CHAP. I.

THe Divine Providence is not more signally discovered in governing the Motions of the Clouds, than it is in disposing and ordering the Spi­rits and Motions of the Ministers of the Gospel, who in a mystical sense are fruitful Clouds to dispence the showers of Gospel-Bles­sings to the World. The Motion of the Clouds is not spontaneous, but they move as they are moved by the winds; neither can Gospel-Mini­sters [Page 2]chuse their own Stations, and govern their own Motions, but must go when and where the Spirit and Providence of God directs and guides them; as will evidently appear in that dangerous Voyage to Jerusalem in which the A­postle was at this time ingaged; Acts 20.22. And now behold I go bound in the Spirit to Jerusa­lem: [bound in the Spirit] alluding to the wa­tery vapours which are bound up in Clouds, and conveyed according to the motion of the Winds: This Journey was full of danger; Paul foresaw his business was not only to plant the Gospel at Jerusalem with his Doctrine, but to water it also with his blood; but so effectually was his Will determined by the Will of God, that he chearfully complies with his duty there­in, whatsoever difficulties and dangers did at­tend it.

And indeed it was his great advantage, that the Will of God was so plainly and convin­cingly revealed to him touching this matter; for no sooner did he imploy himself to obey this Call of God, but he is presently assaulted by many strong temptations to decline it.

The first Rub he met in his way, was from the Disciples of Tyre, who pretending to speak by the Spirit, said unto Paul, that he should not go up to Jerusalem, Acts 21.4. the Lord by this trying the Spirit of his Apostle much, as he did the young Prophet coming from Judea to Be­thel, 1 Kings 13.18. but not with like success.

His next discouragement was at Caesarea, where Agabus (whom Dorotheus affirms to be of the seventy two Disciples, and had before prophesied of the Famine in the Reign of Clau­dius, which accordingly came to pass) takes [Page 3] Paul's Girdle, and binding his own hands and feet with it, said, Thus saith the Holy Ghost, so shall the Jews at Jerusalem bind the man that ow­eth this Girdle, and shall deliver him into the hands of the Gentiles, ver. 11. And surely he was not ignorant what he must expect when ever he should fall into their hands; yet neither could this affright him from his duty.

But then, last of all, he meeteth with the sorest tryal from his dearest friends, who fell upon him with passionate entreaties, and many tears, beseeching him to decline that Journey: O they could not give up such a Minister as Paul was! This even melted him down, and al­most brake his heart; which yet was easier to do, than to turn him out of the path of Obe­dience: Where by the way we may note two things;

First, That Divine Precept, not Providence, is to rule out our way of duty.

Secondly, That no hinderances or discou­ragements whatsoever will justifie our neglect of a known duty.

All these Rubs he passes over, all these dis­couragements he overcame with this Heroick and truly Christian resolution in the Text; What mean ye to weep, and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem, for the Name of the Lord Jesus.

In which words we have:

• 1. A loving and gentle rebuke.
• 2. A quieting and calming Argument.

First, 1 He lovingly and gently rebukes their fond and inordinate sorrow for his departure, in these words, What mean ye to weep, and break my heart? as if he should say, What mean these [Page 4]passionate Entreaties, and tempting Tears? to what purpose is all this a-do? they are but so many Snares of Satan to turn my heart out of the way of Obedience: You do as much as in you lies to break my heart; let there be no more of this, I beseech you.

Secondly, 2 He labours to Charm their unruly passions with a very quieting and calming Argu­ment; For I am ready, &c. [...] parate habee. I am prepared and fitted for the greatest sufferings which shall befall me in the pursuit of my duty, be it a Prison, or be it Death, I am provided for either; Liberty is dear, and Life much dearer, but Christ is dearer than either.

But what was there in all this to satisfie them whose trouble it was to see him so forward? let the words be considered, and we shall find di­vers things in them to satisfie and quiet their hearts, and make them willing to give him up.

First, I am ready, that is, God hath fitted and prepared my heart for the greatest Sufferings; this is the work of God; flesh and blood would never be brought to this, were not all its inte­rests and inclinations subdued and over-ruled by the Spirit of God: What do ye therefore in all this but work against the Design of God, who hath fitted and prepared my heart for this service?

Secondly, I am ready, that is, my will and re­solution stands in a full bent, my heart is fixed, you cannot therefore study to do me a greater injury, than to discompose and disorder my heart again, by casting such temptations as these in my way, to cause the flesh to rebel, and the Enemy that is within to renew his opposition.

Thirdly, I am ready, that is, my heart is so [Page 5]fixed to follow the Call of God whatever shall befall me, that all your tears and entreaties to the contrary are but cast away, they cannot al­ter my fixed purpose, you had as good be quiet, and chearfully resign me to the Will of God.

Thus you see the Equipage and preparation of Paul's Spirit to receive both Bonds and Death for Christ at Jerusalem; this made him victorious over the temptations of Friends, and the malice and cruelty of his Enemies; by this readiness and preparation of his mind he was carried through all, and inabled to finish his course with joy. From hence the Observation is;

That it is a blessed and excellent thing for the people of God to be prepared, Doct. and ready for the hardest services, and worst Sufferings to which the Lord may call them.

This is that which every gracious heart is reaching after, praying and striving to obtain, but ah how few attain it? Certainly there are not many among the multitude of Professors of this Generation, that can say as Paul here did, I am ready to be bound, or to die for Christ.

CHAP. II.

THe Mercies and Compassions of God over his people are exceeding great and tender, Psal. 103.14. Like as a Father pitieth his Chil­dren, [Page 6]so the Lord pitieth them that fear him; he delights not in afflicting and grieving them, Lam. 3.33. He doth not afflict willingly, nor grieve the Children of men. The Scripture intimates to us a seeming Conflict betwixt the Justice and Mercy of God, when he is about to deliver up his people into their Enemies hands, Hosea 11.8, 9. How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Adma? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together: Which shews us with what reluctance and great unwillingness the Lord goes about such work as this: the work of Judgment is his strange work; it pleases him better to exercise the milder Attribute of Mercy towards his Children. Hence we find when he is preparing to execute his Judgments, that he delays the ex­ecution as long as the honour of his Name and safety of his people will permit, Jer. 44.22. He bears till he can bear no longer; he often turns away his wrath from them, Psal. 78.38, 39. He tryes them by lesser Judgments, and gentler Corrections, to prevent greater, Amos 4.6. When his people are humbled under the threat­nings of his wrath, his heart is melted into com­passion to them, Jer. 31.17, 20. And when e­ver his Mercy prevails against Judgment, it is with joy and triumph, Jam. 2.13. Mercy re­joyceth against Judgment.

For he feels his own tender compassions yern­ing over them; he foreseeth, and is no way wil­ling to gratifie the insulting pride of his and their Enemies, Deut. 32.26, 27. I said I would scatter them into corners, I would make the remem­brance of them to cease from among men, were it [Page 7]not that I feared the wrath of the Enemy, lest their Adversaries should behave themselves strangely, &c.

Yet all this notwithstanding, it often falls out by the provocations of his Sons and Daugh­ters, that the Lord gives them up into the hands of their Enemies, for the correction of their e­vils, and the manifestation of his own glory. Seneca (though a Heathen) could say, that God loves his people with a Masculine love, not with a Womanish Indulgence and Tenderness: If need require, they shall be in heaviness through manifold temptations, 1 Pet. 1.6. He had ra­ther their hearts should be heavy under adversi­ty, than vain and careless under prosperity; the choicest Spirits have been exercised with the sharpest sufferings, and those that now shine as Stars in Heaven, have been trod under foot as Dung on the Earth, 1 Cor. 4.11. Ʋnto this pre­sent hour we both hunger and thirst, and are naked and buffeted, and have no certain dwelling places, and labour, working with our hands; being reviled we bless, being persecuted we suffer it, being defa­med we entreat; we are made as the filth of the world, and the off-scouring of all things unto this day. The eleventh Chapter to the Hebrews is a Compendium of the various and grievous suf­ferings of the Primitive Saints: They were tor­tured, they were sawn asunder, were tempted, were slain with the Sword, they wandred about in Sheep­skins and Goat-skins, being afflicted, destitute, tor­mented, of whom the world was not worthy; they wandred in Desarts, and in Mountains, in Dens and Caves of the Earth. And since the Earth had dried up those Rivers of precious blood, where­of the Sacred Records make mention, what [Page 8]Seas of Christian blood have since those days been shed by bloody Persecutors? Histories in­form us, that in the ten Primitive Persecutions, so many of the Saints and Martyrs of Jesus have been slain, as that you may allow five thousand a day to every day in the whole Year. Those bloody Emperours sported themselves with the deaths of Gods dearest Saints; many precious Christians were burnt by night at Rome, to serve as Torches to light their Enemies in their pas­sage through the Streets; eight hundred thou­sand Martyrs are mentioned within the space of thirty Years, since the Jesuits arose out of the Bottomless Pit.

To what grievous Sufferings did the Lord give up those precious Servants of Christ, the Waldenses and Albigenses, who received the Light of Reformation about the Year 1260. when the Fogs of Antichristian Darkness had overspread the Earth; a People sound in Judg­ment, as appears by their Letters, Catechismes, and Confessions which are extant; a People of a simple, plain, and inoffensive behaviour; yet with what fury and rage did that impious Pope Pius prosecute them to destruction? driving them into the Woods and Mountains, except the Aged and Children that could not flee, who were murdered in the way: Some famished in the Caves and Clefts of the Rocks, others en­dured the Rack for eight hours together; some beaten with Iron Rods, others thrown from the tops of high Towers, and broken to pieces.

What bloody Shambles and Slaughter-houses have France, Ireland, and England been made by Popish cruelty? More might be related out of each Story, than a tender-hearted Reader is able [Page 9]to bear the rehearsal of: But what God hath done, he may do again; we are not better than our Fathers, dismal Clouds of indignation are gathering over our heads, charged with double destruction, should the Lord please to make them break upon us; we cannot imagine the rage of Satan to be abated, now that his King­dom hastens to its period, Rev. 12.12. nor are his Instruments grown less cruel and skilful to destroy. The Land indeed hath enjoyed a long rest, and this Generation is acquainted with lit­tle more of Martyrdom, than what the Histo­ries of former times inform us of: but yet let no man befool himself with a groundless ex­pectation of a continuing tranquillity. Augu­stin thinks that the Bloody Sweat which over­ran the Body of Christ in the Garden, signified the sharp and grievous Sufferings which in his Mystical Body he should afterwards endure; and indeed it is a truth, that these are also called the Remains of Christs Sufferings, Col. 1.24. His Personal Sufferings were indeed compleated at his Resurrection, that Cup was full to the brim, to which no drop of Suffering can be added; but his Sufferings in his Mystical Body are not yet full; by his Personal Sufferings he fully sa­tisfied the wrath of God, but the Sufferings of his People have not yet satisfied the wrath of men; though Millions of precious Saints have shed their blood for Christ, whose Souls are now crying under the Altar, How long Lord! how long! Yet there are many more coming on be­hind in the same Path of Persecution, and much Christian Blood must yet be shed before the My­stery of God be finished; and notwithstanding this Lucid Interval, the Clouds seem to be re­turning [Page 10]again after the Rain. Thus you see to what grievous Sufferings the merciful God hath sometimes called his dearest People.

Now God may be said to call forth his People to suffer, when he so hedgeth them in by Provi­dence, that there is no way to escape suffering, but by sinning; whatsoever Providence labours with such a Dilemma as this, is a plain significa­tion of Gods Will to us in that case. We may not now expect Extraordinary Calls to Suffer­ing-work, as some of the Saints had of old, Gen. 22.2. Acts 9.16. but when our way is so shut up by Providence, that we cannot avoid Suffering, but by stepping over the Hedge of the Command, God will have us look upon that Exigence as his Call to suffer: And if the Rea­sons be demanded, why the Lord who is so in­clined to Mercy, doth so often hedge in his own People by his Providence in a suffering Path; let us know, that in so doing he doth both

• 1. Illustrate his own Glory.
• And
• 2. Promote his Peoples happiness.

First, Hereby the most Wise God doth illu­strate the glory of his own Name, clearing up the righteousness of his ways by the sufferings of his own people: By this the world shall see that how well soever he loves them, he will not indulge or patronize their sins; if they will be so disingenuous to abuse his favours, he will be so just to make them suffer for their sins, and by those very Sufferings will provide for his own glory, which was by them Clouded in the eyes of the world. He hates not sin a jot the less because it is found in his own people, Amos 3.2. and though for the magnifying of his Mercy he [Page 11]will pardon their sins, yet for the clearing of his Righteousness he will take vengeance upon their inventions, Psal. 99.8.

Moreover, by exposing his people to such grievous sufferings, he gives a fit opportunity to manifest the glory of his Power in their sup­port, and of his wisdom in the marvellous ways of their escape and deliverance. It is one of the greatest wonders in the world how the Church subsists under such fierce and frequent assaults as are made upon it by its Enemies: I will turn aside (said Moses) and see this great sight, why the Bush is not consumed, Exod. 3.3. That Flaming Bush was the lively Emblem of the oppressed Church in Egypt, the crackling Flames noted the heat of their Persecution, the remaining of the Bush unconsumed in the Flames, signified the wonderful Power of God in their preservation; no People are so priviledged, so protected, so delivered, as the people of God; much less opposition than hath been made against the Church, hath overturned and utterly de­stroyed the mighty Monarchies of the world.

And no less admirable is the Wisdom of God in frustrating and defeating the most deep and desperate Designs of Hell against his poor peo­ple. Now you may see the most wise God go­ing beyond a malicious and subtil Devil, over­turning in a moment the deep-laid Designs and Contrivances of many years, and that at the [Page 12]very birth and point of Execution, Hest. 6.1. snaring the wicked in the works of their own hands, making their own tongues to fall upon them, working out such marvellous Salvations with his own hand, as fills them with astonish­ment and wonder: Psal. 126.7. When the Lord turned back the Captivity of Sion, we were like them that dreamed.

Secondly, As God provides for his own glo­ry by the sufferings and troubles of his people: so he advanceth their happiness, and greatly promotes their Interest thereby.

For first, 1 These troubles are ordered as so many occasions and means to mortifie the Cor­ruptions that are in their hearts; there are rank Weeds springing up in the best Soil, which need such Winter weather to rot them; and certainly if we reckon Humility, Heavenly-mindedness, contempt of the World, and long­ing desires after Heaven, to be the real interest and advantage of the Church; then 'tis evident nothing so much promotes their Interest as a suffering condition doth; adversity kills those corruptions which prosperity bred.

Secondly, 2 By these tryals their sincerity is cleared, to the joy and satisfaction of their own hearts; many a doubt and fear which had long intangled and perplexed them is removed and answered: when adversity hath given them proof and tryal of their own hearts, one sharp tryal wherein God helps us to be faithful, will do more to satisfie our fears, and resolve our doubts, than all the Sermons that ever we heard in our lives could do.

Thirdly, 3 These sufferings and tryals of the Church are ordained to free it of abundance [Page 13]of Hypocrites, which were its reproaches as well as burthen, Amos 9.9, 10. Affliction is a Furnace to separate the Dross from the more pure and noble Gold. Multitudes of Hypocrites, like Flies in a hot Summer, are generated by the Churches prosperity; but this Winter weather kills them; many Gaudy Professors grow with­in the inclosure of the Church, like beautiful Flowers in the Field, where they stand, during its peace and prosperity, in the pride and bra­very of their gifts and professions; but the wind passeth over them, and they are gone, and their places shall know them no more; to allude to that in Psal. 103.16. Thunder and Lightning is very terrible weather, but exceeding useful to purifie and cleanse the Air.

Fourthly, 4 The Churches sufferings are or­dered and sanctified, to endear them each to o­ther. Times of common suffering are times of Reconciliation, and greater endearments among the people of God, never more endeared, than when most persecuted; never more united, than when most scattered: Mal. 3.17. Then they that feared the Lord, spake often one to another. Cer­tainly there is something in our Fellowship in the same sufferings that is endearing and en­gaging; but there is much more in the discove­ries that Persecution makes of the sincerity of our hearts, which, it may be, was before enter­tained with jealousie, and there is yet more than all this in the reproofs of the Rod, where­by they are humbled for their pride, wantonness; and bitterness of their spirits each to other, and made to cry in the sense of these transgressions, as Psal. 70.8. Remember not against us former ini­quities.

Lastly, 5 By these troubles and distresses they are awakened to their duties, and taught to pray more frequently, spiritually, and fervent­ly. Ah what drowsiness and formality is apt to creep in upon the best hearts in times of pro­sperity! but when the storm rises, and the Sea grows turbulent and raging, now they cry as the Disciples to Christ, Lord save us, we perish. They say Musick is sweetest upon the waters; I am sure the sweetest melody of prayer is up­on the deep waters of affliction: For these, a­mong many other righteous, wise, and holy ends, the Lord permits and orders the persecu­tions and distresses of his people.

CHAP. III.

AS Paul had many clear Premonitions and fore-notices of the sufferings that should befall him at Jerusalem, that he might not be surprized by them when they came; so it is u­sual with God (though not in such an immediate and extraordinary manner) to admonish the world, and especially his own people, of great tryals and sufferings before hand, Amos 3.7. Surely the Lord will do nothing, but he revealeth his secrets unto his servants the Prophets.

Thus when he was about to bring the Flood upon the World, he gave one hundred and twenty years warning of it before it came, [Page 15] Gen. 6.3. And when he was to destroy Sodom, he saith, Gen. 18.17. Shall I hide from Abraham the thing that I do? And the like discovery he made about the same Judgment to Lot, Gen. 19.12, 13, 14. So when the Captivity of the Jews was nigh at hand, the people had many fore­warnings of it; God forewarned them both Mi­nisterially and Providentially; he warned them by the Prophets, Ezek. 3.17. Hear the word of my mouth, and give them warning from me. And when the time drew nigh to execute the Judg­ment determined upon Jerusalem, and the Tem­ple, how plainly did Christ foretell them of it? Luke 19.43, 44. Thine Enemies shall cast a Trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy Children within thee.

And when the Storm was just ready to fall, Josephus de bello Jud. lib. 7. cap. 2. Audita ma­jor humanae vox, ex­cedere De­os, simul ingens motus ex­cedentium. Tacitus lib. 21. their own Historian tells us a Voice was heard in the Temple, saying, Migremus hinc, Let us go hence: Which Voice Tacitus also mentions in his Annals, affirming it to be more than a Hu­mane Voice, telling them God was departing, and that it was accompanied with a rushing noise, as of persons going out; these were ex­traordinary warnings. The like Signs have been given to divers other Nations, by dreadful E­clipses of the Heavenly Bodies, Portentous Co­mets, Earthquakes, and other Signs of Judg­ment.

Now though we have no ground to expect such extraordinary warnings; yet we have the most apparent and certain signs of approaching calamities, after which if they surprize us, the fault must lie in our own inexcusable negli­gence; for we have a standing Rule to govern [Page 16]our selves in this matter, and that is this: When the same sins are found in one Nation, which have brought down the wrath of God upon another Nation, it is an evident sign of Judgment at the door; for God is unchangeable, just and holy, and will not favour that in one people which he hath punished in another, nor bless that in one Age which he hath cursed in another. Upon this very ground it was that the Apostle warned the Corinthians by the example of the Israelites, whose sins had ruined them in the Wilderness, 1 Cor. 10.6. Now these things were our examples, to the intent we should not lust after evil things, as they also lust­ed: as if he should say, look upon those dead bodies which are as it were cast up upon the Scripture shore for a warning to you; follow not the same course, lest you meet in the same curse; if you tread the same paths, expect the same punishment; God is as righteous now as he was then, he hates, and will punish sin in you, as much as he did in them.

Let us therefore consider what these provo­cations were, that hastened the wrath of God upon his own Israel, a people that were nigh and dear unto him, a people upon whom he spent as much of the riches of his patience, as upon any people in the world; that so we may reckon whereabout we are at this day, and what is like to be the lot of this sinful and provoking Generation, and we shall find by the consent of all the Prophets, that these sins were the immediate forerunners and proper causes of their overthrow.

First, The great corruption of Gods wor­ship among them kindled his wrath, and hasten­ed their ruine, Psal. 106.39, 40, 41, 42. They [Page 17]were defiled with their own works, and went a who­ring with their own inventions; therefore was the wrath of God kindled against his people, insomuch that he abhorred his own inheritance, and he gave them into the hand of the Heathen, and they that hated them ruled over them, their Enemies also op­pressed them, and they were brought into subjection under their hand. They that will not bear the Golden Yoke of Christ, shall be galled with the Iron Yoke of men: nothing more provokes the anger of God, than the adulterating of his worship; a man will bear with a thousand in­firmities in the Wife of his Bosom, but unfaith­fulness in the Marriage Covenant breaks his heart: after the manner of men so abused and grieved the Lord expresseth himself, Ezek. 6.9. I am broken with their whorish heart which hath de­parted from me, and with their eyes that go a whoring after their Idols. Men cannot invent a surer and speedier way to their own ruine, than to bring their own inventions into Gods worship.

Secondly, Incorrigible obstinacy and impeni­tency under gentler stroaks and lesser Judg­ments, makes way for utter ruine and desolati­on, Amos 4 from the 6. to the 12th ver. Scar­city, Mildews, Pestilence and Sword had been tryed upon them, but without effect; for the remnant that escaped those Judgments (although pluckt as so many Brands out of the Fire, in which their fellow-sinners perished) were not re­formed by those gentler & moderated Judgments.

Thirdly, Stupidity, and senslesness of Gods hand, and the tokens of his anger, was a pro­voking cause, and forerunning of their National desolation; they neither saw the hand of God when it was lifted up, nor humbled themselves under it when it was laid on; the hand of God [Page 18]is then said to be lifted up, when the Providences of God prepare and posture themselves for our affliction; when the Clouds of Judgment gather over our heads, and grow blacker and blacker, as theirs did upon them, and do upon us at this day, but they took no notice of it, Isa. 26.11. Lord, when thy hand is lifted up, they will not see; and (which is the height of stupidity) they all remain sensless and regardless when the Hand of God was laid upon them, Isa. 24.25. Who gave Jacob for a spoil, and Israel to the rob­bers? did not the Lord? he against whom we have sinned, for they would not walk in his ways, nei­ther were they obedient to his Law; therefore he hath poured upon them the fury of his anger, and the strength of Battel, and it hath set him on fire round about, and he knew not; and it burned him, yet he laid it not to heart. O prodigious sottish­ness! it was not some small drops of Gods an­ger, but the fury of his anger, not some lighter skirmish of his Judgments with them, but the strength of Battel; it was not some particular stroaks upon single persons, or families, but it set him on fire round about, a general Conflagra­tion; yet all this would not awaken them.

Fourthly, The persecution of Gods faithful Ministers and People was another sin that pro­cured, and a sign that foretold the destruction of their Nation, 2 Chron. 36.15, 16. And the Lord God of their Fathers sent to them by his Mes­sengers, rising up betimes and sending, because he had compassion on his people, and on his dwelling place; but they mocked the Messengers of God, and despised his Words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy. There were also a number of upright Souls among them, who desired to [Page 19]to worship God according to his own prescripti­on; but a Snare was laid for them in Mispah, and a Net spread for them upon Tabor, Hos. 5.1. and this hastened Judgment towards them: Mispah and Tabor, were places lying in the way betwixt Samaria and Jerusalem, where the true worship of God was; and in those places Spies were set by the Priests to observe and inform a­gainst them, so that it became very hazardous to attend the pure and incorrupt worship of God, which quickly hastened on their ruine.

Fifthly, The removal of godly and useful men by death in more than ordinary hast, was to them a sign of desolation at hand, Isa. 57.1. The righteous perisheth, and no man layeth it to heart, and merciful men are taken away, none con­sidering that the righteous is taken away from the evil to come. In this case God acts towards his people, as the Husbandman in a catching Har­vest doth by his Corn, he hurries it with a shuf­fling hast into the Barn, when he sees a Storm coming; or as a careful Father with his Sons that are abroad at School, who sends his horses to setch them home speedily when he hears the Plague is begun in the place: upon this ground the Prophet Amos bewails himself, Amos 7.1. Woe is me, for I am as when they have gathered the Summer fruits, as the Grape gleanings of the Vin­tage, there is no Cluster to eat: my Soul desired the first ripe fruit; q. d. Alas, alas, what mi­serable days are at hand! what miseries must I expect to see! the pleasant Clusters (i. e.) the Societies of the Saints are gathered away by the hand of death; there are but few that re­main, here and there a single Saint, like Grapes after the Vintage is done, two or three upon the outmost branches.

Sixthly, The general decay of the Life and Power of Godliness amongst them that were left, foreboded destruction at the door; this is both a provoking sin, and a fore-running sign of National calamity, Hosea 4.18. Their drink is sowre: A Metaphor lively expressing the dead­ness and formality of the peoples in the wor­ship of God; it was like sowre or dead drink, which hath lost its spirit and relish, and is be­come flat; such were their duties, no spiritual life, affection, or savour in them; they heard as if they heard not, and prayed as if they prayed not; the Ordinances of God were to them as the Ordinances of Men, of which the Apostle saith that they perish in the using.

Seventhly, To conclude, Mutual Animosi­ties, Jars and Divisions, were to them manifest symptoms of National calamities and desolati­ons; for then Ephraim envied Judah, and Judah vexed Ephraim, Isa. 11.13. Hosea 9.7. The days of visitation are come, the days of recompence are come, Israel shall know it: The Prophet is a fool, the spiritual man is mad, for the multitude of thine iniquities, and the great hatred.

When such symptoms of Gods indignation do appear upon any people, the Lord by them, as by so many glazing Meteors and blazing Co­mets, forewarns the World that his Judgments are near, even at the door. These Signs all men ought to observe and behold with trembling. If you ask why doth God usually give such warn­ings of his indignation before it comes, the rea­sons are:

• 1. To prevent the execution.
• 2. To make them more tollerable.
• 3. To leave the incorrigible inexcusable.

First, Warning is given with design to pre­vent the execution of Judgments, Amos 4.12. Therefore thus will I do unto thee, O Israel; and because I will do this unto thee, prepare to meet thy God, O Israel; (i. e.) prepare thy self to meet me in the way of my Judgments, by Humilia­tion and Intercession, to prevent the execution: And what else was the design of God in send­ing Jonah to that great City Nineveh, but to ex­cite them to repentance for the prevention of their ruine. This Jonah knew to be the Lords meaning, how positive soever the words of his Commission were, and therefore he declined the Message, to secure his Credit; knowing that if upon warning given they repented, the gracious Nature of God would soon melt into compassion over them, and Free Grace would make him ap­pear as a Lyar; for so we must expound his words, Jonah 4.2. Was not this my saying when I was yet in my Country? therefore I fled before un­to Tarshis: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil; q. d. yea Lord, I knew before-hand it would come to this; thou sendest me positively to denounce thy Judgments to Nineveh, mean time desiring nothing more than that the execution of them might be prevented by their repentance: And thus thy Mercy hath exposed my Reputation in saving them from destruction.

Secondly, God forewarns his people of Judg­ments, to make them more tollerable when they come; expected evils are nothing so heavy, as those that come by surprizal; for look as the long expectation of a Mercy makes it less sweet, our thoughts having anticipated and [Page 22]suckt out much of the sweetness before-hand; so the expectation of Judgments before they be­fall us, makes them less bitter and burthensome than else they would be, the Soul having inured and accustomed it self to them by frequent thoughts, and prepared and made ready it self to entertain them, as Paul did in my Text. To prevent the Disciples surprizal and offence at those days of Persecution that were coming up­on them, Christ foretold them, and gave them fair warning before-hand, Joh. 16.4.

Thirdly, He forewarns his people of ap­proaching dangers, to leave the incorrigible wholly inexcusable, that those who have no sense of sin, nor care to prevent ruine, might have no Cloak for their folly when Judgments overtake them; What wilt thou say when he shall punish thee? Jer. 13.21, 22. as if he should say, What Plea or Apology is left thee after so ma­ny fair warnings, and timely Premonitions? Thou canst not say I have surprized thee, or that thou was ruined before thou wast warned; thy destruction therefore is of thy self.

CHAP. IV.

I Am ready] O blessed frame of Spirit! how hard, but how happy is it to get a heart so tempered! Every Christian can say I would be ready, and the Lord make me ready for suffer­ings; [Page 23]but few can say I am ready, my heart is prepared and fitted for such a work: yet this Example shews us it is attainable; and what a blessed thing it is to attain it, the following par­ticulars will abundantly convince us.

First, Readiness for sufferings will bring the heart of a Christian to an holy rest and tranquil­lity in a suffering hour, and prevent that anxie­ty, perturbation, and distraction of mind, which puts the sinking weight into afflictions; the more cares, fears and troubles we have before our sufferings come, the more calm, quiet and composed we are like to be when our sufferings are come indeed. It is admirable to consider with what peace and patience Job entertained his troubles; which considering the kinds, de­grees and manner in which they befell him, one would think they should at least have startled and amazed him, and put his Soul (as gracious and mortified as it was) into great disorder and confusion; but you find the contrary, never did the patience of a man triumph at that rate over adversity, he worships God, owns his hand, and resigns himself up to his pleasure, Job 1.20, 21. and whence was this? Surely had his troubles come by way of surprize, he could never have carried it at that rate; but in the days of his peace and prosperity he had prepared for such a day as this, Job 3.25, 26. I was not in safety, neither had I rest, yet trouble came; The thing that I feared (saith he) is come upon me. He laid it to heart before it came, and therefore it neither distracted nor brake the heart when it came. In like manner the Prophet Habakkuk stood upon his Watch Tower, (i. e.) he made his Observa­tions by the Word upon the probable events of [Page 24]Providence, whereby he got a clear foresight of those troublous days that were at hand; which though it made him tremble in himself, yet it gave him rest in the day of evil, Hab. 3.16, 17, 18. There is a twofold rest in the day of evil. Viz.

• 1. A Rest of Deliverance.
• 2. A Rest of Contentation.

It is a singular mercy to find rest in a mans own spirit, to enjoy inward peace and tranquil­lity of mind, when there is no rest without; and the way to obtain this, is to foresee, count upon, and make due preparation for troublous times before-hand: evils that come by way of surprizal are not only amazing, but very fre­quently destructive evils; 'tis a sad aggravation to feel a misery before we fear it; those calami­ties that find men secure, do usually leave them desperate; the Enemy that comes upon our backs hath a great advantage to ruine us, yet this is the common case of the world, For man know­eth not his time, but as the Fishes are taken in an evil Net, and as the Birds that are caught in the snare; so are the Sons of men snared in an evil time when it falleth on them suddenly, Eccles. 8.12. Thus perished the old World: There was but one Noah provided for the Flood, and he only with his Family were preserved in it; all the rest were eating and drinking, marrying and given in marriage, until the Flood came and swept them all away, Mat. 24.38. Men will not use their foreseeing faculties, but because it is all quiet to day, they conclude it shall be so to morrow. Those that are at rest in their habita­tions, and have got a soft Pillow under their heads, are apt to fall asleep in security, and [Page 25]dream pleasantly of continued rest and peace, and loath they are to interrupt their sensual pleasure with melancholly thoughts of changes and sufferings.

Philosophers tell us, that immediately before an Earthquake, the Air is very quiet and serene, and before the great Rain falls, the Wind usu­ally lies: Were the aspect of second causes much more favourable and encouraging than it is; yet there were cause enough for all that are wise in heart to fear and tremble, under the con­sideration of that National guilt which is trea­sured up, and will certainly produce distress and trouble.

O Christians look out for days of Visitation, prepare for a Storm, and provide you an Ark, an hiding place in Christ and the Promises, as ever you expect rest and peace in your own spi­rits, when the Earth shall be full of Tumults, Uproars and Desolations.

Secondly, Our preparations for sufferings is an excellent argument of the honesty and since­rity of our hearts in the matters of Religion: He that makes account of sufferings, and is dai­ly at work with his own heart, mortifying its corruptions, weaning its worldly affections, ex­citing and making ready its suffering Graces, resolving in the strength of God to take his Lot with Christ, where-ever and howsoever it shall fall; this is the man that hath deliberately closed with Christ upon his own terms, and is like to be the durable and victorious Christian.

As for hypocrites, (Christ's Summer friends) they have either their Exceptions against the se­verities of Religion, and study to secure to themselves a retreat from danger, or else they [Page 26]rush inconsiderately into the Profession of Christ, never debating the terms which he proposes to all that will follow him, Mark 8.34. The neces­sity of a rational and well-advised closure with Christ upon suffering and self-denying terms, is by himself fully set forth in that excellent Para­ble, Luke 14.25, 26, 27, 28. there was a great multitude that followed him at that time; Christ began to grow in request among them, they flocked from all parts to see and hear him; but he foresaw that if once a sharp tryal should be­fall them, it would quickly thin and diminish that great multitude, and reduce them, like Gideons Host, into a little handful; and there­fore he resolves to deal candidly and plainly with them, he propounds his terms, and sets down his conditions, which every one of them must subscribe that will follow him, the sum of which is this; Let him deny himself; take up his Cross, and follow me: And to evince the rationa­lity of these terms, he argues from the most common and obvious practices of men in their Civil Affairs: No man that exerciseth reason will begin to build an house, and lay a large foundation, when he is not provided with a Stock to carry up the Walls, and compleat the work; no man in his wits would ingage with an handful of men against a great armed mul­titude; possibly they may intend to face, but no man would think they intended to fight the Enemy on such a disadvantage: Just so stands the case in our profession of Christ; if we re­ally intend to go through with the business of Religion, we must sit down and compute the cost and charges of Christianity, think upon the worst, as well as the best, cast upon reproaches, [Page 27]prisons and death for his sake, as well as the ea­sier and more pleasant parts of active obedience; and having so done, if then we can be content to run all hazards with Christ, and expect to save no more by following him, but our Souls; if we can be content to hazard and forego all the rest upon his account, and accordingly manage our selves in a day of suffering, then we deal sin­cerely with Christ, and clear our selves from the danger of hypocrisie. It is for want of this that so many Professors faint and fall away in times of temptation, furnishing the Devil with so ma­ny Triumphs over Religion, and the more up­right Professors of it; it was for want of depth of Earth (i.e.) a deep consideration, and well-rooted resolution at first, that the stony-ground hypocrite so quickly withered away, when the Sun of Persecution began to shine fervently up­on him, Mat. 13.5, 6. And doubtless it is to prevent this fatal Issue of our Profession, that God makes such deep wounds by Conviction up­on his peoples hearts at first; it is for our esta­blishment in future tryals and sufferings that he so distresses and humbles them, that he makes sin so bitter and burthensome to them, as well knowing that all this is no more, than needs to prevent their returning again to sin in the times of their temptation.

O Professor, if thou be one that art come to Christ in this way, and hast thus deliberately closed with him; if thou hast as well bethought thy self of bearing his Cross, as of wearing his Crown, thou hast then a fair Evidence of the uprightness of thy heart, than which the World affords not a sweeter comfort.

Thirdly, The advantage of Preparations for [Page 28]Sufferings lies in this, that it prevents and cuts off the scandal and offence of the Cross, with respect both to our selves and to others.

First, It prevents our own offence at suffer­ings; and by Christs own testimony, that Soul is blessed that is not offended in him, Mat. 11.6. Among the multitudes of Professors, few are found that are no way offended at the suffering of Christ; they expected much peace, honour and prosperity in the ways of Religion, but finding their expectations frustrated, and their Carnal Interest rather exposed than secured by their Profession of Christ, they go back like those, Joh. 6.66. and walk no more with him. And it is very remarkable, that Christ dates the offence that men shall take at him, from the first appearance of sufferings, Mat. 24.8, 9. All these are the beginnings of sorrows, and then shall many be offended. Sorrows and Apostacies com­mence together.

But Reader, if thou be one that makest it thy business to foresee and prepare for an evil day, thou wilt have as good thoughts of Christ and his ways at the lowest Ebb, as ever thou hadst in the greatest flourish and time of pro­sperity: Great peace (saith the Psalmist) have they that love thy Law, and nothing shall offend them. Oh happy Soul, whom no troubles, re­proaches, or sufferings are able to offend! thou mayst meet with Prisons, Death, Banishments; yea, but none of these things shall offend or stumble thee, but thou shalt peaceably and safe­ly pass over them, because they are no more than thou expectedst and providest for.

Secondly, And by this means thou wilt also prevent the offence and scandals of others at the [Page 29]ways of Religion: It is a sad and dangerous thing to be an occasion of stumbling, either to the weak, or to the wicked. Woe to the world be­cause of offences, for it must needs be that offences come; but woe to that man by whom the offence cometh, Mat. 18.7. The Apostacies and sinful compliances of ungrounded Professors and weak Christians in times of temptation, are the wo­ful occasions of prejudicing others against Re­ligion, and shedding the blood of Souls. Ah it were much better never to be in the ways of Profession, than to be there only as a stone of stumbling, and a rock of offence to others: but all this mischief will be prevented, by thy seri­ous expectation of, and provision for the evil day.

Fourthly, A fourth Excellency of Preparati­on for Sufferings lies in this, that it hath a ten­dency to convince and awaken the drowsie World. O! if the Lords people would but fall about this work in earnest, and live as people that are providing for a Storm, and resolve in the strength of God to run all hazards and hard­ships for Christ, I am perswaded it would be of more use, to startle and convince the World, than all the Sermons that ever they heard: for here is that which dashes and cuts the throat of all our labours, we preach up Self-denial, and contempt of life and liberty for Christ. Now though they hear us preach the necessity and ex­cellency of these things, and hear you profess them as your Principles; yet when they look upon the lives of Professors in times of danger, and find no proportion betwixt Profession and Practice; when they see us cling to the World, and are as loath to give it up as others; when [Page 30]they observe Prisons and Sufferings, affright and terrifie us as much as those that make no Profes­sion; when they see us start like Hares at every sound, and that we live not loose from the World, as men prepared to let it go, and give it up for Christ: Why then they conclude that we dare not trust our own Principles, when it comes to the push: And how can they be per­swaded to believe that which they think we our selves do not really believe, although we per­swade them to believe it?

My friends, the World hath Eyes to see what you can do, as well as Ears to hear what you can say; and as long as they see you do no more than others, you may talk your hearts out, e're they will believe your way is better than others.

But now when Persecution ariseth, did they see you providing your selves for it, and putting on your Harness to enter the Lists, carry your dearest Enjoyments in your hands, and put on the Shooe of Preparation, to follow the Lord through the roughest ways of Sufferings: this would convince to purpose, and preach the Ex­cellency of Christ, the vanity of the Creature, the rationality and certainty of Christian Princi­ples, in a more intelligible and rouzing Dialect to them, than all our cheap and easie Commen­dations of them did. And hence it is, that Noah was said to condemn the World, Heb. 11.7. By Faith Noah being warned of God, of things not seen as yet, (i. e.) of the Deluge that was com­ing, though no appearance of it yet, the Hea­vens being as clear as ever; yet believing the Threatning, he was moved with fear: the fear of God, an effect of his Faith in the Word of God, moved, (i. e.) impelled him to his Duty: [Page 31]Set him about his Preparation-work, to provide an Ark; and this was it by which he condemned the World, left them excuseless: For they not only heard of an approaching Flood by his Mi­nistry, but now saw he himself believed what he preached, by his daily preparations against it came. O consider this, how much it would tend to the Worlds Conviction. Now they will see that you are in good earnest, and that there is a reality in godliness. This will induce them to search into the matter more than ever, and re­move those prejudices they have taken up against the good ways of God, as if they were but Phantasms and Conceits.

5. In the next place, this fore-sight and pre­paration, must needs be an excellent thing, be­cause the Spirit of God every where sets an honourable Character upon it, and always men­tions such persons with some singular and com­mendation and respect. These only are wise men in the Judgment of God; and all the rest (what great Polititians soever they are famed to be among men) are accounted Fools, Prov. 22.3. Eccles. 2.14. The Wise mans Eyes are in his head; that is, he is a foreseeing man; but the Fool goes on, and is punished: Rushes on without conside­ration, suspecting no danger that he at present sees not, and so smarts for his folly. Beloved, there are Signs of the Times, as well as of the Weather, Mat. 16.3. You may see the Clouds of Judgment gathering before the Storm falls upon you: And this is the meaning of Zeph. 2.1, 2. Gather your selves together, before the Decree bring forth, and the Day pass as the Chaff. Where there is a Conception of Judgment, there will be a Birth, unless the Reformations and Prayers of [Page 32]the Saints give it a miscarrying Womb. But it requires Wisdom to discern this; they must be men of much Observation, that can descry it at a great distance: yet this may be done, by con­sidering what GOD hath done in like Cafes in former Ages, when Nations have been guilty of the same sins as now they are: For God is as just now as then, and hates sin as much as ever he did; and partly, by attending to things present, to what fulness and maturity the sins of a Na­tion are grown, Joel 3.16. or what beginnings of Judgment are already upon a people, as Har­bingers and Fore-runners of more at hand, Luke 3.30, 31. 1 Sam. 2.12. Or what is the univer­sal Vote and Cry of Gods Ministers, who are his Watch-men to foresee danger, Ezek. 3.17. and his Trumpeters to discover it, Numb. 10.8. and when these have one mouth given them, cer­tainly there is much in it, Luke 1.70. Or lastly, by pondering those Scripture-Prophecies that yet remain to be fulfilled: They must all go out their times, and accomplish their full number of Years and Months; but certainly they shall be fulfilled in their Seasons.

By attending to these things, a Christian may give a near guess at the Judgments that are ap­proaching a Nation, and so order himself ac­cordingly, Eccles. 8.5. A wise mans heart discerns both time and judgment. And this is (even in the Judgment of God) a choice point of Wisdom. Whereas on the contrary, heedless and careless ones, that regard not these things, are branded for Fools, and upbraided with more bruitish­ness than the Beasts of the Field, or Fowls of the Air, Mat. 16.3. Jer. 8.7. The Stork in the Heavens, the Swallow, Turtle, and Crane, observe [Page 33]their Seasons of departing, and returning, upon the approach of the Winter and Spring, and that by a natural instinct, whereby they prolong their lives, which else must perish. But though God hath made Man wiser than the Fowls of the Air, and Beasts of the Earth, which by instinct will quit colder Climates, or run to the Hedge when Winter or Storms approach; yet the Heavens may be astonished at this, to see Nature cast by sin so far below it self, and that in reasonable Creatures.

But now, if this be fore-seen, then there is a singular advantage in a mans hand, either to [...]se the means of preventing those approaching Ca­lamities, Zeph. 2.3. or if it cannot be prevent­ed, yet to take Sanctuary in Christ, Mic. 5.5. to run to the Promises and Attributes, Esa. 26. ult: and so have a good Roof over his Head while the Storm falls, and the Weather is tem­pestuous abroad. And therefore certainly, this Preparation is an excellent thing. Whatever the Spirit of God speaks in the commendation of fore-seeing Evils, is with respect to this Duty of preparing for them; for fore-sight of Evils, without preparation, rather increases, than dimi­nishes the misery.

6. A sixth Excellency of Preparation, lies in the influence that it hath into a Christians stabi­lity in the evil day. You cannot but know, that your stability in that critical hour of Temptati­on, is a choice and singular Mercy, in as much as all you are worth in the other World depends upon your standing then, Rev. 21.7, 8. Rom. 2.6, 7. Luke 22.28. Neither can you be ignorant how much you are like to be tryed and put to it then, whether you respect the Enemy that inga­ges [Page 34]you, Eph. 6.12. or your own weakness, who have been so often foiled in lesser tryals, Jer. 12.5. All the Grace you have, will be little enough to keep the Field, and bear you up from sinking; and therefore it cannot but be a blessed thing, to be able to stand and cope with the greatest diffi­culties, in such a nick of tryal as that will be. Now he that expects to do this, must put on the whole Armour of God. See Ephes. 6.12, 13, 14. There's no expectation of standing in the evil day, except your foot be shod, that is, your wills prepared, with the preparation of the Gospel of Peace.

It is true, that our ability to stand, is not from our own inherent grace; for by his strength shall no man prevail, 1 Sam. 2.9. and yet it is as true, that without grace, both inherent in us, and excited and prepared for action, we cannot ex­pect to stand: For these two, Grace inherent in us, and Grace exciting and assisting without, are not opposed, but co-ordinated. Grace in us, is the Weapon by which our Enemy falls; but then that Weapon must be managed by the Hand of the Spirit.—Well then, look upon this as a choice mercy, which tends so much to your sta­bility.

7. A seventh Excellency of a prepared Heart, is, that it is a very high testification of our love to Jesus Christ, when we thus shew our willing­ness to take our Lot with him, and follow him where ever he goes. What an high expression of love was that of Ruth to her Mother Naomy? I will not go back, but where thou lodgest I will lodge, and where thou goest I will go. 'Tis excellent, when a Soul can say to Christ, as Ittai to David, 2 Sam. 15.21. Surely, in what place my Lord the [Page 35]King shall be, whether in Death, or in Life, even there also will thy Servant be. This is love indeed, to cleave to him in a time of such distresses and dangers. This is love which the Waters cannot quench, nor the Flood drown, Cant. 8.6. Probatio amoris, est exhibitio operis: If you love Christ in­deed, shew your love by some fruits of it; and surely, this is a very choice fruit and proof of it. There be many that profess a great deal of love to Christ; but when it comes to this Touch­stone, it appears false and counterfeit, but a meer flourish, when no danger is near: But that Soul which buckles on the Shooe of Preparation, to follow him through Thorns and Briars, and over the Rocks and Mountains of Difficulties and Troubles, loves him indeed, Jer. 2.2, 3. Beloved, it's one of the choicest Discoveries of your love to your Master Christ; yea, it is such a testification of love to him, as Angels are not ca­pable of. They shew their love by their readi­ness to do his Will, in the execution of which they fly as with Wings, Ezek. 1.24. But you on­ly have the happiness of testifying your love, by your readiness to suffer for him, and is not this excellent?

8. When the Heart is prepared for the worst Sufferings, it's an Argument that your Will is subdued to the Will of God; for till this be done in a good measure, you cannot stand ready to suffer for him: But now, to have the Will subdued by Grace to the Will of God, is a very choice and excellent frame indeed; for in this the main power of Grace lieth: Look in what Faculty the chief Residence and strength of sin was, in the same, the chief Residence and pow­er of Grace, after Conversion, is also: Now it [Page 36]is in the Will, that the strength and power of sin (before Conversion) lay. See Joh. 5.40. Psal. 81.11. Jer. 44.16, 17. And indeed it was the De­vils strong Hold, which in the Day of Christs Power, he storms and reduces to his Obedience, Psal. 110.3. Oh what a blessed thing is this! the Will rules the Man, it hath the Empire of the whole man, it commands the Faculties of the Soul, imperio politico; and it commands the Mem­bers of the Body, imperio despotico. Now to have Christ and Grace rule that, which rules and com­mands your inner and outer Man too, is no small Mercy: And a better Evidence that it is so can­not be given than this, that you stand ready, or do seriously prepare your selves to suffer the har­dest things for Christ: If your Will can like that Work, it's an Argument Grace hath con­quered and subdued your wills indeed.

9. This Preparation of Heart to Sufferings, is an excellent thing, because God is so abundant­ly pleased with it, that he often excuses them from sufferings in whom he finds it, and accepts it, as if the service had been actually done. So Abraham, Gen. 22.12. he was ready to offer up his Isaac's life to God; but God seeing his Ser­vants heart really prepared, and ready for that difficult service, and high point of Self-denial, provided himself another Sacrifice instead of I­saac. Abraham shall have his Isaac back again, and that with advantage; for he hath with him not only a choice Experiment of his love to God, but Gods high approbation of him, and accep­tation of his Offering. It was all one, in respect of Divine acceptance, as if he had been slain; and so the Scripture represents it, Jam. 2.21. And in this sence, that Promise is often made [Page 37]good to Gods People, who stand ready to give up their Isaacs, their lives, liberties, and dearest enjoyments, to the Lord; He that will lose his life for my Names sake, shall save it, Luk. 9.24.

Now what a blessed thing is this! you may this way have the Crown of Martyrdom, and yet not shed one drop of blood for Christ actually. Ah how kindly doth God accept it at his poor Creatures hands, when he sees how willing they are to serve him with their best enjoyments! It is well (saith he to David) that it was in thy heart, 1 King. 8.18.

10. And then lastly, to add no more, it is be­yond Controversie an excellent and blessed thing; because should such a Christian, after all his pains and preparations, be overborn, and fall by Temptation; yet this preparation of his heart excuses his fall, from those aggravations that are upon the falls of others, and will give him both support under such a Condition, and en­couragement to hope for a speedy recovery out of it. Ah! it's no small comfort, when a poor Soul that hath been overborn by temptation, can come to God and say, Lord, thou knowest that this was not a wilful departure from my duty, but contrary to the bent and resolution of my heart, thou sawest my diligence before-hand to prepare for it; thou sawest my fears and tremblings of heart about it; O Lord forgive, O Lord recover thy Ser­vants, wash away this spot, it is one of the spots of thy children, an infirmity, not a Rebellion: This may much stay the Soul.

Surely in this case, thou hast many grounds of comfort that another wants: For thy sin be­ing but an infirmity, (1.) It's that which is common to all Saints, Psal. 103.11, 12, 13, 14. [Page 38](2.) God hath mercy and pardons for such sins as these, else woe to the holiest Soul, Psal. 130.3, 4. Solomon, upon this ground, pleads for mercy for them that prepared their hearts, 2 Chron. 30.18, 19. and God hath laid in sweet grounds of encouragement for such Souls, Numb. 15.27, 28. Heb. 5.2. How tenderly doth Christ deal with the Disciples under this kind of sin, Mat. 26.41. and though they forsook him for a time, yet he received them again; though they fled from him, yet they all returned again, and appeared boldly for Christ afterwards, and sealed their Confession of him with their blood: and that which recovered them again was this, that their fall and departure was contrary to the resolution and standing frame and bent of their hearts; for they resolved all to cleave to him to the death, Mat. 26.35. whereas those that in­gaged in a profession of him inconsiderately, and never resolved nor prepared for the worst, fell off from him, and never returned any more, Joh. 6.66. So then, upon the whole, you can­not but grant, that it is a very blessed and excel­lent thing, to prepare thus for the greatest Suf­ferings that can befall us for Christ. We come next to shew wherein it lies.

CHAP. V.

HAving shewed you that God doth some­times put his dearest people upon very [Page 39]hard services for him, and what an excellent thing it is to prepare our selves to obey the Call of God to them: In the next place I come to shew you, wherein this Preparation or readiness for Sufferings consists, and how many things concur and contribute their assistance to this Work.

Now there is a two-fold Preparation or readi­ness for Suffering; the one is habitual, the o­ther actual: That habitual readiness is nothing else but the inclination of a Soul to suffer any thing for Christ; which inclination ariseth from the Principles of Grace infused into the Soul: But then as fire, though it have a natural incli­nation to ascend, yet may be violently deprest and hindered, that it cannot ascend actually, so may it be in this case; and therefore, before a man can be fitted for Sufferings, as Paul was, there must to this habitual be superadded an a­ctual readiness, which is nothing else but the rouzing of Grace out of the sleepy and dull ha­bits, and awakening it to its work in a time of need: as the Lyon is said to lash himself with his Tail, to rouze up his Courage before he fight. The former is a remote power; the latter a proxim and immediate power. I must handle the former in this Chapter, and you are to know, that it consisteth in a sound and real work of Grace, or Conversion wrought upon the Soul; without which I shall make it evidently appear to you, that no man can be fit or ready to suffer as a Christian.

What ever stock of Natural Courage, Moral Principles, or common gifts of the Spirit be lodged in any mans Breast, yet all this (with­out special grace) can never fit him to suffer [Page 40]for Christ. And had not this Work been really and soundly wrought upon the heart of this blessed Man, as indeed it was, Acts 9.3, 4, 5. he had quickly fainted under his Sufferings; and so will every Soul sooner or later do, that suffers not upon the same Principles he did.

1. For first, No man can suffer for Christ, un­til he be able to deny himself. See Mat. 16.24. Self-denial goes in order of Nature before Suf­ferings. Beloved, in a Suffering hour the Inte­rests of Christ and Self meet like two men up­on a narrow Bridge, one must of necessity go back, or the other cannot pass on: If you can­not now deny Self, you must deny Christ. The Yoke and Dominion of Self must cast off, or else Christs Yoke and Burden cannot be taken on.

It is confest that Self may not only consist with, but be a Motive to some kind of Suffer­ings: Ambition and Applause may carry a man far this way; Pride is a Salamander that it seems can live in the flames of Martyrdom, 1 Cor. 13.3. but to be a Servant to Self, and a true Sufferer for Christ, are incompatible. Self may make you the Devils Martyrs, but Grace only can make you Christs Martyrs. So that let a man be seemingly carried for a while with never so high a Tide of Zeal for Christ, yet if Self be the Spring that feeds it, those self-ends like so many little Ditches joyned to the Banks of a Ri­ver, shall suck and draw away the Water into themselves, that the lofty Stream will sink and come to nothing e're it have ran far: So then of necessity Self must be dethroned in the hearts of Christs suffering Servants.

But now it is real Grace only that deposes [Page 41]Self, and subjects its Interests to Christs; for Sanctification is nothing else but the dethroning of exalted Self, and the setting up of Christs In­terest above it in the Soul. This is it that alters the property of all a man hath, and super­scribes them with a new Title, Holiness to the Lord, Isa. 23.18. Zech. 14.20, 21. Thence­forth a man looks at himself as none of his own, but past into anothers right, 1 Cor. 6.19. and that he must neither live, nor act ultimately for himself, but for Christ, Rom. 14.7. Heb. 13.7, 8. Phil. 1.20. He is no more as a Proprietor, but a Steward of all he hath; and so holds upon these terms to lay it out, or lay it down, as may best serve his Masters ends and glory.

All that he is or hath, is by Grace subordina­ted to Christ; and if once subordinated, then no more opposed to him subordinata non pugnant. This is it that makes him say, I care not what be­comes of me or mine, so Christ may be glorifi­ed. Let Christ be magnified in my body, whether it be by life, or by death, Phil. 1.20.

By Conversion Christ enters the Soul, 2 Cor. 10.5 as an Army doth an Enemies Garrison by Storm; and when he is possest of it by Grace, he presently divides the whole spoil of Self betwixt himself and his Church. This is the first that evinces the necessity of a Work of Grace to prepare the heart for Sufferings.

2. And then in the next place, It is as evi­dent that a man can never be fit to suffer hard things for Christ, until his Spirit be inlarged, raised, and enobled, so that he be able to de­spise Dongers, and look all Difficulties in the face. That low and private Spirit must be re­moved, and a publick Spirit must possess him. [Page 42]If a man be of a feeble and effeminate Spirit, e­very petty Danger will daunt and sink him; Delicacy and Tenderness is as unsuitable to a Christian as to a Souldier, 2 Tim. 2.3. They that mean to enter into the Kingdom of God, must resolve to make their way through that Brake of Troubles betwixt them and it, 2 Tim. 3.12. They that will be crowned with Victory, must stand to it, and play the men, as that word imports, 1 Cor. 16.13. Look over all the Sacred and Humane Histories, and see if you can find a man that ever honoured Christ by Suffering, that was not of a raised and noble Spirit, and in some measure able to contemn both the allurements and threats of men. So those three noble Jews, Dan. 3.16, 17. so Moses, Heb. 11.27. and so our Apostle, Acts 20.24. and the same Heroick and brave Spirit was found in the succeeding A­ges amongst the Witnesses of Christ. When Va­lence the Emperour endeavoured to draw Basil from the Faith by Offers of Preferment, Offer these things (said he) to Children; when he threat­ned him with torments, Threaten these things (said he) to your Purple Gallants that live delicate­ly. And the same Basil relating the Story of the forty Martyrs, saith, That when great Honours and Preferments were offered them to draw them from Christ, their answer was, Why offer you these small things of the world to us (O Empe­rour) when you know the whole world is contemned by us! So Luther, Money could not tempt him, nor the fear of man daunt him. Let me (said he in his Letter to Staupicius) be accounted proud, co­vetous, a murtherer, guilty of all vices, rather than of wicked silence and cowardize in the Cause of Christ. Thus you see to what an height and holy [Page 43]greatness the Spirits of suffering Saints in all Ages have been raised.

But now it is Grace that thus raises the Spirits of men above all the smiles and honours, frowns and fears of men: and no other Principle but Grace can do it. There is indeed a natural stout­ness and generosity in some, which may carry them far, as it's said of Alexander, that when any great danger approached him, his courage would rise, and he would say, Jam periculum par animo Alexandri; here is a danger fit for Alex­ander to encounter: so Pompey when disswaded from a dangerous Voyage, answered, Necesse est ut eam, non ut vivam; It's necessary that I go, not that I live. But this being fed only by a na­tural Spring, can carry a man no higher than Nature, and will flag at last. If applause and the observation of the world supply it not, it quickly ebbs and fails.

But as Grace raises men much higher; so it maintains it even when there is nothing to en­courage without; when forsaken of all Crea­tures, and visible supports, 2 Tim. 4.10. and this it doth three ways: (1) By giving him that hath it a view of far greater things, which shrinks up all temporary things, and makes them appear but trifles and small matters, Rom. 8.18. 2 Cor. 4.18. By Grace a man rises with Christ, Col. 3.1. It sets him upon his high places, and thence he looks down upon things below, as ve­ry poor and inconsiderable. The great Cities of Campania seem but little spots to them that stand on the top of the Alps. (2) By teaching him to value and measure all things by another Rule than he was wont to do. He did once mea­sure life, liberty, riches, honours, by sense and [Page 44]time; and then they seemed great things, and it was hard to deny them; or thus to slight them; but now he values and measures all by Faith and Eternity; and esteems nothing great and excellent, but what hath a reference to the Glory of God, and an influence into Eternity. (3) Grace raises and enobles the Spirit thus, because it is the Divine Nature; 'tis the Spirit of Christ infused into a poor Worm, which makes a strange alteration on him, transforms him into another manner of person; as much difference betwixt his Spirit now, and what it was, as betwixt the Spirit of a Child that is fil­led with small matters, and taken up with Toys; and of a grave States-man, that is dai­ly imployed about the Grand Affairs of a King­dom.

3. A man can never suffer as a Christian, till his will be subjected to the Will of God. He that suffers involuntarily, and out of necessity, not out of choice, shall neither have acceptance nor reward from God. Of necessity the will must be subjected; a man can never say, Thy will be done, till he can first say, Not my will.

But it is Grace only that thus conquers and subjects the will of man to Gods, Psal. 110.3. This is it that which exalts Gods Authority in the Soul, and makes the heart to stoop and tremble at his Commands. 'Tis this which makes our will to write its fiat at the foot of every Command, and its placet under every Or­der it receives from God. No sooner was Grace entred into the Soul of Paul, but pre­sently he crys out, Lord what wilt thou have me to do? Acts 9.6. The Will is to the Soul what the Wheels are to the Chariot; and Grace is [Page 45]to the Will what Oyl is to those Wheels. When we receive the Spirit of Grace, we are said to receive an Ʋnction from the Holy One, 1 Joh. 2.20. and then the Soul is made as the Chariots of A­minadab, Cant. 6.12. Non tardat uncta rota, it runs freely after the Lord, and chearfully ad­dresseth it self to every Service.

4. A man can never suffer as a Christian, un­til his heart be composed, fixed, and determined to follow the Lord through all hazards and dif­ficulties. As long as a man is hesitating and un­resolved what to do, whether to go forward, or turn back again to the prosperous World, when a man is at such a pause, and stand in his way, he is very unfit for sufferings. All such Divisions do both weaken the Soul, and strengthen the Temptation: The Devils work is more than half done to his hands in such a Soul; and he is now as unfit to endure hardship for Christ, as a Ship is to ride out a Storm, that hath neither Cable, Anchor, nor Ballast to hold and settle it, but lies at the mercy of every Wave, James 1.8. The double-minded man is unstable in all his ways. But it's Grace, and nothing besides it, that brings the heart to a fixed resolution and settlement to follow the Lord. 'Tis Grace that establishes the heart, Heb. 13.9. and unites it to fear the Name of God, Psal. 86.11. This gathers all the Streams into one Channel, and then it runs with much strength, and sweeps away all obsta­cles before it. So that look as it is with a wick­ed man that hath sold himself to do wickedly, if he be set upon any one design of sin, he pours out his whole heart and strength in the prosecu­tion of that Design; which is the ground of that saying, Liberet me Deus ab homine unius tan­tum [Page 46]negotii, Let God deliver me from a man of one only Design. He will do it to purpose: So is it also in Grace; if the heart be composed, fixed, and fully resolved for God, nothing shall then stand before him. And herein lies much of a Christians habitual fitness and ability to suf­fer.

5. The necessity of Saving-grace in all Suffe­rers for Christ will farther appear from this consideration, that he who will run all hazards for Christ, had need of a continual supply of strength and refreshment from time to time. He must not depend on any thing that is failable: For what shall he do then, when that Stock is spent, and he hath no Provision left to live up­on? Now all natural qualifications, yea all the common gifts of the Spirit are failable and short-lived things; they are like a sweet Flower in the Bosom, that is an Ornament for a little while, but withers presently: Or like a Pond or Brook occasioned by a great fall of Rain, which quickly sinks and dries up, because it is not fed by Springs in the bottom, as other Fountain-waters are: And hence it is they can­not continue and hold out when Sufferings come, Mat. 13.21. because there is no Root to nourish and support. The Hypocrite will not always call upon God, Job 27.10. Though they may keep company with Christ a few miles in this dirty way, yet they must turn back at last, and shake hands eternally with him, John 6.66. These Comets may seem to shine for a time a­mong the Stars, but when that Earthly matter is spent, they must fall and lose their glory.

But now, Grace is an Everlasting Principle, it hath Springs in the bottom that never fail. [Page 47] It shall be in him (saith Christ) a Well of water springing up into eternal life, Joh. 4.14. The Spi­rit of God supplies it from time to time as need requires. It hath daily Incomes from Heaven, munimur quatenus unimur. 2 Cor. 1.5. Phil. 4.13. Col. 1.11. So that it is our Union with Christ the Fountain by Grace, that is the true ground of our constancy and long-suffering.

6. And then lastly. It will appear by this al­so, that there is an absolute necessity of a real change by Grace on all that will suffer for Christ; because although we may ingage our selves in sufferings without it, yet we can never manage our sufferings like Christians without it. They will neither be honourable, or acceptable to God, nor yet beneficial and comfortable to our selves or others, except they be performed from this Principle of Grace: For upon what Principle soever beside this, any man is acted in Religion, it will either cause him to decline suf­ferings for Christ; or if he be ingaged in them, yet he will little credit Religion by his Suffer­ings. They will either be spoiled by an ill management, or his own pride will devour the praise and glory of them. I do not deny, but a man that's graceless, may suffer many hard things upon the account of his Profession, and suffer them all in vain, as these Scriptures ma­nifest. See 1 Cor. 13.3. Gal. 3.4. And although you find many sweet Promises made to those that suffer for Christ, yet you must consider, that those pure and spiritual Ends and Motives, by which men ought to be acted in their suffer­ings, are always supposed and implyed in all those Promises that are made to the external a­ction. And sometimes it is exprest, 1 Pet 4.16. [Page 48]to suffer [as a Christian] is to suffer from pure Christian Principles, and in a Christian manner, with Meekness, Patience, Self-denial, &c. and this only Grace can enable you to do: So that by all this, I suppose what I have undertaken in this Character, viz. to evince the necessity of a Work of Grace to pass upon you, before Suf­ferings for Religion come, is by all this per­formed to satisfaction.

CHAP. VI.

HAving in the former Chapter plainly evin­ced the necessity of saving Grace, to fit a man for sufferings; it will be expected now, that some account be given you of the nature of this Work, and now it advantages a man for the discharge of the hardest services in Religion: Both which I shall open in this Chapter, by a distinct Explication of the parts of this descrip­tion of it.

This work of Grace, What Sav­ing Grace is. of which I am here to speak, consists in the real change of the whole Man, by the Spirit of God, whereby he is prepared for every good work: In which brief Description, I shall open these four things to you.

1. That it is a Change; this is palpably evi­dent, both from Scripture and Experience. 2 Cor. 5.17. Old things are past away; behold, all [Page 49]things are become new; and it is so sensible a Change, that it's called a turning from darkness to light, Act. 26.18. and a new Creature formed and brought forth. But to be a little more di­stinct and particular, there are several other Changes that pass upon men, which must not be mistaken for this: and therefore, (1.) It is not a meer change of the Judgment from Errour to Truth, from Paganism to Christianity. Such a Change Simon Magus had, yet still remained in the gall of bitterness, and fast bound in the bonds of iniquity, Act. 8.23. (2.) Nor only of a mans practice, from Prophaness to Civility; this is common among such as live under the Light of the Gospel, which breaking into mens Consciences, thwarts their Lusts, and over-awes them with the fears of Hell: Which is no more than what the Gentiles had, Rom. 2.15. (3.) Nor is it a change from meer Morality, to meer For­mality in Religion. Thus Hypocrites are chan­ged, by the common gifts of the Spirit, illumi­nating their Minds, and slightly touching their Affections, Heb. 6.4, 5. (4.) Nor is it such a Change as Justification makes, which is relative, and only alters the state and condition, Rom. 5.1, 2. (5.) Lastly, it is not a Change of the Es­sence of a Man; he remains essentially the same person still.

But this Change consists in the infusion of New Habits of Grace into the Old Faculties; which immediately depose Sin from its domi­nion over the Soul, and deliver up the Soul in­to the Hands and Government of Christ; so that it lives no more to it self, but to Christ. This is that Change whereof we speak: And this Change (2) I assert to be real, no phansie, [Page 50]nor delusion; not a groundless conceit, but it is really existent, extra mentem, whether you con­ceit it or not. Indeed, the blind World would perswade us it is suppositious; and phantastick; and that there is no such real difference betwixt one man and another, as we affirm Grace makes. And hence it is, that whoever professeth it, is presently branded for a Phanatique; and that Scripture, Esa. 56.5. Stand by thy self, I am ho­lier than thou, &c. clapt in their Teeth, in their absurd and perverse sence of it.

But I shall briefly offer these seven things to your consideration, which will abundantly e­vince the reality of it, and at once both stop the slanderous mouths of ignorant men, and si­lence those Atheistical Surmises, which at any time Satan may inject into the hearts of Gods own people touching this matter. And first, let it be considered, that the Spirit of God hath re­presented to us this Work of Grace, under such Names and Notions in Scripture, as if they had been chosen purposely to obviate this Calumny. It's called a Creature, Gal. 6.15. a Man, 1 Pet. 3.4. a New Birth, Joh. 3.3. Christ formed in us, Gal. 4.19. all which express its reality, and that it is not a conceited thing. (2.) It appears to be real by the marvellous effects it hath upon a man, turning him both in Judgment, Will, Af­fections and Practice, quite counter to what he was before. This is evident in that famous in­stance of Paul, Gal. 1.23. which is abundantly attested and sealed by the constant experience of all gracious Souls, that are Witnesses of the truth hereof. (3.) A Divine and Almighty Pow­er goes forth to produce and work it; and hence Faith is said to be of the Operation of [Page 51]God, Col. 2.12. Yea, that the same Power which raised Jesus Christ from the Dead, goes to the production of it, Ephes. 1.19, 20. And if so, how much less than Blasphemy is it, to call it a Conceit or Phansie? Doth God set on work his infinite Power to beget a Phansie, or raise an imagination? (4.) Conceits and Whim­sies abound most in men of weak Reason: Chil­dren, and such as are crackt in their Understand­ings have most of them: Strength of Reason banishes them, as the Sun doth Mists and Va­pours: But now the more rational any gracious person is, by so much the more he is fixed, set­led, and satisfied in the Grounds of Religion: Yea, there is the highest and purest Reason in Religion; and when this Change is wrought upon men, it's carried on in a rational way, Esa. 1.18. Joh. 16.9. The Spirit overpowrs the Ur­derstanding with clear Demonstrations, and si­lences all Objections, Pleas and Pretences to the contrary. (5.) It's a real thing, and gracious Souls know it to be so; else so many Thou­sands of the Saints would never have suffered so many cruel Torments and Miseries, rather than forsake a Fancy, and so save all. They have been so well satisfied of the reality of that which the World calls a Phansie, that they have cho­sen rather to imbrace the Stake, than deny it. The constancy of Christians, in cleaving to Religion, was common to a Proverb among the Heathen; who when they would express the greatest difficulty, would say, You may as soon turn a Christian from Christ, as do it. Surely no wise man would sacrifice his Liberty, Estate, Life, and all that is dear, for a Conceit. (6.) It's reality appears in its uniformity in all those on [Page 52]whom it is wrought: They have all obtained like precious Faith, 2 Pet. 1.1. They are all changed into the same Image, 2 Cor. 3.18. Three thou­sand persons affected in one and the same man­ner at one Sermon, Act. 2.37. Could one and the same Conceit possess them all together? Take two Christians that live a thousand miles distant from each other, that never heard of one ano­ther, let these be persons examined, and their Reports compared, and see if they do not sub­stantially agree; and whether as Face answers Face in Water, so their Experiences do not an­swer one to the other? which could never be, if it were a groundless Conceit. (7.) And last­ly, it's manifest, it is a reality, and puts a real difference betwixt one and another, because God carries himself so differently towards them, after their Conversion; now he smiles, before he frowned; now they are under the Promises, before they were under the Threats and Curses: and what a vast difference will he put betwixt the one and other in that great day? See Mat. 25. Surely, if these nominal Christi­ans did but differ in Conceit, not really from others, the Righteous Judge of all the Earth would not pass such a different Judgment and Doom upon them.

By all this you evidently see, that Grace is a real Change, and not a conceited one.

3. We say that this real Change passes upon the whole Man: he is changed in Soul, Body and Practice; all things are become new. (1.) This Change appears in his Soul: For by it, (1) His Understanding is strangely altered, and receives things in another way than formerly. It did look at Christ and things Eternal, as uncertain [Page 53]and light matters: The things that are seen and present, did mostly affect, and appeared great and excellent: It admired Riches and Ho­nours, while Christ and Glory were over-look­ed and despised. But now, all these Temporals are esteemed Dung, Dross, Vanity, Phil. 3.8. Rom. 8.18. and Jesus Christ is now esteemed the Wisdom and the Power of God, 1 Cor. 1.23, 24. It did look on the Saints as despicable persons, but now as the Excellent of the Earth, Psa. 16.3. Strictness and Duty was once esteemed a need­less thing, but now the only thing desirable, Psal. 119.14. Oh, saith the renewed Soul, where were mine Eyes, that I could see no more Excellency in Christ, his ways, and people! (2) It stops not there (as it doth in Hypocrites) but passes on further, and reduces the Will; that strong Hold is taken, and delivered up to Christ. It did re­bel against God, and could not be subject, but now it submits, Act. 9.6. Lord, what wilt thou have me to do? In the day of Christs Power, he presents himself in all his drawing glory and loveliness before the Will, and cryes to that stubborn Faculty, Open to me, open to me; with which Word there goes forth an opening and subduing Power, which the Will no sooner feels, but it spontaneously moves towards him, and saith, Stand open ye everlasting Gates, that the King of Glory may come in. Henceforth it votes for God, subscribes and submits to his Will, as its only Rule and Law; and indeed, it becomes the principal Seat where Grace makes its Residence; and where, for the most part, it is more visible than in any other Faculty. For after a man hath searched for it in all other Faculties, and cannot discern it, yet here he or­dinarily [Page 54]finds it; to will is present, Rom. 7.18. (3) The Will being thus gained to Christ, Love comes in of course; it feeling the power of Grace also, presently changeth its Object: It seizeth not so greedily on Earthly Objects as before, but is strangely cooled and deadned to them, by the appearance of a far greater Glory in Jesus Christ; which hath so captivated the Soul, and strongly attracted this Affection, that its now become very remiss in all its actings to­wards them; and often (especially at first) it is so weaned from all things on Earth, that the Temptation seems to lye on the other Extream, even in too great neglect of our lawful Em­ployments and Comforts. Now Jesus Christ, Cant. 1.3. his Ordinances Psal. 119.97. and his Saints, 1 Joh. 3.14. are the only Delights, and sweetest Companions; he could sit from Morn­ing to Night, to hear Discourses of Christ his Beloved, and could live and die in the company of his people, whose company is now most de­lightful and sweet, Psal. 119.63. (4) The De­sires are altered, they pant no more after the Dust of the Earth, Psal. 4.6. but pant for God, as the Hart for the Brooks of water, Psal. 42.1. Yea, so big is the Soul with them, that it's some­times ready to faint, yea to break with the longing it hath after him, Psal. 119.20. (5) The Thoughts are changed, Psal. 119.113. and the Thoughts of God are now most precious, Psal. 139.47. musing, when alone, of him; and in its Solitudes, the Soul entertains it self with a delightful Feast, which its Thoughts of God bring in to refresh it, Psal. 63.5, 6. (6) The Designs and Projects of the Soul are changed; all are now swallowed up in one grand Design, [Page 55]even to approve himself to God, and be ac­cepted of him, 2 Cor. 5.9. and if he fail not there, it will not much trouble him, if all his o­ther Designs should be dashed.

It were easie to instance in the rest of the Af­fections, and shew how Grace spreads and diffu­ses it self into them all, as Light in the Air, or Leaven in the Lump; but this may suffice, to shew how it passes upon the whole Soul, and en­ters the several Faculties and Affections there­of.

And the Soul being thus possest for God, the Body, with all its Members, is consequently re­signed up to him also: For the Will hath the Empire of the Members of the Body, as well as of the Passions and Affections of the Soul. These are not any more delivered up to execute the Lusts of Satan, but are yielded up to God for his ends and uses, Rom. 6.19. And thus you have the third thing in the Description made out also, that it is an universal, as well as a real Change. But then,

4. Lastly, You must know that by this change God prepares a man for choice and excellent services; and this indeed is the main thing de­signed in this Chapter, and is the result and issue of all that hath hitherto been said about this work of Grace.

Beloved, can you imagine that God would imploy his infinite and glorious Power, to pro­duce this new Creature in such an excellent na­ture, it being the Master-piece of all his Works of Wonder wrought upon man, and not aim at some singular use and excellent end? Every wise Agent designs some end; and what God aims at he hath told us, Isa. 43.21. Ephes. 2.20. [Page 56]And accordingly he expects singular things from such persons, Mat. 5.47. If God had not aim­ed at some new service, he need not have made a new Creature: the old Creature was fit e­nough for the old use and service it was imploy­ed in. But God hath some choice service to be done, wherein he will be glorified. He will have his Name glorified, even in this world, by the active and passive obedience of his people. But this being far above all the power of Na­ture, God therefore brings them forth in a new and heavenly nature, endowed with rare super­natural and divine qualities, by which it is fitted and excellently prepared for any service of God by doing or by suffering, which before he had no fitness or ability for.

The very Make and Constitution of this new Creature speaks its use and end: As now, if a man look upon a Sword or Knife (supposing he had never seen either before) yet I say by view­ing the shape and properties of it, he will say, this was made to cut. Even so here, this new Creature was formed for some glorious and sin­gular service for God, to which it is exceeding­ly advantaged, whether God put you upon do­ing or suffering. If you ask wherein this ad­vantage of the new Creature to honour God either way lies; I answer, It principally consists in its heavenly inclination, or natural tendency to God. This is its great advantage: For by ver­tue of this:

1. If God call a man to any Duty, there is a Principle within closing with the Command with­out, and moving the Soul freely and spontane­ously to duty, Psal. 27.8. If God say, Seek my face, such an heart ecchoes to the call, Thy face [Page 57]Lord will I seek. And this is it which is call'd, The writing of Gods Law in the heart, Jer. 31.33. and must needs be a mighty advantage; for now its work is its delight and wages, Psal. 19.11. The Command to such a Soul is not grie­vous, 1 John 5.3. And by this it's kept from tiring in duty, and being weary of its work; as you see what pains Children can take at play, how they will run and sweat, and endure knocks and falls, and take no notice of it; put them upon any manual labour, and they cannot en­dure half so much. When our work is our de­light, we never faint nor tire at it. This incli­nation to God is to the Soul as wings to a Bird, or sails to a Ship. This carries the Soul easily through every duty. O there is a vast difference betwixt a man that works for wages, and one whose work is wages to him. And here you may at once see wherein the principal difference be­twixt the Hypocrite and the real Christian lies in the performance of duty; and also have a true account of the reason why one perseveres in his work to the end, when the other flags. Why, here is the true account of both; the one is moved to duty from a natural inclination to it, the other is forced upon it by some ex­ternal motives: For the Hypocrite takes not delight in the spiritual and inward part of du­ty, but is secretly weary of it, Mal. 1.13. on­ly his ambition and self-ends put him upon it as a task. But now the upright heart goes to God as his joy, Psal. 43.4. and saith, It is good for me to draw nigh to God, Psal. 73. ult. When the Sabbath comes, (that Golden Spot of the Week) oh how he longs to see the beauty of the Lord in his Ordinances! Psal. 27.4. and when ingaged [Page 58]in the Worship of God, he cannot satisfie him­self in bodily service, or to serve God in the old­ness of the letter. He knoweth that this perswa­sion cometh not of him that called him, Gal. 5.7, 8. He labours to ingage his heart to approach to God, Jer. 30.21. And hence those mountings of heart, and violent sallies of the desires hea­ven-ward. And thus you see one rare advan­tage to glorifie God actively, flowing from the inclination of this new Creature.

2. But then secondly; Hence in like manner hath the Soul as great an advantage for suffer­ings: For this new Creature having such a natu­ral tendency to God, will enable the Soul in which it is, to break its way to God through all the interposing obstacles and discourage­ments. What are persecutions, what are re­proaches, what are the fears and frowns of ene­mies, but so many blocks thrown in the Souls way to keep it from God and Duty? And in­deed where this Principle of Grace is wanting, they prove inaccessible Mountains. Graceless hearts are stalled and quite discouraged by them; but now this tendency of the Soul to God enables the Christian to break his way through all. You may say of him in such a case, as the Historian doth of Hannibal (who forced a way over the Alps with Fire and Vinegar) either he will find a way, or make a way. Shall Sword or Famine, or any other Creature separate me from Christ? saith an upright Soul. No, no, it will through all to him, and that from this tendency of his new Nature. You see in Nature, every thing hath a tendency to its center; Fire will up, do what you can to suppress it; Water will to the Sea, if it meet with Dams, yea Moun­tains [Page 59]in its way; if it cannot bear them down, it will creep about some other way, and wind and turn to find a passage to the Sea. God is the center of all gracious Spirits, and Grace will carry the Soul through all to him. This is Grace, and this is your advantage by it in the most difficult part of your work. It will carry you through all; make the hardest work easie and pleasant, 2 Cor. 12.10. And if great suf­ferings or temptations interpose betwixt you and your God, it will break through all, and en­able you to withstand all, as it did Paul in the Text, who forced his way not only through the fury of Enemies, but also through the entrea­ties and tears of Friends.

CHAP. VII.

I Have done with habitual readiness, consisting in an inwrought work of Grace. The fol­lowing particulars are the things in which our actual readiness lies. And of them that which comes next to be handled, is the getting of clear Evidences in our own Souls that this work hath been wrought on us, this will exceedingly tend to your strengthning and comfort in a suffering hour. Blessed Paul, who here professeth him­self ready both for Bonds and Death, was clear in this point, 2 Tim. 4.6, 7. 2 Tim. 1.12. And [Page 60]indeed had he been cloudy and dark in this, he could not have said, I am ready. No, no, he had been in an ill case to undertake that Journey to Jerusalem: And thou wilt find it a singular ad­vantage in dark and difficult days to have all clear and right within. Now for the opening of this, I will shew:

1. What the Evidence or Manifestation of the work of Grace is.

2. How it appears to be of such great ad­vantage to a suffering Saint.

3. Prescribe some Rules for the obtaining of it.

1. What it is. And in short it's nothing else but the Spirits shining upon his own work in the hearts of Believers, thereby enabling them sensibly to see and feel it to their own satisfaction. And this is exprest in Scripture under a pleasant va­riety of Metaphors. Sometimes it is called the shedding abroad of the love of God in the heart, Rom. 5.5. sometimes the lifting up of the light of Gods countenance, Psal. 4.6. and sometimes it's exprest without a Trope; by Christs manifest­ing himself to the Soul, John 14.21.

For the opening of it, I desire you would consider these six things.

1. That it is attainable by Believers in this life, and that in a very high degree and measure. Many of the Saints have had it in a full mea­sure, 1 Cor. 2.12. 1 John 3.24. John 21.15.

2. Though it be attainable by Believers, yet it is a thing separable from true Grace, and ma­ny precious Souls have gone mourning for the want of it, Isa. 50.10. This was sometimes the case of Heman, David, Job, and multitudes more.

3. During its continuance, it is the sweetest thing in the world. It swallows up all Trou­bles, and doubles all other Comforts: It puts more gladness into the heart, than the increase of Corn and Wine, Psal. 4.6. Suavis hora, sed brevis mora; sapit quidem suavissime, sed gustatur rarissime, Bern.

4. Both in the continuation and removal of it the Spirit acts arbitrarily. No man can say how long he shall walk in this pleasant Light, Psal. 30.7. By thy favour thou hast made my Mountain stand strong: thou hiddest thy face, and I was troubled. And when in darkness, none can say how long it will be e're that sweet Light break forth again. God can scatter the Cloud unexpectedly in a moment, Cant. 3.4. It was but a little that I passed from them, but I found him whom my Soul loveth. There is such an observa­ble difference in David's Spirit in some Psalms, as if one man had written the beginning, and another the end of them.

5. Though God can quickly remove the dark­ness and doubts of a Soul, yet ordinarily the Saints find it a very hard and difficult thing to obtain and preserve the Evidences of their Graces. Such is the darkness, deadness, and de­ceitfulness of the heart; so much unevenness and inconstancy in their practice, so many coun­terfeits of Grace, and so many wiles and de­vices of Satan to rob them of their peace, that few (in comparison) live in a constant and quiet fruition of it.

6. Notwithstanding all these things which in­crease the difficulty, yet God hath afforded his people a sure Light, and sufficient means, in the diligent use and improvement whereof they [Page 62]may attain a certainty of the work of Grace in them. And there is a threefold Light by which it may most clearly and infallibly be discovered.

1. Scripture Light, which is able to discover the secrets of a mans heart to him; and is therefore compared to the Anatomizers Knife, Heb. 4.12.

2. The Innate Light of Grace it self; or if you will the Light of Experience, 1 John 5.10. It hath some properties and operations which are as essential, necessary, and inseparable, as heat is to the fire, and may be as sensibly felt and perceived by the Soul, Psal. 119.20.

3. The Light of the Spirit, superadded to both the former, which is sometimes called its Earnest, sometimes its Seal. The Spirit doth both plant the habits, excite and draw forth the acts, and also shine upon his own work that the Soul may see it; and that sometimes with such a degree of Light, as only begets peace, and quiets the heart, though it do not fully conquer all the doubts of it. And at other times the heart is irradiated with so clear a Beam of Light, that it's able to draw forth the Trium­phant Conclusion, and say, Now I know the things that are freely given me of God: I be­lieve, and am sure.

And so much briefly for the opening of the nature of this Evidence.

2. I shall shew you the necessity of it to a suf­fering Saint, in order to the right management of a suffering condition.

And this will appear by the consideration of five things.

1. You will readily grant that the Christians love to God hath a mighty influence into all his [Page 63]sufferings for God. This Grace of love enables him victoriously to break through all difficulties and discouragements. The Floods cannot drown it, nor the Waters quench it, Cant. 8.6, 7. It fa­cilitates the greatest hardships, 1 John 5.3. And whatever a man suffer, if it be not from this Principle, it is neither acceptable to God, nor available to himself, 1 Cor. 13.3.

But now nothing more inflames and quickens the Christians love to God, than the knowledge of his interest in him, and the sensible percep­tion and taste of his love to the Soul. Our love to God is but a reflection of his own love; and the more powerful the stroak of the direct Beam is, the more is that of the reflex Beam also. Never doth that Flame of Jah burn with a more vehement heat, than when the Soul hath the most clear manifestations of its interest in Christ and his benefits, Luke 7.47.

It must needs be of singular use to a suffering Saint, Dem. 2 because it takes out the sinking weight of affliction. That which sinks and breaks the Spirit, is the conjunction and meeting of in­ward and outward troubles together; then if the Lord do not strangely and extraordinarily support the Soul, it's wrackt and overwhelmed as the Ship in which Paul sailed was, when it fell into a place where two Seas met, Act. 27.41. Oh how tempestuous a Sea doth that Soul sail in, that hath fightings without, and fears within! How must that poor Christians heart tremble and meditate terrour, that when he retires from troubles without, for some comfort and sup­port within, shall find a sad addition to his trou­bles from whence he expected relief against them! Hence it was that Jeremy so earnestly [Page 64]deprecates such a misery, Be not thou a terrour to me, thou art my hope in the day of evil, Jer. 17.17. This is prevented by this means: If a man have a clear breast, and all be quiet within, he is like one that hath a good Roof over his head when the Storm falls. We glory in tribulation, be­cause the love of God is shed abroad in our hearts, Rom. 5.3, 5.

It is a Fountain of joy and comfort in the darkest and saddest hour. Dem. 3 Hence the glorious triumphs of Saints in their afflictions, Rom. 5.5. and in the Christians joy in the Lord, lies much of his strength for sufferings, Noh. 8.10. If once the Spirit droop and sink, the man is in a bad case to suffer: holy joy, it is the Oyl that makes the Chariot-wheels of the Soul free to follow the Lord; Non tardat uncta rota. To suffer with joyfulness for Christ is a qualifica­tion that Gods Eye is much upon in his suffering Servants, Col. 1.11. How did the famous Wor­thies that went before us magnifie Christ, and glorifie Religion by the holy triumphs of their faith and joy under tribulation! One kiss'd the Apparator that brought him news of his Con­demnation, and was like a man transported with an excess of joy. Another upon the pronoun­cing of the Sentence, kneels down, and with hands and eyes lifted up, solemnly blesses God for such a day as that. Oh how is Christ magni­fied by this! And this cannot be until interest be cleared. It's true, the faith of recumbency gives the Soul a secret support, and enables the Christian to live; but the faith of Evidence keeps him lively, and prevents all those uncom­fortable and uncomely sinkings and desponden­cies of spirit, 2 Cor. 4.16, 17. and therefore [Page 65]cannot but be of singular use to a Soul at such a time.

Lastly, Dem. 4 It is of special use to a Christian un­der sufferings, inasmuch as it enables him to re­pel the temptations that attend upon sufferings. Nothing sets a keener edge upon his indignati­on against unworthy compliances, than this. Indeed a poor cloudy and dubious Christian will be apt to catch at deliverance, though upon terms dishonourable to Christ: but he that is clear in point of interest, abhors compositions and capitulations upon unworthy terms and conditions, Heb. 11.35. Heb. 10.34. He that sees the gain and reward of suffering, will think he is offered to his loss, when life and delive­rance are set before him upon such hard terms as sin is.

And thus you see what influence it hath into a suffering condition.

3. In the next place I promised to prescribe some Rules for the attaining of this Evidence, and the dispelling of those doubts by which it is usually clouded in the Souls of Believers. And oh that by the faithful use of them you may attain it against a suffering day come upon you.

And the first Rule I shall give you is this. Rule. 1 Make it your business to improve Grace more; for the more vigorous it is, the more evidential it must needs be, 2 Pet. 1.5, 6, 7, 8, 9, 10, 11. Oh how much time have many Christians spent in enquiring after the lowest signs of sincerity, and what may consist with Grace; which had they spent in the diligent improvement of the means of Grace for the increasing of it, they would have found it a shorter cut to peace and comfort by much.

Mistake not the Rule, by which you are to try your selves, lest you give a false judgment upon your selves. Some are apt to make those things signs of Grace, which are not; and when the falseness of them is detected, how is that poor Soul plunged into doubts and fears, that leaned upon them? As now, If a man should conclude his sincerity from his diligence in attending on the Word preached; this is but a Paralogism (as the Apostle calls it) Jam. 1.22. by which a man deceiveth his own Soul: For that which is a note or mark, must be proper to the thing no­tified, and not common to any thing else. There are divers sorts of marks; some are exclusive, the principal use of which is to convince bold Pretenders, and discover Hypocrites: Such is that, 1 Cor. 9.9. It is a most certain sign where these are, there is no Grace; but yet it will not follow on the contrary, that where these are not, there is Grace. See Luke 18.11. Others are inclusive, the use of which is not so much for trying of the truth, as the strength and degrees of Grace. As now when Faith is described by the radiancy of it, or by some of its heroick acts, and promises made to some raised de­grees and operations of it; as that, Ephes. 3.12. &c. Here a mistake is easily made. Besides these, or rather betwixt these, are another sort of marks, which are called positive marks; and these agreeing to the lowest degree of Grace, are for the tryal of the truth and sincerity of it. Such are these, 1 John 4.13. 1 John 2.3. Matth. 5.3. Be sure to try by a proper mark.

Take heed of such sins as violate and waste [...] the Conscience; Rule. 3 for these will quickly raise a Mist, and involve the Soul in Clouds and dark­ness, [Page 67] Psal. 51.8. &c. Such are sins against Light, and the reclamations of Conscience.

Labour to shun those common mistakes that Christians make in judging of their state; Rule. 4 a­mongst which I shall select these five as princi­pal ones.

1. Call not your condition into question up­on every failing, and involuntary lapse into sin. Iniquities prevail against me: as for our trans­gressions, thou shalt purge them away, Psal. 65.3. In short, thou needest not call thy condition in­to question, provided thou find thy Spirit work­ing as Paul's did under the surprizals of temp­tation: viz. If (1) thou do approve of, and de­light in the Law, though thou fall short of it in thy practice, Rom. 7.12, 14. (2) If thy failings be involuntary, and against the resolution and bent of thy Soul, vers. 25, 18, 19. (3) If it be the load and burden of thy Soul, vers. 24. (4) If the thoughts of deliverance comfort thee, vers. 25.

2. Question not the truth of thy Grace, be­cause it was not wrought in the same way and manner in thee, as in others: For there is great variety, as to the circumstances of time and manner, betwixt the Spirits operations upon one and another. Compare the History of Paul's Conversion with that of the Jaylor, Zacheus, or Lydia, and see the variety of circumstances.

3. Conclude not that you have no Grace, be­cause you feel not those transportations and ra­vishing joys that other Christians speak of. If thou canst not say as Paul doth, Rom. 8.38. yet bless God, if thou canst but breath forth such language as that, Mark 9.24. Lord, I believe, help thou my unbelief.

4. Say not thou hast no Grace, because of the high attainments of some Hypocrites, who in some things may excel thee. When some per­sons read the sixth Chapter to the Hebrews, they are startled to see to what a glorious height the Hypocrite may soar; not considering that there are these three things wherein they excel the most glorious Hypocrite in the world. (1) That Self was never dethroned in Hypocrites, as it is in them. All that an Hypocrite doth is for himself. (2) The Hypocrite never hated every sin, as he doth; but hath still some Agag, Rim­mon, or Delilah. (3) That the Hypocrite never acted in duty from the bent and inclination of a new nature, taking delight in heavenly imploy­ment, but is moved rather as a Clock by the weights and poises of some external motives and advantages.

5. Conclude not you have no Grace, be­cause you grow not so sensibly as some other Christians do. You may be divers ways mista­ken about this: (1) You may measure your growth by your desires, and then it appears nothing; for the Christian aims high, and grasps at all. (2) Or by comparing your selves with such as have larger capacities, time and advantages than you. (3) Or by comparing your Graces with other mens Gifts, which you mistake for their Graces. (4) Or by thinking that all growth is upward in joy, peace, and comfort; whereas you may grow in mortifica­tion and humility, which is as true a growth as the former. Oh! take heed of these mistakes; they have been very prejudicial to the peace of many Christians.

Lastly, Rule. 5 Decline not sufferings when God gives you a fa [...] call to them. Oh! the Christians suf­fering time is commonly his clearest and most comfortable time. Then the Spirit of God and glo­ry re [...]teth on them, 1 Pet. 4.14. That which hath been in suspence for some years, is decided and cleared in a suffering hour. And thus I have shewed you how to attain this necessary qualificati­on also.

CHAP. VIII.

THE next thing conducing to our actual rea­diness for Sufferings, is the improvement of Faith to some considerable degree of strength. This is the Grace that must do the main service in such an hour, and hath the principal hand in supporting the Christian under every burden. This is the Grace that crowns our heads with Vi­ctory in the day of battel, Ephes. 6.16. Above all taking the Shield of Faith. Its true every Grace is of use, and contributes assistance: suffering Saints have heen beholding to them all. But of this we may say, as Solomon of the Vertuous Wo­man; Though many Graces have done excellently, yet this excels them all. In this Grace ready Paul was eminent. It was the life he daily lived, Gal. 2.20. Oh it is a precious grace, 2 Pet. 1.1. so pre­cious that Christ, who seldom admired at any thing, yet wondred at this, Mat. 8.10. A victori­ous Grace it is that overcomes all difficulties, [Page 70] Mark 9.23. By this Sword it was that all those famous Heroes, Heb. 11. atchieved all those glori­ous Conquests: and in every distress it may say to the Soul, as Christ to the Disciples, John. 15.5. Without me ye can do nothing. This is that Sword that hath obtained so many Victories over the World, 1 John 5.4. and that trusty Shield that hath quenched so many deadly Darts of tempta­tion, as have been levelled at the very heart of the Christian in the day of battel. By it a Chri­stian lives, when all outward sensible comforts die, Hab. 2.4. Its the ground upon which the Christian fixes his foot, and never fails under him, 2 Cor. 1.24. The necessity of it will more clearly appear, by considering how many ways it relieves the soul in trouble, and disburthens the heart of all its sinking loads and pressures: there are two things that sink a mans Spirit when under sufferings; viz. The greatness of the trou­bles, and the weakness of the soul to bear them; against both which Faith relieves the soul; viz. by making a weak soul strong, and heavy troubles light.

First, It makes a weak Soul strong and able to bear; and this it doth divers ways.

1. By purging out of the Soul those enfeebling & weakning Distempers; not only guilt in general, which is to the Soul, as a wound upon the bearing Shoulder, Rom. 5.1. The removal whereof ena­bles the Soul to bear any other burden, Isa. 33.24. But it also removes Fear, that Tyrant Pas­sion, that cuts the Nerves of the Soul. For, as Faith comes in, so Fear goes out: Look in what degree the Fear of God is ascendant in the Soul, proportionably the sinful fear of the Creature declines and vanisheth, Esa. 8.12, 13. This fear [Page 71]extinguishes that, as the Sun-shine puts out fire: The Righteous is bold as a Lyon, Prov. 28.1. The word [...]signifies a young Lyon in his hot blood, that knows no such thing as fear: And look how much of the Soul is empty of Faith, so much its filled with fear: Why are ye fearful, O ye of little Faith? Mat. 8.26. Certainly, it's a rare advantage, to be freed from the common distraction, in times of common destruction: and this advantage the Soul hath by Faith.

2. It strengthens the Soul to bear afflictions and hardships, not only by purging out its weakning Distempers, but by turning it self to Christ, in whom all its strength lies, and that suitably to the several Exigencies of the Soul, in all its Distresses. Doth Darkness, like the sha­dow of Death, overspread the Earth, and all the Lights of Earthly Comforts disappear, then Faith supports the Heart, by looking to the Lord, Mic. 7.7. and this look of Faith exceedingly revives the Heart, Psal. 34.5. and enlightens the Soul. Doth God pluck away all Earthly Props from under your feet, and leave you no­thing visible to rest upon, in that Exigence Faith puts forth a suitable act, viz. Resting or staying upon God, Esa. 26.3. and by this the Soul comes to be quieted and established, Psal. 125.1. Do Temptations strive to put off the Soul from Christ, and discourage it from lean­ing upon the Promise? then it puts forth an act of Resolution, Job 13.15. and so breaks its way through that discouragement. Or hath the Soul been long seeking God for deliverance out of trouble, and still there is silence in Heaven, no Answer comes; but instead of an Answer, comes a Temptation, to throw up the Duty, [Page 72]and seek to deliver it self? Then Faith puts forth another act upon Christ, suitable to this distress, viz. An act of waiting, Isa. 49.23. which waiting is opposed to that sinful haste which the Soul is tempted to, Isa. 28.16. Or doth God at any time call the Soul forth to some difficult ser­vice, against which the Flesh and Carnal Reason dispute and plead? Now Faith helps the Soul, by putting forth an act of obedience; and that whilst Carnal Reason stands by dissatisfied, Gal. 1.16. And hence it is, that Obedience carries the name of Faith upon it, to shew its descent, Rom. 16.26. Faith encourages the Soul to o­bey, not only by urging Gods Command, but by giving it Gods Warrant for its Indempnity, Heb. 11.24, 25, 26. Or doth a poor Believer find himself over-match'd by Troubles and Temptations, and his own inherent strength be­gin to fail under the burden? then Faith leads him to an Omnipotent God, and so secures him from fainting under his trouble, Psal. 61.2. in the Lord is everlasting strength. El Shaddai, is a name of encouragement to a feeble Soul, Isa. 40.29, 30, 31. And thus you see the first par­ticular made good, viz. What a strengthning in­fluence it hath into a weak Soul.

Secondly, In the next place, let us see how it lightens the Christians Burden, as well as streng­thens, his back to bear.

And certainly, this Grace of Faith doth strangely alter the very Nature of Sufferings, taking away both the heaviness and horrour of them; and this it doth divers ways.

1. By committing the business to Christ, and leaving the matter with him; and so quitting the Soul of all those anxieties and perturbati­ons, [Page 73]which are the very burden and weight of affliction, Psal. 37.5. For certainly, that which sinks us in days of trouble, is rather from with­in, from our unruly, seditious and clamorous thoughts, than from the troubles themselves with which we conflict: But by committing the matter to God, the Soul is quickly brought to rest.

2. By discovering much present good in our troubles; the more good Faith discovers in a trouble, the more supportable and easie it makes it to the Soul. Now Faith brings in a comfort­able Report, that they are not only evils, as the troubles of the wicked are, Ezek. 7.5. but have an allay and mixture of much good, Heb. 12.10. Isa. 27.9.

3. By fore-seeing the end and final removal of them, and that near at hand, 2 Cor. 4.17. That which daunts and amazes men in times of trouble, is, that they can see no end of them. Hence the heart faints, and hands hang down through discouragement: But now Faith brings the joyful tidings of the end of troubles, and saith to the Soul, Why art thou cast down, O my Soul? and why so disquieted and discouraged with­in me? as if thy sufferings were like the sufferings of the Damned, endless and everlasting, whereas they are but for a moment. Yet a little, a very lit­tle while, and he that shall come, will come, and will not tarry, Heb. 10.37. Yet a little while, and then the days of thy mourning shall be over.

4. By comparing our sufferings with the suf­ferings of others, which exceedingly diminish­eth and shrinks them up: Sometimes the Be­liever compares his sufferings with Christs, and then he is ashamed that ever he should complain [Page 74]and droop under them. Oh! saith he, What is this to that which the Lord Jesus suffered for me? he suffered in all his Members, Head, Hands, Side, Feet, from all hands, Friends and Enemies, in all his Offices: Yea, in his Soul, as well as in his Body: And indeed the sufferings of his Soul, were the very Soul of his sufferings: sometimes he compares them with the sufferings of others, of the Saints in former Ages: When he reads in Faith the History of their Persecu­tions, he is shamed out of his Complaints, and saith, Am I better than my Fathers? Sometimes he compares them with the sufferings of the Damned: Oh what is this to the everlasting burn­ings! What is a Prison to Hell? How light and easie is it to suffer for Christ, in comparison of those sufferings which are from Christ? And thus the Soul is quieted, and the terrour of suffer­ings abated.

5. Faith entitles Christ to the Believers suf­ferings, and puts them upon his score; and so it exceedingly transforms and alters them: Ah! it's no small relief, when a man can hold up the Bible, as that Martyr did at the stake, and say, This is that which hath brought me hither: Or, as the Psalmist, For thy sake we are killed all the day long: Or, as the Apostle, Col. 1.24. I fill up that which is behind of the sufferings of Christ in my flesh.

6. Lastly, Faith ingages the presence of God, to be and abide with the Soul in all its solitudes and sufferings: It lays hold upon the Promises made to that purpose, Psal. 23.2. Isa. 43.2. Heb. 13.5. John 14.18. and whilest a poor Soul enjoys this, the very sense of troubles is swallowed up.

And thus I have given some brief hints, how Faith relieves and strengthens the Soul in a suf­fering hour: The next thing is to direct you, how to improve this excellent Grace, that it may do you such service as this in a time of need: And, in order thereunto, I shall give you these seven Directions.

1. Attend diligently upon the Ministration of the Gospel, which is not only the procreant, but also the conserving cause of Faith, 1 Pet. 2.2. the Doctrine of Faith, is the Food and Nutri­ment of the Grace of Faith: There are its Rules, its Encouragements, its Cordials. Thence Faith takes and treasures up its Michtams, to which it hath recourse in times of need: Every Attribute, Command, or Promise, that shines forth there, is a Dish for Faith to feed on, but all to­gether are a Royal Feast; Psal. 63.5. Some say the Land of Judea is called the Land of the Living, in Psal. 27.13. in respect of the Ordi­nances of God which that people enjoyed: Cer­tain it is, they are the great Instruments of quickning Souls at first, and preserving that life it so begat in them: But then, be sure they have Christs stamp upon them, and that they be ministred by his own Officers, and in his own way: And so you may reasonably expect more fruits and influences from them, than from all private gifts and helps in the World: For the Lord loveth the Gates of Zion, more than all the dwellings of Jacob, Psal. 87.2. and all private helps may say, in comparison of Christs pub­lick Ordinances, as Gideon said to the men of Ephraim, Judg. 8.2. What have we done in compa­rison of you?

2. Improve well your Sacrament seasons, those [Page 76] Harvest-days of Faith: This Ordinance hath a direct and peculiar tendency to the improvement and strengthening of Faith: It is a Pledge su­peradded to the Promise for Faiths sake: Hea­venly and Sublime Mysteries do therein stoop down to your Senses, that you may have the clearer apprehensions of them; and the clearer the apprehensions are, the stronger the assent of Faith must needs be: By this Seal also the Pro­mise comes to be more ratified to us; and the firmer the Promise appears to the Soul, the more bold and adventurous Faith is in casting it self upon it: Oh! how many poor doubting trembling Souls have in such a Season, gathered the full ripe Fruits of Assurance, from the Top-boughs of that Ordinance!

3. Frequent actings of Faith, are rare and special means of improving it: To him that hath (i. e.) that improves and uses what he hath, shall be given, Mat. 25.29. This was the way by which Paul thrived in Faith, and every o­ther Grace so exceedingly, that he out-grew them that were in Christ before him, 1 Cor. 15.10. It's true, that its beginning in the Soul, is not after the manner of other Habits, either Moral or Natural: This is not of Natural ac­quisition, but by Divine Infusion; but yet its im­provement is in the same manner. Oh then! if ever you would have a flourishing Faith, rouze it up out of the dull Habit, and live in the daily exercise of it.

4. Go to Jesus Christ, who is the Author and Finisher of Faith, and cry to him, as Mark 9.24. Lord increase my Faith: Yea, beg the assistance of others Prayers in this behalf, as the Apostle did, 1 Thes. 3.10. 2 Thes. 1.11. Faith ani­mates [Page 77]Prayer, and Prayer increases Faith.

5. Improve times of affliction for the increase of Faith: For certainly, sanctified afflictions do notably exercise and increase this Grace, 1 Pet. 1.7. In times of Prosperity, we see not what stock of Faith we have: We live so much upon things seen, that we cannot many times tell whether we have Faith or no: But when diffi­cult days come, then we must get out our whole subsistance and livelihood by Faith, Hab. 2.4. Yea, then we have many Proofs and Experi­ments of Gods fidelity in the Promises, which is a choice help to Faith, 2 Cor. 1.10.

6. Keep Catalogues of all your remarkable Experiences; treasure them up as food for your Faith in time to come: Oh! it is a singular en­couragement and heartning to Faith, when it can turn over the Records of Gods dealing with you in years past, and say as Joshua, Not one thing hath failed, Jos. 23.14. When it can say so of Promises, that have already had their ac­complishments, then they will be apt to say concerning those yet to be accomplished, as E­lizabeth said to Mary, Luke 1.45. Blessed is the Soul that believeth, for there shall be a performance of those things which are told it by the Lord.

These Experiments are the Food of Faith: Psal. 74.14. Thou brakest the Heads of Leviathan in pieces, and gavest him to be meat to thy people in­habiting the Wilderness, (i. e.) That famous Expe­rience of the Power and Love of God in their Red-Sea Deliverance, where he destroyed that Sea-Monster Pharaoh, and his Hoast, was Meat to the Faith of Gods Israel in the Wilderness afterwards. We often find Christ charging the peoples unbelief on a bad memory, Mat. 16.8, 9. [Page 78]And hence it was, that the Lord commanded the Israelites to keep Journals of every days Occur­rences, Numb. 13.1, 2. It's a thousand pities such choice helps should be lost. Oh! if you could but remember, how the Lord hath ap­peared for you in former Exigencies, and how often he hath shamed you for your unbelief, it would exceedingly animate your Faith, both in present and future distresses, Mic. 6.5.

7. Lastly, Beware of Sense, which is the sup­planter of Faith. O if you live upon things earthly, you put Faith out of its Office: things earthly have an enmity to Faith. This is the vi­ctory by which we overcome the world, even our Faith, 1 John 5.4. Overcoming notes a con­flict, and conflicts infer oppositions. Oh you that live so much by sight and sense on things visible, what will you do when in David's or Paul's case, Psal. 142.4. 2 Tim. 4.16. when all outward encouragements and stays shall utterly fail. What had Abraham done, if he had not been able to believe against hope, (i. e.) such an hope as is founded in sense and reason.

Reader, I advise and charge thee in the Name of the Lord, and as thou hopest to live when vi­sible comforts die, that thou be diligent in the improvement and preparation of this excellent Grace of Faith: if it fail, thou failest with it; and as thy Faith is, so art thou. Consult all the Cloud of Witnesses, and see if thou canst find a man among them, that did not atchieve the Victory by his Faith. Had they not all been run down by the furious assaults of temptation, and instead of a Cloud of Witnesses, been so many Pillars of Salt, and Monuments of reproach and shame to Religion, if their Faith had failed in its tryal.

CHAP. IX.

THe next Grace which concurs to the com­pleating of our actual readiness for suf­ferings, is Christian Fortitude, or holy courage; which must say in thy heart in a time of danger, as Elijah once did, As the Lord lives, I will shew my self. This also is a choice part of your pre­paration work. In this Grace our Apostle was Eminent: When he was told, Bonds and Af­flictions waited for him; he could say, That none of those things moved him, Acts 20.24. yea, when he was to appear before the Lyon Nero, and not a man would own or stand by him, yet he stands his ground, resolving rather to die on the place, then dishonourably to recede from his Princi­ples and Profession, 2 Tim. 4.16, 17. He set the World, with all its threats and terrours, lower than it set him. Oh how conspicuous was this Grace in all those Heroes that have past on before us! And if ever you hope to stand in the evil day, and be fetched off the Field with ho­nour, you must rouze up and awaken your cou­rage for God: And the necessity thereof will appear upon these four considerations.

1. Because the success and prevalence of Sa­tans temptations in the hour of persecution de­pends upon the fainting and overthrow of this Grace. Wherefore doth he raise persecutions [Page 80]in the world, but because such terrible things are fitted to work upon the passion of carnal fear, which rises with those dangers, and makes the Soul as a tumultuous Sea. This is it he aims at, Neh. 6.13. This is a multiplying passion, that represents dangers more and greater than they are, and so drives the Soul into the very Net and Snare laid by the Devil to take it. Prov. 29.25. The fear of man brings a snare; which was sadly exemplified in Abraham, Gen. 12.12. and divers others of the Saints. If he can but subdue this Grace, he will quickly bring you to capitulate for life and liberty upon the basest and most dishonourable terms; therefore the preparation of this Grace is so exceedingly necessary.

2. Because this is the Grace that honours Je­sus Christ abundantly, when you are brought upon the Stage for him.

There is a great Solemnity at the suffering and tryal of a Saint: Heaven, Earth, and Hell are Spectators, observing the issue, and how the Saints will acquit themselves in that hour. We are made a spectacle, saith the Apostle. The word is [...], we are set as upon a Theatre in publick view, 1 Cor. 4.9. God, Angels, and Saints, wait to see the glorious tri­umphs of their Faith and Courage, reflecting honour upon the Name and Cause of Christ. Devils and wicked men gape for an advantage by their cowardise. Certainly very much lies now upon the Christians hands. Should he faint and give ground, how will it furnish the tri­umphs of Hell, and make Christs Enemies vaunt over him, as if his love ran so low in the hearts of his people, that they durst not adven­ture [Page 81]any thing for him: or if notwithstanding their brave words and glorious profession, they durst not trust their own principles when it comes to the trial! But if now they play the men, and discover an holy gallantry of Spirit and resolution for Christ, how will it daunt the enemies, and make them say as Marcus Bishop of Aretheusa made one of Julian's Nobles, present at his torments, to say concerning him, We are a­shamed, O Emperour; the Christians laugh at your cruelty! And how will God himself rejoyce and glory over them, as he once did over Job when he fetched him with honour off that first Field! Job 2.3. Still he holdeth fast his integrity.

3. Your own peace is wrapt up in it, as well as Gods glory. Is it nothing think you, to be freed from those Vultures and Harpyes, that feed upon the hearts of men at such times? Surely God reckons, that he promiseth a very great mercy to his people, when he promiseth it, Prov. 1. ult. Psal. 112.7. When Borromaeus was told of some that lay in wait to take away his life, it troubled him not; but he said, An Deus est in mundo pro nihilo? What, is God in the world for nought? and like to this was the an­swer of Silentiarus in the like case; Si Deus mei curam non habet, quid vivo? If God take not care for me, how do I live? O this is it that brings you to an holy quietude of Spirit in times of confusion and distraction, which is a choice mercy.

4. Your magnanimity is of special use to other Saints, who are following you in the same path of sufferings. If you faint, it's like the faint­ing of a Standard-bearer in an Army: You bring thereby an evil report upon the Cross of [Page 82]Christ, as the first Spies did upon the Land of Ca­ [...]aan. And a like influence with that it is like to have on your Brethren; so that there is a necessi­ty of improving this Grace also, before you can say with Paul you are ready.

2. But what is this Christian fortitude, and wherein doth it consist?

I answer briefly, It is an holy boldness in the per­formance of difficult duties, flowing from Faith in the call of God, and his promise to us in the discharge of them.

And so you have the nature of it in these four particulars:

1. It is an holy boldness, not a natural or sinful boldness, arising either from the natural constitu­tion, or evil disposition of the mind.

2. It is exprest about duties for truth, not er­ror, Jerem. 9.3. for the Interest of Christ, not o [...] the flesh.

3. The season in which it appears is, When du­ties are surrounded and beset with difficulties and dangers, Dan. 3.16. Dan. 6.10.

4. The Fountain whence it flowes is Faith, and that as it respects the command and call of God to duty, Acts 16.10. and his promise to us in the dis­charge thereof, Josh, 1.5, 6.

And this Grace stands opposed both to the fear of man in the Cause of God, Heb. 11.27. and to Apostacy from the Truth for fear of suffering. Thus briefly of the nature of it.

3. In the last place I shall lay down some Rules for the promoting and improvement of it, and so finish this Chapter.

Now there are ten Rules heedfully to be ob­served for the breeding of holy courage in the breast of a Saint in evil times.

And the first Rule is this, Rule. 1 Get a weaned heart from all earthly enjoyments. If the heart be in­ordinately fixed upon any one thing that you pos­sess in the world, that inordinate estimation and affection of it will strangely effeminate, soften, and cowardize your Spirit when your trial comes, 2 Tim. 2.4. You meet not with a man of courage for God, but had his heart dead to earthly things; so it was with Paul, Phil. 3.8. Since the Apostles dayes we scarce meet with a greater example of holy magnanimity than Luther; and if you read his story, you will find few men ever set a lower rate on the world then he. All the Turkish Empire in his eye was but a Crumb cast to the Dogs. Ger­mana est haec bestia, pecuniam non curat, Money could not tempt him.

Suffer not guilt to lie upon your Consciences: Rule. 2 It is a fountain of fears, and you can never attain boldness for God, till it be removed, Rom. 5.1, 2, 3. The Spirit of a sound mind is opposed to the Spirit of fear, 2 Tim. 1.7. Now that found mind is a mind or spirit that is not wounded, and made sick and infirm by guilt. Oh what black Fogs and Mists a­rise out of Guilt, which becloud our Evidences, and fill us with fears and discouragements! Gen. 42.21, 22.

Clear your Call to difficult services; Rule. 3 be well sa­tisfied that you are in that way and posture God expects to find you in. O what courage this will give! Josh. 1.9. Then a man may promise him­self Gods presence and protection, 2 Chron. 15.2. But whilst a man is dubious here, and cannot tell whether it be his duty or not, that he is in­gaging in; how can he have courage to hazard any thing for it? For thinks he, I may suffer much from men, and yet have no thanks of God for it, [Page 84]1 Pet. 2.9. And further till a man be clear in thi [...] he cannot commit his Cause to God. And it is a sad thing to be cut off from so choice a relief as that is, 1 Pet 4.19.

Get right notions and apprehensions of your enemies. Rule. 4 We are apt to magnifie the Creature, as if he could do more than he can, and thereby disable our selves from doing what we should. Pos­sess your fouls with the belief of these five things concerning them. (1) That they are poor weak enemies, Isa. 40.15, 17, 22. but as a swarm of Gnats in the air. See how God describes them, Isa. 51.13, 14, (2) That little power they have is limited by your God, who hath the bounding and ordering of it, John 19.11. Psal. 76.10. (3) They carry guilt upon them, which makes them more timerous then you. Isa. 8.12. Their fear is a strange fear. (4) They only use carnal weapons a­gainst you which cannot touch your souls. If they were praying enemies that could engage God a­gainst you, they would be formidable Enemies in­deed; but this they cannot do. The largest Com­mission that any of them ever had from God, ex­tended but to the bodies and bodily concernments of the Saints, Luke 12.4, 5. They cannot thunder with an arm like God, nor blot your name out of the book of Life, nor take away your part out of the New Jerusalem; therefore fear not man. (5) Your Enemies are Gods Enemies; and God hath espoused your Cause and Quarrel. The more cruel they are, the kinder he will be to you, John 9.34, 35.

Labour to engage the presence of God with you in all places and conditions. Rule. 5 Whilst you enjoy this, your spirits will be invincible and undaunted, Josh. 1.9. Psal. 118.6. A weak Creature assisted [Page 85]and encouraged by the presence of a great God, will be able to do and suffer great things. Poor Flesh in the hand of an Almighty Spirit acts above it self. A little Dog, if his Master be by and ani­mates him, will seize upon a greater Beast than him­self, though he would run from him were his Master absent. Our courage ebbs and flowes, as the mani­festations of the Divine Presence do. Oh get thy self once within the Line of that Promise, Isa. 43.1, 2. and thou art invincible.

Get an high estimation of Jesus Christ, Rule. 6 and all his concernments. They that value him highest, will adventure for him farthest. Magnanimous Luther how inestimable a value did he set upon the Truths of Christ! Ruat Coelum, &c. Let Heaven rush, rather than a crumb of Truth should perish. Thou wilt never be a man of zeal and courage for Christs interest, until that interest of Christ have swallowed up all thine own Interests. No sooner is the Soul acquainted with, and interested in Christ, but he heartily wishes well to all his affairs and concernments, Psal. 45.3, 4. This is that which puts mettle and resolution for Christ into the soul.

Beware you be not cheated with Maximes of carnal policy, mistaken for Christian prudence. Rule. 7 Many are so: And they prove destructive to all true zeal and courage for Christ. Never was Re­ligion professed with greater plainness and simpli­city, then by the Primitive Christians: And never was there an higher Spring-tide of courage and zeal for God, then in those dayes. We are apt to call it prodigality, and are grown wiser to husband our lives and comforts, better then they did. But indeed our Prudentials have even swal­lowed up our Religion. It's true, there is such [Page 86]a thing as Christian prudence; but this doth not teach men to shun all costly and difficult duties, and prostitute Conscience to save the Skin. But a man of understanding walketh uprightly, Prov. 15.21.

Look upon the in-side of Troubles for Christ, Rule. 8 as well as upon the outside of them. If you view them by an eye of sense, there appeareth no­thing but matter of discouragement. To look on the out side of a Prison, Banishment, or Death, is affrighting and horrible: But then if you look into the inside of these things by Faith, and see what God hath made them to his people, how joyful and com­fortable they have been in these conditions; what honey they have found in the carkass of a Lion, what songs in the Stocks and Dungeons, what glorying in tribulation, and an hundred fold reward even in their Sufferings: O then that which looked like a Serpent at a distance, will appear but as a Rod in hand. Ho [...] [...] have found themselves quite mi­staken in t [...]prehensions of sufferings; and been more [...] [...]ome out of a Prison, then they were to go in [...] you did but see your supports, and the comforts that Souls ordinarily meet with in their troubles for Christ, you would not look on them as such formidable things.

View the issue and reward of sufferings by an eye of Faith: Rule. 9 this also will strongly abate the hor­rour and dread of them, Heb. 10.34. Upon this account it is the Saints have so slighted and contemn­ed them, Rom. 8.18. 2 Cor. 4.16 17. But then see that you act your Faith, (1) Upon the certainty of it: Look at it as a most real and substantial thing, Heb. 11.1. (2) View it as a great and glori­ous reward. And (3) as near at hand: And then say to thy soul, Come on my soul, come on; Seest [Page 87]thou the joy set before thee! the Crown of glory ready to be set on thy head by the hand of a righte­ous God. Oh what compare is there betwixt those Sufferings, and that Glory!

Propound to your selves the best patterns and examples. Rule. 10 Keep your eye upon the Cloud of Witnesses; these are of special use to beget holy courage, Heb. 12.1. Jam. 5.10. Who would be afraid to enter the Lists, and grapple with that ene­my that he hath seen so often foiled, and that by poor weak Christians? See how the enemy with whom you are to grapple, hath been beaten hand to hand, and triumphed over by poor women and and children; they had as great infirmities, and you have as gracious assistances as those that are gone before you.

CHAP. X.

THE next thing wherein your actual readiness for Bonds or Death consisteth, is, in the mor­tification of your Affections to all Earthly Interests and Enjoyments, even the best and sweetest of them: Till this be done, in so me measure, you are not fit to be used in any such service for the Lord, 2 Tim. 1.21. The living World, is the very Life of Temptations: The travailing pains of Death, are strenger and sharper upon none, than those that are full of Sense and Self. As you see in Nature, what Conflicts and Agonies strong and lively persons suffer when they [Page 88]die! When others, in whom Nature is decay'd and spent before hand, die away without half that pain, even as a Bird in a shell. Corruption in the Saints, is like the Sap in green Wood, which resist­eth the fire, and will not burn well, till it be dried up. Prepared Paul had an Heart mortified, in a very high degree, to all the Honour and Riches of the World, accounting them all but Trifles, Gal. 6.14. 1 Cor. 4.3, 4.

The need of this will be evinced by these five Considerations.

1. Unless the Heart be mortified to all Earthly enjoyments, they will appear great and glorious things in your eye and estimation: and if so, judge what a Task you will have, to deny and leave them all in a suffering hour. It is Corruption within, that puts the Lustre and Glory upon things without: It's the Carnal Eye only that gazes admiringly after them, 2 Cor. 5.16. And hence the Lust is put, to express the Affection, 1 John 2.16. because all that inordinate affection we have to them, arises from our high estimation of them, and that estimation from our Lusts, that represent them as great and glorious: Therefore certainly, it will be difficult (if not impossible) to deny them, till they have lost their glory in your Eye; and that they will never do, till those Lusts within you, that put that Beau­ty and Necessity upon them, be first crucified. As for instance, What a Glory and Necessity doth the Pride of Men put upon the Honour and Credit of the World, so that they will rather choose to die, than survive it! but to a mortified Soul it's a small matter, 1 Cor. 4.3. So for Riches, how much are they adored, till our Lusts be mortified, and then they are esteemed but Dung and Dross, Phil. 3.8. 'Tis our Corruption that paints and gilds over these [Page 89]things: When these are crucified, those will be lightly esteemed.

2. Mortification of Corruptions is that which recovers an healthful state of Soul: Sin is to the Soul, what a Disease is to the Body; and Mortification is to sin, what Physick is to a Dis­ease. Hence those that are but a little mortified, are in a comparative sense called Carnal, 1 Cor. 3.3. and Babes, vers. 2. in respect of weakness. Now, suffering Work, being some of the Christians hard­est Labour and Exercise, he cannot be fitted for it, until his Soul be in an healthful state: A sickly man cannot carry heavy Burdens, or endure hard Labours and Exercises: The sick Souldier is left behind in his Quarters, or put into the Hospital, whilest his Fellows are dividing the spoils, and obtaining glorious Victories in the Field. To this sense some expound Rom. 8.13. If ye live af­ter the Flesh, ye shall die; but if ye, through the Spirit, mortifie the Deeds of the Body, ye shall live. Where, as Death is put to note a languishing state of Soul, whilest Mortification is neglected: So Life is put to express an healthful and comfortable state; vivere pro valere; so that upon this account also the necessity of it appears.

3. Your Corruptions must be mortified, else they will be raging and violent in the time of Tempta­tion, and like a Torrent, sweep away all your Convictions and Resolutions. It's sin unmortifi­ed within, that makes the Heart like Gun-pow­der; so that when the Sparkles of Temptation fly about it, (and they fall thick in a suffering hour) they do but touch and take. Hence, the Corrupti­ons of the World are said to be through Lust, 2 Pet. 1.4. With these internal unmortified Lusts, the Tempter holds correspondence: and these be [Page 90]the Traitors that deliver up our Souls into his hands.

4. Unless you be diligent and successful in this Work, though you should suffer, yet not like Christians, you will but disgrace Religion, and the Cause for which you suffer: For it's not sim­ple suffering, but suffering as a Christian, that re­flects Credit on Religion, and finds acceptation with God. If you be envious, fretful, discontented and revengeful, under your sufferings, what Ho­nour will this bring to Christ? Is not this altoge­ther unlike the Example of your Lord? Isa. 53.7. and the behaviour of suffering Saints? 1 Cor. 4.13. Yet thus it will be, if your Pride, Passion, and Revenge, be not first subdued: For what are the breakings forth of such distempers of Spirit, but as the flushes of Heat in the Face from an ill-affected Liver? Most certain it is, that all these Evils are in your Natures; and as cer­tain it is, they will rise like Mud and filth from the bottome of a Lake, when some eminent Trial shall rake you to the bottome; Natura vexata prodit seipsam.

5. Lastly, Mortification must be studied and ply'd with diligence; else you will find many Longings and Hankerings after Earthly Enjoy­ments and Comforts, which will prove a snare to you: What is sin, but the corrupt and vitiated appetite of the Creature, to things that are Earth­ly and sensual, relishing more sweetness and de­light in them, than in the blessed God? And what is Sanctification, but the rectifying of these inordinate affections, and placing them on their proper Object? A regenerate and mortified Christian tastes not half that sweetness in for­bidden fruits that another doth: Set but Money [Page 91]before Judas, and see how eagerly he catches at it.—What will you give me, and I will betray him. Set but Life, Liberty, or any such Bait before an unmortified Heart, and how impotent is he to withstand them, as offered in a Tempta­tion. Oh those unmortified Lusts! how do they make men hanker, long, and their Lips water (as we use to say) after these things? This makes them break Prison, decline sufferings, though upon the basest tearms: Whereas a mor­tified Christian can see all these things set be­fore him, yea offered to him, and refuse them, Heb. 10.35. It is with them much as it was with old Barzillai, 2 Sam. 19.35. when Nature is decayed, they find but little pleasure in natu­ral actions. Eccles. 12.1. And look as the Body of sin decays and languishes, so do these Long­ings also: It weans the Soul from them all, and enables it to live very comfortably without them, Psal. 131.1. Phil 4.12. There needs no more to be said, to evince the necessity of Mortification, and discover what influence it hath into a Christi­ans readiness for sufferings.

It remains therefore, that I open to you some of the principal Corruptions, about which it mostly concerns you, to bestow pains e're sufferings come. Now look as there are four principal Enjoyments, in which you are like to be tried, viz. Estate, Name, Liberty, Life; so the Christians Work in suffering times, lies in mortifying these four special Corrup­tions, viz. First, The Love of the World. Second­ly, Ambition. Thirdly, Inordinate affectation of freedom and pleasure. Fourthly, Excessive love of life.

1. For the love of this World, away with it, crucifie it, crucifie it: Down with this Idol, and [Page 92]let it be dethroned in all that intend to abide with Christ in the hour of Temptation: How else will you take the spoiling of your goods? How will you be able to part with all for Christ, as these blessed Souls did? It grieves my heart to see how many Professors of Religion are carried captive at the Chariot Wheels of a bewitching world. Oh! good had it been for many Professors, if they had never tasted so much of the sweetness of it. Sirs, I beg you, for the Lords sake, down with it in your Estimations, down with it in your Affecti­ons, else Temptations will down with you e're long. I shall offer five or six Helps for the cruci­fying of it.

First, Consider your Espousals to Christ, and how you have chosen and professed him for your Lord and Husband: Therefore, your doting up­on the World, is no less than Adultery against Christ, James 4.4. If Christ be your Husband, he must be a Covering to your Eyes; an unchaste Glance upon the World wounds him.

Secondly, The more you prize it, the more you will be tormented by it: Did you prize and love it less, it would disquiet and vex you less: It'ts our doating on it, that makes it draw blood at parting.

Thirdly, Get true Scripture-notions of the world, and rectifie your Judgments and Affections by them. If you will have the true Picture and Repre­sentation of it drawn by the Hand of God himself, see 1 John 2.16. It's nothing else but Lust that puts that Lustre upon it: It hath but a Phantastick Glory, and that also passeth away: What is be­come of them that ruffled it out in the World but one hundred years ago? What could the World do for them? Are they not all gone down to the [Page 93]sides of the Pit? But ke that doth the will of God abideth for ever.

Fourthly, Study and contemplate Christ, and the things above more: This would vail all its Glory, and kill it at the Root, Phil. 3.18, 19. Just as a man that hath been gazing upon the Sun, when he takes off his Eye from that bright and glorious Creature, and looks to the Earth, there is a Vail of Darkness overspreading the Face of it, that he can see nothing. I wonder how such as pretend to live above, and enjoy communion with God, can ever relish such sweetness in the World, or have their hearts enticed and captivated by it?

Fifthly, Remember always, that by your love and delight in worldly things, you furnish the De­vil with the cheifest Bait he hath to catch, and de­stroy your Souls. Alas! 'were your Hearts but dead to these things, he would want an Handle to catch hold on. What hath he more to offer you, and tempt you off from Christ with, but a little Money? or some such poor Temporal Rewards: And how little would that Soul be moved by such a Temptation, thot looks on it all but as Dirt.

Sixthly, Lastly take notice of the approaches of Eternitie; Remember you are almost at the end of Time: and when you come to lanch out into that endless Ocean, how will these things look then? It seems glorious, whilest you are in the chace and pursuit of it; but, upon a Death-bed, you will overtake and come up with it, and then you'l see what a deceitful and vain thing it is: Stand by the Beds of dying men, and hear how they speak of it. Oh the difference betwixt our apprehensions then, and now! Thus labour to wean off your Affections, and crucifie them to the World.

2. Mortifie your Ambition, and vain Affectati­on of the Repute and Credit of the World: Oh stand not on so vain a thing as this! judge it but a small thing to be judged of man, to have your Names cast out as evil: Let not Scoffs and Reproches be such terrible things to you. It is, without doubt, a great trial; else the Holy Ghost had not added a peculiar Epithete to it, which is not given to any other of the sufferings of the Saints: not cruel Tortures, nor cruel Stonings, Burnings, slayings with the Sword; but cruel mockings, Heb. 11.36.

Yet learn to be dead to and unaffected with these things; set the reproaching World as light, and as low as it sets you: Despise the shame, as your Master Christ did, Heb. 12.2. and to promote Mor­tification in this, take these Helps:

1. Consider this is no new or strange thing that hath happened to you: The holiest of men have past through the like, if not worse Trials, Heb. 10.33. Psal. 44.14. Reproaches have been the Lot of the best men. They called Athanasius Sa­thanasius; Cyprianus Coprianus, a gatherer of Dung; Blessed Paul a pestilent fellow: Doctor Story threw a Fagot at sweet Mr. Denlies Face, as he was singing a Psalm in the midst of the flames, saying, I have spoiled a good old Song.

2. It may be Religion hath been reproached and scoffed at for your sakes; and if so, think it not much to be reproached for Religions sake.

3. It's much better to be reproached-by men for discharging Duty, than by your own Conscien­ces for the neglect of it: If all be quiet within, ne­ver be moved at the noise and clamour without: if you have a good Roof over your Head, be not troubled though the Winds and Storms bluster a­broad, [Page 95]1 Pet. 4.14. Take heed what you do, and be heedless what the World sayes.

4. Always remember, that you neither stand or fall at the Worlds Judgment, and therefore have the less reason to be troubled at it, 1 Cor. 4.3. If your condition were to be cast to Eternity by it, it were somewhat.

5. There is a worth and excellency in the Re­proaches of Christ, as bad as they seem; and such an excellency, as is not to be matched by any Earth­ly Enjoyment, Heb. 11.26. The Reproaches of Christ are of more worth, than the Treasures of Egypt, though Egypt then was the Magazeen of the World for Treasures. The Apostles counted them their honours, Acts 5.41. When Ludovicus Marsacus, a Knight of France, saw those that were to suffer with him in the Chains, and that they put none upon him, because of the Nobility of his Birth, he said to the Executioner, Cur me non quo (que) Torque donas, & illustris illius ordinis militem non creas? Why do you not honour me with a Chain too, and create me a Knight of that Noble Order?

6. Lastly, should Scoffs and Reproaches scare you from Christ and Duty; then, though you should escape the Reproaches of men, yet shall you fall under the everlasting Contempt of God, Angels, and good Men, Therefore, Fear ye not the Reproaches of men that shall die, nor be afraid of their revilings, for the Moth shall eat them up like a Garment, and the Worm shall eat them like Woo [...]; but my Righteousness shall be for ever, and my Salvation from Generation to Generation, Isa. 51.7, 8.

3. Mortifie your inordinate offectation of liber­ty, pleasure, and delicate living O let not a Prison seem so formidable to you. It's true, as Christ told [Page 96] Peter, Joh. 21.18. When thou wast young, thou gir­dedst thyself, and walkedst whither thou wouldst; but when thou shalt be old, thou shalt strotch forth thy hands, another shall gird thee, and carry thee whi­ther thou wouldest not. You have now your liberty to go whither you will, and it's a precious mercy if well improved: The Birds of the Air (as one saith) had rather be in the Woods at liberty, though lean and hungry, than in a Golden Cage with the richest Fare. But yet, if God will call you to deny this also for Christ, see that you be ready to be bound as Paul was, and receive the Chain and Bonds of Christ with thanksgiving: To which end, consider,

1. That the affliction, in such cases of Restraint, is more from within, than from without you. There's no place but may be delectable to you, if your heart be heavenly, and the presence of God be engaged with you. What a sweet Night had Jacob at Bethel? Paul and Silaes in the Stocks? See that precious Letter of Pomponius Algerius.

It's your own Ʋnbelief and Impatiency, that gives you more trouble than the Condition.

2. No Keeper can keep the Comforter from you, if you be the Lords Prisoners, Act. 16. if they could bar out the Spirit from you, it would be a dismal place indeed: But ordinarily, there the Saints have their clearest Visions of God, and sweetest presence of the Spirit: You are the Lords Free-men, whilest Mens Prisoners: All the World cannot divest you of the state of liberty [Page 97]Christ hath purchased for you, John. 8.36.

3. Though a Prison look sad and dismal, yet it is not Hell: Oh bless God for that, that's a sad Prison indeed! Beloved, Men have their Prisons, and God hath his: Gods Prison is a terrible Prison, in­deed; Thousands are now there in Chains, 1 Pet. 3.19. and there you deserved to have been sent long ago: If God exchange an Hell for a Prison, have you any cause to complain?

4. How obdure and cruel soever men are to you, yet the Lord Jesus is kind and tender-hearted to his Prisoners; he puts the kindnesses that any shew them upon his own account, Mat. 25.36. He looks down from Heaven to hear the sighings and groanings of his Prisoners, Psal. 102.20. He will tenderly sympathize with you in all your Prison-Straights, and Troubles.

5. A Prison hath been hanfel'd and perfumed by the best and holiest of men in all Ages, 1 Kings 22.27. Jer. 32, 2. Mat. 4.12. Acts 5.18. Acts 26.10. God hath made it a setled School of Discipline to them.

6. Should you, to avoid a Prison, commit a sin, instead of being Man's Prisoner, you shall be clapt up by God: for he hath a Prison for your Souls even in this World, Psal. 142.7. and this is ten thousand times more dreadful, than any Dungeon in the World. Oh it's a dark Prison! not a Cranny to let in one Beam of Gods Countenance upon your poor Souls. What a sad exchange have you made then?

7. Consider what a ground of Comfort GOD hath laid in that Word, Rev. 2.10. to obviate the Fears and Terrours incident to us in such a condi­tion: God hath limited Satan and his Instruments, both for time, number, and all circumstances of the trial.

8. Lastly, You do not know what a Mercy may be in it: It may be a time of retirement from the World, and the Clamours and Distractions that are abroad. These days of Imprisonment may be your Holy-days; as a Prisoner of Christ once called them.

4. Get an Heart mortified to the excessive and inordinate love of life: This, I confess, is the high­est and hardest point of Self-denial, because it wraps up all other Self Interests in it. But yet con­sider,

First, Though life be very dear, yet Jesus Christ is ten thousand times dearer than thy Life: If thou be a Saint, he is the Life of thy Life, and the length of thy days; and in comparison of him, and his glory, Saints should, and have despised and slight­ed their Lives, Luke. 14.26. Rev. 12.11.

Secondly, Die you must; and if by shrinking from Christ, you should protract a miserable Life for a few days longer, in the mean time losing that which is better that life, Psal. 63.3. Mat. 10.39. Oh when you lie upon your Death-bed, you will wish, that you had obeyed Gods Call, and so have depart­ed in peace.

Thirdly, If you have cordially covenanted with Christ (as all sincere Believers have done) then have you yielded up your lives to him, to be dis­posed for his glory, Rom 14.7. So that look, as Christ both lived and died for you; so, ought you to live as Christ: And all the excellency you see in life, con­sists in that reference and subserviency it hath to his glory. I say then, if you have understandingly and cordially transacted in a Covenant-way with him, your care will not be, so much how to shun Death, as by what Death you may most glorifie God, John 21.19. And certainly, you can never [Page 99]lay them down upon a more honourable or com­fortable account than in his cause, and for his sake. It was a great trouble to Luther, that he carried his bloud to his Grave.

Fourthly, To die for Christ, is one of the highest Testifications of your Love to Christ, that you are capable of, Joh. 13.37. Yea, 'tis such a Testifica­tion of your Love to the Lord Jesus, as Angels are not capable of making.

Fifthly, Why should you decline even a violent death for Christ, when as the bitterness of death is past, and there is no Hell following the pale Horse? It cannot separate you from Christ, Rom. 8.38.

Sixthly, Think what a death Christ suffered for you: in which the fulness of the Wrath both of God and Man met together, so that he was fore a­mazed; yet with desire, did he desire it for your sakes.

7. Lastly, Think what a life you shall have with Christ, as soon as this is deliver'd up to, and for him, 2 Tim. 2.12. It is but wink, and you shall see God.

Oh that these things might provoke you to fol­low on, and ply the Work of Mortification.

CHAP. XI.

THE hazards and dangers of Christians, in times of Perfecution, arise not so much from their Sufferings, as from the Temptations that al­ways attend and are by Satan planted upon their Sufferings: for the most part, Sufferings and Tem­ptations go together, Heb. 11.37. And therefore, it behoves such as are, or expect to be called to Suf­ferings, to dive into the Mysteries of Temptations, and be well acquainted with the Enemies Designs upon them. So was Paul, and so he supposes all o­thers to be, that ingage in the same Cause; We are not ignorant of his Devices, 2 Cor. 2.11. There is a manifold advantage redounding to suffering Saints thereby.

1. He that is well acquainted with the Methods of Temptation, will be the better able to descry the first approaches and beginnings of it; and a Tem­ptation discovered, is more then half conquered. It is a special Artifice of Satan, to shuffle in his Tem­ptations as undiscernibly as may be into the Soul; for he knows, that in vain is the Net spread in the sight of any Bird, Prov. 1.17. And therefore, he or­dinarily makes a suffering season, to be a tempting season; because sufferings, like Fire to Iron, make [Page 101]it impressive and operable, they do ordinarily put the Soul into an hurry and distraction, and so gives him an advantage, to tempt the Soul with less su­spition, and greater success. But now, a skilful Christian, that is acquainted with his Wiles, will discern when he begins to enter into temptation; as Christs expression is, Luke 22.46. and so check the Temptation in its first Rife, when it's weakest; and most easily broken. Doubtless, one Reason why so many fall by Temptation, is, because it's got within them, and hath prevailed far, before it be discovered to be a Temptation.

2. He that is well acquainted with Satans Me­thods of tempting, will not only discern it sooner than another; but also knows his Work and Duty, and how to manage the Conflict with it, which is a great matter. There are many poor Souls that labour under strong Temptations, and know not what to do: They go up and down complaining, from Christian to Christian, whilest the Judicious Christian plies the Throne of Grace with strong Gries. See 2 Cor. 12.8. keeps up his Watch, Luke 22.46. countermines the Temptation, by assaulting that Corruption by endeavours of Mortification, which Satan assaults by Temptation, 1 Cor. 9.27.

3. Lastly, To name no more; he that is best acquainted with the Mystery of Temptation, and can maintain his ground against it, he shall be the persevering Christian under Persecutions, and the victorious Christian over them. Here lies the main Design of Satan, in raising Persecution against the Saints. It is not so much their Bloud that he thir­steth after, as their Fall by Temptation: and all Persecutions are designed by him, to introduce his Temptations. These work upon our Fear, and Fear drives us into his Trains and Snares, Prov. 29.25. [Page 102]The Devils Work in raising Persecution, is but as the Fowlers work, in beating the Bush in the Night, when the Net is spread to take the Birds, which he can affright out of their Coverts. He that under­stands this, is not easily moved by the strongest Op­position from his Place and Duty; and so is like to prove the most constant and invincible Christian in Times of Persecution.

Oh then how necessary is it, that since all Per­secutions are intended as means to promote Tem­ptation: and that skill and insight into these De­signs of Sathan, so advantages us to frustrate his Designs in both? I say, how necessary is it, that you should be all instructed wherein the strength of Temptation lies; as also how to resist those strong and dangerous Temptations, which your Sufferings onely are intended to usher in, and make way for?

It will not be unseasonable or impertinent then in this Chapter to shew you; First, where­in the force and efficacy of Temptations ly­eth: Secondly, what you are to do, when in a suffering hour such Temptations shall assault you. And first,

1 Qu. Wherein doth the efficacy and power of Temptation lie?

Sol. I answer, It lies principally in three things:

1. In the kind and nature of the Temptation.

2. In the Crast and Policy of Satan in manag­ing them.

3. In that secret Correspondency, that Satan hath with our own Corruptions.

1. It lies in the kind and nature of the Tempta­tion it self: For it's most certain, that all Tempta­tions are not alike forcible and dangerous. Some [Page 103]are ordinarily more successful then others; and such are these that follow.

1. Strange and unusual Temptations, I mean not such as none have been troubled with before us; for there is not a Dart in Satans Quiver, but hath been let fly at the Breasts of other Saints, before it was levelled at ours, 1 Cor. 10.13. But by strange and unusual, I mean such, as the People of GOD are but rarely troubled with, and possibly we were ne­ver exercised with before. These are the more dan­gerous, because they daunt and amaze the Soul, and ordinarily beget despondency, even as some strange Disease would do, that we know not what to make of, nor can learn that others have been sick of.

2. Mark them for most dangerous Temptations, that are ad [...]pted and suited to your proper sin, or constitution evil: For certainly, that is the most dangerous Nick and Crisis of Temptation when it tries a man there. Now if he be not truly gracious, he falls by the Root irrecoverably, Luke 22.5, 6. Or if sincere, yet without special assistance, and extraordinary vigilance, he falls scandalously, 2 Sam. 11.2. compared with 1 Sam. 16.12.

3. When it is a Spiritual Temptation, which ri­ses undiscernably out of a Christians Duties. This is the less suspected, because Temptations usually come from the strength and liveliness of Corrupti­ons; but this, from the Slaughter and Conquests we make of them. Duties, and enlargements in them, which are the Poyson of other Lusts, proves the Food and Fewel of this, 1 Cor. 4.7, 8. And how much the more covert and close any Temptation is, by so much the more dangerous it is.

2. The strength and efficacy of temptation lies [Page 104]much in the skill and policy of Satan in the ma­nagement of it: And hence they are called wiles, methods, and devises, 2 Cor. 2.11. Ephes. 6.11. and himself an old Serpent, Rev. 12.9. And amongst the rest of his deep and desperate stratagems these following are remarkable.

1. In imploying such instruments to man [...]ge his temptations as are least suspected, and have the greatest influence. A Teacher, Gal. 2.1 [...]. a Wife, Gen. 3.6. Job 2.9. Friends, Acts 21, 13. The De­vil knows it is a bad business, and therefore must make the best of it; Pauls forest tryal was by his dearest Friends.

2. In the orderly disposition and ranging of his temptations; beginning with little things first, and then by degrees working over to greater. His first motions are commonly most modest, Gen. 3.1. Should he discover the depth of his design at first, it would startle the Soul, and make it reply as Ha­sael, Am I a Dog that I should do thus? It's far ea­sier to gain his end by parts, then putting for all at once.

3. In endeavouring to engage the Soul upon his own ground. I mean to tempt him from his Stati­on and Duty where God set, and expects to find him. He knows while you are with God, God is with you, 2 Chro. 15.2. Whilst a man abides there, he abides with God, 1 Cor 7.24. Whilst he is there, the Promise is a good breast-work to keep off all his darts: And therefore as Fishers, when they have spread their Net in the River, beat the Fishes out of their coverts and caverns, so doth Satan.

4. In not p [...]esenting the temptation, till the Soul be prepared to receive it. He loves to strike when the iron is hot. He first lets their troubles come to an height, brings them to the Prison, Gib­bet, [Page 105]or Fire, and then offers them deliverance, Heb 11.35, 37.

5. In tiring out Souls with the long continuance of temptations. What he cannot win by a suddain storm, he hopes to gain by a tedious siege. Forty days together he assaulted the Captain of our salvation, Mark 1.13. And truly it's a wonder the Soul yields not at last, that hath been tried long, Psal. 125.3. When the rod of the wicked lies long upon the back of the righteous, it is much if he put not forth his hand to iniquity.

6. In falling most violently upon them, when they are lowest and most prostrate in their spirits and comforts: So he assaulted Job with a temptation to curse God and die, when he sate in that deplo­rable state upon the dunghil, Job 2.8, 9. He loves to fall upon us as Simeon and Levi did upon the She­chemi [...]es, when we are sore and wounded: And therefore ordinarily you find times of divine deser­tions, to be times of diabolical temptations. So that look as the wild Beasts of the Desart come out of their Dens in the night, and then roar after their prey, Psal. 104.20. so doth Satan when the Soul seems to be benighted and lost in the darkness of Spiritual troubles.

And this is the second thing wherein the efficacy and strength of temptation lies.

3. Lastly, it lies in that secret correspondency Satan holds with our bosome enemies. Were it not for this domestick Traitor, he could not surprise us so easily: As you see in Christ, he could do nothing, because he found nothing to fasten a temptation on. He was like a Ch [...]ystal glass filled with pure Fountain water: So that though he should have been agitated and shaken never so much by tempta­tion, yet no filthy sediment could appear; but now [Page 106]we have an enemy within that holds intelligence with Satan without; and this would prove a Devil to us, if there were no other Devil to tempt us, Jam. 1.14, 15. It's a Fountain of temptation in it self, Matth. 15.19. and the chief instrument by which Satan doth all his tempting work, 2 Pet. 1.4.

Our several passions and affections are the han­dles of his temptations. Every thing saith Epictetus hath [...], two handles to take it by. Our af­fections are the handles of our Souls. The tempta­tion of Self-confidence, and Pride, takes hold of a during and forward disposition; the temptation of Apostacy upon a timerous disposition, &c. These inbred lusts go over to the Enemy in the day of bat­tle, and fight against the Soul, 1 Pet. 2.11. This is a more dangerous enemy, than the Devil. 'Tis true, they both work against us, but with a double dif­ference. Satan works externally, and objectively; but Lust internally, and physic [...]lly (i e.) quoad ma [...]e­ri [...]le, as it's capable of physical efficiency. Sin wrought in me all manner of concupiscence, Rom 7.8. Yea, 'tis a subtil Enemy that doth his business po­litickly. Rom. 7.11. Sin deceived me; it betrayes with a kiss, strangles with a silken halter, Heb. 3.13. Ephes. 4.22. These be his Agents sitting at the Council Table in our own breasts, and there carry­ing on his designs effectually: Yea; it's the restless and perpetual Enemy, no ridding of your hands of him. Satan is sometimes put to flight by resist­ance, Jam. 4.7. and sometimes ceases his temptati­ons, Luke 4.13. but when he ceaseth to tempt and inj [...]ct, this ceaseth not to irritate and sollicite: Where we are, it will be; it's our sad lot to be tied to it, and perpetually assaulted by it, Rom. 7.24. We may say of it, as Hannibal said of Marcellus, That it's never quiet, whether a Conquerour, or con­quered. [Page 107]Yea, it's a potent enemy too, it hauls men away to the commission of sin, Jam. 1.14. It seizeth the Magazeen of the soul, and delivers up the Arms; I mean the Members to be [...], weapons of unrighteousness.

Thus you see wherein the efficacy and power of temptation consists. And it mightily concerns you that are, or expect to be Sufferers for Christ, to be acquainted with these things, and know where the strength of your enemy lies.

But how shall the suffering Saint so manage him­self in a Suffering hour, as not to be captivated by temptations? This brings me upon the second thing I promised; viz. to prescribe some Rules for the escaping or conquering of those temptations that are incidental to a suffering state. And first:

Labour to cut off the advantag [...]s of temptations before they come. It's our inordinate love to life, Rule. 1 estate, liberty, and ease, that gives the temptation so much strength upon us. Do not overvalue them, and you will more easily part from them, R [...]v. 12.11. O mortifie self-love, and creature love; let your beart be loosened and weaned from them, and then the temptation hath lost its strength.

Secure to your selves an interest in the heavenly glory. Rule. 2 When once you clearly see your propriety in the Kingdom above, you will set the lighter and lower by all things on earth. That is a pregnant Text to this purpose, Heb. 10.34. It's our darkness and uncertainties about those, that make us cling so fast to these.

Settle this principle in your heart, Rule. 3 as that which you will never depart from, That it's better for you to fall into any suffering, then into the least sin, Heb. 11.24, 25. This all will acknowledge, but how sew practise it! Oh that you would practically un­derstand [Page 108]and receive it! Sufferings is but a respe­ctive, external, and temporal evil; but sin is an u­niversal, internal, and everlasting evil.

Believe that God hath cursed and blasted all the ways of sin, Rule. 4 that they shall never be a shelter to any soul that flies for refuge to them, Mark 8.35. Prov. 13.15. The way of Transgressours is an hard and difficult way. There is no security in the way of iniquity. He that runs from suffering to sin, runs from the seeming to the real danger; from the painted, to the living Lion.

Live up to this principle, Rule. 5 that there is no policy like sincerity and godly simplicity. This will pre­serve and secure you, when carnal wisdome will expose and betray you. Psal. 25.2. Job 2.3. Sinful policy never thrives with Saints.

Consider sadly what the consequence of yielding up your selves to temptation will be: Rule. 6 The Name of God will be dreadfully reproached, 2 Sam. 12.14. A fatal stumbling-block is laid before the blind world, 1 Sam. 2.36. the hearts of many up­right ones made sad, Psal. 25.3. The fall of a Pro­fessor is as when a Standard-bearer fainteth; and a dreadful wound it will be to thine own Consci­ence, 2 Cor. 2.7. Matth. 25.76. One hours sleep of security, may keep you many dayes and nights wa­king upon the Wrack of horrour.

Never engage a temptation in your own strength, Rule. 7 but go forth against it trembling in your selves, and relying on divine Aids and Assistances, Ephes. 6.10. What are you to grapple with Spirits, to enter the Lists with Principalities and Powers? or what is your strength that you should hope?

Let the dayes of your temptation, Rule. 8 be dayes of strong cries and supplication. Thus did Paul, 2 Cor. [Page 109]12.8. Psal. 109.4. Your best posture to wrestle with Temptation, is upon your knees.

Dwell upon the consideration of those choice encouragements God hath laid up in the Word for such a time. Rule. 9 As (1) though he give Satan leave to tempt you, yet you are still in his hand to preserve you, Deut. 33.3. Joh. 10.28. (2) That whilst Satan is sifting and trying you on Earth, Christ is inter­ceeding for you in Heaven, Luke 22.31, 32. (3) That an eternal reward is laid up for those that overcome, Luke 22.28, 29. Rev. 21.7, 8. And now is this reward to be won or lost.

Lastly, Be content till God open a door out of your temptations, 1 Cor. 10.13. The time of the Promise will come, Acts 7.17. Wait for it, though it tarry, and seem to be deferred; in the end it will speak, and not lye, Hab. [...]4.3. There was a se­cret door in the Ark, though it could not be seen whilest the waters prevailed: And so there is in all your temptations, though at present it be not dis­cernible by you.

And thus I have brought you one step nearer to Paul's blessed frame. O give diligence to make your selves ready for sufferings.

CHAP. XII.

PRayer is said to be amongst Duties, as Faith is amongst the Graces. Doubtless it is of special use and service at all times to a Christian; but yet in suffering dayes it is of more than ordinary use and necessity, Heb. 4.16. Jam. 5.13. and therefore it is reckoned among those choice pieces of Armour which suffering Saints are to put on, Ephes. 6.18. I will here briefly discover the necessity of it, and then shew you that a Christian may improve him­self to an excellent degree in it; and lastly pre­scribe some means for an improvement.

The necessity of it to a suffering Saint will de­monstratively appear, if you consider;

1. That this duty is the out-let of troubles, and the best way the poor Christian hath to ease his heart when surcharged with sorrow. Griefs are cased by Groans. Such evaporations disburthen and cool the heart, as the opening of a vein in some cases doth. Oh the sensible ease that comes in this way! When grief in the mind, like vapours in the Air, are condensed into black Clouds, that over-spread the Soul, and darken that beautiful Light that once shone there, then Prayer like the Sun dispels and scatters them. 1 Sam. 1.18. Many a Saint by Prayer hath sucked the breast of a Pro­mise, [Page 111]and then sell asleep by Divine contentment, in the bosome of God. A time may come, when thy heart is ready to break with trouble, and not a friend to whom thou canst open and ease it: and then blessed be God for Prayer, Micah 7.5, 6, 7. That which sinks others is, That when troubles fill and everwhelm their hearts, they try what Reason, merry Company, or outward Comforts can do: but alas! this is to palliate a Cure, it returns again with the more violence: but prayer gives sensible relief, Psal. 102. title Psal. 62.8. For first, this o­pens and gives a vent to troubles, Jer. 20.12. (2) It gives our troubles a diversion, and so a cure, Psal. 5.1. and last verse compared. Yea (3) by praying over them, they are not only diverted but sanctifi­ed, and so cease to be distracting, or destroying troubles.

2. As it gives a vent to our troubles, so an in let to unspeakable comforts and consolations. See a pregnant instance of this, Act. 16.25. For (1) here­by they obtain gracious answers from the Lord con­cerning their troubles, 2 Cor. 12.9. In this also they meet the gracious smiles of God which swal­low up their troubles, Psal. 85.8. And lastly, here­by they prevail with God to open a seasonable and effectual door out of all their troubles, Psal. 34.4, 6.

3. Prayer begets and maintains holy courage and magnanimi [...]y in evil times, when all things a­bou [...] you tend to discouragement. It is your be­ing with Jesus that makes you bold, Acts 4.13. He that uses to be before a great God, will not be a­fraid to look su [...] little things as men are in the face. Th [...] clothed with the [...]un, had the Moon under her seet. And what need you have of courage in evil times, hath been already shewed.

4. This is a duty you may perform at any time, or in any condition: No Adversary can cut you off from it. It cannot be said so of many other du­ties. None can hinder the intercourse betwixt Heaven and your Souls. You may perform it in a Prison, Acts 16.25. in a banished condition, Psal. 61.2. and so is fitted for a suffering condition.

Lastly, you m [...]st strive to excel in this, foras­much as no Grace within; or Service without can thrive without it. God hath ordained the whole work of Grace to grow up to perfection this way, Jud. 19.20. He will have all mercies fetched out this way, Ezek. 36.37. Jer. 29.11, 12, 13. All that comes from God to you, or to you from God, must come in this Channel. Be convinced then, of the need you have to improve your selves herein, as ever you hope to stand in the evil day.

But how are these praying abilities capable of improvement in the people of God?

Praying abilities are either external and com­mon, or else internal and special: The external and common ability, is nothing else but that dexte­rity and skill men get, to express themselves to God in Prayer. Thus many can put their meaning into apt and decent expressions, to which the Spirit sometimes adds his common touches upon the affe­ctions. And this Hypocrites rest on and glory in: Or else they are special and internal, whereby men are enabled to pour out their souls to God in a gracious manner. And this may be considered ei­ther in the Habit or Act. The Habit is given by the Spirit, when the principles of Grace are first infused into the soul, Zech. 12.10. Acts 9.11. By being sanctified we are made near, and by acting those principles in Prayer we are said to draw near, Psal, 10.17. Now in our actual draw­ing [Page 113]near to God, the Spirit hath the chief and principal hand: and his assistance therein is three­fold.

1. He excites the heart to the duty; 'tis he that whispers to the Soul to draw nigh to God, Psal. 27.8.

2. He suggests the matter of our Prayers, and furnisheth us with the Materials, Rom. 8.26. guid­ing us as to the matter, not only to what is lawful, but also to what is expedient for us.

3. He stirreth up suitable Affections in Prayer, Rom. 8.26. and hence those groans and tears, those gaspings and vehement anhelations. But notwith­standing all our Abilities, both habitual and actual, be from the Spirit, and not from our selves, yet are they capable of improvement by us: For though in respect of acquirement, there be a great difference betwixt natural and supernatural Habits, yet their improvement is in the same way and manner; and this improvement may be made divers wayes. For,

First, Though you have the Spirit, and can pray, yet you may learn to pray more humbly then be­fore: Though you rise no higher as to words, yet you may learn to lay your selves lower before the Lord, as Abraham and Ezra did, Gen. 18.27. Ezra 9.6.

Secondly, You may learn to pray with more sincerity then formerly: Ah! there is much Hy­pocrisie and Formality in our Prayers, much of Cu­stom, &c. Now, you may learn to pour out more Cordial Prayers. See Psal. 17.1. Psal. 119.10.

Thirdly, You may learn to pray with more zeal and earnestness then before: Some Saints have ex­celled, and been remarkable for this, Daen. 9.19. Hos. 12.4. James 5.16.

Fourthly, with more assiduity and readiness at all times for it, Ephes. 6.18. Praying always, with all Prayer. Hence Christ gives that commendation to the Church, Cant. 4.11. Thy Lips, O my Spouse, drop as the Honey Comb: The Honey Comb often drops, but always hangs full of Drops ready to fall.

Fifthly, You may learn to pray with more Faith: Oh the qualms of Unbelief, that go over our Hearts in a Duty! Faith is the Soul of Prayer, and according to the Faith God finds in them, he ac­cepts and values them. Now in all these things, you may improve your selves abundantly.

1. By being more frequent in the Duty, Job 22.21. acquaint thy self with the Almighty; in the Hebrew it is, accustom thy self: Those that have been excellent, have also been abundant in it, Psal 15.17.

2. By taking heed that you grieve not the Spirit, on whose influences and assistances, you so intirely depend: Even as much as a Ship doth upon the Gales of Wind for its motion.

3. By honouring the Spirit which enables you to pray, and that especially two ways; (1) By de­pendances on him; go not forth in your own strength to the Duty, trust not upon your own promptness, or preparations. (2) By returning, and with thankfulness ascribing the praise of all to him: Be humble under all Enlargements: Say, Not I, but Grace.

4. By searching your own Hearts, and examining your Necessities and Wants, when you draw nigh to God; this will be a Fountain of Matter, and give you a deep Resentment of the worth of Mercies pray'd for.

5. Lastly, By looking more at the exercise of Graces, and less at the discovery of Parts; by la­bouring [Page 115]for Impressions more, and pumping for Expressions less. And thus I have briefly shewed you, how to furnish your selves with this needful Qualification also.

CHAP. XIII.

THus you have seen your habitual and actual readiness for Sufferings, and blessed is the Soul that gives diligence to this work: But now, lest all that I have said, and you have wrought, should be in vain, I must let you know, that all this will not secure you, unless you can by Humility, Faith, and Self-denial, go out of your selves to Christ, and live upon him daily for supplie of Grace, as much as if you had none of all this Furniture and Provi­sion for Sufferings. I confess, Grace is a very beau­tiful and lovely Creature, and it's hard for a man to look upon his own Graces, and not doat upon them. But yet know, that if you had all these ex­cellent preparations that have been mentioned, yea, and all Angelical Perfections superadded, yet are you not compleat without this dependance upon Christ, Col. 2.10. When ever you go forth to suffer for Christ, you should say in the Head of all your excellent Graces, Duties, and Preparations, as Je­hosaphat did, when in the head of a puissant and [Page 116]mighty Army, 2 Coron. 20.12. O Lord, I have no might nor strength, but my Eyes are unto thee. This was one thing in which Paul excelled, and was a special part of his readiness. See 1 Cor. 15.10. What a poor Creature is the eminentedst Saint, left to himself in an hour of trial; the Hop, the Ivy, and the Woodbind, are taught by Nature to cling about stronger Props and Supporters: What they do by Nature we should do by Grace.

The necessity and great advantage of this, will appear upon divers Considerations.

1. Consid. 1 The Christians own imbecility and insuffici­ency, even in the strength and hieght of all his Acquirements and Preparations: what are you, to grapple with such an Adversary? Certainly, you are no Match for him that conquered Adam hand to hand in his state of integrity. It is not your in­herent strength that enables you to stand, but what you receive, and daily derive from Jesus Christ, Joh. 15.5. Without me, or never so little separated from me, ye can do nothing, all our sufficiency is of God, 2 Cor. 3.5. Upon this very consideration it was, that the Apostle exhorts the Ephesians, to be strong in the Lord, and in the power of his might, (i.e.) not to depend upon their own stock and furniture, but Divine Assistances, and daily Communications; for we wrestle not with flesh and bloud, but Principa­lities and Powers, Ephes. 6.10, 12. in his own strength shall no man prevail.

2. Consi. 2 It is the great design of God in the Gospel, to exalt his Son, and to have all glory attributed and ascribed to him, That in all things he might have the preheminence, Col. 1.13. That Christ might be all in all, Col. 3.11. Hence, no Saint must have a self-sufficiency, or be trusted with a stock as Adam was, but Christ being filled with all the fulness of God, [Page 117]and made the [...], or first Receptacle of all Grace: For it pleased the Father, that in him all fulness should dwell; all the Saints are therefore to go to him for supplies, and of his fulness to re­ceive, John 1.16. This fulness being a Ministerial fulness, like that of the Sun, or of a Fountain, in­tended to supply all our wants. And hence is it that Faith, a self-emptying and denying Grace, is appointed to be the Instrument of fetching our supplies from Christ. All must be derived from him, that all the praise and glory may be ascribed to him, Phil. 4.14. And this is a most wise and congruous Ordination of God; for hereby not only are his People the better secured, but by this also the re­proach that lay upon Christ is rolled away: He was reproached on earth, as barren, empty, weak Can any good come out of Nazareth? He was looked upon as a Root springing out of a dry ground; but by this shall his Reproach be wiped away: So that unless you will go about to cross the great design of God, in the exaltation of his Christ, you must go out of your selves, and humbly, and constantly rely upon supplies from Christ, and his grace to help in the times of need.

3. Consi. 3 A Christ an is constantly to depend upon Christ, notwithstanding all his own preparations, and inherent qualifications; because the activity even of inherent Grace depends upon him: Inhe­rent Grace is beholding to exciting and assisting Grace for all it is enabled to do. You cannot act a Grace without his Spirit, 1 Cor 15.10. 2 Cor. 3.5. John 15.5. It may be said of Grace in us, as it was of the Land of Ca­naan, Deut. 11.10. 11, 12. It is not as the Land of Egypt whence ye come out, where thou sowedst thy seed, and waterdst it with thy foot, as a Garden of Herbs: But a Land of Hills and Vallies, drinking water of the [Page 118]Rain of Heaven, a Land which the Lord thy God ca­reth for: his Eyes are always upon it, from the begin­ning of the year, even to the end of the year. As the life and fragrancy of Vegetables, depends on the Influences of Heaven so do our Graces upon Christ. And hence, he is called, (1) a Root, Isa. 11.10. (2) An Head, Col. 1.18. (3) A Sun, Mal. 4 2. (4) A Fountain, Zech. 13.1. all which Comparisons do fully carry this Truth in them.

4. Consid. Lastly, In this life of dependance lies your security: And indeed, this is the great difference, betwixt the two Covenants: In the first, Adam's stock was in his own hands, and so his security or misery depended upon the unconstrained choice of his own mutable and self determining Will: But now in the New Covenant, all are to go to Christ, to depend upon him for supplies, and are so secured against all destructive dangers, Jude 1. 1 Pet. 1.5. Should you go forth in your own strength against a Temptation, either your Grace would fail, and you fall in the Conflict: Or if you obtain any Victory over it by your owa strength, yet 'tis a thousand to one but your Pride would conquer you, when you had conquered it: Like him that slew an Elephant, but was himself slam by the fall of that Elephant which he slew. But now, by this way, as God hath secured you against the Dangers without; so also the frame and constitution of this New Covenant is such, as prevents the danger arising from our own Pride too. Not. Ego, & Deus meus; I and my God did this: as was once said by a prophane Mouth; But self is abased, and the Lord lifted up in his own strength, 1 Cor 4 7. And thus I have briefly evin­ced the necessity of this daily dependance.

But next it concerns you to know, what this de­pendance we speak of is: This also I shll abriefly [Page 119]open to you, laying down somewhat negatively, and omewhat positively about it.

It is not to deny the Grace wrought in us by the Spirit; this were both injustice and ingratitude: Neg. 1 We may know our own Graces so, as to be thank­ful for them, though not so as to be proud of them, 1 Cor. 15.10.

It is not a lazy excuse from our duty: Neg. 2 You do not depend, but rather dishonor Christ by so doing. You must not say, Because Christ must do all, there­fore I must do nothing: but rather work out your salvation, because it's he that worketh both to will and do, Phil. 2.12, 13. These are not opposed, but subordinated.

But then positively, it lies in three things.

(1.) In seeing and acknowledging the infinite suf­ficiency and fulness that is in Christ: Posit. 1 To acknow­ledge him to be all in all; not only by way of Im­petration procuring all, Heb. 9.12. but also by way of Application, bringing home to the Soul all the blessings purchased by his blood, and setling us in the possession of it, Joh. 14.3. and so from first to last to eye him as the Author and Finisher of our Faith.

(2.) Posit. 2 In seeing the necessary dependance that all our Graces have upon him. That look as you see the Stream depending on the Fountain, the Beam upon the Sun, the Branch upon the Root, the Building upon the Foundation, even so do our Graces upon Christ: On him they live, and cut off from him they die. Our life is hid with Ghrist in God, Col. 3.3. When you see this, and also see that all your activity and striving is but as the hoysting up of the Sails, in order to the motion of the Ship, which can do nothing sill there come a Gale: When you look upon your Grace as a Creature [Page 120]that must be upheld, fed, acted and preserved by Christ, Col. 2.19. then you are prepared for this act of dependance: As for instance, You can never de­pend upon Christ for the acting of that Grace of Hope, until you see Christ to be the prop and foundation of it, and that it depends upon him, as upon its cause, 1 Pet. 1.3. as upon its object, Hebr. 6.19. and as upon its foundation and ground work, Col. 1.27.

You can never depend upon Christ for your joy and comfort, until you see what a necessary depen­dance this also hath upon him, Phil. 3 3. and that both as to its being and acting, John 16.22.

You can never depend upon him for strength in any duty, until you see how your duties depend upon Christ, not only for the strength by which they are performed, John 15.4, 5. but also for ac­ceptation when they are performed, 1 Pet. 2.5. It were easie to instance in any other Grace.

(3) It lies in [...] [...]ooking off [...]o the Au­ [...]our of our [...]aith. looking off from your own Grace, when ever you are put upon the acting of it, (I mean in regard of any dependence upon it) and looking by an eye of Faith for acceptation to Christ, Heb. 12.2. To the putting forth of which acts of dependance upon Christ, holy ejaculations in our on-sets upon duty, or those quick and vigo­rous lifting up of our souls to God that way are of special use, it being a duty fitted for the purpose, when there is no room for set and solemn Prayer. And thus briefly of its nature.

And to urge you to this duty, I shall offer these seven Considerations; which oh that they might prevail upon your hearts, and make you for ever to cl [...]sp and cling about Christ more than ever you have done.

You have little reason to rely upon the strength [Page 121]of your own Graces; for you may be easily decei­ved in that matter, and think you have much more Grace then you have. How often are the common Gifts of the Spirit mistaken for his special Graces! The sixth Chapter to the Hebrews is able to make a man tremble in this thing.

Suppose you have much Grace, Consid. 2 yet have you not strong Corruptions, and may you not meet with strong temptations also? He that hath less of other Graces then you may have more humility and self-denial then you, and so may stand, when you fall. Great enlargements are often attended with great temptations of Pride, &c.

Whatever measures of Grace you have arrived at, yet all is not able to secure you from falling, Consid. 3 if God withold or withdraw his aids and influences. Abraham had more Faith then you, and yet he fell into a sin contrary to that very Grace wherein he so excelled others, Gen. 20.2. Job had more patience then you: which of you could behave your selves as he did, had you been in the like circum­stances as he was, Chap. 1.2. He is renowned for it in Scripture, Jam, 5.11. yet he fell into that sin which was contrary to this Grace also, Chap. 3. Mo­ses had more m [...]ckness then you: Now the man Mo­ses was the meckest man upon the Earth. If you be but reproved, and that justly for your faults, how Waspish are you? Yet see how this Grace failed even in him, in an eminent trial of it, Numb. 11.13, 14, 15. Adam was much more advantaged in this respect, then you, being made upright, and no corruption inherent in him, yet he fell: The Angels more again, yet they fell. Oh when will you learn the vanity of self-dependance!

Nothing more provoketh the Lord to withdraw his Spirit, and let you fall, Consid. 4 then this sin of self-confidence [Page 122]doth, Luke 14.29, 30, 31. God will teach you by sad experience your own weakness and what frail and vain things you be, if you will learn it by no other means.

If God permit you to fall (as doubtless he will if you be self-conceited) then the more eminent you have been, Consid. 5 or are for Grace, the more will the Name of God be reproached by your fall. This will furnish the triumphs of the uncircumcised, and the lamentations of your Brethren, and make them say, How are the mighty fallen! What dismal consequents will attend your fall!

Have you not sad experience of your own weak­ness from day to day in your lesser trials? Consid. 6 Have you not said in some smaller conflicts, as David once did? My feet were well nigh slipt. O me-thinks this should teach you to look more to God, and less to self. If you have run with footmen, and they have wearied you in the Land of pece; think sadly, how you shall contend with Horses in the swellings of Jor­dan. Do not you see that you are but Feathers in the wind of Temptation? Consult your former ex­periences, and they will tell you what weaklings you are.

Lastly, Consid. 7 hath Christ given you more Grace then others, then how much more hath he obliged you to honour him thereby? And is this your requital of his love? What! to take the Crown from his head, and put it upon your own! Certainly a greater injury cannot be done to Christ then this.

Well then, by all this be perswaded to cease from your selves, yea from your Religious selves; and to all other your preparations, add this as a choice one: If you do these things, you shall ne­ver fall. And thus you see the compleat Christian in his equipage for sufferings.

CHAP. XIV.

YOu have seen by all that hath been spoken, what the necessary prerequisites unto a suffering con­dition are, and what manner of persons you must be (both for habitual and actual readiness) if ever you honour Christ by bonds or death for him. And I doubt not but your judgments and consciences yield to the evident necessity of these things, where­in I have placed the Christians readiness. But alas! where shall we find among the throngs and crowds of Professours, any considerable numbers thus qua­lified and prepared? To suffer for Christ, is a gift that few have received, We are fallen into the dregs of time. Oh how little of the Primitive zeal and simplicity remains among the Professours of this Age! Later times have produced a four of Pro­fessours of another stamp and Spirit. These have the light, but they had the love: these see more, but they did and suffered more. How many that are no ornament to Religion, do adorn themselves with the name of it!

Now according to this account given of a ready Christian, divers professing persons will be convict­ed of their unreadiness and inability to manage suffering work; As first,

1. The politick and hypocritical Professours, whole hearts were never set right at first, and there­fore cannot be stedfast when trials come, Psal. 78.8. Their hearts were never sound in Gods statutes, and therefore no wonder if they be not only a shame [Page 124]to, but ashamed of their profession, Psal. 119.80. Never wonder if you see that profession which be­gan in hypocrisie, to end in apostacy. These want their habitual readiness for sufferings, and so can­not drink of that Cup: needs must they fall when tried; and when they fall, they fall dreadfully, and often irrecoverably, for they neither have the seed of God in them, nor any promise of God made to them.

And are there not many such to be found in eve­ry place? For (1) how difficult is it to perswade many of you to any duty that hath loss or hazard at­tending on it. Doth not the sincere heart stand incli­nable and dispofed to all the known will of God? Psal. 119.6. Do Christians use to enquire more what is cheap, easie, and safe for them, or what is their duty? Gal. 1.16. Speak Conscience, for to thee I do appeal; Art thou not conscious of some reserves, limitations, and exceptions? Doth not the man like Naaman desire the Lord to excuse and pardon him in this or that thing? 2 Kings 5.17. And thinkest thou that this is consistent with sin­cere obedience which excepts no duty, nor quar­rels with any command, because they all flow equal­ly from the sovereignty of God? Jam. 2.11. and so doth what it doth intuitu voluntatis, upon the sight of Gods will. Say Conscience, Are they not great struglings, disputes, and contests betwixt thee, and fleshly interests in such cases? and art thou not fre­quently over-born? Oh search your hearts in this particular.

Yea secondly, I appeal to you, whether there be not many among you that choose sin rather then affliction? This is alwayes the Hypocrites option and choice. He judges sufferings the greatest evils, and so orders himself in his election. It was meer­ly to avoid persecution that those Hypocrites, Gal. [Page 125]6.12. constrained others to be circumcised, onely to gratifie the Jews; that so by a sinful compliance with them, the offence of the Cross might cease. If Paul would have done so, he might have avoided it too, but he durst not whatever he suffered, Gal. 5.11. Oh this is a shred sign of a salse heart, Job 36.21. and the contrary disposition is always found in the upright heart, Heb. 11.25.

Nay, are there not some that have, and others that are ready to throw up their Profession, when they see into what difficulties it involves them? Whilest they could live upon the profession of Truth, they entertained it; but when Truth comes to live upon them, they thrust it out, and cry, Away with this Profession, it will beggar and undo us: They then repent of their forwardness, and secret­ly wish they had never engaged in it. O examine whether your hearts be not thus turned back, and your steps declined. If so, it's manifest you are hypocritical Professours, and that it was some out­ward self-respect that first engaged you in your Profession, but can never enable you to hold out when difficult dayes come. I say it's manifest by this departure from your Profession, that some outward self-respect at first allured you to it. As now when I behold the artificial motions of the Wheels in a Watch, and see how regularly the Needle marks the journal hours of the Sun upon the flat of the Quadrant, and see nothing that moves or guides it, it would cause admiration if I had never seen it before, or did not understand the cause of that mo­tion: but when I look upon the other side, and there find Wheels, Ressorts, and Counterpoises, and a Spring that causes all those motions, I cease to wonder; certainly some Lust or other was the spring of all thy religious motions; stop or take [Page 126]off that, and motion ceases: And if it be so, this Scab of Hypocrisie will at last break out into the Botch of Apostacy. Thou canst never hold out long under Trials, Matth. 13.21. Oh how many such sad sights may we live to see as Trials come! Diffi­cult times are coming on, 2 Tim. 3.1. and wo to such then as want sincerity at the bottome of their Profession.

2. And as these have no habitual readiness for sufferings, and consequently must be ruin'd by them, so there are others that may be truly godly, and have the root of the matter in them, who are yet far from an actual readiness, and so continuing, are like to be a reproach to Religion when their Trial comes. For it is not a little Grace in the sleepy habit that will secure you from falling scan­dalously by the hand of temptation: And although that Seed of God which is in you, will recover you again, and prevent total and fiual Apostacy, yet oh consider what a sad thing it is to enter into, and be conquered by temptation, to be led away in tri­umph by the Tempter, and made a reproach to Christ. O it's a sad consideration to think how ma­ny there be amongst the people of God, that dis­cover little or no actual preparation for sufferings, As first;

1. Upon how many of the Saints is the Spirit of slumber poured out: Even the wise as well as foolish seem now to be sleep. There is a twofold spiritual sleep; the first is total, upon wicked men: and it's one of Gods sorest and dreadfullest strokes upon their soul, [...] Isa. 29.10. The Hebrew word there is the same with that which is used of Adam, when God cast him into a deep sleep, whilst he took out his rib. [...]. And in 2 Tim. 2.26. it signifies such a sleep as that which is occasioned by drunkenness; out of [Page 127]such a sleep doth the Lord awaken all that are sav­ed, and they never fall into it any more. The other is partial, Cant. 5.2. and is incident to the people of God, Matth. 25.5. This is nothing else but that torpor or sluggishness of spirit which seizeth up­on the Saints, and never did it prevail, I fear among them, more then now. For where is their activity for God? Where is he that stirreth up himself to take hold of God? Isa. 64.7. Where is there such a generation as that, Psal. 24.6. we pray, confer, and hear for the most part, but as men speak be­twixt sleeping and waking. Where can you find, except here and there one, that hath a quick and lively sense of Gods indignation upon him, or that trembles at his judgements? Is not that the very case of the most which God describes? Isa. 42. ult.

2. How many are seized by a private and world­ly spirit, every man turning to his own house, and eagerly pursuing the world? Hag. 1.9. Jer. 45.4, 5. Oh! how are we intangled in the Wilderness? how doth the World eat up our time, and eat out our Zeal, cowardize and soften our spirits, and ren­der us utterly unfit for the Yoak and Burden of Christ? You that see so much Beauty, and taste so much sweetness in the Creature, will you have an hard Tugg when call'd to deny it: you are not yet prepared to drink of the Cup, or take up the Cross of Christ.

3. How many poor Christians are of a low and timerous spirit, ready to tremble at the shaking of a Leaf: Ah poor hearts! how unfit are you for Bonds or Death? This passion of fear that so predominates in you, is the very passion which Satan assaults, and layes siege to in the hour of Temptation, as was before noted: and commonly it's occasioned (where it flowes not from the Natural Constitution [Page 128]from an excessive love to the world, or from some guilt upon the spirit. It's true, the Lord can so as­sist weak Faith, and so subdue strong Fear [...], as that you may be enabled to stand the shock when it comes: (for, as I noted formerly, our strength lies not in any thing inherent in us, but we are strong or weak, according to the divine presence and assist­ances that we enjoy) but yet if you labour not to mortifie this Evil, and stir not up your felves in the use of all appointed means, to rouze your Zeal and Courage for God, I know no Warrant you have to expect such assistances.

Lastly, how many poor Christians among us, are to this day dark and cloudy in their Evidences for Heaven? Had they walked closely with God, been laborious in the disquisition and search of their own hearts, they had long since obtained a clear­ness and satisfaction about the state of their own hearts: But as the case stands with them, how unfit are they for Bonds or Death. Oh! 'tis a sad case, when inward and outward Troubles meet together, as you may see, Gen. 42.21, 22. when there shall be fightings without, and fears within: When such a pang as that, Lam. 3.17, 18. shall come over thy heart, what wilt thou do?

By all that hath been said, it appears, that the most of Professours are in a very unready posture for sufferings: So that as Troubles come to an height, we are like to see many sad Spectacles: Many offences will come; Religion is like to be wounded in the house of it's friends. Oh! What a day of Mercy have we enjoyed? What helps and choice advantages, above any precedent Age, and yet unready? How sad and inexcusable is this?

CHAP. XV.

UP then from your Beds of sloth, awake from your security, O ye Saints; get upon your Watch-Towers, tremble in your selves, that ye may rest in the Day of Evil, Hab. 2.1, 3, 16. Put on the whole Armour of God, that ye may be able to stand in the evil day, and when you have done all to stand, Eph. 6. O let it never be said of your Dwellings. as it is of the Tabernacles of the wicked. Job 21.9. Their Houses are safe from fear.

Augustus hearing of one that was deeply in debt, who yet slept heartily, sent for his Pillow, sup­posing there was some strange vertue, in that Pil­low. I wonder what Pillow you have gotten, O ye drowsie Saints, that you can sleep so quietly upon it, now that all things about you are compiring trouble, and threatning danger. Can you sleep like Jonah, when Seas of wrath are tumbling and roar­ing round about you, and threatning to entomb you, and all your enjoyments? Behold, The Stork in the Heavens knows her appointed time, Jer. 8.7. and hath not God made you wiser then the Fowls of the Air, Job 35.11. It may be the sound of some present Judgment may a little startle you, like a sudden clap of Thunder in the Air; but how soon doth Sloth and Security prevail and over come you again [Page 130]They say Poyson by being habituated, may be made Innocent: We are so used to, or rather hardned under calamities, that nothing moves or effectually awakens us. Lord! What will the end of these things be? Wilt thou surprise thy people at unawares? Shall thy judgments find them secure, and leave them desperate? O that God would perswade you to gather your selves to­gether, yea to gather together, (not in an unlawful and seditious way) but in the way of duty, before the Decree bring forth, and the day pass as the chaff, Zeph. 2.1, 2. O prepare to meet your God, Amos 4.12. Prepare your faith, love, cou­rage, &c. before God call you to the exercise of them.

And to excite you to this duty, besides all the fore-mentioned benefits of a prepared Spirit, consider these following particulars hy way of motive.

The many Calls which God hath given you to this work. Mot. 1 The Lord hath uttered his voice, and called from Heaven unto you; will you be deaf to his Calls? He hath called upon you (1) By the Word: God would have it cry to you first, because he would give the first honour to his Word. He hath given all his Prophets one mouth, Luke 1.70. and they have warned you faithfully. (2.) By the Rod: This also hath a loud voice, Micah 6.9. Psal. 2.5. Men of un­derstanding will hear this voice; and those that will not hear it, shall be lashed by it even till they are sick with smiting, vers. 13. (3) By pro­digious and portentous signs in the Heavens and Earth, such as no Age can parallel, these have a loud voice to all that regard the works of the Lord, or the operations of his hands. Eusebius [Page 131]calls them Gods Sermons to the World. [...], Euseb. Hist. lib. 3. cap. 8. Oh that we were wise to consider what Gods Ends are in these things! One observes, That as they are the plainest and most obvious to sense, so they are com­monly the last Sermons which God intends to preach to Nations, before he inflicts his punishments on them, if they repent not. O let not God, speak­ing in ordinary and extraordinary ways to you, still speak in vain.

Your preparation for sufferings, Mot. 2 is the most probable means of preventing your fall and ru­ine by those sufferings. Sufferings prove fatal and destructive to some; but it is to secure and careless ones: such as are diligent and faithful in the use of Gods means, are secured from the danger. Christ lays our constancy and perseve­rance very much upon our fore-casting the worst that may fall out, Luke 14.28. Put on the whole Armour of God, that ye may be able to stand, Ephes. 6. He that hath first severed Christ in his thoughts from all worldly advantages, and put the case thus to his own Soul, O my Soul, canst thou imbrace or love a naked Christ? Canst be content to be impoverished, imprisoned, and suffer the loss of all for him? He is most likely to cleave faithfully to him, when the case is re­ally presented to him indeed. And can it seem light thing in your eyes, to be inabled to stand [...]n such an evil day? If you fall away from Christ, then all that you have wrought is lost, [...]zek. 33.13. Gideons one Bastard destroyed all is seventy Sons. This act renders all former [...]ctions and professions vain. If you fall, you [...]all thereby be brought into a more perfect [...]ondage to the Devil than ever, Matth. 12.23. [...]ea, ordinarily Apostates are judicially given [Page 132]up to be Persecutors, Hos. 5.12. 1 Tim. 1.20. and are seldome or never recovered again by Grace, Heb. 6.4, 6. They that lick up their vomit, seldome cast it up any more. It is a fall, within a little as low as the unpardonable sin, whence never any rise again. In some cases the Judge will not allow the Offender his Book. And is it not then a choice and desirable mercy to escape and prevent such a fall as this? O good Souls, ply your Preparation-work close then; prepare, or you perish.

3. This will best answer the Grace of God, in affording you such choice helps and advan­tages as you have enjoyed. How long have you enjoyed the free liberty of the Gospel, shining in its lustre among you? This Sun which to some other Nations hath not risen, and to di­vers on whom it hath shined, yet it is but as a Winters Sun, remote, and its Beams but fee­ble: But you have lived as it were under the Line, It hath been over your heads, and shed its richest influences upon you. Yea, Gods Mi­nisters, who are not only appointed to be Watchmen, Ezek. 3.17. but Trumpeters to dis­cover danger, Numb. 10.8. these have faithful­ly warned you of a day of trouble, and given you their best assistance to make you ready for it. And is not their joy, yea life bound up in your stability in such a day of Tryal? Doth not every one of them call upon you in the words of the Apostle, Phil. 4.1. Therefore my Brethren, dearly Beloved and longed for, my joy and Crown, so stand fast in the Lord my dearly be­loved. Will it not cut them to the very heart, if after all their spending labours among you, they still leave you unready? Enemies still to [Page 133]the Cross of Christ, impossible to be recon­ciled and perswaded to suffering-work for Christ.

I remember I have read of the Athenian Co­drus, who being informed by the Oracle, that the people whose King should be slain in Bat­tel, should be Conquerours: He thereupon dis­robed himself, and in a disguize went into the Enemies Quarters, that he might steal a death to make his people victorious.

Oh! how glad would your Ministers be, if you might conquer, and overcome in the day of temptation, whatever become of their lives and liberties! Yea, and if they be offered up upon the sacrifice and service of your faith, they can re­joyce, and joy with you all. Such is their zeal and longing after your security and welfare. But if still you remain an unready people, and do become a prey to temptation, Oh how inex­cusable will you be!

4. Remember how ready the Lord Jesus was to suffer the hardest and vilest things for you. He had a bitter Cup put into his hands to drink for you, into which the wrath both of God and man was squeezed out. Dolor Christi fuit major omnibus doloribus. Aquin. Never had man such sufferings to undergo as Christs. Whether you consider (1) the dignity of his person, who was in the form of God, and might have stood upon his Peerage and Equality with him, he is the sparkling Diamond of Heaven, Acts 7.56. The Darling of the Fathers Soul, Isa. 42.1. glorious as the only begotten of the Father, John 1.14. yea glory it self, James 2.1. yea, the very bright­ness of glory, Heb. 1.3. He is the delicia Chri­stiani orbis, fairer than the Sons of men: And for him to be so debased, below so many thou­sands [Page 134]of his own Creatures, become a Worm, and no man; this was a wonderful humiliati­on. It was Jeremiah's lamentation, that such as were brought up in Scarlet, imbraced Dung­hills; that Princes were hanged up by the hands, and the faces of Elders were not reve­renced. But what was that to the humiliation of the Lord of Glory? Or (2) that he suffered in the prime and flower of his years; when full of life and sense, and more capable of ex­quisite sense of pain than others: For he was optime complexionatus, Aquinas. of a singular Constitution; and all the while he hanged on the Tree, his sense of pain not at all blunted or decayed, Mark 15.37, 39. Or (3) the manner of his death. It was the death of the Cross, which was as a Rack to Christ: for in reference to the distention of his Members upon the Cross, is that spoken, Psal. 22.17. I may tell all my bones Or (4) That all this while God hid his face from him. When Stephen suffered, he saw the Heavens opened. The Martyrs were many of them ravished and transported with extasies of joy in their sufferings; but Christ in the dark. He suffered in his Soul as well as in his Body; and the sufferings of his Soul, were the very Soul of his sufferings. It was the Fathers wrath that lay so heavy on him, as to put him into such an agony, that an instance was never gi­ven of the like in nature: For he sweat [...] great drops, or clodders of blood, which fell from his Body to the ground, Luke 22.24. It a­mazed him, and made him very heavy. See Mark 14.33. yea, sorrowful even to death, Matth. 26.38.

And yet as bitter as the Cup was, he freely [Page 135]and willingly drank it up, John 18.11. prepa­red himself to be offered up a sacrifice, Psal. 40.6, 7. Gave his back to the Smiters, Isa. 50.6. yea longed exceedingly for the time till it came, Luke 12.50.

Now, if Christ so chearfully prepared and addrest himself to such sufferings as these for you, should you not prepare your selves to en­counter any difficulty or hardship for him? O my Brethren, Doth not this seem a just and fair inference to you, from the sufferings of Christ for you? 1 Pet. 4.1. Forasmuch then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind.

Oh trifle no longer; feed not your selves with fancies and groundless presumptions of immunity and peace, but foresee difficulties, and fit your selves to bear them.

CHAP. XVI.

IN the last place, If it be such a blessed thing to be ready for Bonds, or Death for Christ, this may minister much comfort to such Souls, who though they cannot say as Paul here did, that they are ready; yet are at work da [...]ly upon their own hearts to make them rea­dy, and strive in the use of all means to con­quer those corruptions that hinder it, and im­prove those Graces in which it mainly consist­eth. O poor Soul, what ever present unreadi­ness or indisposition thou findest, and complain­est of in thine heart, yet thy condition is safe.

Oh but I cannot be satisfied in that: Ob. I fear I shall be over-born by Temptations, when they come to an height. I have such experi­ence of the Deceits and Treacherousness of my own heart, that it seems impossible to me to do as these blessed Souls did, when I come to the like Tryals.

It's well thou suspectest thine own heart, Sol. and tremblest in thy self; this fear will keep thee waking, when others are securely sleep­ing. It was a good saying of a Reverend Mi­nister, now with God, He that fears to flinch, Mr. A. H shall never flinch for fear. It's true, seeming Grace may be totally lost, Luke 8.18. Heb. 6.4, 5. 2 Pet. 2.20. It's granted also, that the sins of Believers deserve that God should for­sake them, and that he may suffer Grace in them to be sadly re-bated, and they may fall before a Temptation, as Peter, and all the Disciples did. But that thou shalt never be separated from Christ, or fall Totus, a toto, in totum, utterly away from God, thou mayest be abundantly satisfied upon these five or six grounds.

1. From Gods Eternal Electing Love, where­withall gracious Souls are beloved and im­braced, be their Graces never so weak, or their corruptions never so strong. This is immuta­ble, Heb. 6.18. and hence it's said, Mark 13.22. They shall deceive (if it were possible) the ve­ry Elect. Now this immutable purpose of God, is not founded upon any mutable ground or reason in thee, Rom. 9.11. Yea, when he Rom. 8.29. E­lected thee, he saw what thou wouldst be, and yet that hindred him not.

2. From the Covenant of Grace, in the Bosom of which thou art wrapped up: This is all thy salvation, and all thy hope; it will af­ford thee abundant satisfaction, if thou do but weigh particularly these three things about it: [Page 138]1. That the Author of this Covenant is not a fickle Creature, but a faithful God, with whom there is not yea and nay: With whom there is no variableness, nor shadow of turning; whose Gifts and Callings are without repen­tance; so that once within the clasp of this blessed Covenant, and in it for ever. 2. That God hath established the Covenant with you in the Blood of Christ; therefore the Sacra­mental Cup, is called the Cup of the New Testa­ment in his Blood, Luke 22.20. the everlasting Merit and Efficacy whereof, gives the Soul of a Believer the highest satisfaction imaginable. Lastly, add to this, that in this Covenant God hath undertaken for us, as well as for himself: So that what is a Condition in one Scripture, is the matter of a Promise in another Scripture, Jer. 32.40.

3. From that strict and intimate union that is betwixt Christ and thee. And hence it's im­possible thou shouldest be lost: For 1. Thy u­nion with his Person, draws interest in his Pro­perties with it: What ever he is, or hath, it is for thee; his eye of Knowledge, arm of Pow­er, bowels of Pity, it's all for thee.

2. This union with his Person, secures thy feeble Graces from perishing, John 4.14. Thy Graces have an everlasting Spring. Whilest there is Sap in this Root, it will ascend into the Branches.

3. It implies thy Perseverance, because by this union thou becomest an integral part of [Page 139]Christs Body, which would be mutilate and de­fective, shouldst thou be cut off and lost.

4. From the prevalent intercession of Jesus Christ in the Heavens, for all his Saints, in all their tryals here on Earth. From hence the Apostle infers the certainty of our Perseve­rance, Rom. 8.34. and a pregnant instance of it you have in Peters case, Luke 22.32. So Heb. 7.25. speaks fully to the case. To strengthen this, consider 1. Who it is that intercedes: It's Christ, whose Person is most dear and ingratia­ted with the Father, John 11.42. 2. What he intercedes for: Surely for nothing but what is most suitable to his Fathers will. The Will of Christ, and his Fathers, do not clash, John 16.26, 27. yea, what he prays for, he prays not for gratis, or asks upon any dishonourable terms to the justice of his Father; but they are all mercies purchased and paid for; and there­fore fear not the failing of your Graces.

5. From the Spirit of Christ which dwelleth and abideth in thee, and hath begun his saving work upon thee. I say saving, for else it would afford no argument: His common works on Hypocrites come to nothing, but in thee they cannot fail: For 1. His Honour is pawned and ingaged to perfect it. That reproach of the foolish Builder shall never lye upon him, that he began to build, but could not finish. Be­sides, this would irritate, and void all that the Father and the Son have done for thee; both their works are compleat and perfect in their kinds, and the Spirit is the last efficient in order [Page 140]of working. 2. Besides, the Grace he hath al­ready wrought in thee, may give thee yet fur­ther and fuller assurance of its preservation, in­asmuch as it hath the nature of a Seal, Pledge, and Earnest of the whole, Rom. 8.23. 2 Cor. 1.22. So that it cannot fail.

6. From those multitudes of Assertory, Pro­missory, and Comparative Scriptures, the rich veins whereof run through the Book of God, as so many streams to refresh thy Soul. Of Asser­tory Scriptures, see John 6.39. John 10.28. 1 John 2.19. Of Promissory Scriptures, see I­ssa. 54.10. Jer. 34.40. 1 Cor. 1.8. &c. Of Comparative Scriptures, see Psal. 1.3. Psal. 125. 1. John 4.14. &c. The principal scope of all which, is to shew the indefectible nature of true Grace in the Saints.

And now, how should this refresh thy droop­ing Soul, make thee gird up the loyns of thy mind! since thou dost not run as one uncertain, neither fightest as one that beats the Air, 1 Cor. 9.26. but art so secured from total Apostacy, as thou seest thou art by all these things. O bless ye the Lord.

But the Lord seems to be departed from my Soul; Ob. 2 God is afar off from me, and troubles are near. I seem to be in such a case as Saul was, when the Philistines made war upon him, and God was departed from him; and therefore I shall fall.

Not so; Sol. for there are two sorts of Divine desertions: The one is absolute, when the Lord [Page 141]utterly forsakes his Creatures, so that they shall never behold his face more: The other is li­mited and respective, and so he forsook his own Son, and often doth his own Elect: And of this kind, some are only Cautional, to prevent sin; some are meerly Probational, to try Grace; and others Castigatory, to chastise our negligence and carelesness. Now though I have not a word of comfort to speak in the case of total and absolute Desertions; yet of the latter, (which doubtless is thy case) much may be said by way of support, be it of which of the three sorts it will, or in what degree it will. For 1. This hath been the case of many precious Souls, Psal. 22.1, 2. Psal. 77.2. Psal. 88.9. Job 13.24, 25, 26. This was poor Mr. Glovers case, as you will find in his Story, and it continued till he came with­in sight of the Stake: therefore no new or strange thing hath happened to you.

2. The Lord by this will advantage thee for perseverance, not only as they are cauti­onal against sin, but as they make thee hold Christ the faster, and prize his ^† Presence at an higher rate, when he shall please graciously to manifest himself to thee again.

3. This shall not abide for ever; it's but a little Cloud, and will blow over. It is but for a moment, and that moments Darkness ushers in everlasting Light, Isa. 54.7.

Yea lastly, The light of Gods Countenance shall not only be restored Certainly, but it shall be restored Seasonably; when thy Darkness is greatest, thy trouble's at the highest, and thy hopes lowest. He is a God of Judgment, and knows how to time his own mercies, Psa. 138.3.

But I am a weak Woman, Ob. 3 or a young Person, how shall I be able to confess Christ before Ru­lers, and look great ones in the face?

Christ delights to make his Power known in such, Sol. 2 Cor. 12.9. for he affects not Social glory.

2. Thou shalt be holden up, for God is able to make thee stand, Rom. 14.4. Thou that art sen­sible of thine own infirmity, mayest run to that Promise.

3. Such poor weak Creatures shall endure, when stronger (if Self-confident) fall, Isa. 40.30, 31. Even the youths shall faint, and be wea­ry, and the young men utterly fall; but they that wait upon the Lord, shall renew their strength: They shall mount up with wings as Eagles, run and not be weary, walk, and not faint.

Youths and young men are bold, daring and confident persons, that trust to their own strength; to whom such as wait upon the Lord, stand here opposed: They shall faint, but these shall renew their strength.

Art thou one that waitest and dependest up­on an All-sufficient God, in the sense of thine own weakness? This Promise then is for thee.

4. You may furnish your selves at pleasure, with Examples of the mighty Power of God resting upon such as you are, out of our own Martyrology.

Thomas Drowry the poor blind Boy, Fox Vol. 3. p. 703. What a presence of Spirit was with him, when examined by the Chancellor!

Eulalia a Virgin, of about twelve years of age, see how she was acted above those years, yea, above the power of Nature: Fox. Vol. 1. [Page 143]p. 120. Tender Women, yea Children act a­bove themselves, when assisted by a strong God.

And thus you have some help offered you by a weak hand, in your present and most impor­tant work.

The Lord carry home all with Power upon your hearts, that (if God call you to suffer for him) you may say as Paul did, I am now ready to be offered up, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of Righteousness, which God the Righteous Judge shall give me at that day; and not to me only, but to them also which love his appearing, 2 Tim. 4.6. And as you expect so to finish your course with joy, be diligent in the use of all means, to prepare and make your selves ready to follow the Call of God, whe­ther it be to Bonds, or to Death, for the Name of the Lord Jesus.