Part 12
on of it, Ephef. i. 19, 20. And if so, how much less than blasphemy is it, to call ita conceit or fancy ? Doth God set on work his infinite power to beget a fancy, or raise an imagination ? (4. ) Conceits andwhimsies 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 thefundoth mists and vapours: But now the more rational any gracious person is,by so much the more he is fixed, settled, and fatisfiedinthe grounds of religion : Yea, there is the highest and purest reason in religion ; and when this change is wrought uponmen, it is carried on in a rational way, Ifa. i. 18. John xvi. 9. The Spirit over-powers the un derstanding with clear demonstrations, and silences all ob jections, pleas and pretences to the contrary. (5.) It is a real thing, and gracious souls know it to be so ; else so many thousands of the saints would never have suffered fo many cruel torments and miseries, rather than forsake a fancy, and so save all. They have been so wellfatisfiedofthe reality of that which the world calls a fancy, that they have chosen rather to embrace 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 mayas foonturn a Christian • from Christ, as do it.' Surely no wifeman would sacrifice his liberty, estate, life, and all that is dear, for a conciet. (6.) Its reality appears in its uniformity in all those on whom it is wrought : " They have all obtained like precious faith," 2 Pet. i. 1. " They are all changed into the same image," 2 Cor.
iii. 18. Three thousand persons affected in one and the fame manner at one sermon, Acts ii. 37. Could one and the
The best Work in the worst Times. 331 fame 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 persons be examined, and their reports compared, and see if they do not substantially agree, and whether as face answers face in the 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 is maní- = fest it is a reality, and puts a réal 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 the other in that great day ? See Matth . xxv. 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 fee,that grace is a real change, and not a conceited one.
3. We say that this real change passes uponthewhole man : he is changed in foul, 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 anotherwaythanformerly. It did look at Christ and things eternal, as uncertain and light matters; the things that are seen and present, did mostly affect, and appeared great and excellent : It admired riches and honour, while Christ and glory were over-looked and despised. But now all these temporals are esteemed dung, dross, vanity, Phil. iii. 8, 11. Rom. viii.
18. And Jesus Christ is now esteemed " the wisdom and the " power of God," 1 Cor. i. 23, 24. It did look on the saints as despicable persons,but now as the " excellent of the earth,"
Psal. xvi. 3. Strictness and duty was once esteemed a needless thing, but now the only thing desirable,Psal.cxix. 14. "Oh, " faith the renewed foul,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, Acts ix. 6. " Lord, what " wilt thou have me to do ?" In the day of Christ's power, he presents himself in all his drawing glory and loveliness before the will, and cries to that stubborn faculty, "Open to me, Tt2
332 Preparations for Sufferings : Or, " open to me;" with which word there goes forth an opening and fubduing power, which the will no sooner feels, but it spontaneously moves towards him,and faith, " Stand openye " everlasting gates, that the King of glory may come in." Henceforth it votes for God, subseribes and submits to his will as itsonlyrule and law; and indeed, it becomes the principal featwhere grace makes its residence; and where, for the molt part, it is more visiblethanin any other faculty. For after a man hath searched for it in all other faculties, and cannot discern it,yet here he ordinarily finds it; to will is present,
Rom. vii. 18. (3. ) The will being thus gained to Christ, love comesinofcourse; it, feeling the power of grace also,pre
its object: It seizeth not sogreedily on earthly objects as before, but is strangely cooledanddeadned to them, by the appearance ofa far greater glory in Jesus Christ ; which hath so captivated the foul, and strongly attracted this affection, that it is 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 lie on the other extreme, even in too great neglect of our lawful employments and comforts. Now Jesus Christ, Cant. i. 3 his ordinances, Psal. cxix. 97. and his saints, 1 John iii. 14. are the only delights, and sweetest companions ; he could fit from morning till night, to heardifcourses of Christ his beloved, and could live and die in the company of his people, whose company is now most delightful and sweet, Psal. cxix. 63. (4.) Thede fires are altered, they pant no more after the dust of the earth, Psal. iv. 6. butpant for God, as the hart after the water. " brooks," Psal. xlii. 1. Yea, so big is the soul with them, that it is sometimes ready to faint,yea, to break with the long ingit hath after him, Psal. cxix. 20. (5.) The thoughts are changed, Psal. cxix. 113. and the thoughts of God are now most precious, Psal. cxxxix. 47. musing, when alone, of him; and in its folitudes the soul entertains itself with a delightful feast, which its thoughts of God bring into refresh it, Psal. Ixiii. 5, 6. (6.) The designs and projects of the soul are changed; all are now swallowed up inonegranddesign, even toapprovehimselfto God,and be accepted of him, 2Cor.V. 9. and if he fail not there, it will not much trouble him, if allhisotherdesigns should be dashed. It were easytoinstance in the restoftheaffections, and shew how grace spreads and diffuses itselfintothem all,as light in the air, orleaven in the Jump; but this may suffice, to shew how it passes upon the whole foul, andenterstheseveral facultiesandaffections thereof. A
The best Work in the worst Times. 333 And the foulbeingthus 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. vi. 19. And thus you havethethirdthing inthedescriptionmade out also, that it is an universal, as well as a real change. But then, 4. Lastly, Youmustknow that by this change God prepares am an for choice and excellent services; and this indeed is the mainthingdesignedin 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 could employ his infinite and glorious power, to produce this new creature in such an excellent nature, it being the master-piece ofallhisworks of wonder wrought upon man,andnotaimatsome fingularuse, and excellent end ? Every wife agent designs some end ; and what God aims at he hath told us, Ifa. xliii. 21. Eph. ii. 20. And accordingly he expects singular things from such persons, Matth. v. 47. If God had not aimed at some new service,he need not have made anew creature: the old creature was fit enough for the old use and service it was employed 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 am an 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 virtue of this,
1. IfGodcall a man to any duty, there is a principle with in, clofingwith the command without, and moving the soul
334 Preparations for Sufferings : Or, freely and spontaneously to duty, Psal. xxvii. 8. If God say,
Seek my face, such an heart echoes to the call, Thy face, Lord, will Ifeek : And this is it which is called, The writing of God's law in the heart, Jer. xxxi. 33. and must needs be a mighty advantage; for now its work is its delight and wages, Psal. xix. 11. The command to such a soul is not grievous,
1Johnv. 3. and by this itiskeptfrom tiring in duty, and being weary of its work. As you seewhatpains 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 fails to a ship. This carries the soul easily through every duty. O there is a vast difference betwixt a man that works for auges, or one whose work is wages to him. Andhereyou may at once fee wherein the principal difference betwixt the hypocrite and real Christian lies, in the performance of duty; and also have a true account of the reason why oneperseveres in his work to the end, when the other flags. Why, here is the true accountofboth ; 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. i. 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. xliii. 4. And faith, " It is good for me to draw nigh to God," Psal. Ixxiii. ult. When the sabbath comes, (thatgoldenspot of the week), oh how he longs to see the beauty of the Lord in his ordinances ! Psal. xxvii. 4. And when engaged in the worship of God, he cannot satisfy himself in bodily service, or to serve God in the oldness of the letter. He knoweth that this persuasion comes not of him that called him, Gal. v. 7, 8. He labours to engage his heart to approach to God, Jer. xxx.
21. And hence those mountings of heart, and violent fallies of the desires heavenward. Andthusyou fee one rare advantage to glorify 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 interpofing obstacles anddiscouragements. What are pesecutions, what are reproaches, what are the fears and frowns of ene
The best Work in the worst Times. 335 mies, but so many blocks thrown in the soul's way to keep it from Godandduty ? 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 away, or make away; " Shall sword or famine, or any other creature sepa- " rate me from Christ ?" faith an upright soul. No, no, it will make its way thro' all to him, and that from this tendency of his new nature. You seeinnature, everything hath a tendency to its centre ; fire will up,do what you can to suppress it; water will to the sea ; if it meet with dams, yea mountains 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 centre of all gracious spirits,and grace #will carry the soul thro' 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 ; 1; make the hardest work easy and pleasant, 2 Cor. xii. 10. And if great sufferings or tempt a- - tions interpose betwixt you and your God, it will break thro
and enable you withstand all ; as it did Paulin the text, who forced his way not only through the furyofenemies, but also through the entreaties and tears of friends .
CHAP. VII. 1
In which the necessity of getting clear evidences of this work of grace in us, in order to our readiness for sufferings, is held forth; the nature of that evidence opened; and divers things, that cloud and obscure it, removed out of the way. 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 coines next to be handled, is the getting of clear evidences in our own souls, that this work hath been wrought onus: this will exceedingly tend to your strengthening, and comfort, inafufferinghour. Blessed Paul, who here profefseth himself ready both for bonds and death,was clear in this point; 2 Tim.i. 12. and iv. 6, 7. And indeed had he been cloudy and dark in this,he could not have said, I am
336 Preparations for Sufferings : Or, ready. No, no, he had been in an ill case to undertake that journey to Jerusalem: and thouwilt find it a singular advantage in dark and difficult days, to have all clear andrightwithin. Now, for the opening of this, I will shew:
I. What the evidence or manifestation of the work of grace is. II. How it appears to be of such great advantage toa suffering saint. III. Prescribe some rules for the obtaining of it. I. What it is. And, in short,it is nothing else but the Spirit'sshining upon his own work in the hearts of believers, thereby enabling themfenfibly to fee and feel it to their ownfatisfaction. And this is expressed in Scripture under a pleasant varietyofmetaphors. Sometimes it is called the" shedding " abroad of the love of God, in the heart," Rom. v. 5. Sometimes " the lifting up of the light of God's countenance,' Psal. iv. 6. and sometimes it is expressed, without a trope, by
manifestinghimselftothe soul, John xiv. 21 .
For the opening of it, Idefire you would confider these fix things.
1. That it is attainablebybelievers in this life,and that ina very high degree and measure. Many of the faints have had it in a full measure, 1 Cor. ii. 12. 1 John iii. 24. John xxi. 15.
2. Though it be attainablebybelievers,yet it is a thingseparablefrom true grace, and many precious foul shave gone mourning for the want of it, Ifa. 1. 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 ofcornandwine, Psal. iv. 6. Suavis hora,fed brevis mora; fapit quidemfuaviffime,fedgustatur rariffime, Bernard.
4.Bothinthecontinuation andremovalofit the Spirit acts arbitrarily. No man cansayhow long he shall walk in this pleasant light, Psal. xxx. 7. " By thy favourthou hast made " my mountain stand strong,thou hideftthyface,and I was " troubled." Andwhenindarkness,nonecanfayhow long it will bee'er thatfweethghtbreak forth again. God can scatter thecloudunexpectedly in a moment,Cant. iii. 4. " It was but a little that Ipaffed from them,but Ifoundhimwhom my " foulloveth." There is such an observable difference in David's spirit in some Psalms,as ifoneman had written the beginning and another the end of them.
5.ThoughGodcanquicklyremove thedarknessanddoubts
The best Work in the Worst Times. 337 ofa foul, yet ordinarily the saints finditaveryhardand difficultthing to obtain and preserve the evidences of their graces. Such is the darkness , deadness, and deceitfulness of the heart ; so much unevenness and inconftancyin 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 ina 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 fuf ficientmeans, in the diligent use and improvement whereof theymayattaina 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 ofa man's heart to him ; and is therefore compared to the Anatomizer's knife, Heb. iv. 12.
2. The innate light of grace itself; or, if you will, the light of experience, 1 John v. o. 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. cxix. 20.
3. The light of the Spirit, fuperadded to both the former, which is sometimes called its earnest, sometimes itsfeal. The Spirit doth but plant the habits, excite and draw forth the alts, and also spine upon his own work, that the soul may fee it ; and that sometimes with suchadegree 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 fo clear abeam of light, that it is able to draw forth a triumphant conclusion, and say, Now I know the things that are freely given me of God : I believe, and am sure,
Andfomuch briefly for the opening of the nature of this ea vidence:
II. I shall shewyou the advantage of it toa suffering faint, in order to the right management ofa suffering condition.
And this will appear by the consideration of five things.
1. You will readily grant, that the Christian's love to God hath a mighty influence into all his sufferings for God. This grace of love enables him victorioufly to break through alldif. ficulties anddiscouragements."The floodscannotdrownit, nor "the waters quench it," Cant. viii. 6, 7. It facilitates the greatest hardships, 1 Johnv. 3. And whatever am an suffers, VOL. VII. Uu
338 Preparations for Sufferings : Or, if it be not from this principle, it is neither acceptable to God nor available to himself, 1 Cor. xiii. 3 .
But now nothing more inflames and quickens the Christian's 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 stroke 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 vii. 47.
2. It must needs be of singular use to a suffering faint, because it takes out the finking weight of affliction. That which finks and breaks the spirit, is the conjunction and meeting of inward and outward troubles together; then if the Lordde not strangely and extraordinarily support the soul, it is wreckt and overwhelmed,as the ship in which Paul failed was, when it fell into a place where two seas met, Acts xxvii. 41. O how tempestuous afea doth that foul fail in, that hath sightings without, and fears within ! how must that poor Christian's heart tremble and meditate terror, that when he retires from troubles without, for some comfort and support within, shall find afad addition to his troubles from whence he expected relief against them ! hence it was that Jeremy so earnestlydeprecates such a misery, " Be not thou a terror to me, thou art " my hope in the day of evil," Jer. xvii. 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.v. 3,5.
3. It is a fountain of joy and comfort in the darkest and saddest hour. Hence the glorious triumphs of faints in their afflictions, Rom. v. 5. And in the Christian's joy in the Lord, lies much of his strength for sufferings, Neh.viii. 10. If once the spirit droop and fink, the man is in a bad ease to suffer: Holy joy, is the oil 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 God's eye is much upon in his suffering servants, Col. i. 11. How did the famous worthies that went before us magnify Christ, and glorify religion by the holy triumphs of their faith andjoyunder tribulation ! one kiss'd the apparitor that brought him news of his condemnation, and was like am an transported with an.
of joy : Another upon the pronouncing of the fentenca
The best Work in the worst Times. 339 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 is true, the faith ofrecumbency 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. iv. 16,
17. and therefore cannot but be ofafingular use to a foul at such a time.
4. And, lastly, It is of special use to a Chriftianunder sufferings, inasmuch as it enables him to repel the temptations that attend upon sufferings. Nothing sets akeener 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. xi. 35. and x. 34. He that fees the gain and reward of suffering, will think he is offered to his loss, when life and deliverance are setbeforehim upon such hard terms as sin is. And thus you see what influence it hath into a suffering condition.
III. 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. Andoh, that by the faithful useofthem you may attain it, against a suffering day come upon you.
1. Rule. And the first rule I shall give you is this, make it your business to improve grace more; for the more vigorous it is, the more evidential it must needs be, 2 Pet. i. 5, 6, 7, 8,9, 10, 11. Oh how much time have many Christians spent in inquiring after the lowest signs offincerity, andwhatmay consist with grace ? Which hadtheyspent 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.
2. Rule. Mistake not the rule by which you are to try yourselves, left you give a false judgment upon yourselves. 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 - foul 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. i. 22. By which am an
Uu2
340 Preparations for Sufferings : Or, deceiveth his own soul : For that which is note or mark, must be proper to the thing notified, and not common to any thing else. There are divers forts of marks ; some are exclusive, the principal use of which is to convince bold pretenders, and discover hypocrites , such is that, 1 Cor. ix. 9. It is a most certain signwherethese are, there is no grace; but yet it will not follow on the contrary, that where these are not, there is grace. See Luke xviii. 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 radi ancy of it, or by some of its heroic acts, and promises made to some raised degrees and operations of it ; as that, Eph. iii. 12. &c. here a mistake is easily made. Besides these, or ra therbetwixt these, are another fort of marks, which are called positive marks; and these agreeing to the lowest degree of grace, are for the trial of the truth and sincerity of it. Such are these, i John iv. 13. 1 John ii. 3. Matth. v. 3. Be sure to try by a proper mark.
3. Rule. Takeheedofsuch fins as violate and waste the conscience; for these will quickly raise a mist, and involve the soul in clouds and darkness, Psal. li. 8. &c. Such are fins against light, and the reclamations of conscience.
4. Rule. Lab our to shun those common mistakes that Christians make in judging of their state ; amongst which I shall select these five as principal ones.
17 1. Call not your condition into question upon every failing and involuntary lapse into fin. " Iniquities prevail against me, as for our transgressions, thou shaltpurgethem away, Psal. lxv. 3. In short, thou needeft not callthycondition 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. vii. 12, 14. (2.) If thy failings be involuntary, and against the resolution and bent of thy soul, ver. 15, 18, 19. (3.) If it be the load and burden of thy soul,ver. 24. (4.) If the thoughts of deliverance comfort thee, ver. 25. 2. Question not the truth of thy grace, because it was not wrought in the fame way and manner in thee, as in others: For there is a great variety, as to the circumstances of time and manner, betwixt the Spirit's operations upon one and another. Compare the history of Paul's conversion with that of the Jai lor, Zacheus, or Lydia, and fee the variety of circumstances.
3. Conclude not that you have no grace, because you feel pot those transports and ravishing joys that other Christians
The best Work in the worst Times. 34/ speak of. If thou canst not say as Paul doth, Rom. viii. 38. yet bless God, if thou canstbut breathe forth such language as that, Mark ix. 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. Whensomepersons read the sixth chapter to the Hebrews, they are startled to fee to what a glorious height the hypocrite may soar; not considering that there are these three things wherein theyexcel the most glorious hypocrite in the world. (J.) That
never dethroned in hypocrites, as it is in them. All thatanhypocritedoth is for himself. (2.) The hypocrite never hated every fin, as he doth ; but hath still some A gag,Rimmon, or Delilah. (3.) That the hypocrite never acted in duty from the bent and inclination ofa new nature, taking delight in heavenly employment, but is moved rather as a clock by the weight 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 maybe divers ways mistaken about this. (1.) You may measureyourgrowth by your desires, and then it appears nothing ; for the Chriftianaims high, and grasps at all. (2.) Or by comparing yourselves with such as have larger capacities, time, and advantages, than you. (3.) Or by comparingyourgraces with othermens 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 ; theyhavebeen veryprejudicialtothepeace of many Christians.
5. Rule. Lastly,Decline not sufferings when God gives you a fair call to them. Oh ! the Christian's suffering time is commonly his clearest and most comfortable time. "Then " the Spirit of God and gloryresteth on them," I Pet. iv. 14. That which hath been in suspence for some years, is decided and cleared in a suffering hour. And thus I have shewedyou how to attain this necessary qualification aljo.
CHAP. VIII .
Discovering the necessity of an improved faith for the right management offufferings, and directing to some special means for the improvement thereof.
HE next thing conducing to our actual readiness for I sufferings, is the improvement of faith to someconfi
342 Preparations for Sufferings : Or, derabledegree 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 battle, Eph.
vi. 16. " Above all taking the shield of faith." It is true, every grace is of use, and contributes assistance: Suffering faints have been beholding to them all. But of this we may say, as Solomon of the virtuous woman; " Though many graces have " done excellently, yet this excels them all." In this grace Paul was very eminent; it was the life he daily lived, Gal.
ii. 20. Oh! it is a precious grace, 2Pet. i. 1. So precious, that Christ, who seldom admired at anything, yetwonderedat this, Matth. viii. 10. A victorious grace it is that overcomes all difficulties, Mark ix. 23. By this sword it was that all those famous heroes, Heb. xi. atchieved all those glorious conquests; and in every distress it may say to the soul, as Christ to the dis ciples, John xv. 5. " Without meyecandonothing." This is that sword that hath obtained fo many victories over the world,
1 Johnv. 4. And that trusty shield that hath quenched so mamydeadlydarts of temptation, which have been levelled at the very heart of a Christian in the dayofbattle. By it a Christian lives, when all outward sensible comforts die, Hab. ii. 4. It is thegrounduponwhich the Christian fixes his foot, and never fails under him, 2 Cor. i. 24. The necessity of it will more clearly appear,by considering how many ways it relieves the soul in trouble, and disburdens the heart of all its finking loads and pressures : There are two things that fink a man's
under sufferings ; viz. The greatness of the troubles, and the weakness of the soul to bear them; against both which faith relieves the foul, viz. by making a weak foul strong, and heavy troubles light.
First, It makes a weak foul strong and able to bear; and this it doth divers ways.
1.By purging out of the soul those enfeebling andweakning distempers ; notonlyguilt in general, which is to the foul as a wound upon the bearing shoulder, Rom. v. 1. The removal whereof enables the soul to bear any other burden, Ifa. xxxiii.
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 andvanisheth, Ifa. viii. 12, 13. This fear extinguishes that, as the fun-shine puts out fire, " The righteous is bold as a lion," Prov. xxviii. 1. The word signifies a young lion in
ריפבב
The best Work in the worst Times. 343 his hot blood, that knows no such thing as fear : And look how much of the soul is empty of faith, so much it is filled with fear : " Why are ye fearful, O ye oflittlefaith ?" Matth. viii. 26. Certainly, it is 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 turn- -ing itself 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 shadew of death, overspread the earth, and all the lights ofearthlycomforts disappear ? then faith supports the heart, by looking to the Lord, Micah vii. 7. And this look of faith exceedingly revives the heart, Psalm xxxiv.
5. and enlightens the soul. DothGodpluck 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, Ifa. xxvi. 3. and by this the soul f comes to be quieted and established,Psalm cxxv. 1. Do temptations strive to put off the foul from Christ, and discourage it from leaning upon the promise ? Then it puts forth an act of ( resolution, Job xiii. 15. And so breaks its way through that difcouragement ; 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, andseektodeliver itself ? Then faith puts forth another act upon Christ, suitable to this distress, viz. An act of waiting, Ifa. xlix. 23. which waiting is opposed to thatfinfulhastewhich the soul is tempted to, Isa. xxviii. 16. Or doth God at anytime call thefoulforth tosomedifficult 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 dislatisfied, Gal. i. 16. And hence it is, that obedience carries the name of faith upon it, to shew its descent, Kom. xvi. 26. Faith encourages the soul to obey, not onlybyurging God's command,but by giving it God's warrant for its indemnity, Heb. xi. 24, 25, 26. Or doth a poor believer find himself over matched by troubles and temptations, and his own inherent strength begin to fail under the burden? Then faith leads him to an omnipotent God, and
him from fainting under his trouble, Psalm lxi. 2. In the Lord is everlasting strength. ElShaddai, is a name of encouragement to a feeble soul, Ifa.xl.29,30,31. And thus
344 Preparations for Sufferings : Or, you fee the first particular made good, viz. What a strength ning influence it hath upon a weak foul.
Secondly, In the next place, let us fee how it lightens the Christian's burdens, 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 borror 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 foul of all these anxieties andperturbations,which are theveryburden and weight ofaf fliction, Psalm xxxvii. 5. For certainly, that which finks us in days of trouble, is rather from within, from our unruly, fe ditious, andclamorous thoughts,than from the troubles themselves with which we conflict: But by committing the matter to God, the soul is quickly brought to reft.
2. By discovering much present good in our troubles; the more good faith discovers in a trouble,the more fupportable and easy it makes it to the foul. Now faith brings in acom for table report, that they are not only evils, as the troubles of the wicked are, Ezek. vii. 5. but have an allay and mixture of much good, Heb. xii. 10. Ifa. xxvii. 9.
3. By forefeeing the end and final removal of them, and that near at hand, 2 Cor. iv. 17. That which daunts and amazes men in times of trouble, is, thattheycan fee no end of them. Hence the heart faints, and hands hang down throughdifcouragement: But now faith brings thejoyfultid.
ings of the end of troubles; and faith to the soul, "Why art " thoucastdown,O my foul ? and why so disquietedanddif " couragedwithin me ? as if thy sufferings were like the fuf " ferings of the damned, endless and everlasting,whereas they " are but for a moment; yet a little while,avery little while, " and he that shall come,will come,andwillnottarry,"Heb. x. 37. Yet a little while,and thenthedays of thy mourning shall be over.
4.By comparing ourfufferingswith the sufferingsofothersy which exceedingly diminisheth and shrinks them up; some times the believer compares his sufferings with Christ's, and then he is ashamed that ever he should complain and droop under them. Oh ! faith he, what is that, to that which the Lord Jesus suffered for me ? He suffered in all his members , head, hands, side, feet, from all bands, 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 foul of his sufferings : Sometimes he compares them with the fuf
The best Work in the worst Times. 345 ferings of others of the saints in former ages : When he reads in faith the history of their perfecutions, he is shamed out of his complaints, and faith, Am I better than my fa- ' thers ?" Sometimes he compares them with the sufferings of the damned: 'Oh what is this to everlasting burnings ! What ' is a prison to hell ? How light and easy is it to suffer for * Christ, in comparison of those sufferings which are from • Christ ?' And thus the soul is quieted, and the terror offufferings abated.
5. Faith entitles Christ to the believer's sufferings, and puts them upon his score ; and so it exceedingly transforms and alters them: Ah ! it is 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 Pfalmist ; " For thy sake we are killed all the day long :" Or as the apostle, Col. i. 24. " I fill up that which is behind of the suffer. " ings of Christ in my flesh."
6. Lastly, Faith engages the presence of God, to be and abide with the soul in all its folitudes and sufferings : It lays - hold upon the promises made to that purpose, Psalm xxiii. 2.
Ifa. xliii. 2. Heb. xiii. 5. John xiv. 18. And whilst a poor soul enjoys this, the very sense of troubles is swallowed up. And thus I have given some briefhints, 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. ii. 2. The doctrine of faith, is the food and nutrimentof 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, Psalm lxiii. 5. Some say the land of Judea is called " the land of the living," in Psalm xxvii. 13. in respect of theordinances of God, which that people enjoyed. Certain it is, they are the great instruments of quickning fouls at first, and preserving that life it so begat in them: But then be sure they have Christ's stamp upon them, and that they beminiftredby his own officers, and in his own way: And so you may reasonably expect more fruits and influencesfromthem, VOL. VII. Xx
346 Preparations for Sufferings : Or, 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," Psalm lxxxvii. 2. And all private helps may fay, in comparison of Christ's public ordinances, as Gideon said to the men of Ephraim, Judges viii. 2. "What have we " done in comparison of you ?"
2. Improve well your sacrament seasons, those harvest-days of faith : This ordinance hath a direct and peculiar tendency to the improvement and strengthening of faith. It is a pledge super added to the promise for faith's fake : Heavenly and sublime mysteries do therein stoop down to your senses, that you may have the clearer apprehenfions of them ; and the clearer the apprehenfions are, the stronger the affent of faith must needs be: By this feal 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 itself upon it : Oh! howmanypoor doubting trembling fouls 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," Matth xxv. 29. This was the way by which Paul thrived in faith, and every other grace so exceedingly, that he outgrew them that were in Christ before him, 1 Cor. xv. 10. It is true, 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 in fusion : But yet its improvementisinthe fame manner. then! ifeveryou 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 ix. 24. " Lord, increase my " faith:" Yea, beg the assistance of others prayers in this behalf, as the apostle did, I Theff. iii. 10. 2 Theff. i. 11. faith animates prayer, and prayer increaseth faith. 5. Improve times of affliction for the increase of faith : For certainly, sanctified afflictions do notably exercise and increase this grace, I Pet. i. 7. In times of prosperity,we know not what stock of faith we have: We live so much upon things seen,that wecannotmanytimes tell whether we have faith or no: Butwhendifficult days eome, then we must get out our whole fubfiftence and livelihood by faith,Hab. ii. 4. Yea,then we have many proofs and experiments of God's fidelity in the promises, which isa choice help to faith, 2Cor. i. 1o.
The best Work in the Worst Times. 347 6. Keep catalogues of all your remarkable experiences ; treafurethem up as food for your faith in time to come : Oh ! it is a singular encouragement and hearteningto faith, when it can turn over the records of God's dealing with you in years past, and say as Joshua, "Not one thing hath failed," Joshua xxiii. 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 i. 45. "Blessed is the foulthatbelieveth, for there shall be " a performance ofthosethings which are told it by the Lord."
experiments are the food of faith: Psalm lxxiv. 14. " Thou breakest 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 host, was meat to the faith of God's Israel in the wilderness afterwards. We often find Christ charging the peoples unbeliefon a bad memory, Matth. xvi. 8, 9. And, hence it was, that the Lord commanded the Ifraelites to keep journals of everyday's occurrences, Numb. xiii. 1, 2. It is 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, Micah vi. 5.
7. Lastly, Beware offense, which is the supplanter of faith. O if you live upon things earthly, you put your 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 Johnv. 4. Overcoming denotes a conflict, and conflicts infer oppositions. Oh you that live so much by fight and sense on things visible, what will you do when in David's, or Paul's case, Psal. cxlii. 4. 2 Tim. iv. 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 hopeft 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 fee if thou canst find am an amongst them, that did not atchieve the victory by his faith. Had they not all been rundown by the Xx2
348 Preparations for Sufferings : Or, furious assaultsoftemptation, and instead ofacloudofwitnesfes,been so many pillars offalt, and monuments of reproach and shame to religion, if their faith had failed in its trial.
CHAP. IX.
Wherein the necessity and usefulness of Christian fortitude in or der tofufferings is evinced, with a brief account of its na ture and the means of attaining it. Th HE next grace which concurs tothecompleteing of our actual readiness for sufferings, is Christian fortitude, of holy courage , which must say in thy heart, in a time of dan ger, 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 fay, That " none of these things moved him," Acts xx. 24. Yea,when he was to appear before the lion Nero, and not a man would own or stand by him, yet he stands his ground, resolving rather to die on the place, than dishonourablyto recede from hisprin ciples and profession, 2Tim. iv. 16, 17. He set the world, with all its threats and terrors, lower than it set him. Ohow conspicuous was this grace in all those berges that havepaft 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.
the success and prevalence of Satan's temptations in the hour ofpersecutiondependsuponthe fainting and over. throw of this grace. Wherefore dothheraife perfecutions 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 heaims at, Neh. vị. 13. This is a multiplying passion, that represents dangers more and greater than they are, and so drives the soul into the very netandsnare laid by the devil to take it. Prov. xxix. 25. " The fear ofmanbrings a snare;" which was sadly exemplified in Abraham, Gen. xii. 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 basfeft and most dishonourable terms; therefore the preparation of this grace is so exceedingly necessary.
The best Work in the Worst Times
2. Because this is the grace thathonours Jesus Christ abun-
1 -dantly, when you are brought upon the stage for him. - There is a great solemnity at the suffering and trial of a faint : heaven, earth, and hell, are spectators, observing the - issue, and how the saints will acquit themselves in that hour,
We are made a spectacle, faith the apostle. The word is Θιατρον εγενήθημεν, we are set as upon a theatre in public view,
1 Cor. iv. 9. God, angels, and faints, wait to seetheglorious triumphs of their faith and courage, reflecting honour upon the name and cause of Christ. Devils and wickedmen gape for an advantage by their cowardise. Certainly very much lies now upon the Christian's hands. Should he faint and give ground, how will it furnish the triumphs of hell, and make
- Christ's enemies vaunt over him, as if his love ran so low in the hearts of his people, that they durst not adventure any thing for him ? Or, as if, notwithstanding their brave words and glorious profession, they durst not trust their own princi. pleswhenitcomes to the trial? But ifnowtheyplay the men, and discover an holy gallantryofspiritand resolution for Christ, how will itdauntthe enemies, and make them say as Marcus bishop of Aretheusa made one of Julian's nobles, present at his torments, tosayconcerning him, We are ashamed,Oemperor, the Christians laugh at your cruelty ! And how will God himself rejoice and glory over them, as he once did over Job when he fetched him with honour off that first field! Job ii. 3. " Still he holdeth fast his integrity."
3. Your own peace is wrapt up in it, as well as God's glory. Is it nothing, think you, to be freed from those vultures and harpies, 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. i. ult. Psal.
cxii. 7. WhenBorromaeus was told of some that lay in wait to take away his life, it troubled him not, but he said, An Deus eft inmundo pro nihilo ? What, is God in the world for nought ? And like to this was the answer of Silentiarius in the like case; Si Deus mei curam non habet, quid vivo ? If God take not care for me, how do I live ? Oh this is it that brings youtoanholyquietude of spirit intimesofconfufion anddif traction, which is achoicemercy.
4. Yourmagnanimity is of special use to other saints, who are following you in the fame path offufferings. If you faint, it is likethefainting of a standard-bearer in an army: you bring thereby an evil report upon the cross of Christ, asthefirstspies did upon the land of Canaan. And alike influence with that
350 Preparation for Sufferings : Or, it is like to have on your brethren; so that there is aneceffity of improving this grace also before you can fay with Paul you are ready.
2. But what is this Christian fortitude, andwhereindoth it consist.
I answer briefly, It is an holy boldness in the performance of difficult duties,flowingfromfaith in the call of God, and his promise to us in the discharge of them. Andfo 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 expressed about duties for truth, not error, Jer. ix. 3. for the interest of Christ, not of the flesh. 3. The season in which it appears is, when duties are surrounded and be set with difficulties and dangers, Dan. iii. 16. Dan. vi. 10.
4. The fountain whence it flows is faith, and that as it respects the command and call of God to duty, Acts xvi. 10. And his promise to us in the discharge thereof, Joth. i. 5,6. And this grace stands opposed, both to the fear of man in the cause of God, Heb. xi. 27. andtoapostacyfromthe truth for fear of suffering. Thus briefly of the nature of it. 3. In the last place, I shall lay down some rules forthepromotingand improvement of it, and fo finish this chapter. Now there are ten rules heedfully to be observed for the breeding of holy courage in the breast ofa faint in evil times. 1. Rule. And the first rule is this, Get a weaned heart from all earthly enjoyments. If the heart be inordinately fixed upon anyone thing that you possess in the world, that inordinate e-
and affection for it, will strangely effeminate, soften, and cowardize your spirit when your trial comes, 2Tim.
ii.4. You meet not withamanofcourage for God,but had his heart dead toearthlythings ; so it was with Paul, Phil. iii. 8. Since the apostles, we scarce meet with a greater example of holymagnanimitythan Luther; and if you read his story, you will find few men ever set a lower rate on the world than he. All the Turkith empire in his eye was but a crumb cast to the dogs. German a est haec best i a pecuniam non curat. Money could not tempt him.
2. Rule. Suffer not guilt to lie upon yourconfciences : it is afountainoffears, and you can never attain boldness for God, till it be removed,Rom. v.1, 2, 3. The spirit of afoundmind
The best Work in the worst Times. 35x - is opposed to the spirit of fear, 2 Tim. i. 7. Now that found mind is a mind or spirit that is not wounded, and made sick and infirm by guilt. Owhat black fogs and mists arise out of guilt, which becloud our evidences, and fill us with fears anddiscouragements ! Gen. xlii. 21, 22.
3. Rule. Clear your call to difficult services,be well satisfied that you are in that way and posture God expects to find you in. Owhatcouragethis will give ! Joth. i.9. Then am an may promise himself God's presence and protection, 2 Chron. xv. 2. But whilst a man is dubious here, andcannottell whether it be his duty or not, that he is engaging in, how can he have * eourage to hazard any thing for it? For,thinks he, I may suffer much from men, and yet have no thanks of God for it, I Pet. ii. 9. And further, till a man be clear in this, he cannot commit his cause to God. And it is asadthingto be cut off from 5 so choice a relief as that is, 1 Pet. iv. 19. 4. Rule. Getrightnotions and apprehenfions of your enemies . We are apt to magnify the creature, as if he could do more than he can, and thereby disable ourselves from doing what we should. Possess your souls with the beliefofthesefive things concerning them. (1.) That they are poor weak enemies, Ifa. xl . 15, 17, 22. But as a swarm ofgnats in the air.
See how God describes them, Ifa. li. 13, 14.
(2.) That little power they have is limited by your God, who hath the bounding and ordering of it, Johnxix. 11. Psal. lxxvi . 10. (3.) They carry guilt upon them, which makes them more timorous than you, Ifa. viii. 12. Their fear is a strange fear. (4.) They only use carnal weapons against you, which cannot touch yourfouls. If they were praying enemies that could engage God against you, theywouldbe formidable * enemies indeed; but this they cannot do. The largest commission that anyofthemever had from God, extended but to the -bodies and bodily concernments of the saints, Luke xii. 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 God's enemies ; and God hath espoused your cause and quarrel. The more cruel they are, the kinder he will be to you, John ix. 34, 35 . 5. Rule Labour to engage the presence of God with you in all places and conditions. Whilftyou enjoy this, your spirits will be invincible and undaunted, Josh. i. 9. Psal. cxviii. 6.A weak creature assisted and encouraged by the presence of a great God will be able to do and suffer great things. Poor
352 Preparations for Sufferings : Or, flesh in the hand of an almighty Spirit acts above itself. Alit tledog, if his master be by,and animates him, willfeize upon a greater beast than himself, though he would run from him were his master absent. Our courage ebbs and flows as the manifestations of the divine presence do. Oh get thyself once within the line of that promise, Ifa. xliii. 1, 2. and thou art invincible.
6. Rule. Get an high estimation of Jesus Christ, 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 am an ofzeal and courage for Christ's in tereft, until that interest of Christ have swallowed up all thine own interests. No sooner is the soul acquainted with, and in terested in Christ, but he heartily wishes well to all his affairs andconcernments, Psal. xlv. 3, 4. This is that which puts metal and resolution for Christ into the soul.
7. Rule. Beware you be notcheatedwithmaxims of carnal policy, mistaken for Christian prudence. Many are so: and they prove destructive to all true zeal and courage for Christ. Never was religion professed with greater plainness and fimph city, than by the primitive Christians: and never was there an higher spring-tide of courage and zeal for God, than in those days. We are apt to call it prodigality, and are grown wiser to husband our lives and comforts, better than they did. But indeed our prudentials have even swallowed up our religi on. It is true, there is such a thing as Christian prudence; but this doth not teach men to shunall costly anddifficultdu ties, and prosttitute confcienceto save the skin. "Am an of " understandingwalketh uprightly," Prov. xv. 21 .
: 8. Rule. Look upon the inside of troubles for Christ, as well as upon the outside of them. If you view them by an eye of sense, there appeareth nothing but matter ofdifcouragement. To look on the outside ofa prison, banishment, or death, is affrighting and horrible: but then, ifye look into the inside of these things by faith, and see what God hath made them to his people, andhowjoyfulandcomfortable they have been in these conditions ; what honey they have found in the carcass ofa lion, what songs in the stocksanddungeons, what glory. ing intribulation, an hundred-fold reward even in their fuf ferings : Othen ! that which looked like a serpent at a distance, will appear but as a rod in hand. Howmanyhave found themselves quite mistaken in their apprehenfions offufferings;
The best Work in the worst Times. 353 - and been more loth to come out of a prison, than they were to go in! Ifyoudid but see your supports, and the comforts that - fouls ordinarily meet with in their troubles for Christ, you would not look on them as such formidable things.
9. Rule. View the issue and reward of sufferings by an eye of faith: this also will strongly abate the horror and dread of them, Heb. x. 34. Upon this account it is the saints have so flighted and contemnedthem, Rom. viii. 18. 2 Cor.iv. 16, 17. But then see that you act your faith, (1.) Upon the cer- ✓taintyof it: look at it as a most real and substantial thing,
Heb.xi. 1. (2.) View it as a great and glorious reward : And,
(3.) As near at hand: Andthensayto thy foul,come on my foul, come on, seest thouthejoy set before thee ! the crown ofgloryreadytobesetonthyheadby the hand of a righteous God. Oh, what compare is there betwixt those sufferings, and that glory !
10. Rule. Propoundtoyourselves the best patterns and examples. Keep your eye upon the cloud of witnesses ; these are of special use tobegetholy courage, Heb. xii. 1. James v.
10. Who would be afraid to enter the lifts, and grapple with that enemythathehathseenso often foiled,and that by a poor weak Christian ? See how the enemy, with whom you are to grapple, hath been beaten hand to hand, and triumphed over by poor women and children; they had as great infirmities, and you have as gracious assistances as those that are gone before you.
CHAP. Χ.
Discovering the necessity of an heart mortified to all earthly and temporal enjoyments, in order to the right managing of a fufferingcondition : withfeveral directions for the attaining thereof. THE HE nextthing wherein your actual readiness for bonds, or death confifteth, 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 some measure, you are not fit to be used in any such service for the Lord, 2 Tim. i. 21. The living world is the very life of temptations: the travailing pains of death are stronger and sharper upon none, than those that are full of sense and self. As you fee VOL . VII. Yy
354 Preparations for Sufferings : Or, in nature, what conflicts and agonies strong and lively persons fufferwhenthey die; when others, in whom nature is decayed and spent before-hand, die away without half that pain, even as a bird in a snell. 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. vi. 14
1 Cor. iv. 3, 4. The needofthiswill beevincedby these five considerations.
1. Unless the heart be mortified to all earthly enjoyments, they will appear great and glorious things in your eye and efti mation; and if fo, judge what a task you will have, to deny and leave them all in a suffering hour. It is corruption with in, that puts the lustre and glory upon things without: it is the carnal eye only that gazes admiringly after them, 2 Cor. v. 16. and hence the lust is putto express the affection, 1 John ii. 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, tilltheyhave loft their glory in your eye; and that they will never do, till those lusts within you, that put that beauty and necessityuponthem, be first crucified. As for in france, what a glory and necessity doth the pride of men put upon the honour and credit of the world, so that they willra ther choose to die, than survive it ? But to a mortified soul it is afmall matter, 1 Cor. iv. 3. So for riches,how much are they adored, till our lusts be mortified ?andthenthey areefteemed butdung anddrofs, Phil. iii. 8. It is our corruptions that paint andgildoverthesethings : when these are crucified,those will be lightly esteemed.
2. Mortification of corruptions is that which recovers an healthful state of foul: fin is to the soul, what a disease is to the body; and mortification is to fin, what physic is to adifcafe. Hence those that are but a little mortified, are in a comparative sense called carnal, 1 Cor. iii. 3. and babes, ver. 2. in refpectof weakness. Now, suffering work being some of the Christian's hardest labour and exercise,he cannot be fitted for it,until his foul be in an healthful state : a fickly man cannot carry heavy burdens, or endure hard laboursand exercises; the sick soldier is left behind in his quarters, or put into the hospital, whilst his fellows are dividing the spoils,and obtain ing glorious victories in the field. To this sense someexpound
46Rom. viii. 13.3. " Ifye live after the flesh, ye shall die; but if ye, through the Spirit, mortify the deeds of the body, ye " shall live." Whereas death is put to note a languishing state of foul, whilst mertification is neglected ; so life is put to express anhealthful and comfortable state ; viverepro valere ; fo that upon this account also the neceffityof 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 is finunmortifiedwithin, that makes thehearthke gun-powder ; so that whenthesparksoftemptationflyabout 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. i. 4. With these internal unmortified lusts,the tempter holds corre
; and these be the traitors that deliver up our fouls - into his hands.
4. Unless youbediligentandsuccessfulin this work, though you should suffer, yet not like Christians ; you will but disgrace religion, and the cause for which you suffer ; for it is not simple suffering, but suffering as a Christian, that reflects credit on religion, and finds acceptationwith God. If you be envious, fretful, discontented, and revengeful, under your sufferings,what honourwill this bring to Christ ? Is not this altogether unlike the example of your Lord ? Ifa. liii. 7. and the behaviour of suffering faints ? 1Cor. iv. 13. Yet thus it will be, if your pride, passion, and revenge, be not first subdued: for what are the breakings forth of such diftempers of spirit, but as the flushes of heat in the face from an ill-affected liver ? Most certain it is,that all theseevils are in your natures, and as certain it is, they will rise like mude and filth from the bottom of a lake,when some eminent trials shall rake you to the bottom ; Natura vexata proditfeipfam.
5. Lastly, Mortification must be studied and pliedwith diligence ; else you will find many longings andhankerings after earthly enjoyments and comforts, which will prove a snare to you: what is fin,but the corrupt and vitiatedappetiteofthecreature, to things that are earthly and sensual, relishingmore sweetness and delight in them, than in the blessed God ? And what is fanctification, but the rectifying of these inordinate affections, and placing the mon their proper object ? A regenerate and mortified Christian tastes not half that sweetness in forbidden fruits that another doth: set but money before Judas, and fee kow eagerly he catches at it - " What will ye give me, Yy2
356 Preparations for Sufferings : Or, " and Iwillbetrayhim ?" 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 terms : whereas a mortified Christian can see all these things
before him, yea, offered to him, and refuse them, Heb. x. 35. It is withthemmuch as it was with old Brazillai, 2Sam. xix. 35. When nature is decayed,they find but little pleasure in natural actions, Ecclef. xii. 1. And look as the body of fin decays and languishes, so do these longings also : Itweansthe foul from them all, and enables it to live very comfortably without them, Psal. cxxxi. 1. Phil. iv. 12. There needs no more to be faidto evincethe necessity ofniortification, and dis cover what influence it hath into a Christian's readiness for sufferings.
It remains therefore, that I open to you some of the prin cipal corruptions, about which it mostly concerns you to be
ere 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 Christian work in suffering times lies in mortifying these four special corruptions, viz. First,The love of the world. Secandly, Ambition. Thirdly, Inordinateaffectation of freedom and pleasure. Fourthly, Excel five love of life.
1. For the love of this world, away with it, crucify it, crucify it : down with this idol, and 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 ofa 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 Lord's sake, down with it in your estimations, down with it in your affections, else temptations will down with you ere long. I shall offer five or fix helps for the crucifying of it.
First, Confider yourespousals to Christ, and how you have chosenandprofessedhim for your Lord and husband: there fore your doating upon the world is no less than adultery against Christ, James iv. 4. If Christ be your husband,he must be a covering to your eyes; anunchasteglanceupontheworld 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 is ourdoating on it, that makes it draw bloodatparting.
Thirdly, Get true scripture-notions of the world, and rectifyyourjudgments 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 ii. 16. it is nothing else but lust that puts that lustre upon it: It hath but a phantastic 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 fides of the pit ? "But he that doth the will of God abideth " for ever,"
Fourthly, Study and contemplate Christ, and the things above more : this would veilt all its glory, and kill it at the root, Phil. iii. 18, 19. Just as a man that hath been gazing upon the fun, when he takes off his eye from that bright and glorious creature, and looks to the earth, there is a veil of darkness overspreadingthe face of it, that he can fee 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 chiefeft bait he hath to catch and destroy yourfouls. 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 littlewouldthat foulbemovedbysuch a temptation,that looks on it all but as dirt ?
Sixthly, Lastly, Take notice of the approaches of eternity : remember you are almost at the end of time: and when you come to launch out into that endless ocean, how will these things look then ? It seems glorious, whilst you are in the chaceand pursuit of it; but upon a death-bed, you will overtake and come up with it, and then you will fee what a deceitful and vainthing it is: stand by the beds of dying men, and hearhowthey speak of it. Oh ! the difference betwixt our apprehenfions then, and now! Thus labour to wean off your affections, and crucify them to the world.
2. Mortify your ambition and vain affectation of the repute and credit of the world: Oh stand not on so vain a
358 Preparations for Sufferings: Or, thing as this: judge it but a smallthingtobejudged of man, to have your names cast out as evil: letnotscoffs and reproaches be such terrible things to you. It is, without doubt, a great trial ; else the holy Ghost had not added a peculiar epithet to it,which is not given to any other of the sufferings of the saints: not cruel tortures, nor cruel stonings,burnings, flaying with the sword; but cruel mockings,Heb. xi. 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 thesbame, as your master Christ did, Heb. xii. 2. And to promote mortification in this, take these helps.
1. Confider 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. x. 33. Psal. xliv. 14. Reproaches have been the lot of the best men. They called Athanafius, Sathanafius ; Cyprianus,Coprianus, a gathererofdung; blessed Paul, apeftilentfellow ; Dr. Story threw a faggot at sweet Mr. Den lie's face, as he was singing apsalm in the midst of the flames, saying, I have spoiled a good oldfong.
2. It maybe religion hath been reproached and scoffed at for your fakes; and if so, think it not much to be reproached for religion's fake.
3. It is much better to be reproachedby men for discharging duty, than by your own consciences for the neglect of it ; if all bequietwithin, never be moved at the noise and clamourwith out : If you have a good roof over your head, be not troubled though the winds and storms bluster abroad, 1 Pet. iv. 14. Take heedwhatyou do, and be heedless what the world says.
4. Always remember, that you neither stand nor fall at the world's judgment, and therefore have the less reason to be troubled at it, 1Cor. iv. 3. If your condition were to be cast to eternity by it, it were somewhat.
5. There is a worthandexcellencyinthereproaches of Christ, as bad as they seem ; and such an excellency, as is not to be matched by anyearthlyenjoyment, Hebxi. 26. The reproaches of Christ are of more worth than the treasures of Egypt, thơ' Egypt then was the magazine of the world for treasures. The apostles counted them their honours, Acts v. 41. When LudovicusMarsacus, a knight of France, fawthose that were to suffer with him in the chains, andthattheyput none upon him, because of the nobility of his birth, he said to the executioner, Gur me non quoque torquidonas, et illuftris ill i us ordinis militem non creas ? Why doye not honourme with a chain too, and ' create me a knight of that noble order ?"
The best Work in the worst Times. 359 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 con tempt of God, angels, and goodmen. 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 wool, but my righte- " ousness shall be for ever, and my salvation from generation " to generation," Ifa. li. 7, 8 .