The Great Concern, Chapter 9
CHAP. IX. A further Direction, in order to a compleat Preparation for Death, to preſs after the nobleſt ſtrains of Grace: Several of theſe pointed at, and inſiſted on, as tending hereunto.
Sixthly, WOuld you indeed have all ready, and in order in your ſouls for a dying hour? Then reſt not in low and ordinary, but aſpire after the higheſt and nobleſt ſtrains of Grace. The better to underſtand this, you muſt know, that there are ſome higher and more noble ſtrains of Grace than ordinary, ſtrains of Grace that carry a peculiar glory and excellency in them, and do in an eminent manner delight the heart of God, indeed every ſtrain of Grace, even the leaſt and loweſt, has a beauty and glory in it, and is a pleaſure to Gods heart: the leaſt dram of godly ſorrow, the leaſt holy awe of God, and trembling at his Word, the leaſt breathing of love and deſire towards him, the leaſt leaning upon him, in a way of hope and dependance; Oh it has a great glory in it, and is a delight to Gods Soul: The Lord taketh pleaſure in them that fear him, in them that hope in his mercy, Pſal. 147.11. But, my Beloved, there are ſome more choice and eminent ſtrains and actings of Grace, that are above the ordinary rate, and do peculiarly delight the heart of God, and bring honour to him; and the more you come up to theſe, and live under the power of theſe, the more ready poſture you are in for a dying hour. Grace is the beginning of Glory: 'Tis (as a worthy Divine expreſſes it) the infancy of Heaven and Glory; and the higher it riſes in us, the nearer it comes to Glory, and the more it fits us for it: therefore, I ſay, reſt not in low and ordinary, but covet and preſs after the higheſt and nobleſt ſtrains of Grace, ſome of which I ſhall here ſet down, and inſiſt a little upon, in order to this great end of being found under the exacteſt readineſs for a dying hour: The noble ſtrains of Grace I would have you come up unto, are theſe.
1. For a man to be high, and yet low; high in worth and attainments, but low in ſpirit, low in his own thoughts and apprehenſions of himſelf, to be humble under high and great acquirements, this is noble Grace. 'Tis ſaid of Athanaſius, foreign — That he was high in worth, but low in ſpirit: he had great attainments, but was very humble and lowly under all, which is mentioned as a peculiar excellency in him: and I remember a ſaying which I have read in one of the Ancients, ſpeaking of Hamility; For a man to be humble (ſays he) in a low, deſpicable, abject condition, this is no great matter, but honourable humility; that is to ſay, for a man to be humble in an high and proſperous condition, to be humble under eminent enjoyments, this is a great thing, a rare vertue indeed. Oh for a man to be high in attainments, high in gifts, high in graces, high in comforts, high in ſervices, high in ſucceſſes, high in place and eſteem among men; and yet at the ſame time to be low in mind, low in heart, low in his eſteems and apprehenſions of himſelf, this is an high and eminent ſtrain of Grace: this Paul excelled in, and 'twas his Crown and Glory: he was a man of as high attainments and accompliſhments, as moſt that ever lived; he was high in gifts, high in graces, high in comforts, high in ſervices, high in ſucceſſes, high in all true worth and excellency; and yet how low, how humble in ſpirit was he? how little in his own eyes, and how vile in his own eſteem▪ You know how he ſpeaks of himſelf The chief of ſinners, 1 Tim. 1.15. leſs than the leaſt of all Saints, Epheſ. 3.8. I am the leaſt of the Apoſtles, not worthy to be called an Apoſtle, 1 Cor. 15.9. I am nothing, 2 Cor. 12.11. This alſo was a part of Chriſts Crown and Glory: who ever ſo eminent in gifts and graces? who ever abounded with ſuch glorious endowments as he? and yet who ſo meek, ſo humble, ſo lowly, as he? Learn of me (ſays he) for I am meek and lowly of heart, Mat. 11.29. In a verſe or two before he had told us, that all things were delivered to him by the Father; and yet here, I am meek and lowly in heart: He was humble under all his advancements and attainments; Oh labour to be like him herein; whatever your attainments are, labour to be humble under them, and that becauſe he was ſo: Bluſh, O duſt and aſhes, bluſh to think of being proud, be aſhamed to be proud: God humbles himſelf, and doſt thou exalt thy ſelf? ſo one ſpeaks. And again elſewhere, 'Tis intolerable impudence (ſays he) that when Majeſty empties and humbles it ſelf, a vile worm ſhould ſwell, and be blown up with pride. O be humble, whatever your attainments are; the more humble you are, the more precious you are in Gods ſight, for he hath reſpect unto the lowly, but beholdeth the proud afar off, Pſal. 138.6. yea▪ he reſiſteth the proud, he ſets himſelf in battel array againſt the proud, Jam. 4.6. Arrogate nothing to thy ſelf of thoſe things that are in thee, but thy ſins, by ſo much the more precious thou art in Gods eyes, by how much the more vile and deſpicable thou art in thy own eyes, ſays Bernard. And to ſay no more, none more ready to die, than the humble and lowly perſon; none more unready than the proud and high-minded.
2. For a man to be full, and yet empty; full of the enjoyments, and yet empty of the love of the world: for a man to enjoy an affluence of this worlds good, a fulneſs of all creature comforts and contentments, and yet to be dead to all, and fit looſe from all, placing his whole happineſs in God and Chriſt, this is a choice, a noble, an excellent ſtrain of Grace indeed. We read of ſome, and but of ſome, in Scripture, who under an affluence of outward enjoyments have been weaned from all, and ſate looſe from all, and have kept up their communion with God, placing the whole reſt and happineſs of their Souls therein; ſome ſuch (I ſay) we read of in Scripture, but truly there are but very few, and indeed 'tis both a rare and a difficult thing for a ſoul thus to do: Theſe things eſpecially, when enjoyed in the fulneſs of them, are ſo apt to ingroſs the heart to themſelves, and to alienate it from God, and communion with God, that 'tis indeed a very rare and difficult thing for a man under an affluence of them, to fit looſe from them, and make God, and communion with God, all in all to him. 'Tis a great ſaying which I have read of a learned man, Although adverſity breaks many, yet proſperity, and a fulneſs of enjoyments, kills many more: And how rare a man is that, who in proſperity does not, at leaſt a little, in ſome degree or other, let down his Watch, and remit his ſtrictneſs and exactneſs in walking. David was a wiſe man, and Solomon was a wiſer; and yet both the one and the other diſcovered great ſin and folly through abounding proſperity: So that I ſay, 'tis both a rare and difficult thing; but by how much the more rare and difficult it is, by ſo much the more excellent and eminent, when attained. Oh for a man to ſwim Chin-deep in the ſtreams of creature-comforts, and yet not to forſake the Fountain of living waters; for a man to have the ſtreams run pleaſantly on each hand of him, and yet to bathe and delight onelyonly in the Fountain, as his reſt and happineſs; for a man in the height of proſperity to be able to ſay to God, as the Pſalmiſt in his affliction did, Pſal. 73.25. Whom have I in heaven but thee? and there is none upon earth I deſire beſides thee; this is noble Grace indeed: O labour to come up to this, whatever your worldly enjoyments are, though never ſo great, ſo high, ſo pleaſant; yet as ever you would be ready for a dying hour, fit looſe from all, die to all; the more dead we are to the world, the more ready we are to go out of the world: a worldly ſpirit, a ſpirit in love with this world, is moſt unready for a dying hour; how can he be ready to leave the world, that is in love with the world? a worldly ſpirit is moſt odious to the Spirit of God, and moſt unſuitable to the future life; and one living in that ſpirit cannot be fit to die. 'Tis a great ſaying I have read in one, He is perfect whoſe ſoul is alienated from the world; but (ſays he) that ſoul is far from God, to whom this miſerable life is ſweet: that is to fay, who is fond of theſe poor things here. O die, die daily to the world under all your enjoyments of it, if you would indeed be ready to die.
3. For a man to be empty, and yet full; to be deſtitute of all outward comforts and enjoyments, and yet to want nothing, but to be content, and to ſee all in God, and enjoy all in God; for a man to be afflicted, and diſtreſs'd, and yet at the ſame time ſee a fulneſs and ſufficiency of all good and happineſs in a naked God, and naked Godlineſs, and accordingly to live upon him, and reſt ſatisfied in him; this is a noble ſtrain of Grace indeed; this the Prophet, and in him the Church reſolved upon, Heb. 3.17, 18. Athough the fig tree ſhall not bloſſom, neither ſhall fruit be in the vines, the labour of the olive ſhall fail, and the fields ſhall yield no meat, the flock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls. Here you ſee is a moſt ſad ſuppoſition, a moſt forlorn and deſtitute condition ſuppoſed to come; well, and what then? in caſe all this comes to paſs, what will the Church do then? that the 18 verſe tells us, Yet I will rejoyce in the Lord, I will joy in the God of my ſalvation: ſhe is reſolved to live upon God, and delight her ſelf with God; ſhe ſees enough in him alone, and ſets him, and her intereſt in him, over againſt all wants, loſſes, and afflictions. So the Apoſtles, 2 Cor. 6.10. who were as having nothing, yet poſſeſſing all things: they ſaw all in Chriſt, and enjoyed all in Chriſt. Here (as one gloſſes upon the place) we poſſeſs nothing, but do wander up and down from place to place: yet poſſeſſing Chriſt, in him we poſſeſs all things. Oh for a man to ſee and enjoy all in Chriſt, when the world frowns upon him, and is low with him, this is a noble ſtrain of Grace; and let me ſay this, that 'tis an argument that we have carnal hearts, if we ſee not all in God, and enough in God to ſatisfie us, and make us happy, whether we have any thing or nothing of this worlds: Heaven, which death ſends us to, if we are indeed ready for it, is no thing elſe but the viſion and fruition of God, for there he is all in all: and certainly if we do not ſee all in God now, and enough in God now, we cannot ſuppoſe our ſelves to be ſo fully ready for death and Eternity, as we ought to be.
4. For a man to have no affliction, and yet to be deeply afflicted, to be wholly free from all perſonal affliction, and yet greatly to lay to heart, and be afflicted for the afflictions of Gods name and people, this is glorious Grace, Grace in luſtre. 'Tis the obſervation of a worthy Divine, That in the day of the Churches trouble and affliction, when both his name and people do greatly ſuffer, God does ſometimes leave ſome of his people an affluence of all outward good things; when others are ſtript of all their comforts, they are full; when others are in ſtraights, they abound; neither is there any cloud upon their Tabernacle: and this God does to try them, whether they will take up in their enjoyments, and forget the afflictions of his name and people; and truly not to do ſo, but in ſuch a caſe to lay the Churches afflictions to heart, and to bleed and mourn with the bleeding intereſt of Gods name and people, this is pure Grace, and marvellous pleaſing to God: ſuch Grace ſome of the Saints have come up unto; ſuch Grace was ſound in David, 2 Sam. 7.1, 2. And it came to paſs, when the King ſate in his houſe, and the Lord had given him reſt round about from all enemies, that the King ſaid unto Nathan the Prophet, See now, I dwell in an houſe of Cedar, but the ark of God dwelleth within Curtains. Mark, all was well with David, he had reſt, and he dwelt in an Houſe of Cedar, he had all things ſuitable for and becoming a King: ah, but all was not well with the intereſt of God and his worſhip; Davids houſe and intereſt proſpered; but it fared not ſo well with the houſe and intereſt of God; and therefore all his enjoyments were as nothing to him, he ſo laid the ſufferings of Gods name and worſhip to heart. The like was found in Nehemiah, Neh. begin. all things were well with him in his own perſon, he was the Kings Cup-bearer, and lived under the enjoyment of an affluence of all outward contentments; and yet was in deep affliction of ſpirit, upon the account of the Churches affliction: When I heard theſe words, (ſays he) verſe 4. theſe words! what words? why that the remnant that were left of the Captivity were in great affliction and reproach, that the wall of Jeruſalem was broken down, and that the gates thereof were burnt with fire. So verſe 3. Now when I heard theſe words, I ſate down and wept, and mourned certain days, and faſted and prayed before the God of heaven, and in Chap. 2. beg. his countenance, 'tis ſaid, was ſad upon this account. Oh this vvas rare Grace, choice Grace! no perſonal affliction, yet deeply afflicted in and vvith the afflictions of the Church; ſo deeply afflicted, that all his perſonal comforts, though great, were nothing to him. The like you find in Daniel, Dan. 10.2, 3. Oh labour to come up to this ſtrain of Grace: it may be things are well with you, and you have all that heart can wiſh; but if they are not ſo vvith the intereſt of Gods name and people, you ſhould be deeply afflicted for this in the midſt of all your perſonal comforts; and the more of this ſpirit is in you, the more excellent your Grace is.
5. For a man chearfully to ſubmit to, and acquieſce in the vvill of God, when moſt ſharp and ſevere upon his outward intereſt, this is a noble ſtrain of Grace. When God ſhall exerciſe a man with rending, tearing diſpenſations, adding ſorrow to ſorrow to him, breaking him with breach upon breach, cauſing all his waves and his billows to go over him; and yet then for him quietly to acquieſce in, and chearfully to ſubmit to what God does, this is choice Grace: ſuch Grace was found in Aaron, Lev. 10.3. God ſlew two of his Sons at once, and the dipenſation was attended with ſo many aggravating circumſtances, as made it almoſt unparallell'd, not to be equall'd, ſo terrible was it; and yet under that great ſtroke, Aaron held his peace, he ſubmitted freely, and acquieſced chearfully: the like was found in Job, when God had broken him all to pieces, he worſhips him, and bleſſes his name, Job 1.21, 22. and this was eminent in Chriſt himſelf, and was indeed his crown and glory; Father, not my will, but thy will be done, Mat. 26.39. he freely ſubmits his will to the Fathers, though he ſaw the Father coming forth againſt him in a moſt terrible diſpenſation. O for a poor ſoul to lie down at the foot of God, and to be ſo melted into his will, as chearfully to bow to it, and acquieſce in it under the ſharpeſt diſpenſations; this is noble Grace indeed. Oh preſs after this, this is very neceſſary to prepare us for a dying hour, and the more of this, the more ready for that hour.
6. For a man to maintain the actings of his Faith in God, and to think honourably of him, when yet he frowns, and all things ſeem to make againſt the ſoul, this is a noble ſtrain of Grace. Such Grace was found in Abraham, who, 'tis ſaid, againſt hope, believed in hope, and ſo was ſtrong in faith, Rom. 4.18, 19, 20. when he had no encouragement, yea when all things oppoſed him, yet then he maintained his faith in God. So Job, chap. 13.15. though he ſlay me, yet will I truſt in him. O to love a ſmiting God, and to truſt in a ſlaying God, this is noble Grace, for a man to maintain the actings of his Faith in God, when he comes forth as an enemy againſt him; this God calls for, he expects that when we walk in darkneſs, and ſee no light, then we ſhould truſt in the name of the Lord; and ſo to do is noble Grace, Iſa. 50.10, 11. truly 'tis oftentimes the caſe of Gods people, that they walk in darkneſs, and ſee no light, all things ſeem to be againſt them. Poſſibly God frowns and afflicts; he frowns within, and he afflicts without: yea, the poor ſoul ſees nothing but difficulties and diſcouragements, look which way he will: he looks into his own heart, and there he cannot find any one grace or gracious diſpoſition; he looks into the Word, and there perhaps he can't ſee any one Promiſe that he dares lay hold upon; he looks back for former experiences, and they are all out of ſight; he runs to his evidences, and they are all blotted that he can't read them. Thus he is beſet vvith difficulties, and all things ſeem to make againſt him both vvithin and vvithout; and yet now, vvhen thus in the dark, for the ſoul to believe in God, and think vvell and honourably of him, this is noble Grace indeed, this is Faith in luſtre: to call Chriſt Lord, vvhen he calls us Dog, and to faſten by Faith upon him, vvhen he is beating us off, as to ſenſe at leaſt, as 'twas with the vvoman, Mat. 15.26, 27, 28. this is glorious Grace: for a man to think vvell, and hope vvell, and believe vvell, in the face of frowns and diſcouragements; for a man, when God is frowning and ſmiting, cordially to ſay, This is but for a time, he will ſmile again, he is but behind the Curtain, and will appear again; his deſire is not to ruine me, but refine me; he is but making me to prize his Grace and preſence more; there is love in all this: O for a man to believe that there is love in Gods heart, when he ſees nothing but frowns in his face, and meets with nothing hardly but blows from his hand; for a man to believe that God intends nothing but good, when he inflicts variety of evils, ſurely this is glorious Grace: O that you would labour for ſuch Grace! ſuch Grace will look death in the face with boldneſs. 'Tis a great ſpeech which holy Rutherford hath, I lay inhibitions on my thoughts (ſays he) that they receive no ſlanders of my onelyonly, onelyonly beloved: let him even ſay out of his own mouth, there is no hope, yet I will die in that ſweet beguile, it is not ſo: but I ſhall ſee the ſalvation of God, it is my joy to believe under the water, and to die with faith in my hand griping of Chriſt. Beg ſuch Grace of God.
7. For a man to ſee a beauty and excellency in ſervice as well as in enjoyment, in work as well as in reward, and accordingly to have his heart lie in it, this alſo is noble Grace. Sirs, there is a beauty and excellency in ſervice for a man to be uſed and employ'd for God, and to act for him in the world, is the higheſt honour and excellency (next to union and communion with him) that can be put upon a poor creature: 'twas the honour of Chriſt, it is the honour of Angels: ſervice is better than enjoyment; 'tis a more bleſſed thing to give than to receive, Acts 20.35. now when a ſoul has anſwerable thoughts and apprehenſions about it, does practically, and indeed, ſee a beauty and excellency in ſervice for God, and accordingly is active for him, willing to be employed by him, and that though he has no reward at preſent from him; this is noble Grace. This was found in Paul, Ʋnto me (ſays he) is this grace given to preach unto the Gentiles the unſearchable riches of Chriſt, Epheſ. 3.8. he look'd on't as an honour, a favour to be employ'd in the work and ſervice of Chriſt. And again, 1 Tim. 1.12. I thank Chriſt Jeſus our Lord, who hath enabled me, for what he accounted me faithful, putting me into the Miniſtry. Here he bleſſes Chriſt his Lord and Maſter, for uſing of him in his work; yea, ſuch a worth, beauty, and excellency did he ſee in his ſervice, that he was content to ſtay out of Heaven, and the boſom of Chriſts love, where yet he earneſtly longed to be, that he might do further ſervice for Chriſt in this world. So you find Phil. 1.21, 22.23. O for a ſoul to long, and long earneſtly for Heaven, and the immediate enjoyment of Chriſt there, and yet to be content to ſtay here in a ſinful, ſinning, troubleſom world, meerly to do ſome further ſervice for Chriſt, and to honour him yet in the diſcharge of his Work and Warfare, this is high Grace, this holy Rutherford had attained unto, he could under high aſſurances of Heaven be content to ſtay many years out of it, to preach Chriſt. The ſame mind dwelt in Chriſt himſelf, who went about doing good, making it his meat and drink to do his Fathers will, and to finiſh his work: Oh when a ſoul comes to this, then he is fit to live, and fit to die; when with that Ancient Father we come to ſay indeed, What is it to live, and not to live for uſe and ſervice? when we value life and days in the world, no further than we are ſome way ſerviceable to Chriſt, this is crowning Grace.
8. For a man to rejoyce in the gifts, graces, and uſes of others, and that though they out-ſhine and eclipſe his; for a man to rejoyce to ſee Grace flouriſh in others, and to ſee the work of God carried on by others, though he himſelf be laid aſide, and does not ſhare in the honour of it, this is pure Grace, Grace in luſtre: ſuch Grace was found in Moſes, Envieſt thou for my ſake? (ſaid he to Joſhua, who would have had him to forbid Eldad and Medad to propheſie in the Camp) would God that all the Lords people were Prophets, and that the Lord would put his ſpirit upon them, Num. 11.29. he was ſo far from envying at them, that he wiſhes there were more of them: Such Grace was found alſo in John the Baptiſt, Joh. 3.26, 27, 30. he rejoyced in Chriſts being owned, and honoured, and flock'd unto, and in the increaſe of his eſteem with men, though to his own abaſement. In verſe 26. ſome of Johns Diſciples come and tell him, that all men come to Chriſt; well, ſays he, 'tis but his due, verſe 27. A man can receive nothing, unleſs it be given him from heaven: you your ſelves bear me witneſs, that I ſaid, I am not the Chriſt; and this my joy is fulfilled, that he muſt increaſe, and I muſt decreaſe: as if he had ſaid, 'Tis ſo far from being a trouble to me, that 'tis indeed the compleating of my joy: Such Grace was found in Paul, Phil. 1.18. who rejoyced that Chriſt was preach'd, though with a deſign to cloud and eclipſe him; Chriſt is preach'd, and I therein do rejoyce, yea and will rejoyce. Some are apt to think 'twill be an affliction to me (ſays he) that Chriſt is preach'd by any but my ſelf; whereas indeed this is ground of great joy to me; I rejoyce that though I cannot be permitted to preach Chriſt my ſelf, yet that ſo many others do preach him. And I remember a great ſpeech of Luther (arguing the ſame Grace to be in him) writing to Melancthon, to comfort him under the lets and oppoſition the work and cauſe of God met withal in his time; the cauſe of God was oppoſed, and his Work obſtructed, in the ſenſe of which Melancthon was greatly troubled and dejected, and Luther underſtanding it, writes an Epiſtle to him, to comfort and encourage him, in which he has this ſaying; God (ſays he) is able to raiſe the dead, and he is able to ſupport his fallen cauſe, and to raiſe it when fallen; If he ſhall not account us worthy to be uſed therein, let him do it by others, and make uſe of others. Mark, he was content the work of God ſhould be done by others. There are two things which I look upon to carry as pure and noble Grace in them, as any whatever: one is, to be willing to be uſed in Gods work, without being taken notice of, or having the honour of it: the other is, for a man to rejoyce to ſee the work of God carried on by others, though he himſelf be laid aſide, and has not the honour of being uſed therein. Oh labour for ſuch Grace, Grace that will rejoyce in the Gifts, Graces, Uſes, and Succeſſes of others, though you thereby are out-ſhined.
9. For a man to have great affection to the name and honour of God and Chriſt, and to think nothing too much to do, too hard to ſuffer, or too dear to part withal for the ſervice and advancement thereof, this is noble Grace: when a man has high and paramount affections to the name of God and Chriſt, loving and preferring of it infinitely before all his own intereſts and concerns, being ready to be, do, or ſuffer any thing for the ſervice on't: Oh what Grace is this! ſuch Grace ſome of the Saints have attained to. Lord (ſays Moſes concerning Iſrael) if thou wilt, forgive their ſin; and if not, blot me, I pray thee, out of the Book which thou haſt written, Exod. 32.32. What is here meant by the Book which God has written, I ſhall not now ſtand to enquire or determine, but to be content to be blotted out on't, was to be ſure a great piece of ſelf denial; and this Moſes was, you ſee, rather than that the people ſhould be utterly deſtroyed; and all becauſe he knew how much the glory of God was concerned, and would ſuffer by their deſtruction, as appears by comparing this verſe with verſe 12. the ſum (as one obſerves) is, That Moſes prefers the glory of God before his own ſalvation, whoſe glory was conjoyned with Iſraels preſervation, in reſpect of the Promiſes made to the Fathers, and in reſpect of the Blaſphemies which the Egyptians and other adverſaries were ready to belch out againſt God, ſhould he deſtroy them: Such Grace was found alſo in John Baptiſt, in the place lately mentioned, Joh. 3. latter end, who was content Chriſt ſhould raiſe himſelf out of his abaſement; ſuch Grace was found in Chriſt, who preferred his Fathers glory before his own life, Joh. 12.27, 28. ſuch Grace was found in Paul, who was willing not onelyonly to be bound, but even to die for the ſake of Chriſt, Acts 21.13. for the Name, the honour of Chriſt: Chriſts honour was ſo dear to him, that he could be content to die to ſerve it, he preferr'd it before his life: O, my Beloved, when a ſoul ſhall be ſo ſwallowed up with love and zeal to the glory of God, and the intereſt of Chriſt in the world, as that his own intereſts are in a manner overlook'd and forgotten by him; when to ſee the Name of God exalted, ſhall be a mans greateſt triumph; and to ſee it debaſed, ſhall be his greateſt trouble; when his practical language ſhall be ſuch as this; Father, here I am, which way ſo ever thy glory lies, I am ready to ſerve thee in it, 'tis honour enough for me to honour God, 'tis happineſs enough for me to glorifie God; and therefore let God do with me, and let him call me to do whatever he will in order thereunto: let him if he pleaſes eclipſe my name, and throw my glory in the duſt; ſo be it: he will thereby raiſe his own Name, and brighten his own Glory: let him, if he pleaſes, make me a footſtool, and let me be trampled upon, ſo be it; he will advance himſelf into the Throne thereby; let me die, if his will be ſo, that his glory may live; whatever becomes of me, though I ſhould be ſtript of all, though my name and intereſt ſhould rot, yet let God be magnified, let God have honour in the world, and let the intereſt and Kingdom of Chriſt proſper, 'tis enough, I am ſatisfied: When, I ſay, 'tis thus with a ſoul, this ſpeaks noble Grace indeed. Oh preſs after ſuch Grace; the more you love the Name of God and Chriſt, the fitter you are either to live or die.
10. For a man not onelyonly to be willing to ſuffer, but alſo to rejoyce in ſufferings for the ſake of Chriſt and the Goſpel, for a man chearfully to take up the Croſs for Chriſt, and to look upon it as his crown and glory, as an honour and preferment to him, this alſo is an high ſtrain of Grace, and is greatly pleaſing to God. The Croſs, my Beloved, in it ſelf is a black ſowre Crab-tree, (as one calls it) but, though ſuch in it ſelf, yet as 'tis born for the ſake of Chriſt, and ſo his Croſs, 'tis an honour, and not a reproach, a Crown of Glory, a Royal Diadem upon the head of a poor creature: To you is given on the behalf of Chriſt, to ſuffer for his ſake, Phil. 1.29. Sufferings for Chriſt are a Noble, Royal, Honourable gift, more Honourable than the Crowns and Kingdoms of this world: a priſon for Chriſt, is more honourable than the ſtatelieſt Palaces of the greateſt Princes: bonds for Chriſt, are more honourable than ropes of Pearl or Diamonds. Now when a ſoul ſhall look on theſe things as ſuch, and accordingly rejoyce in them, this is noble Grace indeed: ſuch Grace was found in the Diſciples, Acts 5.41. who rejoyced (or, as the word is, leapt for joy) that they were accounted worthy to ſuffer ſhame for the name of Chriſt; or, as the words may be rendred, that they were honoured to be diſhonour'd for Chriſt. So the Apoſtle and his Brethren, Rom. 5.3. We glory in tribulation; and, I rejoyce (ſays Paul) in reproaches, neceſſities, and perſecutions for Chriſt, 2 Cor. 12.10. So thoſe Worthies, Heb. 10.34. who took joyfully the ſpoiling of their goods. This Chriſt calls for, Mat. 5.22. Rejoyce and be exceeding glad, when men perſecute you for my ſake. And again, Count it all joy when you fall into divers afflictions, &c. James 1.12. 'Tis admirable to think how ſome of the Saints, both in former and latter times, have gloried in the Croſs of Chriſt, and even longed for it. Luther longed for the honour of Marryrdom, and was ready even to envy thoſe that were called to it, when he was not; writing to ſome of his acquaintance in bonds for Chriſt and the Goſpel, he breaks out into this complaint: O miſerable me, who have been firſt in teaching theſe things, but laſt and perhaps never worthy to be a partaker of your bonds and fires. Oh labour for ſuch Grace: We think it much, if we be content to ſuffer; but we ſhould rejoyce in ſufferings, glory in the Croſs, carry our ſelves under ſufferings for Chriſt, as looking upon them to be (for ſo indeed they are) an honour and privileg to us.
11. For a man in a proſperous condition, all things going ſmoothly with him in the world, to be willing to loo… Anchor, and be gone hence to Heaver yea, for a man to long, and long earneſtly for a diſſolution, that he might … with Chriſt fully, and for ever with him this is noble Grace. Sirs, take a man whoſe mountain of proſperity ſtands ſtrong, whoſe paths are as it were ſtrewed with Roſes, the Roſes of creature-contentments, who has all the heart can wiſh of this worlds good, … ſtreams running pleaſantly on each ha… of him; for ſuch an one in ſuch a condition to long, and long earneſtly to … gone to his dear Lord, that ſo he may be fully like him, and may ſee him as he is, that he may be eternally in his preſence, ſwallowed up in the love, praiſe and admirations of him, be a perfect partaker of his life and image, this great and glorious Grace; when thou a mans condition in the world be every way ſuch, as that he may well ſay, "… good to be here, yet the daily pulſe of … ſoul is that of the Spouſe, Cant. 8.14. Make haſte, my beloved, and be thou like a Roe or a young Hart upon the mountains of Spices; make haſte to fetch me hence to Heaven; this is noble Grace, and that which every one does not come up unto: indeed when we are in affliction, and our lives are bitter to us by reaſon of many and great trials, difficulties, and temptations, then many are willing to be gone; but this is ſo far from noble Grace, that this may be where there is no Grace at all: but when the Sun ſhines upon our Tabernacle, and ſets not; when we live in a Paradiſe of earthly comforts and contentments; then to pant and long to be gone, to be with Chriſt, then to ſuſpire and breathe after the other world, and with an holy impatiency to look out for it, this is glorious Grace, Grace that carries an heavenly odour and ſavour with it. Thus I have mentioned ſome of thoſe more noble and excellent ſtrains of Grace for our imitation, which I would have you to labour to come up unto; and the more you come up to theſe, the more fit you are to live, and the more ready you are to die.