Moses Self-Denial, Treatise · Chapter 14
CHAP. XIV.
How to know the root or principle from whence all that wee doe or ſuffer comes.
EXamine therefore whether Faith be that which carries us on in our ſufferings:Vſe 4. for it is poſſible that a man may ſuffer the loſſe of much, and endure hard things upon other principles; as from naturall ſtoutneſſe of ſpirit, from naturall courage, or from pride, or from naturall conſcience, from theſe there may be reſiſting oppoſitions, and ſuffering much trouble, but not in that gracious way, as to bee a ſweet ſavour unto the Lord. Where Faith is the roote and principle of ſelfe-denyall, there is another kinde of ſelf-denyall then that which ariſeth from any other principle: Now this is to be examined, it concernes us much to know the root and principle from whence all that we doe or ſuffer comes, God looks moſt at that; there may be beautifull flowers grow out of a ſtinking Root, glorious actions may proceed from Naturall Principles. Wherefore, for tryall, let us examine the differences that there are betweene one that is carryed through ſufferings by naturall ſtoutneſſe of ſpirit, and another that is carryed through by Faith. Secondly, the differences betweene Pride and Faith, in this worke. Thirdly, the differences betweene Faith, and the ſtrength of Naturall Conſcience.
For the firſt,Sufferings out of naturall ſtoutneſſe. 1. take theſe Notes. Firſt, where ſelfe-denyall is from Naturall Principles, it is but particular, not univerſall. In ſome eminent thing, a naturall ſpirit may denie it ſelfe; but upon examination it may appeare, that in other things it makes ſelfe its end, even in things where God requires ſelfe-denyall, as much as in the other: whereas, if it came from Faith, it would not be partiall, but appeare in one thing as well as in another, ſo farre as God calls thereunto; that which workes by rule, workes evenly, impartially, conſtantly.
But there is none,Object. but in ſome things may at ſometimes ſeeke themſelves.
There is nothing wherein a gracious ſpirit gives libertie to its ſelfe ſo to doe.Anſw. If there be true Faith, the Soule ſets it ſelfe in the bent, frame, and endeavour of it, againſt all ſelf-ſeeking, in every thing proportionably, according as the rule requires: if ſelfe prevailes at any time, it is beyond the ſcope, intent, frame, reſolution, and true endeavour of the Soule; and when that, wherein ſelfe hath prevailed is taken notice of, it takes revenge upon it ſelfe in that thing rather then any other.
Secondly,2. where ſuffering troubles come from a Naturall Root, the Soule is not conſcious to its ſelfe of its owne weakeneſſe; it knowes not the power of corruption in the heart, it underſtands not how ſelfe may be ſought, in denying ones ſelfe: ſuch a one is not acquainted with the ſecret diſtempers, thoſe inward windings and turnings of his owne heart; thoſe depths, thoſe wiles, thoſe devices of Satan, and of his owne ſpirit: he ſeeth not need of a higher Principle, to enable him to any gracious manner of ſelfe-denyall; he lookes at it, but as a thing within his owne reach; he is not fearefull, and jealous of himſelfe. But it is otherwiſe, where ſelfe-denyall comes from Faith; the buſineſſe and worke of Faith, is the getting up on high, and fetching ſtrength from on high, knowing, that the Soule in its ſelfe hath nothing but corruption and weakeneſſe.
Thirdly,3. when it comes from Naturall Principles, there may be ſome appearance of ſelfe-denyall in outward actions, and willingneſſe to ſuffer, but there is little care of mortifying inward Luſts; Luſts within are ſuffered to ſwell, to rankle▪ and feſter. Naturall Principles doe not ſtrike at the root of evill; there may be a reſtraint of ſome evill, but the root of bitterneſſe ſtill remaines in the ſtrength of it: but Faith begins within, it workes to the bottome, and ſtrikes at the root of evill, at all the corrupt Principles that are in the inwards of the Soule; it empties out ſelfe from the moſt ſecret inward holds that it had, it will not ſuffer ſelfe to lye in any ſecret corner.
Fourthly,4. when bearing ſufferings ariſe from Naturall Stoutneſſe, and Courage; ſuch a one does neither begin, nor ſtrengthens himſelfe afterwards, upon divine grounds and arguments, ſo as the Beleever doth: his willingneſſe to ſuffer, does not proceed out of love to God, for his infinite excellencie, as infinitely worthy, that whatſoever the creature is, hath, or can doe, or ſuffer, ſhould be at his diſpoſe; the Lord hath dealt infinitely bountifully with me, he hath beene mercifull to me, and ſet his love upon me: Now, theſe beames of Gods love, warming, and enlarging, and quickening the heart of a Beleever, ſets him even on fire to doe or ſuffer any thing for God. But thoſe who are carryed on upon Naturall Principles, feele no ſuch thing; neither doe they make uſe of ſpirituall weapons, or ſpirituall arguments, to ſtrengthen them, as Faith does.
Fifthly,5. where naturall Stoutneſſe and Courage is the Principle, there the Soule is not rayſed higher in its courage for God, then when the cauſe onelyonly concernes it ſelfe; it diſcovers as much ſtoutneſſe and courage in naturall things, as it does in ſpirituals: But this ſtrength in ſufferings, that comes from Faith, is a ſtrength farre more rayſed in the cauſe of God, and ſpirituall things, then in any other. In other things, it may be the heart is weake, full of feares, knowes not how to withſtand any evill: but in the cauſe of God, it findes a Principle, carrying it beyond that it is otherwiſe; There it is full of courage, it is able to looke upon the face of any man, to ſtand out againſt the proudeſt perſecuters. As that Martyr Alice Driver told the perſecuters, That though ſhe was brought up at the Plough, yet in the cauſe of Chriſt ſhe would ſet her foot againſt the foot of any of them all. Many poore weake women, and children, have manifeſted that courage and boldneſſe in the cauſe of Chriſt, that hath daunted the hearts of their enemies. As we reade, Acts 4. 13. when the Rulers, Elders, and Scribes, ſaw the boldneſſe of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled, and they tooke knowledge of them, that they had beene with Jeſus. It was their being with Jeſus, it was their faith in Chriſt, that rayſed them higher then their naturall Principles, ſo as to make their enemies to wonder at them.
Sixtly,6. the power of reſiſting ſufferings, that comes from Naturall Principles, is not a fruit of much humiliation, brokenneſſe of heart, ſeeking of God aforehand. When Eſther was in hazard, when ſhe was to goe about a worke, wherein all her honour and her life muſt be ventured, ſhee falls to faſting and prayer, and cauſeth others to faſt and pray for her; and ſo ſhee came to that reſolution, If I periſh, I periſh. Men full of ſtoutneſſe, and naturall courage, thinke that mournings for ſinne, breakings of the heart in godly ſorrow, keeping downe the Soule in humiliation, make men timorous, and Cowards; that it abates, if not wholly takes away their valour and ſtoutneſſe: but Gods people never find more courage and heavenly fortitude, then after much humiliation for ſinne; the more brokenneſſe of heart for ſinne, the more ſtoutneſſe and courage in reſiſting of ſinne, and in ſuffering any evill, rather then to admit any ſinne. Wicked men indeed have ſtoutneſſe and courage, for the maintaining of their luſts, in which the courage and ſtoutneſſe of the world is eſpecially let out; but all the courage and ſtoutneſſe of godly men, is in oppoſing of ſinne, and in doing and ſuffering for God.
Seventhly,7. if there be onelyonly naturall ſtrength to enable to a willingneſſe to venture upon any way of ſuffering, there cannot be that confidence of a good iſſue that Faith brings with it, where that is the Principle. Faith can aſſure the Soule, that the iſſue ſhall be good, whatſoever ſeemes to the contrarie; although the ſufferings ſeeme to be never ſo black and diſmall, Faith can looke beyond all to a glorious iſſue, and through the aſſurance of this, can keepe the Soule in a ſpirituall heavenly ſecuritie, in the midſt of all evils that doe befall it. The confidence of that glorious iſſue of all ſufferings, that the Faith of Saint Paul rayſed his heart unto, 2 Cor. 4. 17, 18. is very remarkable. For our light affliction, which is but for a moment (ſaith he) worketh for us a farre more exceeding and eternall weight of glory, while wee looke not at things that are ſeene, but at the things which are not ſeene, &c.
Eightly,8. Naturall Principles cannot welcome afflictions with ſuch joy and delight as Faith can. How have the Martyrs kiſſed and embraced the Stake, accounting that day the happieſt day that ever they ſaw. It is ſaid of the Chriſtians in the 10. Heb. 34. That they ſuffered with joy the ſpoyling of their goods. Faith does not onelyonly enable to ſuffer with patience, but to ſuffer with joy. And Rom. 5. 2. Saint Paul ſayth, wee rejoyce in tribulations. Now others by their naturall courage may encounter with afflictions, and perhaps they may endure them with ſome patience, but they cannot thus rejoyce in them.
Ninthly,9. where Naturall Strength onelyonly enables, there the ſoule is not more humble, after it hath gone through difficulties, but it is puffed up, as having paſſed through hard things, and done ſome great matter; but where Faith is the principle, the ſoule knowes that it was not from any thing in its ſelfe; but if it had beene left to its ſelfe, it ſhould have baſely forſaken the cauſe of God, it ſhould have diſhonoured God and its holy profeſſion; and therefore it rejoyces not in its ſelfe, but in that power from on high, that came in and aſſiſted it. I live, ſaith Saint Paul, but not I, but Chriſt in me, Revera gloriari in Solo Deo non nisi à Solo Deo eſt. Bern. Serm. in Cant. 13.ſo I was able to goe through ſuch and ſuch ſtraights, ſaith a beleeving ſoule; No, not I, but the vertue and power of Chriſt in me carried me through. Of a truth, ſaith Bernard, To glory in God alone, cannot be but from God alone.
Tenthly,10. if the principle bee onelyonly naturall courage, although ſuch a one may be very ready at firſt in denying himſelfe, yet if after hee be croſſed more then hee expected, and findes worſe ſucceſſe then hee looked for; if he does not ſee ſome naturall good comming in, hee is ſoone diſcouraged, the heart ſinkes, as not having ſufficient to uphold it and carry it out in that it hath undertaken.
Yet further,Sufferings out of Pride. ſuch is the deceit of a mans owne heart, as a man may ſuffer much out of the pride of his heart: as a man may ſerve himſelfe, in ſerving God, ſo he may ſeeke himſelfe in denying himſelfe in that which is the cauſe of God.Gloriae animal, popularis aurae vile mancipium. Hier. ep. ad Julianum, conſolatoria. Crates the Philoſopher before mentioned, who caſt his goods into the Sea, that hee might not be hindered in the ſtudy of Philoſophy, Jerome calls him gloriae animal, and a baſe ſlave to popular breath: ſo many may be content to loſe much, and ſuffer much,Vicit amor patriae laudiſque immenſa Cupido. and all out of vaine-glory, they may be in baſe ſlavery to the applauſe of men: Great things out of pride did Heathens ſuffer for their countrey. Were it not that mens hearts are deſperately wicked, and deceitfull, one would wonder how this ſhould bee.
The men of the world are ready to caſt this aſperſion upon all that ſuffer, they ſay they ſuffer out of vain-glory, & ſo if they be forward in ſervice, they ſtill ſay it is from the pride of their hearts; when they can ſay nothing againſt the things they doe or ſuffer, then they judge their hearts: this ſhewes, that to ſuffer for God, or to be forward in ſervice is a glorious thing, otherwiſe why ſhould they thinke men doe them to ſeeke glory by them; but although it be a ſlander that ariſes from their malicious hearts againſt the truth, to accuſe the ſufferings of Gods people of vaine glory, yet certainely there may bee a principle of pride, that may carry men on even here; but there is much difference betweene that ſuffering that a man is carryed through by Faith, and that which a man is carried through by pride: as,
Firſt,1. if pride be the principle, a man is ready to put forth himſelfe though he be not called: It is true that in ſome extraordinary cauſes, a man may have an inward calling, by ſome extraordinary motion of Gods Spirit, as ſome of the Martyrs had; but in an ordinary way, a gracious heart feares it ſelfe, and dares not venture untill God calls, depending more upon Gods call, then any ſtrength it hath to carry it through: Faith ever lookes at a word; It puts on to nothing, but according to the word; where there is not a word to warrant, there we may conclude, that faith is not the principle that acts, but ſelfe. True Chriſtian fortitude leades into dangers, onelyonly by divine providence or precept, when God bids a man undertake dangers, or bids dangers overtake him.
Secondly,2. where pride is the principle, ſuch a one cares not much how the cauſe of God goeth on, any further then he is intereſted in it, if God will uſe others to honour his Name by, and further his cauſe, except hee may ſome way come in, he regards it not, hee is not more ſollicitous, how the cauſe of God in other things that concerne not his ſufferings proſpers; howſoever therefore he may ſpeak much of Gods glory, in that cauſe for which hee ſuffers, yet if he be not affected with the glory of God in any other cauſe, that concernes not his particular, it is an argument that it is his owne glory, rather then Gods, that is aimed at.
3.3. Thirdly, a proud heart does not ſtrengthen it ſelfe ſo much in ſufferings, with the conſolations of God, the ſweet of the promiſes, as it doth with its owne-ſelfe-proud thoughts; the heart is not taken up ſo much with the glorious reward of God in Heaven, that ſpirituall and ſupernaturall glory there, as with ſome preſent ſelfe-good here; whereas Faith is altogether for ſpirituall and ſupernaturall good, it carries the ſoule beyond preſent things, that are onelyonly ſutable to nature.
Fourthly,4. where pride is the principle, there is no good got by ſufferings, the ſoule doth not thrive under them, it doth not grow in grace by them, it growes not to a further inſight in Gods wayes, it growes not more holy, more heavenly, more ſavoury in all the wayes of it, the luſtre and beauty of godlineſſe does not encreaſe upon ſuch a one, hee is not more ſpirituall, hee doth not cleave cloſer to God; hee is not more frequent with God in ſecret, he doth not enjoy more inward communion with God then formerly; whereas when our principle is right in ſuffering, there is never ſuch thriving in grace as then, then the Spirit of God, and glory uſeth to reſt upon Gods ſervants; a godly mans ſervice prepares him for ſuffering, and his ſuffering prepares him for ſervice. The Church did never ſhine more bright in holineſſe, then when it was under the greateſt perſecution.
Fifthly,5. where pride is the principle, there is not that calmeneſſe, meekneſſe, quietneſſe, ſweetneſſe of ſpirit in the carriage of the ſoule in ſufferings,Nec tumide nec timide. as where Faith is the principle. Pride cauſes the heart to ſwell, and belke, to be boiſterous and diſquiet, to bee fierce and vexing, becauſe it is croſſed: but Faith brings in the Spirit of Jeſus Chriſt, and that was a quiet and meeke ſpirit in ſufferings, as the ſheep before the ſhearer; when he was reviled, he reviled not againe; where there is reviling and giving ill language, ſurely there pride is ſtirring in that heart.Illud humiliter ſublime, & ſublimiter bumile niſi in Chriſti martyrbus non vidimus. Cypr. de dupl. Martyr. Cyprian ſpeaking of the Martyrs contemning death, and yet were gentle and meek, ſayes, Wee ſee not that humble loftineſſe, or that lofty humility, in any but in the Martyrs of Chriſt. A Chriſtian doth never tread downe Satan ſo gloriouſly, as when hee ſuffers in a right manner for the truth: But it is the God of peace that does it in him; God as the God of peace treads Satan under our feet, but where there is nothing but boiſterous tumultuouſneſſe, bitterneſſe, vexation, there God does not rule as the God of peace in that heart.
Sixthly,6. a proud heart is not ſenſible of its owne unworthineſſe, that God ſhould uſe him in ſuffering, or help him through it in any meaſure, wondering at the mercy of God, and bleſſing his Name, that whereas he might have ſuffered from his wrath for ſinne in Hell for ever, that yet God will rather call him to ſuffer for his Names ſake: where it is from a ſpirituall principle, this will be.
Seventhly,7. if from vaine-glory, then in ſuch kinde of ſufferings that will bee reproachfull to him, and where there are none to honour him in them, there he failes; if God call him to ſom kinde of ſufferings, wherein he ſhould be laid by, as a vile and contemptible thing, and nobody regarding of him, or taking notice of him, theſe ſufferings would be very tedious to him; or if he lives in ſuch a place where none will joyne with him, to encourage him, but every man ſcornes him in them, this will be hard to him; yea, ſo hard, that he cannot beare it.
But Faith will carry through theſe, if it be the cauſe of God, it is enough to faith, it is able to rejoyce in the midſt of all reproaches, and all ſcorne and contempt, and filth, that the world can caſt upon it: if that which bee done, be acceptable to god, a gracious heart thinkes there is glory enough put upon it: That place, 1. Pet. 2. 20. is very obſervable: What glory is it, if when ye be buffeted for your fault yee take it patiently? but if when you doe well, and ſuffer, ye take it patiently, this is acceptable with God. Mark the oppoſition: If it had beene direct, it would have beene thus; What glory is it, if when yee are buffeted yee take it patiently, but if you doe well, and ſuffer patiently, this is glorious, there is no glory in the other, but in this is glory, that is the meaning of the Apoſtle, but hee does not ſay this is glory, but this is acceptable to God; and in that hee ſayes as much, for that is the greateſt glory to a gracious heart, that any thing that he does or ſuffers may be acceptable to God, let it appeare outwardly never ſo meane and baſe.
Eighthly,8. if it be vaine-glory, then greater reſpect and honour in ſome other thing will take him off: If the honour in another thing be greater then that he hath by his ſufferings, hee will quickly grow weary of his ſufferings, and will finde out ſome diſtinction or other to winde himſelfe out of them. Many who have beene taken off this way, have ſuffered much a while, but finding it heavie, and ſeeing another way, wherein they thinke they might better provide for themſelves, they have by degrees falne off to it, and proved baſe time-ſervers, to the diſhonour of God, and their owne everlaſting ſhame. Demas ſuffered a while with Paul, but at laſt he for ſooke him, and embraced this preſent world.
Ninthly,9. when a man is acted by his pride, there is joyned with his ſufferings a deſire of revenge, hee would if he could return evill for evill, and doth as farre as hee dares. The heart is enraged againſt thoſe from whom they doe ſuffer; but thoſe who have Faith to be their principle, they commit their cauſe to God; though men curſe, they bleſſe, they can heartily pray for their perſecuters, as Chriſt and Stephen did for theirs. The Banner over a gracious heart, in all the troubles that befall it, is Love; and therefore, whatſoever the wrongs be that are offered to ſuch, there is ſtill a Spirit of Love preſerved in it.
Tenthly,10. if vaine-glory be the principle, hee loves to make his ſufferings knowne, and in the making of them knowne, he will aggravate them with all the circumſtances he can, to make them appeare the more grievous, that ſo hee in the ſuffering of them, may appeare the more glorious. It is a good obſervation that Maſter Brightman hath upon that expreſſion of Saint John, Rev. 1. 9. I was in the Ile that is called Patmos, he does not ſay, I was baniſhed into the Ile, by the wicked cruelty and malice of mine enemies; No, onelyonly thus, I was in the Ile. The humble man rather deſires that his ſufferings might make God knowne, then that himſelfe, or any others ſhould make his ſufferings knowne; he deſires no further notice ſhould bee taken of them, then whereby God may bee glorified in them.
Laſtly,11. a proud man makes his boaſt of himſelfe, what he did, and how hee anſwered, and what ſucceſſe hee had, whereas the other makes his boaſt onelyonly of God. The boaſting in our ſelves, in regard of our ſervices or ſufferings, makes both us, and all that we doe or ſuffer, to be vile and baſe in the eyes of God and man. It is a notable witty expreſſion of Luther; Luther in Pſ. 127.by mens boaſting of what they have done (ſayes he) haec ego feci, haec ego feci, I have done this, and I have done this, they become nothing elſe but Feces, that is, dregges.
Thirdly,3. a man may ſuffer much likewiſe from a Naturall conſcience, Sufferings out of a Naturall Conſciencewhere there is no principle of Faith, yet this is the beſt principle of all others next to that of Faith; but it may be, where there is true ſanctifying and ſaving grace; many of the Heathens ſuffered much in their way of Religion, out of the principle of a naturall conſcience. As Socrates was condemned to be poiſoned, for oppoſing the multiplicity of Gods, teaching that there was but one God. In a way of juſtice, the Naturall Conſcience of Fabritius ſet him ſo ſtrong againſt any oppoſition, that it was ſaid of him, That you might ſooner turne the courſe of the Sunne, then Fabritius from the courſe of juſtice. Now, Naturall Conſcience may put a man upon a way of ſuffering,
Firſt,1. by the ſtrength of that conviction it hath of ſome Truths of God, of the Equitie of them, of that Divine Authoritie that there is in them, of the dependance they have upon the prima veritas, the firſt Truth, which is God himſelfe.
Secondly,2. Naturall Conſcience may be convinced of a greater good that there is in the enjoyment of the peace and quiet of the mind, then in the enjoyment of all outward comforts whatſoever; and a greater evill in the torment of ſpirit, and miſerie that will follow, if any thing be done againſt that light it hath, then there is in all evils that the world can inflict.
Thirdly,3. Naturall Conscience may ſo urge Truths upon the Soule, it may ſo follow it with importunitie, caſting feares and terrors into the heart, that it will never ſuffer the Soule to be at quiet, in a way of ſelfe-ſeeking, in any way of providing for the fleſh, contrarie to that light that God hath ſet up in it. Wherefore, although there be not much naturall courage in a man, nor ſeeking vaine-glory from men; yet the loſſe of many comforts, and many evils may be ſuffered, out of the power of the light that there is in a Naturall Conſcience. But there is much difference betweene this kind of ſuffering, and that which comes from a Principle of Faith: as thus:
Firſt,1. where it is onelyonly from a Naturall Conſcience, the Soule is urged, and put on by force of a command; but it is not encouraged by, it receives not ſtrength from, it is not ſweetened with the Promiſe; it findes no Promiſe of the ſecond Covenant, at leaſt no abilitie to cloſe with any Promiſe, from whence it receives helpe in the ſufferings: but where there is a Principle of Faith, the Soule findes three ſorts of Promiſes in the Goſpel, with which it cloſeth, from which it findes much helpe: As firſt, the Promiſes of aſſiſtance; ſecondly, the Promiſes of acceptance; thirdly, the Promiſes of reward, both here and eternally hereafter: Theſe, Naturall Conſcience hath no skill in; it puts on a man to ſuffer, but it gives no ſtrength; he goeth to it in his owne ſtrength: Conſcience urgeth the Soule, ſo as it dares not doe otherwiſe; but it doth not aſſure it, that God accepts either of perſon or performance: it lookes to preſent quiet, having nothing to perſwade it, that it ſhall at length attaine unto the glorious reward that God hath promiſed unto thoſe who ſuffer out of faith for his Name ſake.
Secondly,2. Naturall Conſcience doth not make a man glad of that light it hath, and the power and activeneſſe that there is in it; that it will not ſuffer him to be at quiet, unleſſe he doe denie himſelfe in that which is deare unto him: if he had not that light which he hath, he might enjoy himſelfe in his owne way, without that trouble and vexation of ſpirit that now he feeles; he therefore oppoſeth and ſeekes to extinguiſh his light, rather then to uſe any meanes to maintaine and cheriſh it: but where there is a Principle of Faith, that Soule loves that light it hath, and bleſſeth God for it, accounting of it a great merciemercy; and therefore ſeekes by all meanes to maintaine and encreaſe it, and joynes ſide with it all he can.
Thirdly,3. where there is onelyonly a Naturall Conſcience, ſuch a one is very hardly brought to ſuffer any thing; he ſeekes to put off the Truth as much as he can, that he might not be convinced by it; there muſt be wonderfull cleare evidence, that he can by no meanes ſhift off, or elſe he will never be convinced; he will part with nothing, unleſſe it be wrung from him with great ſtrength, of undeniable evidence of the Truth; it muſt ſo ſhine upon his face, as that he cannot ſhut his eyes againſt it: but where there is a Principle of Faith, it is not ſo, the Soule being willing and readie to yeeld up all it is, or hath, to God; it is as willing to entertaine ſuffering Truths as any other, Pſal. 18. 44. As ſoone as they heare of me, they ſhall obey me. It is a hard thing to convince a man of a ſuffering Truth, if he hath not a ſuffering heart: Many men will ſay, if they were convinced, that ſuch a thing were a Truth, that if it were a dutie that God requires of them, they would yeeld unto it, whatſoever became of them; but yet they doe not ſee it to be ſo: but the deceit of their hearts lies here, that they knowing they dare not oppoſe it, if they were convinced, and that it will bring upon them much trouble, if they be forced to yeeld to it; therefore they are unwilling to be convinced, they ſhut their eyes againſt the light: arguments of leſſe ſtrength can prevaile to convince them in other things, but here ſtrong light will not doe it, becauſe they fore-ſee the ha…d conſequences that will follow: but where there is a ſuffering heart, a willingneſſe to ſacrifice all for the leaſt Truth,Quando bona audientis & grata mens est, facile aſſentitur ſermonibus veritatis, Chryſoſt. Hom. 26. in Mat. how ſoone, how eaſily is ſuch a one convinced of any Truth? When the mind of the hearer is good, it eaſily aſſents to the word of Truth, ſayes Chryſoſtome.
Fourthly,4. a Naturall Conſcience does not prize an opportunitie of ſuffering, ſo as thoſe doe who have a Principle of Faith; they goe to it as a great merciemercy, they account it as a great priviledge, that God calls them forth unto, and gives them opportunitie for the teſtifying of their love to his Name, and the expreſſing the worke of their Grace for his prayſe; accounting of it the higheſt improvement that may be, to lay downe all at Gods feet in a way of ſelfe-denyall: the other may ſuffer the ſame thing, but he lookes upon his ſufferings as a great part of his miſerie, and at the way of Gods providence, bringing of him thereunto, as a great evill unto him.
Fifthly,5. a Naturall Conſcience reſts in the thing done, in the very worke of enduring troubles; there doth not appeare the Grace of God in the manner of his ſufferings, in the carriage of his Soule in them; there doth not appeare the Glory of God, in the enabling of him to goe through them; neither is he much ſollicitous about that, but onelyonly how he may beare them, and get thorow them: but Faith ſets on worke all the Graces of Gods Spirit, by which the ſufferings of one truly gracious are much beautified, his Spirit is exceedingly ſavourie in them. Pſal. 89. 17. It is ſaid, God is the glory of the ſtrength of his ſervants: Thou art the glory of their ſtrength. Now this was in a time of great trouble to the Church, as appeares Verſe 38. and ſo forward: But thou haſt caſt off, and abhorred, thou haſt beene wroth with thine anointed; thou haſt made void the Covenant of thy ſervant, thou haſt prophaned his Crowne, by caſting it to the ground; thou haſt broken downe all his hedges, all that paſse by the way ſpoyle him, he is a reproach to his neighbours, &c. Yet even at this time, God gives ſuch ſtrength to his people, as that his Glory ſhines in it: Therefore ſurely it is more then can be by any naturall worke.
Sixthly,6. a naturall conſcience may put a man upon the way of ſelf-denyall, but ſuch a one accounts the wayes of God hard wayes, becauſe of the troubles he meets withall in them, hee is brought out of love with Gods wayes, and hee is weary of them, he is even ſorry that he came into them, and could be content to with-draw himſelfe from them, if hee knew how to doe it; but a beleever ſuffering in the wayes of God, hee ſtill likes well of them, hee ſpeakes good of them, his heart cleaves cloſe unto them: Sufferings are eſteemed the better, becauſe they are in the wayes of God, and the wayes of God are not eſteemed the worſe, becauſe they are in the wayes of Suffering, his Suffering confirmes him in them; a crucified Chriſt, and perſecuted godlineſſe, are very lovely in his eyes: Cant. 1. 13. A bundle of Myrrh is my beloved unto me, hee ſhall lye all night betweene my breſts; Myrrh is a bitter thing, although Chriſt bee as Myrrh, yet he ſhall lye between my breſts, next to my heart, as moſt lovely and delightfull to me: where there is true godlineſſe, ſuch a one whatſoever he meets withall in Gods wayes, hee never opens his mouth againe to ſpeake againſt them, Ezek. 16. 63. and Pſal. 44. 17, 18, 19, 20, &c. All this is come upon us, yet have we not forgotten thee, neither have we dealt falſely in thy Covenant, our heart is not turned backe, neither have our ſteps declined from thy way, though thou hast ſore broken us in the place of Dragons, and covered us with the ſhadow of death, &c. And Pſal. 89. from the 38. verſe to the 52. we read of Ethan making a moſt lamentable complaint for the miſeries of the Church, and yet he concludes, Bleſſed be the Lord for evermore: and this not formally, or ſlightly, but earneſtly with much affection, and therefore he addes Amen, and doubles it, Amen, Amen: as if he ſhould ſay, let the troubles of the Church bee what they will, yet God and his wayes ſhall be for ever bleſſed, in mine eyes, in my heart.
Seventhly,7. where there is onelyonly a naturall conſcience, ſuch a ſoule is ſatisfied, rather in its owne peace that it hath, by yeelding to that which conſcience puts him upon, then in any glory that God hath by that which is ſuffered: As he doth not aime at the glory of God, but at the quieting of his conſcience, ſo he lookes not much after the glory of God that ſhould come in by his ſufferings.
Eighthly,8. naturall conſcience may put a man upon denying of the world, and ſuffering hard things, yet the heart is never by it crucified unto the world, the inward luſts are not mortified, there remaines ſtill as much love to the world as ever there was, there is yet a droſſy uncleane ſpirit within, the corruptions of the heart ſtill remaine in the root, howſoever they be kept in for a while, by the power of conſcience, ſuch a one would as gladly enjoy the delight of the world as ever, but hee dares not: but where Faith is the principle, there the inward corruptions of the heart are mottified, Faith crucifies the heart unto the world, it does not onelyonly enable to deny ones ſelfe in outward things, but it changes the very frame and temper of the heart; the inward diſpoſition of the ſoule is not after any thing in the creature, as it was before, but it is ſanctified, it is made heavenly, it is raiſed above any thing that is here below.
Ninthly,9. where the principle is onelyonly Naturall Conſcience, there comes in no new ſupply of ſtrength in the time of ſuffering, but all that is done, is by the firſt ſtrength, that put him upon it, hee is all the while ſpending his ſtrength, as an Armie that fights without any new ſuccours: But Faith brings in new ſupplies, new ſuccours continually; ſtrength growes even in ſufferings; as the Palme Tree is not onelyonly kept from being bowed downe by weights, but it growes higher even whilſt weights are upon it.
Hence laſtly,10. where a man is enabled to ſuffer by a Naturall Conſcience onelyonly, there one ſuffering does not prepare for another, but the more he ſuffers, the more ſhye he is of hazzarding himſelfe another time, the more afraid hee is of ſuffering afterwards. It is in his ſuffering as it is in his ſervice, one ſervice does not prepare him for another, he is not fitted by one duty to doe another; but where the heart is truely gracious, as the more ſuch a one does for God, he is ſtill the more ready, and the more fit to doe further ſervice; ſo, the more he ſuffers for God, the more ready hee is to ſuffer further.
Wee ſee by all this what great deceit there is in mans heart, even there where there is the leaſt ſuſpition of it; wee often thinke our hearts may deceive us in doing, but we doe not feare our hearts in ſuffering; let us learne now, that deceit lyes cloſer then wee thought of, we had need looke well to our principle in ſuffering, or elſe wee loſe the honour of it. That place is obſervable, Mat. 19. 27. 30. Peter tells Chriſt, that hee and the reſt of the Diſciples were content to forſake all for him: Well, ſayes Chriſt, But many that are first, who ſuffer much for mee, yet if they looke not well to their principle, if there bee mixture, and nature and ſelfe appeare in their ſufferings, they ſhall be last; others who ſuffer not ſo much ſhall be preferred before them; and cap. 20. 16. he give the reaſon why many who are firſt, who are very forward, ſhall be laſt, becauſe many are called, but few are choſen, many are called to endure hard things for God, but few are choſen, few ſuffer ſo, as to be accepted as the choſen ones of the Lord. Faith puts an excellencie upon what wee receive, upon what we doe, and upon what we ſuffer; that which wee have by Faith, is better then that wee have any other way; and that which we doe or ſuffer by faith, is better then that which is done or ſuffered any other way. The Scripture makes it a great matter that Abraham ſhould have a childe when hee was a hundred yeeres old; why Terah his Father was a 130. when he begat Abraham, but becauſe Abraham had his child by faith, therefore it was a great matter: And ſo in all other things that wee have, doe, or ſuffer, if they be by Faith, they are great things.