of love, and a sound minde: the spirit of feare is first purged out, and then there is a spirit of power, and a sound minde; where there is a sound minde, there is a spirit of power; what weakens the body but the unsoundnesse of it? If distempered hu­mours be in the body, 'tis not able to endure any thing; a little cold, oh how tedious is it to it? but when these hu­mours are purged out, then it is strong and able to doe or suffer much more. That which ill humours are to the bo­dy, sinne is to the soule, which being purged out, the soule growes strong to resist temptations, and to endure affli­ctions: But further, sinne in the soule is not onely as an ill humour to weaken it, but it wounds it too; now how little can a man doe or suffer with a woun­ded member: It is Faith that heales our wounds, by applying the Bloud of [Page 179] Christ to them, and so it streng­thens.

Fourthly, 4. Faith is a quickning grace, it sets all other graces on worke, it puts life and activitie into them all; I live by the Faith of the Sonne of God, sayes Saint Paul; and especially it sets love on worke, which is a grace exceeding­ly powerfull. Faith workes by love. If a mans faith be up, all his graces will be so too; and if that be downe, all other graces are weake and downe with it. Ʋt vires aliis lapi­dibus pre­tiosis ex­tinct is solo at tactu suscitaret. Gulielmus Parisiensis reports of a Chrystall, that it hath such a vertue, as when the vertues of other pretious stones are extinct, it will revive them againe: Faith is such a Chrystall to re­vive the vertue of all graces. When Da­vids heart was so downe, that he chides himselfe so much, Psal. 43. 5. Why art thou cast down oh my soule? he labors to recover himselfe by his Faith; still trust in God; hee is the health of my countenance, and my God. Faith brings life, and maintaines life in the soule: for it hath the most immediate union with Christ, and therefore the [Page 180] livelinesse and activity of our graces de­pends much upon it: now where the graces of Gods Spirit are lively and active, the allurements and threats of the World cannot much pre­vaile.

Fifthly, 5. Faith is a mighty prevail­ing grace with God and with Jesus Christ, as it is said of Jacob, Gen. 32. 28. hee prevailed with God as a Prince. Luther was a man full of faith, and it was said of him, Potuit quicquid voluit. Hee could doe what hee would. Faith sets all Gods Attributes on worke, for the good and reliefe of a beleever: it stirres, as I may so say, the arme of an infinite power; it opens the sluce that lets out the streames of an infinite mercie, and causes an infinite wisdome to be active, to finde out wayes to relieve in time of distresses; it brings in all the strength and good of the New Covenant: when Faith workes, Jesus Christ is working, to make good all the gracious promises of the Gospel, and hee is the Mighty God, wonderfull, Counsellour, the Prince of peace. Faith does not strengthen the [Page 181] soule in a way of suffering, by its owne strength, Quam lae­tus & li­bens in ta­libus ser­vis pug­navit & vicit pro­tector fi­dei. Cypr. ep. 9. but by the strength that it bringeth in from Iesus Christ, Rev. 12. 11. The Saints overcame by the Blood of the Lambe. Oh how willingly and joyfully does the Protector of Faith fight in such servants of his, sayes Cy­prian! It is one thing to have interest in God and Christ, and another thing to have them working for good in a speciall manner, in particular causes where wee desire helpe and reliefe, al­though it be true, that God and Iesus Christ are alwayes working for the good of beleevers, in some kind or o­ther, but yet when faith lyes still and is not active, although wee doe not lose our interest in God, yet we cannot ex­pect such sensible manifestations of the gracious workings of God for us, as when we put forth our faith, and keepe it active and lively; and then though we be never so weake in our selves, wee set an infinite strength to worke for us.

Wee have a notable expression of Gods stirring up his strength and wis­dome [Page 182] for those whose hearts are right with him, 2 Chron. 16. 9. The eyes of the Lord run to and fro throughout the earth, to shew himselfe strong for those whose heart is perfect towards him; the words are, ad roborandum se, to streng­then himselfe: God strengthens him­selfe, hee does as it were stirre up all his strength for such: And although wee be in the darke, and know not how to order our steps, and to discover the subtilties of temptation, yet there is an infinite wisdome working for us; and although we be never so unworthy and vile, yet wee have an infinite mercy, whose bowels yerne towards us, and will not suffer any evill to befall us; yea the more weake and succourlesse wee are, in our selves, if the sense of it stirres up faith, to set God on work for us, wee are strong by our weaknesse; not onely of weake are made strong, but by being weake are made strong. It is said of the Church of Philadelphia, Rev. 3. 8. that it had a little strength, and yet it kept Gods Word, and had not denyed his Name: Although we have but a little [Page 183] strength, yet if wee have faith to set Gods strength on worke, wee shall keep Gods Word, and not deny his Name.

Hence in the sixt place from all these it followes, 4. that faith is an over­comming grace: this is the victory that overcommeth the world, even our faith, saith Saint John, Epistle 1 chap. 5. v. 4.

In this victorie, there are three things. First, there is a conquering of the assaults of the world, so as they can doe us no hurt, bnt wee are able to re­pell the force of them.

But this is not all, there is something further: namely the making use of those things of the world for our good, that would have undone us, that is a full victorie, where the enemies doe not onely resist and breake backe, but he brings the conquered into bon­dage, so as now he is able to use the adversary to serve his owne turne: so in this conquest of faith, there is not onely an overcomming of the temptations, of the pleasures of the [Page 184] world, but abilitie to use them for God, and the furtherance of our owne good. And so in riches and honours: Conquerours doe not use to put to the sword and destroy all they conquer, but they bring them into bondage, to be serviceable to them.

Some thinke there is no other vi­ctory over the world, but to throw all away presently: as wee reade of Crates the Philosopher, Abite in profun­dum, malae cupidita­tes, ego vos mergam, ne ipse mergar à vobis. hee cast his goods into the sea with this speech, Get you gone into the deepes, I will drowne you, lest I bee drowned of you. But this is not the way of God, wee are to stay till God call us to leave that we doe enjoy; Non fuga nec absen­tia, sed vigore a­nimi, & constanti praesentia Macrob. l. 2. Satur. untill that time, you may enjoy your honours, your riches, and your moderate lawfull pleasures; but to be able to use these for God, this is a great victory. The Devill often makes use of many of Gods good blessings, which he gives us for our furtherance in his wayes, to be a meanes to hinder us: so faith makes use of all his oppo­sitions in those waies, which hee in­tends hinderances, to bee meanes of [Page 185] great furtherance in them. In for­mer times men thought it a good piece of skill, to keepe wilde beasts from doing hurt; but after they got that skil, not onely to keepe them from that mischiefe they did, but to make use of them for their benefit, to make use of theis skinnes, and their intralls, and divers other waies; this is the skill of Faith in overcomming the world, to make use of those things of the world that heretofore have done them so much hurt.

But yet further, 3. there is a third thing in victory, which is triumph: a belee­ver can triumph over the world, over all his allurements and threats; As Christ did not onely prevaile against his and our enemies, but triumphed over them likewise, as Col. 2. 15. ha­ving spoyled principalities, and powers, he made a shew of them openly, triumph­ing over them: so Christ makes us to triumph: as 2 Cor. 2. 14. Now thankes bee to God, which alwaies causeth us to triumph in Christ.

And yet further, there is something [Page 186] more then all this in Faiths overcom­ming the world, which is beyond our expressions. By Faith we are more then conquerours, Rom. 8. 37. In all these things wee are more then conquerers, in what things? in tribulation, in per­secution, in famine, in nakednesse, and perill of sword, while we are killed all the day long, and accounted as sheepe for the slaughter: in all these things. But how more then conquerours? Ab ipso ducunt o­pes ani­mumque ferro. wee gather strength by our opposition, wee con­quer in being conquered: Persecu­tors are tyred more in inflicting, then we in suffering. Euseb. lib. 5. cap. 1. Eusebius reports of the tormentors of Blandina, who tormen­ted her by turnes, from morning to night, that they fainted for wearinesse, confessing themselves overcome. And Gregory Nazianzen tells of one of the nobles of Iulian, who at the tormen­ting of Marcus Bishop of Arethusa, said unto him, wee are ashamed O Emperour, the Christians laugh at your cruelty, and grow the more resolute. Rev. 12. 11. It is said of the Saints, they loved not their lives to the death, and yet they over­came, [Page 187] they overcame in being killed; and this is to be more then a conque­rour.

CHAP. XI.
Most men are strangers to this precious Faith; The Tryall thereof discove­red.

IF this be the work of Faith; Applicati­on. if these be the glorious effects of it; then hence the faith of the most men in the world is discovered not to be right, not to be precious faith, that faith that is the faith of Gods elect, because it is al­together void of this vertue and effica­cie; you thinke you have faith, what can you doe with your faith? what power? what efficacie hath it? can it draw your hearts off from all crea­tures here below? can it raise your spirits above all the delights, honours, profits of the world? can it satisfie your soules with God alone, as an in­finite all-sufficient good? Surely a [Page 188] precious faith, that is, the Faith of Gods Elect doth this.

First, 1. Faith hath a mighty power of God put forth for the working of it in the soule: It is the exceeding great­nesse of Gods power, the same that raised Jesus Christ from the dead, that workes faith wheresoever ir is; and God does not use to put forth his Al­mighty power, in any extraordinary manner, for the wotking of an ordina­ry thing; therefore faith must needes bee some extraordinary thing, and have some extraordinary vertue in it, wheresoever it is true, to doe great things.

Secondly, 2. Faith hath the great ho­nour above all other graces, to be the condition of the second Covenant; there­fore surely it is some great matter that faith enables to doe; whatsoever keeps covenant with God, brings strength, though it selfe be never so weake: As Sampsons Haire, what is weaker then a little haire, yet because the keeping that, was keeping covenant with God, therefore even a little Haire was so [Page 189] great strength to Sampson: Faith then that is the condition of the covenant, in which all grace and mercy is contained, if it be kept, it will cause strength in­deed to doe great things.

Thirdly, 3. Faith hath high and glori­ous things for its object; it is God himselfe, his electing, redeeming love, the Lord Iesus Christ in his natures and offices, the glorious mysteries of redemption, &c. that it exercises it selfe upon: It could not have to deale with these things, if it were not a most excel­lent grace, full of admirable vertue and efficacie.

Fourthly, 4. Faith hath high and glori­ous acts that it performes, that are es­sentiall to it.

Fifthly, 5. it hath many glorious ef­fects; it is that which must carry the soule through all hazards, difficulties, and oppositions to eternall life.

Surely then this grace hath excee­ding great things in it: certainely the world is mistaken in this grace: It is something else that they have taken up for faith all this while; for there is [Page 190] nothing more dull, flat and dead, then that which they take for Faith; their hope in God, and trusting in God, what empty, heartlesse, livelesse things are they? No marvell though they thinke it an easie thing to beleeve; It is easie indeed to beleeve with such a kind of beliefe as theirs is: Truly wee had need looke to it, that wee be not mistaken in our Faith, for it is of infi­nite consequence, upon which all de­pends: if we be mistaken in this, all the mercy in God, all the blood of Christ, all the good in the promises can doe nothing for us.

Consider therefore againe, surely that cannot be right faith, that cannot doe that which the light of nature can doe, that meere civility and morality can doe: Suppose it did as much as they can doe, yet if it can doe no more, it is not right, it is not that precious faith, that will save the soule. Suppose a sim­ple man should get a stone, and strike fire with it, and hee concludes, surely this is some precious stone, because fire is stricken out of it, why? every flint, [Page 191] every ordinary stone that lyes in the street, will doe as much as this: so if a man should thinke surely he hath that precious faith, because he can be sober, and temperate, just in his calling, up­right in all his dealings, chaste in his body, liberall to the poore; why? or­dinary Heathens can doe this, they were as temperate, as just, as chaste, as liberall as you, there needs no faith for this; It is enough for a man to be a rationall man to doe this, faith must have high­er operations then reason, or else it will never carry to Heaven.

But what if it does not enable thee to doe as much as a beast can doe? as to be temperate in meates and drinkes, what kinde of faith doe you thinke this is, when there are such glorious things said of Faith, and yet that faith you have, cannot enable you to doe so much good as there is in a beast, will this faith save you? What if it does not enable you to doe so much as the De­vils faith? they beleeve, and tremble; there are many things concerning God, in his infinite justice, holinesse, wrath, [Page 192] many things concerning sinne, concer­ning Christ, concerning eternity that they beleeve, which thou beleevest not; or if thou sayest thou dost be­leeve, yet thou dost not tremble, but goest on boldly, securely, presumptu­ously, hard-heartedly, joyfully, in a sinfull and dangerous way, and is this Faith? is this the precious Faith that will save a Soule? That which thou callest Faith, does not give thee strength to resist any slight temptation; thou canst not deny a companion, thou canst not venture the losse of any thing, thou canst not endure a reproachfull word for Christ, and is this Faith? Good Lord, what doe wee make of Faith, if this be Faith? Truely, if Faith had nothing else in it, then the Faith of the most hath, I would even fall to the Vertues of Moralitie, for it were farre beneath the meanest of them all.

Dare you venture your soules and eternall estates upon this Faith? Cer­tainely, it were exceeding boldnesse and desperatenesse so to doe. What if [Page 193] God should set all thy sinnes in order before thee, in the most hideous and fearefull nature of them, in the true deformitie and vilenesse of them? What if thou shouldst see God in his infinite Glorie, Majestie, Holinesse, and Iustice? If he should shew thee how thou hast wronged all his Attributes, how thou hast struck at his very Being, how thou hast beene an enemie to him all thy life, resisting and opposing of him in all thy wayes, darkened his Glorie, contemned, slighted him, and set up the creature, yea, thy lust before him; this I dare charge every Soule as guiltie of, in some degree or other. Suppose thou sawest all the creatures abused by thee, pleading against thee, and all Gods Ordinances prophaned, and all thy time mis-spent, and the bloud of Christ crying out against thee. Suppose thou sawest the Law, full of the brightnesse, of the holinesse, and justice of God, which thou hast broken. Suppose thou sawest the ri­gour, strictnesse, and severitie of it, binding thee over to eternall death for [Page 194] every breach, and putting thee under an eternall Curse for every offence. Suppose Conscience were let out upon thee, and had commission to accuse thee to the full, to flye in thy face for all thy abuses of it. Suppose Satan were let out, to plead against thee, in­ject dismall hideous terrors into thy spirit. Suppose now all creatures were readie to leave thee, to take their ever­lasting farewell of thee; and now the infinite Ocean of Eternitie were before thee, and thou wert to enter in upon it, either for thy eternall happinesse or eternall miserie. Suppose now thou stoodst before the great God, to re­ceive the Sentence of thy eternall Doome, to have the great question of thy everlasting estate to be absolutely and unalterably determined of. Now, would such a Faith, as thou hast, carry through these things? Would it up­hold thee from sinking into the bot­tomelesse Gulfe of Despaire? This may be thy condition, thou knowest not how soone; and that Faith that thou hast, of what use would [Page 195] it be to thee, in such a condition as this?

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

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

IF it be Faith that must carry men through sufferings, Vse 2. and such a kind of Faith as you have had opened to you; learne then not to be offended, when you see men fall off in the time of tryall; for all men have not Faith: we should be no more troubled at it, then when we see drie leaves fall off the Tree by a strong Wind: If they want the Principle that should carry them through, what wonder is it if they fall away? Whatsoever mens parts or gifts be, whatsoever profession they make, yet if the shine of Faith appeares not in them, wee are to ex­pect nothing else from them; where there are but naturall Principles, there it is not to be expected that Nature should be denyed, when any great thing comes crosse unto it.

[Page 197] Many who are weake, are discoura­ged, when they see men of eminent parts, such who have beene forward in profession; such as were able to pray, and to speake admirably of Divine things; such as were able to advise, and give counsell unto others; such as were of high esteeme in the Church of God; yea, Preachers, who have beene very eminent, by whom the hearts of many have beene much re­freshed: when such in the time of tryall shall fall off, and basely yeeld to the World, Lapsus majorum, tremor mi­norum. betraying the Cause of God, rather then they will suffer trouble: Vpon this, those that are weake thinke with themselves, what shall become of me then, a poore crea­ture, who have not the hundreth part of those abilities that such had? Surely I shall never hold out. This tempta­tion many times is strong, it hath al­wayes beene the way of the enemies of the Truth to come with this argu­ment to those who are weake; Such and such have yeelded, and will ye stand out? Are you wiser then they? Chry­sostome [Page 198] in an Oration, Nonne vi­disti alios vestri or­dinis id­ipsum fe­cisse? Nos hac potissi­mum ra­tione viri­liter sta­bimus▪ & pro illorum ruina nos­metipsos in sacrifi­cia offere­mus. in Iuventinum & Maximum, two Martyrs, brings in this objection of the Persecutors against them, and their answer: Doe you not see others of your ranke to doe thus? They answer; For this very reason wee will manfully stand, and offer our selves as a Sacrifice, for the breach that they have made. Wherefore, seeing this is that which the Adversaries of the Truth make such use of, it hath need of the fuller answer. For a more full answer thereunto then,

First know, 1. that the least degree of true Faith will goe further then all the abilities of naturall parts and gifts that ever were in the world; Why true Faith only will carry men tho­row suffe­rings. and true Faith may be, where naturall parts are very weake, and where there is little appearance of common gifts: and on the other side, where these are in the greatest eminencie, yet the Soule may be altogether void of Faith. You are deceived, if you thinke, where there are stronger parts, and most gifts, there must needes be the greatest measure of Faith; and where parts are weaker, [Page 199] and scarce any common gifts, there must needes be the least: No; God doth not dispense this glorious grace of Faith according to this proportion: Not many wise, not many learned, but God chuseth the poore in this world to be rich in faith: When the glorious My­steries of the Gospel are hid from the wise of the world, even then are they revealed to those that are Babes. Gods wayes have usually beene, to choose weake and contemptible things to honour himselfe by, that the glory of his Grace and Power might the more appeare; and hath not so ordinarily made use of men of great parts, that have beene eminent and glorious in the world, because in them the grace of God would not be so much honou­red, some of the honour would stick to them.

Consider secondly, 2. if the example of these men were the ground of your profession of Religion, then their fal­ling off might justly be your discou­ragement: but if you had better grounds, if the evidence, the beautie, [Page 200] the authoritie, the power of, and love unto the Truth, were your grounds; then your grounds remaining, and the Truth being the same, you should not be discouraged, but goe on in your way.

Thirdly, 3. if you thinke to hold out by the strength of any degree of ex­cellencie whatsoever that you could see in them, then you might justly be discouraged, because you have not so much as they had; all that you saw in them, were gifts, and parts, and pro­fession: If you thinke that these should carry you through sufferings, you are utterly mistaken; but if you make ac­count, that that which should carry you through, be another Principle, a hidden one, that cannot be seene in any, then there is no cause of discou­ragement.

Fourthly, 4. hath not God acquainted you with the infinite deceitfulnesse of the heart of man; That it is a bot­tomlesse depth of evill, and despe­rately wicked, beyond that which any is able to know but God himselfe? [Page 201] And will you then depend upon man, and that in a matter of so great conse­quence, as the cleaving to, or the for­saking of the Truth of God?

Fifthly, 5. the falls of those who have beene thus eminent, are just judge­ments of God upon hypocrites, and those that are carnall and naught, to be a stumbling-blocke to them, at which they should fall, and breake themselves, and never rise againe: Now, if you should stumble too at this stumbling-blocke, it were an ill signe, and a heavie judgement of God against you; Therefore take heed, that it prevailes not too farre with you.

Sixtly, 6. how doe you know, but that these men, in the midst of all their profession, had some secret sinne main­tained in their bosomes, some secret lusts that lay next their hearts? And if so, no marvell though all the see­ming good they had, vanish and come to nothing, in the time of tryall.

Lastly, 7. the more glorious they [Page 202] were, and failed, and the more weake and contemptible, either in your owne eyes, or in the eyes of others, you are, the greater is the mercie of God to­wards you, if he gives you a heart to hold out, and the greater honour will it be for you, both before God and men; You shall be brought against them, in the Day of Judgement, to condemne them.

CHAP. XIII.
The difference betweene the heat of mens owne Resolutions, and the true heat of the heart by Faith, in suffering for Christ.

IF Faith be the Principle that car­ryes through sufferings, Vse 3. then let men take heed, that they trust not to their owne Resolutions; as if, because now they thinke they would suffer any thing, let men doe what they can a­gainst them, therefore they shall be able to goe through: Many have de­ceived [Page 203] themselves in this. The diffe­rence betweene the heat of mens Re­solutions, and the true heat of the heart by Faith, is like the difference of the heat of the Fowle breeding over her egges, and the heat of the fire; the one is a heat of life conveying life, but not the other; Faith warmes the heart, so as it conveyes life, but not so our owne Resolutions. Wee have had many sad experiences of the falsenesse of mens hearts, from time to time in this particular, who before the tryall have beene very confident and reso­lute, yet they have most shamefully failed, and falne off from the Truth, when the tryall came.

The example of Doctor Pendleton, mentioned in the Booke of Martyrs, is remarkable in this kind, the storie is generally knowne: The Doctor was full of confidence and resolution, and professed▪ That those fat sides of his should frie in the fire, before hee would yeeld; and yet how shamefully he for­sooke the Cause of God, you all know. Those who vaunt most, have many [Page 204] times the least courage, as those crea­tures who have the greatest hearts of flesh, are the most timerous, as the Stag, the Panther, and the Hare. It is not enough that men, in the profession of their resolutions, speake as they thinke, Ambula in timore & contemptu tui, & ora Dominum ut ipse tua omnia fa­ciat, & tu nihil fa­cias, sed sis Sabba­tum Chri­sti: Ad Gabrielem Vydymum pastorem Aldenbur­gensem. and as they are perswaded for the pre­sent; this is not to be trusted to: for he that trusts his owne heart, is a foole, sayes Solomon, Prov. 28. It is good counsell Luther gives a German Minister, in an Epistle he writes to him; Walk in feare and contempt of your selfe, and pray to the Lord that he may doe all things, and doe not you think to doe any thing, but be you a Sabbath unto Christ, so his expression is, (that is) rest your spirit in Christ.

What resolutions are those that are like to faile, Quest. and to come to nothing in times of tryall. Answ. 1.

First, rash resolutions, when men resolve without serious consideration, what sufferings meane, what they will cost them, and how hard they will bee to them when they come; they doe not make them as present to them, by me­ditation [Page 205] before they resolve; resolution, in such things, should be the fruit of much meditation; there neede bee much musing before this fire breake forth.

Secondly, 2. when there is no broken­nesse of spirit joyned with their resolu­tions, but their hearts are puffed up, pride discovering it selfe, as in other of their wayes, so even in their very reso­lutions of suffering great things for God.

Thirdly, 3. when men resolve what they will doe, but for the present they can suffer nothing; if they be crossed never so little, their hearts rise, they are over­come with distempered passions, they cannot beare any contradiction, but must have their owne wills, and their owne turnes served, or else there can be no quiet with them.

Fourthly, 4. when men resolve for suf­ferings hereafter, but have no heart to that present service, which God calls now to, God hath little honour from them that way, they are negligent and loose in present duties; surely these [Page 206] men, who faile thus in service, are not like to hold out in suffering, let them resolve what they will.

Fifthly, 5. when men are full of resolu­tions, and speake great words that way, but they doe nothing to lay up and pre­pare for sufferings. What care and en­deavour is there to cleanse the heart? to strengthen Faith? to get more full sense of Gods love? to provide spiri­tuall armour? what prayers? what teares are sent up to God afore-hand? Strong resolutions, if they bee right, will bring forth strong endeavours; otherwise they will certainely va­nish.

Sixthly, 6. when mens resolutions come from externall principles, they are acted by something from without them, as the examples of others, or e­steeme from others, or perswasions by others, more then from any principle within themselves. We read, Heb. 10. 34. those Christians there mentioned held out in their resolutions, to the suf­fering the spoiling of their goods with joy, knowing within themselves, that in [Page 207] Heaven they had an enduring sub­stance; they had their principles within themselves.

Seventhly, 7. when resolutions come meerely from anguish of mens spirits, in regard of present trouble that men are in, from the hand of God upon them, it may be then they will resolve to doe or suffer any thing; but these resolu­tions seldome come to any thing: It is strange that men should trust to them, considering the abundances of experi­ences, both from themselves and o­thers, that they have had of the usuall falsenesse of them.

Eighthly, 8. when resolution comes meerely from conviction of conscience, and not from any love to truth, al­though conscience shall tell a man if he forsakes God and his truth, to prevent some present troubles, that that evill which he shall bring upon himselfe (in regard of the guilt of sinne, and the wrath of God against him) will be in­finitely greater then any hee can suffer, yet if there bee not a true love to the truth, there is no hold of this man, his [Page 208] corrupt heart will breake all the bonds of conscience.

Ninthly, 9. when men trust to their owne promises they make to God, to stand for his truth, more then to Gods promises, that promise strength to en­able them to it; they are confident, because they are resolved they shall goe through, Why mens own good will not carry them through godly suf­ferings. and so let the promise of God lye, and make no use of it; now these resolutions are not like to carry men through sufferings, at least not in a gracious manner.

First, 1. because they are but naturall, and naturall strength can carry no fur­ther then it hath naturall props and suc­cours to uphold it, and maintaine it withall, which may all faile in some kinde of suffering that God may call unto.

Secondly, 2. there is much difference in mens apprehensions from them­selves; at one time they apprehend things strongly one way, at another time another way; especially when things come to be present, their appre­hensions of them are farre different [Page 209] from that they were, when they ap­prehended them as future.

Thirdly, 3. there is a great deale of dif­ference in the frame of a mans heart, to his owne feeling when his lusts lye still, from that which there is when they come to be stirring: sometimes mens corruptions are restrained, and are ve­ry quiet, and then they have good re­solutions, at other times their corrup­tions are stirring and active, and then they are quite off from that they were, the mind is blinded, the heart is carried on violently in wayes contrary to for­mer resolutions.

Fourthly, 4. men know not the strength of temptations before they meet with them, they thinke it is an easie matter to encounter with them, but when they come, they finde them farre stronger then they imagined, and they not be­ing prepared for such strength, are o­vercome by them.

Fifthly, 5. it may be when sufferings come, men shall not finde that com­fort, that encouragement, that they expected either from God or men, they [Page 210] (it may be) made account of, and pro­mised to themselves great matters, that surely their paines and troubles would be much eased with the comforts they should have, and many would encou­rage them, and, it may be, when it comes too, they may be left desolate, as a bottle in the smoak; as David speaks of himself. God many times even in sufferings withdrawes himselfe from his owne people for a while, for their tryall; and those from whom they expected com­fort may leave them, and grow strange unto them: Now if there be no higher principle then ones owne resolutions, the heart will faile: In such a case, there had neede bee Faith to carry through.

But may wee not resolve then afore­hand what we will doe? Quest.

Many upon hearing how others faile, Answ. in performing their resolutions, and that a man may be very confident of what hee will doe, and yet when it comes to tryall, doe nothing; there­fore they thinke it is in vaine to re­solve, they goe on in a slight negligent [Page 211] way, and never endeavour to bring their hearts to any resolution at all, they say wee can doe nothing of our selves, God must doe all, no man can know what hee shall be able to doe, before the tryall comes; but it is apparent, that the cause why these men doe not come to any resolutions, is not from any true sense of their weaknesse: For,

First, 1. their hearts are not humbled before God in the sense of it.

Secondly, 2. they doe nothing to strengthen themselves, to help against any such weaknesse of theirs, as they speake of: if you be so weake, you had need take much paines afore-hand to get strength, to lay up something that may helpe in the time of need: but the reason why you never come to re­solution, is:

First, 1. because of the sluggishnesse of your spirits; you will not take paines in examining your hearts, and in endeavouring in the use of meanes to attaine to this.

Secondly, 2. there are engagements [Page 212] betweene your hearts, and the world, and sinfull distempers, which you are unwilling to breake off, which must be broken off, if ever you come to any true resolutions, which are like to hold.

Thirdly, 3. sufferings are such tedious things to you, as you cannot endure to thinke of them afore-hand, much lesse make account of them, so as to pre­pare for them, such thoughts would trouble you, they would damp your carnall joy, you could not goe on so quietly and securely in the enjoyment of your contentments in the world, as now you doe, when you put off all thoughts of suffering any trouble.

But let such know, Resoluti­ons for Christ ne­cessary, and how attained. that resolution afore-hand may stand with broken­nesse of heart, from the sight and sense of our owne inability; and when it is a resolution of faith, it ariseth from the sense of our owne weakenesse, and dependence upon God for strength: none are more sensible of their owne weaknesse, then they who are most re­solved, whose resolutions are raised by [Page 213] their faith; for Faith is an emptying grace, whereby the soule goes out of it selfe for all strength and supply of all good from another; and for such reso­tions which have such a principle, wee ought all to labour.

For first, 1. it brings much ease and comfort to a gracious heart, when it is freed from feares and doubts, and is come into a setled and resolved way.

Secondly, 2. it helpes against many temptations; the soule will not bee listening to the reasonings of flesh and blood, and to the suggestings of Sa­tan, as formerly it did; neither will Sa­tan now so annoy and pester the soule with temptations, as hee was wont to doe, when it was in an unresolved way.

Thirdly, 3. God accepts of this reso­lution, as the will for the deed, though a man be never called to suffer, yet hee shall have the crowne of sufferings, be­cause he had the resolution of Faith for sufferings.

Fourthly, 4. this is a strong engage­ment [Page 214] when sufferings come, to streng­then the soule against them: therefore there may be resolutions afore-hand, yea they are exceeding profitable, of great use, but they must be resoluti­ons of Faith, not our owne trusted unto.

What are those resolutions that doe come from Faith? Quest.

First, Answ. 1. when knowing our hearts, what principles of Apostasie wee have in them, we seeke helpe in Christ, and in the promise.

Secondly, 2. when our resolutions pu­rifie our hearts.

Thirdly, 3. when they cause us to en­deavour to get in all spirituall strength that the Word reveales.

CHAP. XIV.
How to know the root or principle from whence all that wee doe or suffer comes.

EXamine therefore whether Faith be that which carries us on in our suf­ferings: Vse 4. for it is possible that a man may suffer the losse of much, and endure hard things upon other principles; as from naturall stoutnesse of spirit, from naturall courage, or from pride, or from naturall conscience, from these there may be resisting oppositions, and suffering much trouble, but not in that gracious way, as to bee a sweet savour unto the Lord. Where Faith is the roote and principle of selfe-denyall, there is another kinde of self-denyall then that which ariseth from any o­ther principle: Now this is to be ex­amined, it concernes us much to know the root and principle from whence all that we doe or suffer comes, God looks most at that; there may be beautifull [Page 216] flowers grow out of a stinking Root, glorious actions may proceed from Naturall Principles. Wherefore, for tryall, let us examine the differences that there are betweene one that is carryed through sufferings by naturall stoutnesse of spirit, and another that is carryed through by Faith. Secondly, the differences betweene Pride and Faith, in this worke. Thirdly, the dif­ferences betweene Faith, and the strength of Naturall Conscience.

For the first, Sufferings out of na­turall stoutnesse. 1. take these Notes. First, where selfe-denyall is from Na­turall Principles, it is but particular, not universall. In some eminent thing, a naturall spirit may denie it selfe; but upon examination it may appeare, that in other things it makes selfe its end, even in things where God requires selfe-denyall, as much as in the other: whereas, if it came from Faith, it would not be partiall, but appeare in one thing as well as in another, so farre as God calls thereunto; that which workes by rule, workes evenly, impar­tially, constantly.

[Page 217] But there is none, Object. but in some things may at sometimes seeke themselves.

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

Secondly, 2. where suffering troubles come from a Naturall Root, the Soule is not conscious to its selfe of its owne weakenesse; it knowes not the power of corruption in the heart, it under­stands not how selfe may be sought, in denying ones selfe: such a one is not acquainted with the secret distempers, those inward windings and turnings of his owne heart; those depths, those wiles, those devices of Satan, and of [Page 218] his owne spirit: he seeth not need of a higher Principle, to enable him to any gracious manner of selfe-denyall; he lookes at it, but as a thing within his owne reach; he is not fearefull, and jealous of himselfe. But it is o­therwise, where selfe-denyall comes from Faith; the businesse and worke of Faith, is the getting up on high, and fetching strength from on high, know­ing, that the Soule in its selfe hath nothing but corruption and weake­nesse.

Thirdly, 3. when it comes from Na­turall Principles, there may be some appearance of selfe-denyall in outward actions, and willingnesse to suffer, but there is little care of mortifying in­ward Lusts; Lusts within are suffered to swell, to rankle▪ and fester. Naturall Principles doe not strike at the root of evill; there may be a restraint of some evill, but the root of bitternesse still remaines in the strength of it: but Faith begins within, it workes to the bottome, and strikes at the root of evill, at all the corrupt Principles that are in [Page 219] the inwards of the Soule; it empties out selfe from the most secret inward holds that it had, it will not suffer selfe to lye in any secret corner.

Fourthly, 4. when bearing sufferings arise from Naturall Stoutnesse, and Cou­rage; such a one does neither begin, nor strengthens himselfe afterwards, upon divine grounds and arguments, so as the Beleever doth: his willingnesse to suffer, does not proceed out of love to God, for his infinite excellencie, as infinitely worthy, that whatsoever the creature is, hath, or can doe, or suffer, should be at his dispose; the Lord hath dealt infinitely bountifully with me, he hath beene mercifull to me, and set his love upon me: Now, these beames of Gods love, warming, and enlarging, and quickening the heart of a Beleever, sets him even on fire to doe or suffer any thing for God. But those who are carryed on upon Naturall Principles, feele no such thing; neither doe they make use of spirituall wea­pons, or spirituall arguments, to streng­then them, as Faith does.

[Page 220] Fifthly, 5. where naturall Stoutnesse and Courage is the Principle, there the Soule is not raysed higher in its cou­rage for God, then when the cause onely concernes it selfe; it discovers as much stoutnesse and courage in na­turall things, as it does in spirituals: But this strength in sufferings, that comes from Faith, is a strength farre more raysed in the cause of God, and spirituall things, then in any other. In other things, it may be the heart is weake, full of feares, knowes not how to withstand any evill: but in the cause of God, it findes a Principle, carrying it beyond that it is otherwise; There it is full of courage, it is able to looke upon the face of any man, to stand out against the proudest persecuters. As that Martyr Alice Driver told the persecuters, That though she was brought up at the Plough, yet in the cause of Christ she would set her foot against the foot of any of them all. Many poore weake women, and children, have manifested that courage and boldnesse in the cause of Christ, that hath daunted the hearts [Page 221] of their enemies. As we reade, Acts 4. 13. when the Rulers, Elders, and Scribes, saw the boldnesse of Peter and John, and perceived that they were un­learned and ignorant men, they mar­velled, and they tooke knowledge of them, that they had beene with Jesus. It was their being with Jesus, it was their faith in Christ, that raysed them higher then their naturall Principles, so as to make their enemies to wonder at them.

Sixtly, 6. the power of resisting suffe­rings, that comes from Naturall Prin­ciples, is not a fruit of much humilia­tion, brokennesse of heart, seeking of God aforehand. When Esther was in hazard, when she was to goe about a worke, wherein all her honour and her life must be ventured, shee falls to fasting and prayer, and causeth others to fast and pray for her; and so shee came to that resolution, If I perish, I perish. Men full of stoutnesse, and na­turall courage, thinke that mournings for sinne, breakings of the heart in godly sorrow, keeping downe the [Page 222] Soule in humiliation, make men timo­rous, and Cowards; that it abates, if not wholly takes away their valour and stoutnesse: but Gods people never find more courage and heavenly forti­tude, then after much humiliation for sinne; the more brokennesse of heart for sinne, the more stoutnesse and cou­rage in resisting of sinne, and in suffe­ring any evill, rather then to admit any sinne. Wicked men indeed have stout­nesse and courage, for the maintaining of their lusts, in which the courage and stoutnesse of the world is especially let out; but all the courage and stout­nesse of godly men, is in opposing of sinne, and in doing and suffering for God.

Seventhly, 7. if there be onely natu­rall strength to enable to a willingnesse to venture upon any way of suffering, there cannot be that confidence of a good issue that Faith brings with it, where that is the Principle. Faith can assure the Soule, that the issue shall be good, whatsoever seemes to the contrarie; although the sufferings seeme to be [Page 223] never so black and dismall, Faith can looke beyond all to a glorious issue, and through the assurance of this, can keepe the Soule in a spirituall heavenly securitie, in the midst of all evils that doe befall it. The confidence of that glorious issue of all sufferings, that the Faith of Saint Paul raysed his heart unto, 2 Cor. 4. 17, 18. is very remark­able. For our light affliction, which is but for a moment (saith he) worketh for us a farre more exceeding and eternall weight of glory, while wee looke not at things that are seene, but at the things which are not seene, &c.

Eightly, 8. Naturall Principles cannot welcome afflictions with such joy and delight as Faith can. How have the Martyrs kissed and embraced the Stake, accounting that day the happiest day that ever they saw. It is said of the Christians in the 10. Heb. 34. That they suffered with joy the spoyling of their goods. Faith does not onely enable to suffer with patience, but to suffer with joy. And Rom. 5. 2. Saint Paul sayth, wee rejoyce in tribulations. Now others [Page 224] by their naturall courage may encoun­ter with afflictions, and perhaps they may endure them with some pati­ence, but they cannot thus rejoyce in them.

Ninthly, 9. where Naturall Strength onely enables, there the soule is not more humble, after it hath gone through difficulties, but it is puffed up, as having passed through hard things, and done some great matter; but where Faith is the principle, the soule knowes that it was not from any thing in its selfe; but if it had beene left to its selfe, it should have basely forsa­ken the cause of God, it should have dishonoured God and its holy pro­fession; and therefore it rejoyces not in its selfe, but in that power from on high, that came in and assisted it. I live, saith Saint Paul, but not I, but Christ in me, Revera gloriari in Solo Deo non nisi à Solo Deo est. Bern. Serm. in Cant. 13. so I was able to goe through such and such straights, saith a beleeving soule; No, not I, but the vertue and power of Christ in me carried me through. Of a truth, saith Bernard, To glory in God alone, cannot be but from God alone.

[Page 225] Tenthly, 10. if the principle bee onely naturall courage, although such a one may be very ready at first in denying himselfe, yet if after hee be crossed more then hee expected, and findes worse successe then hee looked for; if he does not see some naturall good comming in, hee is soone discouraged, the heart sinkes, as not having sufficient to uphold it and carry it out in that it hath undertaken.

Yet further, Sufferings out of Pride. such is the deceit of a mans owne heart, as a man may suffer much out of the pride of his heart: as a man may serve himselfe, in serving God, so he may seeke himselfe in deny­ing himselfe in that which is the cause of God. Gloriae a­nimal, po­pularis au­rae vile mancipi­um. Hier. ep. ad Ju­lianum, consolato­ria. Crates the Philosopher be­fore mentioned, who cast his goods in­to the Sea, that hee might not be hin­dered in the study of Philosophy, Je­rome calls him gloriae animal, and a base slave to popular breath: so many may be content to lose much, and suffer much, Vicit a­mor patriae laudisque immensa Cupido. and all out of vaine-glory, they may be in base slavery to the applause of men: Great things out of pride did [Page 226] Heathens suffer for their countrey. Were it not that mens hearts are de­sperately wicked, and deceitfull, one would wonder how this should bee.

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

[Page 227] First, 1. if pride be the principle, a man is ready to put forth himselfe though he be not called: It is true that in some extraordinary causes, a man may have an inward calling, by some extraordi­nary motion of Gods Spirit, as some of the Martyrs had; but in an ordinary way, a gracious heart feares it selfe, and dares not venture untill God calls, depending more upon Gods call, then any strength it hath to carry it through: Faith ever lookes at a word; It puts on to nothing, but according to the word; where there is not a word to warrant, there we may conclude, that faith is not the principle that acts, but selfe. True Christian fortitude leades into dan­gers, onely by divine providence or precept, when God bids a man under­take dangers, or bids dangers overtake him.

Secondly, 2. where pride is the princi­ple, such a one cares not much how the cause of God goeth on, any further then he is interested in it, if God will use others to honour his Name by, and further his cause, except hee may some [Page 228] way come in, he regards it not, hee is not more sollicitous, how the cause of God in other things that concerne not his sufferings prospers; howsoever therefore he may speak much of Gods glory, in that cause for which hee suf­fers, yet if he be not affected with the glory of God in any other cause, that concernes not his particular, it is an ar­gument that it is his owne glory, ra­ther then Gods, that is aimed at.

3. 3. Thirdly, a proud heart does not strengthen it selfe so much in sufferings, with the consolations of God, the sweet of the promises, as it doth with its owne-selfe-proud thoughts; the heart is not taken up so much with the glori­ous reward of God in Heaven, that spirituall and supernaturall glory there, as with some present selfe-good here; whereas Faith is altogether for spiri­tuall and supernaturall good, it carries the soule beyond present things, that are onely sutable to nature.

Fourthly, 4. where pride is the princi­ple, there is no good got by sufferings, the soule doth not thrive under them, [Page 229] it doth not grow in grace by them, it growes not to a further insight in Gods wayes, it growes not more holy, more heavenly, more savoury in all the wayes of it, the lustre and beauty of godlinesse does not encrease upon such a one, hee is not more spirituall, hee doth not cleave closer to God; hee is not more frequent with God in secret, he doth not enjoy more inward com­munion with God then formerly; whereas when our principle is right in suffering, there is never such thriving in grace as then, then the Spirit of God, and glory useth to rest upon Gods ser­vants; a godly mans service prepares him for suffering, and his suffering pre­pares him for service. The Church did never shine more bright in holi­nesse, then when it was under the grea­test persecution.

Fifthly, 5. where pride is the principle, there is not that calmenesse, meeknesse, quietnesse, sweetnesse of spirit in the carriage of the soule in sufferings, Nec tumi­de nec ti­mide. as where Faith is the principle. Pride causes the heart to swell, and belke, [Page 230] to be boisterous and disquiet, to bee fierce and vexing, because it is crossed: but Faith brings in the Spirit of Jesus Christ, and that was a quiet and meeke spirit in sufferings, as the sheep before the shearer; when he was reviled, he reviled not againe; where there is reviling and giving ill language, surely there pride is stirring in that heart. Illud hu­militer sublime, & subli­miter bu­mile nisi in Christi martyrbus non vidimus. Cypr. de dupl. Mar­tyr. Cyprian speaking of the Martyrs contemning death, and yet were gentle and meek, sayes, Wee see not that humble loftinesse, or that lofty humility, in any but in the Martyrs of Christ. A Christian doth never tread downe Satan so gloriously, as when hee suffers in a right manner for the truth: But it is the God of peace that does it in him; God as the God of peace treads Satan under our feet, but where there is nothing but boisterous tumul­tuousnesse, bitternesse, vexation, there God does not rule as the God of peace in that heart.

Sixthly, 6. a proud heart is not sensible of its owne unworthinesse, that God should use him in suffering, or help him through it in any measure, wondering [Page 231] at the mercy of God, and blessing his Name, that whereas he might have suf­fered from his wrath for sinne in Hell for ever, that yet God will rather call him to suffer for his Names sake: where it is from a spirituall principle, this will be.

Seventhly, 7. if from vaine-glory, then in such kinde of sufferings that will bee reproachfull to him, and where there are none to honour him in them, there he failes; if God call him to som kinde of sufferings, wherein he should be laid by, as a vile and contemptible thing, and nobody regarding of him, or ta­king notice of him, these sufferings would be very tedious to him; or if he lives in such a place where none will joyne with him, to encourage him, but every man scornes him in them, this will be hard to him; yea, so hard, that he cannot beare it.

But Faith will carry through these, if it be the cause of God, it is enough to faith, it is able to rejoyce in the midst of all reproaches, and all scorne and contempt, and filth, that the world [Page 232] can cast upon it: if that which bee done, be acceptable to god, a graci­ous heart thinkes there is glory enough put upon it: That place, 1. Pet. 2. 20. is very observable: What glory is it, if when ye be buffeted for your fault yee take it patiently? but if when you doe well, and suffer, ye take it patiently, this is accepta­ble with God. Mark the opposition: If it had beene direct, it would have beene thus; What glory is it, if when yee are buffeted yee take it patiently, but if you doe well, and suffer patiently, this is glorious, there is no glory in the o­ther, but in this is glory, that is the meaning of the Apostle, but hee does not say this is glory, but this is accepta­ble to God; and in that hee sayes as much, for that is the greatest glory to a gracious heart, that any thing that he does or suffers may be acceptable to God, let it appeare outwardly never so meane and base.

Eighthly, 8. if it be vaine-glory, then greater respect and honour in some o­ther thing will take him off: If the ho­nour in another thing be greater then [Page 233] that he hath by his sufferings, hee will quickly grow weary of his sufferings, and will finde out some distinction or other to winde himselfe out of them. Many who have beene taken off this way, have suffered much a while, but finding it heavie, and seeing another way, wherein they thinke they might better provide for themselves, they have by degrees falne off to it, and pro­ved base time-servers, to the dishonour of God, and their owne everlasting shame. Demas suffered a while with Paul, but at last he for sooke him, and em­braced this present world.

Ninthly, 9. when a man is acted by his pride, there is joyned with his suffe­rings a desire of revenge, hee would if he could return evill for evill, and doth as farre as hee dares. The heart is en­raged against those from whom they doe suffer; but those who have Faith to be their principle, they commit their cause to God; though men curse, they blesse, they can heartily pray for their persecuters, as Christ and Stephen did for theirs. The Banner over a gracious [Page 234] heart, in all the troubles that befall it, is Love; and therefore, whatsoever the wrongs be that are offered to such, there is still a Spirit of Love preserved in it.

Tenthly, 10. if vaine-glory be the prin­ciple, hee loves to make his sufferings knowne, and in the making of them knowne, he will aggravate them with all the circumstances he can, to make them appeare the more grievous, that so hee in the suffering of them, may appeare the more glorious. It is a good observation that Master Brightman hath upon that expression of Saint John, Rev. 1. 9. I was in the Ile that is called Patmos, he does not say, I was banished into the Ile, by the wicked cruelty and malice of mine enemies; No, onely thus, I was in the Ile. The humble man rather desires that his sufferings might make God knowne, then that himselfe, or any others should make his suffe­rings knowne; he desires no further no­tice should bee taken of them, then whereby God may bee glorified in them.

[Page 235] Lastly, 11. a proud man makes his boast of himselfe, what he did, and how hee answered, and what successe hee had, whereas the other makes his boast one­ly of God. The boasting in our selves, in regard of our services or sufferings, makes both us, and all that we doe or suffer, to be vile and base in the eyes of God and man. It is a notable witty expression of Luther; Luther in Ps. 127. by mens boa­sting of what they have done (sayes he) haec ego feci, haec ego feci, I have done this, and I have done this, they become nothing else but Feces, that is, dregges.

Thirdly, 3. a man may suffer much likewise from a Naturall conscience, Sufferings out of a Naturall Conscience where there is no principle of Faith, yet this is the best principle of all o­thers next to that of Faith; but it may be, where there is true sanctifying and saving grace; many of the Heathens suffered much in their way of Religion, out of the principle of a naturall con­science. As Socrates was condemned to be poisoned, for opposing the multi­plicity of Gods, teaching that there [Page 236] was but one God. In a way of justice, the Naturall Conscience of Fabritius set him so strong against any oppositi­on, that it was said of him, That you might sooner turne the course of the Sunne, then Fabritius from the course of justice. Now, Naturall Conscience may put a man upon a way of suffering,

First, 1. by the strength of that con­viction it hath of some Truths of God, of the Equitie of them, of that Divine Authoritie that there is in them, of the dependance they have upon the prima veritas, the first Truth, which is God himselfe.

Secondly, 2. Naturall Conscience may be convinced of a greater good that there is in the enjoyment of the peace and quiet of the mind, then in the en­joyment of all outward comforts whatsoever; and a greater evill in the torment of spirit, and miserie that will follow, if any thing be done against that light it hath, then there is in all evils that the world can inflict.

Thirdly, 3. Naturall Conscience may so urge Truths upon the Soule, it may so [Page 237] follow it with importunitie, casting feares and terrors into the heart, that it will never suffer the Soule to be at quiet, in a way of selfe-seeking, in any way of providing for the flesh, contra­rie to that light that God hath set up in it. Wherefore, although there be not much naturall courage in a man, nor seeking vaine-glory from men; yet the losse of many comforts, and many evils may be suffered, out of the power of the light that there is in a Naturall Conscience. But there is much diffe­rence betweene this kind of suffering, and that which comes from a Principle of Faith: as thus:

First, 1. where it is onely from a Natu­rall Conscience, the Soule is urged, and put on by force of a command; but it is not encouraged by, it receives not strength from, it is not sweetened with the Promise; it findes no Promise of the second Covenant, at least no abili­tie to close with any Promise, from whence it receives helpe in the suffe­rings: but where there is a Principle of Faith, the Soule findes three sorts [Page 238] of Promises in the Gospel, with which it closeth, from which it findes much helpe: As first, the Promises of as­sistance; secondly, the Promises of acceptance; thirdly, the Promises of reward, both here and eternally here­after: These, Naturall Conscience hath no skill in; it puts on a man to suffer, but it gives no strength; he goeth to it in his owne strength: Conscience urgeth the Soule, so as it dares not doe otherwise; but it doth not assure it, that God accepts either of person or performance: it lookes to present quiet, having nothing to perswade it, that it shall at length attaine unto the glorious reward that God hath pro­mised unto those who suffer out of faith for his Name sake.

Secondly, 2. Naturall Conscience doth not make a man glad of that light it hath, and the power and activenesse that there is in it; that it will not suffer him to be at quiet, unlesse he doe denie himselfe in that which is deare unto him: if he had not that light which he hath, he might enjoy himselfe in his [Page 239] owne way, without that trouble and vexation of spirit that now he feeles; he therefore opposeth and seekes to extinguish his light, rather then to use any meanes to maintaine and cherish it: but where there is a Principle of Faith, that Soule loves that light it hath, and blesseth God for it, accoun­ting of it a great mercie; and therefore seekes by all meanes to maintaine and encrease it, and joynes side with it all he can.

Thirdly, 3. where there is onely a Naturall Conscience, such a one is very hardly brought to suffer any thing; he seekes to put off the Truth as much as he can, that he might not be convinced by it; there must be wonderfull cleare evidence, that he can by no meanes shift off, or else he will never be con­vinced; he will part with nothing, unlesse it be wrung from him with great strength, of undeniable evidence of the Truth; it must so shine upon his face, as that he cannot shut his eyes against it: but where there is a Prin­ciple of Faith, it is not so, the Soule be­ing [Page 240] willing and readie to yeeld up all it is, or hath, to God; it is as willing to entertaine suffering Truths as any o­ther, Psal. 18. 44. As soone as they heare of me, they shall obey me. It is a hard thing to convince a man of a suffering Truth, if he hath not a suffering heart: Many men will say, if they were con­vinced, that such a thing were a Truth, that if it were a dutie that God re­quires of them, they would yeeld unto it, whatsoever became of them; but yet they doe not see it to be so: but the deceit of their hearts lies here, that they knowing they dare not oppose it, if they were convinced, and that it will bring upon them much trouble, if they be forced to yeeld to it; there­fore they are unwilling to be convin­ced, they shut their eyes against the light: arguments of lesse strength can prevaile to convince them in other things, but here strong light will not doe it, because they fore-see the ha [...]d consequences that will follow: but where there is a suffering heart, a wil­lingnesse to sacrifice all for the least [Page 241] Truth, Quando bona audi­entis & grata mens est, facile as­sentitur sermonibus veritatis, Chrysost. Hom. 26. in Mat. how soone, how easily is such a one convinced of any Truth? When the mind of the hearer is good, it easily assents to the word of Truth, sayes Chrysostome.

Fourthly, 4. a Naturall Conscience does not prize an opportunitie of suffering, so as those doe who have a Principle of Faith; they goe to it as a great mercie, they account it as a great pri­viledge, that God calls them forth un­to, and gives them opportunitie for the testifying of their love to his Name, and the expressing the worke of their Grace for his prayse; accounting of it the highest improvement that may be, to lay downe all at Gods feet in a way of selfe-denyall: the other may suffer the same thing, but he lookes upon his sufferings as a great part of his miserie, and at the way of Gods providence, bringing of him thereunto, as a great evill unto him.

Fifthly, 5. a Naturall Conscience rests in the thing done, in the very worke of enduring troubles; there doth not ap­peare the Grace of God in the manner [Page 242] of his sufferings, in the carriage of his Soule in them; there doth not appeare the Glory of God, in the enabling of him to goe through them; neither is he much sollicitous about that, but onely how he may beare them, and get thorow them: but Faith sets on worke all the Graces of Gods Spirit, by which the sufferings of one truly gra­cious are much beautified, his Spirit is exceedingly savourie in them. Psal. 89. 17. It is said, God is the glory of the strength of his servants: Thou art the glory of their strength. Now this was in a time of great trouble to the Church, as appeares Verse 38. and so forward: But thou hast cast off, and ab­horred, thou hast beene wroth with thine anointed; thou hast made void the Cove­nant of thy servant, thou hast prophaned his Crowne, by casting it to the ground; thou hast broken downe all his hedges, all that passe by the way spoyle him, he is a reproach to his neighbours, &c. Yet even at this time, God gives such strength to his people, as that his Glory shines in it: Therefore surely [Page 243] it is more then can be by any naturall worke.

Sixthly, 6. a naturall conscience may put a man upon the way of self-denyall, but such a one accounts the wayes of God hard wayes, because of the troubles he meets withall in them, hee is brought out of love with Gods wayes, and hee is weary of them, he is even sorry that he came into them, and could be con­tent to with-draw himselfe from them, if hee knew how to doe it; but a be­leever suffering in the wayes of God, hee still likes well of them, hee speakes good of them, his heart cleaves close unto them: Sufferings are esteemed the better, because they are in the wayes of God, and the wayes of God are not esteemed the worse, because they are in the wayes of Suffering, his Suffering confirmes him in them; a crucified Christ, and persecuted godlinesse, are very lovely in his eyes: Cant. 1. 13. A bundle of Myrrh is my beloved unto me, hee shall lye all night betweene my brests; Myrrh is a bitter thing, although Christ bee [Page 244] as Myrrh, yet he shall lye between my brests, next to my heart, as most lovely and delightfull to me: where there is true godlinesse, such a one whatsoever he meets withall in Gods wayes, hee never opens his mouth againe to speake against them, Ezek. 16. 63. and Psal. 44. 17, 18, 19, 20, &c. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant, our heart is not turned backe, neither have our steps declined from thy way, though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death, &c. And Psal. 89. from the 38. verse to the 52. we read of Ethan making a most lamentable com­plaint for the miseries of the Church, and yet he concludes, Blessed be the Lord for evermore: and this not formally, or slightly, but earnestly with much affe­ction, and therefore he addes Amen, and doubles it, Amen, Amen: as if he should say, let the troubles of the Church bee what they will, yet God and his wayes shall be for ever blessed, in mine eyes, in my heart.

[Page 245] Seventhly, 7. where there is onely a naturall conscience, such a soule is sa­tisfied, rather in its owne peace that it hath, by yeelding to that which consci­ence puts him upon, then in any glory that God hath by that which is suffe­red: As he doth not aime at the glory of God, but at the quieting of his con­science, so he lookes not much after the glory of God that should come in by his sufferings.

Eighthly, 8. naturall conscience may put a man upon denying of the world, and suffering hard things, yet the heart is never by it crucified unto the world, the inward lusts are not mortified, there remaines still as much love to the world as ever there was, there is yet a drossy uncleane spirit within, the cor­ruptions of the heart still remaine in the root, howsoever they be kept in for a while, by the power of conscience, such a one would as gladly enjoy the delight of the world as ever, but hee dares not: but where Faith is the prin­ciple, there the inward corruptions of the heart are mottified, Faith crucifies [Page 246] the heart unto the world, it does not onely enable to deny ones selfe in out­ward things, but it changes the very frame and temper of the heart; the in­ward disposition of the soule is not af­ter any thing in the creature, as it was before, but it is sanctified, it is made heavenly, it is raised above any thing that is here below.

Ninthly, 9. where the principle is one­ly Naturall Conscience, there comes in no new supply of strength in the time of suffering, but all that is done, is by the first strength, that put him upon it, hee is all the while spending his strength, as an Armie that fights with­out any new succours: But Faith brings in new supplies, new succours continu­ally; strength growes even in suffe­rings; as the Palme Tree is not onely kept from being bowed downe by weights, but it growes higher even whilst weights are upon it.

Hence lastly, 10. where a man is enabled to suffer by a Naturall Conscience onely, there one suffering does not prepare for another, but the more he suffers, the [Page 247] more shye he is of hazzarding himselfe another time, the more afraid hee is of suffering afterwards. It is in his suffe­ring as it is in his service, one service does not prepare him for another, he is not fitted by one duty to doe another; but where the heart is truely gracious, as the more such a one does for God, he is still the more ready, and the more fit to doe further service; so, the more he suffers for God, the more ready hee is to suffer further.

Wee see by all this what great de­ceit there is in mans heart, even there where there is the least suspition of it; wee often thinke our hearts may de­ceive us in doing, but we doe not feare our hearts in suffering; let us learne now, that deceit lyes closer then wee thought of, we had need looke well to our principle in suffering, or else wee lose the honour of it. That place is observable, Mat. 19. 27. 30. Peter tells Christ, that hee and the rest of the Dis­ciples were content to forsake all for him: Well, sayes Christ, But many that are first, who suffer much for mee, yet if [Page 248] they looke not well to their principle, if there bee mixture, and nature and selfe appeare in their sufferings, they shall be last; others who suffer not so much shall be preferred before them; and cap. 20. 16. he give the reason why many who are first, who are very forward, shall be last, because many are called, but few are chosen, many are called to en­dure hard things for God, but few are chosen, few suffer so, as to be accep­ted as the chosen ones of the Lord. Faith puts an excellencie upon what wee receive, upon what we doe, and upon what we suffer; that which wee have by Faith, is better then that wee have any other way; and that which we doe or suffer by faith, is better then that which is done or suffered any o­ther way. The Scripture makes it a great matter that Abraham should have a childe when hee was a hundred yeeres old; why Terah his Father was a 130. when he begat Abraham, but be­cause Abraham had his child by faith, therefore it was a great matter: And so in all other things that wee have, [Page 249] doe, or suffer, if they be by Faith, they are great things.

CHAP. XV.
Comfort to those who have true Faith.

IF Faith be that grace that will carry a soule through the hardest things, Vse 5. then here is comfort to those who have true Faith, you have that which will uphold you, which will certainly beare you out, and safely, and comfortably carry you through all the troubles that you can meet withall in this world: When you heare of the many afflicti­ons that Gods people are exercised withall, and the many troubles through which we must passe to Heaven, be not discouraged, you have more then your owne strength. It is a notable speech of Cyprian, Qui pro nobis mor­tem semel vicit, sem­per vincit in nobis. Hee that once overcome death for us, alwayes overcomes death in us; you have more with you then against you; God hath given you that which will strengthen you against all, Cypr. ep. 9. [Page 250] that none of them shall ever separate you from God; this grace will bee sufficient for you, this is a sure Anti­dote against all poyson; this is a safe shield against all fiery darts, all the e­vils that can befall you, will be but the exercise of your faith, to make it more bright and shining, and the tryall of your faith, which is a most precious things, 1 Pet. 1. 7. The tryall of your faith, sayes the Apostle, is more precious then gold that perisheth, although it be tryed with fire; and this tryall will be found to your praise, and honour, and glory at the appearing of Jesus Christ. Observe how the Apostle heapes up words, praise, honour, and glory for the setting out what a blessed thing the very tryall of our faith is, shewing how all the troubles of the Saints, considering what a principle they have to carry them through, are a greater good unto them, then if they met with none; with what confidence, and courage, may a man resist any opposition, when he knowes before-hand, that hee hath that which which will quell it, and that [Page 251] all opposition is but for the exercise and tryall of his strength; which cer­tainely shall be to his prayse, and ho­nour, and glory. Although you thinke you have no strength, to encounter with such great tryals as you are like to meet withall, yet labour to quiet your hearts in the exercise of Faith a­lone, that wil bring in strength enough: whatsoever you thinke would streng­then you, you shall finde it all in the exercise of Faith. That place is very observable, Isay 30. 7. Your strength is to sit still: They thought their strength had beene in the helpe of Egypt, as if nothing could helpe them but Egypt: Nay, saith God, if you would qui­etly rest your spirits in me, you should have an Egypt: Whatsoever strength you expect from Egypt, you shall have it here: For the word translated strength, is the same that is used in Scripture to signifie Egypt, namely, Rahab: and so the sense goes thus; Your Egypt is to sit still: By sitting still, you shall have an Egypt; whatso­ever succour you might thinke to have [Page 252] that way, you shall have it this way. Oh, that we could thus quiet our hearts in the exercise of our Faith, in all our feares.

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

I answer: Answ. 1. First, if your Faith be such as carryes your Soules to God, as an universall good, so as you can satisfie your selves in Him alone; then it is this precious Faith that will doe this, that we speake of.

Secondly, 2. if your Faith workes a sanctified use of your prosperitie; if your Faith can carry you through the temptations of prosperitie, it will cer­tainely carry you through the tryals of adversitie; if Faith can keepe you from swelling in prosperitie, it will keepe you from breaking in adver­sitie.

But especially, 3. in the third place, if your Faith can carry you through spi­rituall difficulties, it will be much more able to carry you through all [Page 253] outward troubles: I will instance in five spirituall difficulties.

First, 1. if it can enable you to venture your Soule and eternall estate upon the free Grace of God, How to know whe­ther our Faith be right, and such as wil carry us through all trou­bles. in the sight and sense of all your owne unworthinesse. This, many will thinke, is not so hard a matter; but certainely, there is more difficultie in this worke of Faith, then in enabling to beare all the miseries of the world: To doe this, when the Soule understands throughly what the meaning of sinne is, what that breach is, that it hath made betweene God and it selfe; when the Soule is truly burdened with it, when it hath the sight of Gods infinite holinesse, and knowes what the consequence of an eternall estate meanes, and yet for me to venture all, so as, I am lost for ever, if I miscarrie here, and that when I have nothing to commend me to God, when he can see no good in me, no­thing but that which his Soule loathes and abhorres; surely, now to venture upon the free Grace of God, is a most glorious worke of Faith: And that [Page 254] Faith that can doe this, we need not feare, but it will carry through all out­ward troubles.

Secondly, 2. if your Faith can keepe you in love to holy duties, although you find nothing come in by them: you pray, you heare, you reade, you receive Sacraments, and yet you finde your hearts as hard, and your corrupti­ons as strong as ever; yet if still you can continue, not onely the practice of holy duties, but love unto them, this is a great worke of Faith.

The three latter, are Luthers three difficulties of Faith, 1. Credere impossibi­lia rationi namely, first, To beleeve things impossible to reason; se­condly, To hope for things that are de­ferred: 2. Sperare dilata. and thirdly, To love God, when he shewes himselfe to be an enemie. If Faith can doe these things, there is no feare, 3. Amare Deum cum se praebet inimicum. but it will overcome all outward difficulties that possibly can befall.

CHAP. XVI.
The meanes to maintaine and streng­then our Faith.

LAstly, if Faith be the Grace that Vse 6. carryes through all, then it is our wisedome, to labour what wee can, to maintaine and strengthen our Faith: Let us looke especially to that where­in our chiefe strength lyes; let not a Dalilah, let not any carnall content get away, no, nor in the least degree abate our strength; let us be sure we looke to our Shield, that that be safe and sound. As that Heathen Epaminondas, being dangerously wounded with a Speare, so that hee sunke downe as one dead; but after comming to him­selfe, hee asked if his Target were safe, his chiefe care was about that: so should ours be about the Shield of our Faith. The Devill labours above all things against us in this; hee cares not what men doe, so be it their Faith be neglected. Especially therefore la­bour [Page 256] to strengthen your Faith in these three things.

The first, 1. is the principall and ground of all, namely, The assurance of your interest in the Covenant of Grace, that you are received by God into that free, rich, glorious Cove­nant of life in Christ; That now you are not to stand or fall, by what is in your selves, or what comes from you, but by the perfect righteousnesse of that blessed Mediator, who hath undertaken your Cause with God: doubts and fears, about this, doe much weaken the spirits of men, when troubles come upon them.

Secondly, 2. in the assurance of Gods fatherly love unto, and care over you, in the sorest and hardest afflictions that can befall you. As it is an ar­gument of much ignorance, to per­swade ones selfe that God loves one, because of present prosperitie; so it is exceeding weakenesse, to call Gods love in question, upon the feeling the smart of affliction, to thinke that none of Gods people are afflicted in such a [Page] kinde as I am; If it were in some o­ther kind, it were not so much, but be­ing thus, I am afraid that God never loved mee, and that he hath now quite forsaken mee.

Thirdly, 3. in the assurance of the bles­sed issue of all, that all will be peace and comfort at the last: if Faith be strong in these, it will be able to encounter with all assaults whatsoever: this strengthening of our Faith must be,

First, 1. by much meditation in the co­venant of grace, the rich promises, and glorious manifestations of Gods good­nesse in his Word, that so the soule may be acquainted with the promises, and have alwayes a word at hand to relieve it selfe withall.

Secondly, 2. by keeping conscience cleare, that it may speake peace, and encourage us, that it may not upbraid us, that it may not cast feares into us, that it may not cast camps of spirit within us.

Thirdly, 3. take heed of listening to the reasonings of flesh and blood, venture we our selves wholly upon the word; [Page 258] if wee have that, never argue the cause any further. Wee read of Saint Paul, Gal. 1. 16. that he dared not to consult with flesh and blood, after Christ was once revealed in him, if he had, he had never beene able to deny himselfe, as hee did: carnall reasonings are great enemies to Faith, they are the strong holds of Satan, which must be batte­red downe: Prov. 3. 5. Trust in the Lord with all thy heart, and leave not unto thine owne understanding. There we see that leaning to ones owne un­derstanding, and trusting in God, are opposed one to another.

Fourthly, 4. keepe Faith in continuall exercise upon all occasions; looke up to God in the strength of a promise, for assistance in all things, for sanctify­ing, for blessing every thing unto you; live by Faith in whatsoever you under­take or doe, that so when greater try­alls come, faith may be in a readinesse, being alwayes kept active and stir­ring.

Fifthly, 5. labour much to keepe up your converse with God, in his ordi­nances, [Page 259] in all holy duties, that you may be exercised in them with life and power, that there being a holy sweet familiarity between God and the soule, it may be more able freely, and cheer­fully, and confidently to repaire unto him in times of trouble, and exercise its Faith upon him, as that God, be­tweene whom and the soule, there is daily a sweet intercourse, God letting himselfe out daily in his love and mer­cie to the soule, and the soules wor­king up its selfe, and inlarging it selfe in love, and delight, and praise to God againe.

And when sufferings come, then stir up, and put forth the grace of Faith in the exercise of it, looke up to God for strength and assistance, Qui mihi oneris est author, ipse fiat admini­strationis adjutor dabit vir­tutem qui contulit dignita­tem. commit your selfe and cause wholly to him; plead the promise, plead your call that hee hath called you to this; plead the cause that it is his. Master Tindall in a Letter of his to Master Frith, who was then in prison, hath foure expressions of the worke of Faith in time of suffe­ring. If you give your selfe, cast your [Page 260] selfe, yield your selfe, commit your selfe wholly and onely to your loving Fa­ther, then shall his power bee in you, and make you strong, hee shall set out his truth by you wonderfully, and work for you above all your heart can ima­gine.

And observe this rule, labour to strengthen and exercise your Faith, before your heart bee too deepely affected with your affliction. Wee usually have our first and chiefest thoughts upon our Troubles, and spend the strength of our spirits in poring upon them, and tyre our selves in the workings of our unbeleeving discontented spirits, giving libertie to the reasonings of our hearts, so that wee are sunke before any pro­mise can come to us, wee are not able to raise up our selves, to looke at a promise: But our way should be, whatsoever our condition is, first, to endeavour to strengthen our Faith, and then to make our moane to God.

Thus did Ethan, Psal. 89. This E­than, [Page 261] 1 King. 4. is mentioned as one of the wisest men upon the earth, and hee shewes his wisedome much in this, that in a time of the great af­fliction of the Church, hee being sen­sible of it, and about to make his complaint to God of it, yet hee be­gins with raising his and the Chur­ches Faith, in the mercy, and faith­fulnesse, and power of God, before hee will make any mention of their calamities; hee doth not begin to make his moane for the miseries of the Church till the thirty eighth verse, but all before is nothing but Argu­ments to raise and strengthen Faith, and to put that forth in the exer­cise of it.

Thus Moses, Psalme 90. being about to complaine of the mi­series of Gods people, that they were consumed by his anger, and troubled by his wrath, yet begins with the acknowledging of Gods goodnesse, with Arguments to strengthen Faith. Lord thou hast been our dwelling place, in all generations, [Page 262] from everlasting to everlasting, thou art God.

And thus David, Psalme 37. 1. before hee beginnes his complaint, hee layes downe this conclusion: Truely God is good to Israel, even to such as are of a cleane heart.