The Doctrine of Self-Posing, Text

The Doctrine of Self-Posing · Text

Habak. 3.17, 18.

Although 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 ſtock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls:

Yet I will rejoyce in the Lord: I will joy in the God of my ſalvation.

THis Chapter is made up of a pithy and powerful prayer, compoſed by the Prophet Habakkuk for the uſe and comfort of the Faithful in the time of their captivity and affliction. It was for this end compoſed, that by their mediating of Gods former mercies, p. 2and that power he had ſhewed in delivering them out of Egypt, they might be incouraged to wait upon God for dehverance out of Babylon.

Verſ. 1. It is called a prayer of Habbakuk upon Sigionoth. The old Tranſlation renders it for the Ignorances. Expoſitors differ about it.

Firſt, Some take it to ſignifie the Ignorances and errors of the people of Iſrael. So he prayeth that God would not impute them; that he would not remember them in this day of their captivity.

Secondly, Others by Sigionoth underſtand a muſical inſtrument. So we find it in the Title of Pſal. 7. underſtood by moſt Expoſitors. And ſo this prayer being compoſed by way of a Song, this was the inſtrument on which it was ſung.

Concerning the Prayer you have conſiderable

p. 31. The Preface.

2. The Prayer it ſelf.

3. The Concluſion.

Firſt, The Preface. That is verſe the firſt.

Secondly, The Prayer it ſelf; from verſe 2. to 17.

With

Petitions.

Motives.

Thirdly, The Concluſion in the three laſt verſes.

My Text falls under the Concluſion; ſo the Prophet concludes with

A

Confident Perſwaſion.

Comfortable Reſolution.

Firſt, With a confident perſwaſion of the Churches deliverance, verſ. 16. That though he trembled to think of the Judgement coming, yet he was confident the Church ſhould find reſt from trouble, when God ſhould invade Babylon with his Troops: That is, they ſhould find reſt in the day of Babylons trouble, when Cyrus ſhould ſurprize it. And this was fulfilled p. 4when Cyrus having taken Babylon made Proclamation that none ſhould be hurt that ſpake the Hebrew or Syrian Language, as Zenophon relates.

Secondly, You have the Prophets comfortable Reſolution, verſ. 17, 18. Although the fig-tree ſhall not bloſſom, (i. e.) come what will come, or what can come, (verſ. 18.) yet will I rejoyce in the Lord, and joy in the God of my ſalvation.

In the words you have two things obſervable:

A

Suppoſition.

Reſolution.

Firſt, The Prophets Suppoſition; this is implyed. He had put the Queſtion to himſelf concerning the miſeries that he and others faithful ones might live to ſee, ſuch ſpoiling and deſolations that they might be ſtripped of all, they may have no fruit, nor corn, nor cattel, neither flocks nor herds.

Secondly, You have the Prophets p. 5Reſolution: It is this. Although it ſhould be ſo, that the fig-tree ſhould not bloſſom, &c. Yet all this ſhould not put out his Light of Joy and Comfort; He would rejoyce in the Lord; The Lord ſhould be to him inſtead of Vines, and Fig-trees, and Flocks, and Herds; he would rejoyce in the Lord, &c.

The Concluſion is this:

Doct. It is neceſſary for Chriſtians to put caſes of difficulty to themſelves, and having put them, to lay down ſetled and ſerious Reſolutions.

In handling of this Point I ſhall proceed by way of

Explication.

Confirmation.

Application.

Firſt, For Explication. So.

1. What is meant by Caſes of Difficulty.

p. 62. What is meant by putting Caſes of difficulty to our ſelves.

3. What is meant by laying down ſetled reſolutions.

Firſt, What is meant by Caſes of difficulty. So in general this; all thoſe troubles, leſſes, croſſes, dangers perſecutions, and afflicting evils, to which all are ſubject as men or Chriſtians, with which others have been, and with which we may be (for ought we know) exerciſed, the ſuffering of which is hard to fleſh and blood.

So Caſes of difficulty may be referred to two Heads.

1. Such as concerne us as men.

2. Such as concerne us as Chriſtians.

Firſt, Thoſe that concerne us as men, and thoſe difficulties include two things.

1. Evils Privative.

2. Evils Poſitive.

Firſt, Evils Privative, which ſtand in the loſſe and privation of thoſe p. 7good things that are neceſſary for our uſe, and ſuteable to our natures, and beings; as loſſe of friends, loſſe of husband, wife, children, eſtate, (viz.) houſes, lands, livelyhood, loſſe of liberty, loſſe of credit, and in a word loſſe of every outward enjoyment that is comfortable. Theſe are privative evils.

Secondly, Evils Poſitive, which ſtand and conſiſt in the ſence and feeling of thoſe things which are troubleſome to our natures, and bitter to our ſpirits; as hunger, thirſt, nakedneſs, poverty, impriſonment, baniſhment, ſhame and reproach, theſe our natures account difficulties and hard and bitter things.

Thus for the difficulties that concern us as men, it being the faying, Job 5.7. That man is born to troubles.

Secondly, there are difficulties that concern us as Chriſtians, difficulties which attend our Profeſſion and p. 8our graces, which make the exerciſing of them hard and difficult. So I ſhall name ſeven.

There are the difficulties.

Of

1. Faith.

2. Hope.

3. Joy.

4. Sincerity.

5. Obedience.

6. Patience.

7. Dependency.

Firſt, Faith hath its difficulties. Luther ſpeaks of three difficulties of Faith.

1. Credere impoſſibilia rationi, to believe things ſeemingly impoſſible to reaſon.

2. Sperare dilata, to hope for things that are deferred, and not yet ſeen.

3. Amare Deum cum ſe praebet inimicum; to love God when he ſeems an enemy.

p. 9Thoſe are the difficulties in relation to faith that make believing hard; as that Abraham ſhould have a Son, when he was ſo old and his Wife old alſo. That Abraham ſhould kill his Son, and yet believe that God would make his ſeed as the Stars of Heaven for number; theſe are difficulties of faith. For a Chriſtian to believe that God loveth him when he afflicts him, when he frowns on him, nay, ſeems to kill him; this is a difficulty relating to faith. For the Church to believe when God is pulling down that he intends to build up better, that when he is Overturning, Overturning, Overturning, Ezek. 21.27. that he intends ſettlement. That when he girds himſelf with weapons of war, that he intends to ſpeak peace to his people. Theſe are difficulties relating to that of Faith.

Secondly, Hope hath its difficulties. To ſit in darkneſs, and yet hope for light; to lye in the grave, and yet p. 10hope for a Reſurrection; to be in trouble, and yet hope for a good day of renewing and reviving; theſe are ſome of the difficulties of hope. To ſee the Church trodden under foot, and yet to hope to ſee it glorious; this is a difficulty in relation to a Chriſtians hope.

Thirdly, Joy hath its difficulties. The Apoſtle ſaith, Rejoyce alwayes, Phil. 4 4. And yet at ſome times there are ſome things that make it hard for a Chriſtian to rejoyce. To loſe friends, to want outward comforts, to want liberty, to ſuffer baniſhment, impriſonment, ſpoyling of goods, yea, loſs of life it ſelf, and yet rejoyce, this is hard. And theſe are ſome of the difficulties that attend Chriſtian joy.

Fourthly, Chriſtian ſincerity hath its difficulties. There are thoſe things that make it hard for a Chriſtian to keep a good conſcience. To live in evil times, and among a wicked Generation, and yet for a Chriſtian to p. 11hold his integrity, to ſuffer for a good conſcience, and yet to keep a good conſcience; this is hard. Tertullian ſpake of ſome times, when ſaith he, Ingenioſum eſt eſſe Chriſtianum, it is a witty thing to be a Chriſtian. To be reproached, made a by-word, perſecuted, and ſuffer what the Devil can invent, or men execute for righteouſneſs ſake; and yet to be righteous in our Generation, and to walk with God (as Noah did) notwithſtanding all this; this is hard.

Fifthly, Chriſtian Obedience hath its difficulties. There are thoſe things that make obedience to the will and laws and commands of God difficult. Abraham was commanded to leave his Country, and to go he knew not whither; he was commanded to ſacrifice his Son: theſe were difficult commands. Obedience to the commands of the Goſpel have their difficulties. For a man to deny himſelf, to forſake wife and children, houſes and p. 12lands for Chriſts ſake; for a man to croſs his own deſires, crucifie his own luſts, mortifie his own members; in a word, for a man to cut off his right hand, and to pull out his right eye; this is hard.

Sixthly, Chriſtian patience hath its difficulties. There are thoſe things that ſometimes make it hard for a Chriſtian to exerciſe that grace. To be dealt with as Job was, ſtript of all to a ſhoe-latchet, to ſuffer in our bodies, names, eſtates, to ſuffer from men and that wrongfully, to have evil requited for good, and yet to be patient, this is hard. To be in Job's caſe, Job 1. and yet to bleſs God: to be in David's caſe, Pſ. 39. and yet to lay our hands upon our mouths; to have the Lord deal with us as he pleaſe, and yet to ſay as Eli did, It is the Lord, let him do what he will; this is hard.

Seventhly, Chriſtian dependancy hath its difficulties. There are things that make it hard for a Chriſtian to p. 13truſt and depend on God. To ſee means failing, to ſee the fig-tree blaſted, the Vine without fruit, the fields without corn, the folds without flocks, the ſtall without herds, and yet to depend on God for being fed; this is hard.

Thus for the difficulties that concern us both as men and Chriſtians.

Secondly, We are to ſhew what is meant by a Chriſtians putting caſes of difficulty to himſelf.

In general; it conſiſts in a Chriſtians ſerious conſideration of all difficulties, to which all are lyable and ſubject as men or Chriſtians; and then propoſing them to himſelf as thoſe things that not only poſſibly but probably he may encounter with; and that what hath been the caſe of others as men and Chriſtians, may be his. So it ſtands in two things.

Firſt, In a ſerious conſideration of thoſe evils and difficulties to which as Men or Chriſtians we are liable. The p. 14which conſideration ariſeth from the meditation of theſe four things.

1. The nature of all outward things, that they are all changeable and uncertain. Solomon ſaith, All is vanity; vanity implyes brevity, mortality, mutability.

2. The condition of man, that is changeable. All the children of men are children of change, not only in reſpect of their diſpoſition in relation to their intentions, purpoſes, reſolutions, but alſo in reſpect of their outward condition, as it reſpects health, wealth, and all outward enjoyments, as we ſee in the caſe of Job, &c.

3. The condition and ſtate of times. Times may preſent difficulties to our conſideration; times of war preſent to our conſideration loſſe of peace, life, livelihood, liberty, &c. p. 15Times of perſecution preſent to our conſideration the like difficulties.

4. The difficulties that others have met with both as men & Chriſtians, do preſent to our conſideration the difficulties that we may encounter with. Some have had their flocks cut off from their ſolds, and the herds from their ſtall, &c. Some have ſeen the ſpoiling of their goods, and have ſuffered (for the ſake of Chriſt) all thoſe miſeries, tortures and torments, of which read Heb. 11.35, 36, 37, 39. Which one calls a little Book of Martyrs.

Secondly, putting caſes of difficulry to our ſelves ſtands in this, in a Chriſtians making it his caſe, by putting the queſtion to himſelf concerning thoſe difficulties; may they not befall me? and what ſhall I do if they do befal me? It is a mans examining p. 16himſelf about his reſolutions concerning thoſe difficulties, when he hath propounded them to himſelf. The Queſtion is; put caſe it ſhould be my caſe to ſee what others have ſeen, and to ſuffer what others have ſuffered? What if the fig-tree ſhould not bloſſom, &c. What if the caſe of thoſe that have ſuffered in their liberties, eſtates, &c. come to be my caſe? Nay, what if it come to reſiſting to blood: what in theſe caſes ſhall I do? This is a Chriſtians propounding caſes of difficulty to himſelf.

Thus for the ſecond thing.

Thirdly, We are to ſhew what is meant by laying down ſetled reſolutions. So we mean thoſe deliberate anſwers the ſoul makes to it ſelf upon good grounds, in relation to thoſe caſes of difficulty propounded.

Conſider, In putting caſes of difficulty, there is a putting the queſtion to ones ſelf; as the unjuſt Steward did to himſelf, Luk. 16.2. My Lord p. 17taketh away the Stewardſhip; what ſhall I do? He puts the queſtion, and comes to conſider of the reſolution, which you find in the verſes following.

So then, ſetled reſolutions are thoſe anſwers the ſoul returns to thoſe queſtions that it puts to it ſelf concerning difficulties. Thus in the text, the queſtion is, what if the Fig-tree ſhould not bloſſome? (for ſuch a queſtion is implyed, that the Prophet had put to himſelf) and the anſwer and reſolution is this, I will rejoyce in the Lord, &c.

It is an anſwer returned upon good grounds; the reſolution of Habakkuk was built upon a ſtrong foundation, (viz.) the power, love, and alſufficiency of God, when he ſaid, Yet will I rejoyce in the Lord, &c.

So then, when upon good grounds a Chriſtian takes up ſuch reſolutions as theſe; that come what will come, yet I will hope, and believe, and obey, p. 18and hold faſt my integrity, I will be patient and rejoyce in the God of my ſalvation. This is laying down ſetled reſolutions.

Thus for the third thing.

Secondly, for the vindication of the Doctrine.

Some may object that of the Apoſtle, Phil. 4.6. In nothing be careful. The queſtion is, whether this Doctrine of ſelf-poſing about troubles and difficulties, do not croſſe this precept?

It is anſwered, it doth not. By that Scripture, all care is not forbidden; not a care of diligence or providence, but of diſtruſt and diffidence. The words are foreign which ſignifies ſuch diſtracting and doubtfull cares as teare and torture the heart with carking thoughtfulneſs and fretfull impatiency. Now when we tell you of putting caſes of difficulty, we meane not that Chriſtians ſhould be diſtruſtfully careful, but ſhould ſettle p. 19their ſpirits by caſting their care on God, as Habakkuk did in the text, Yet will I rejoyce in the Lord, &c.

Thirdly, For Confirmation.

By

Scripture.

Reaſons.

Firſt, by Scripture; ſo we ſhall find it hath been the practice of Saints to put caſes of difficulty to themſelvs. Pſal. 3.6. I will not be afraid of ten thouſand, &c. Where.

1. The caſe is implyed; What if ten thouſand ſhould beſet me round about?

2. The reſolution is expreſſed; I will not be afraid.

Pſal. 23.4. Though I walk through the valley of the ſhadow of death, &c. Where

1. The caſe is put: What if I walk through the valley of the ſhadow of death.

2. There is his Reſolution layed down; (viz.) I will fear none evil.

p. 20You may conſult thoſe places, Pſal. 27.3. Pſal. 46.2, 3.

I ſhall add only one place more: Job 13.15. Though he ſlay me, yet will I truſt in him. Where you have

1. The caſe of difficulty put.

2. The reſolution layed down, yet will I truſt in him.

Secondly, For the Reaſons. So the cheif is this: our being prepared for ſufferings, hardſhips, and difficultielyeth in this putting of caſes of difficulty to our ſelves. You know our Saviour was much in propounding them to his Diſciples; he told them they muſt be hated of all men for his name ſake; that they muſt be brought before Kings and Rulers. And all this was by way of preparing them for the ſufferings they were to meet with.

So conſider what advantages a chriſtian hath by putting caſes of difficulty to himſelf, in order to a preparation for difficulties.

p. 211. It makes a Chriſtian acquainted with his own ſtrength, and what ability he hath to encounter with the ſaid difficulties. A Porter, before he carrieth a great burthen doth uſe to poiſe it; ſo this putting caſes of difficulty to our ſelves, is but pondering and weighing the afflictions that we may ſuffer, before we come to beare them; It is examining our ſelves what we can ſay to ſuch a Croſſe, and ſuch a miſery, if it befall us: It is like the Queſtion that Chriſt put to Zebedees children, Mark 15.22. Are you able to drink of the Cup that I muſt drink of, and to be baptiſed with the baptiſm that I am to be baptiſed with? and they ſaid, we are able.

2. It makes us acquainted with difficulties before they come; and acquaintance with difficulties p. 22and evils makes them eaſier. Unacquaintance with them cauſeth feare, horrour and amazement; whereas on the contrary, acquaintance with evils cauſeth courage and boldneſſe. Tacitus ſaith of one, that he was ambiguarum rerum ſciens, ideoque intrepidus. He was acquainted with difficulties, and therefore feared them not. The firſt ſight of a Lion renders him terrible; but after frequent views of him he is leſs feared. It is unacquaintance with evils that makes them ſo dreadful to us: So that putting caſes of difficulty to our ſelves is the only way to make the evil the leſs terrible, when it lookes us in the face. Job calleth Death the King of Terrours, Job 18.14. And the Philoſopher ſaith, that of terrible things, it is the moſt terrible: And yet the Apoſth p. 23by his dying daily, 1 Cor. 15.3. became ſo familiarly acquainted with death, that he tells us, Acts 20.24. That his life was not dear to him: he could play on the hole of the Cockatrice. And withall tells us, 2 Cor. 11.23. That he was in Deaths often, i. e. he had been in ſo many dangers that threatned death, and preſented him with the face of death, that he was ſo well acquainted with it that he was above the fear of death.

3. By this Chriſtians come to furniſh themſelves aforehand with thoſe things that may help them to encounter with difficulties when they come. It will put them upon having thoſe things in readineſs that will help to ſuccour them in a day of affliction. He that conſiders the crazineſs of his own body, p. 24will alwayes have thoſe things in readineſſe that may relieve him when fainting Fits come. Putting caſes of difficulty to our ſelves will put us upon Providing thoſe things that are uſeful when difficulties come. What is the reaſon that many in ſuffering times have ſuffering Graces to ſeek, but only this, that they did not put caſes of difficulty to themſelves? It is reported of Doctor Butler, who was a Phyſitian famous for the curing of Conſumptions; yet he himſelf dyed of a Conſumption; and being asked by a friend, how it came to paſſe, that he who was ſo eminent for curing of conſumptions, yet he ſhould dye of that diſeaſe and not cure himſelf; he replyed, I never feared it. How many Travellers meet with ſtormes which wet them to the Skin, by p. 25reaſon of their not forecaſting what weather they might meet with; had they done it they had been provided for them. How many men have been robbed of their monies and goods by riding unarmed? Putting caſes of difficulty to our ſelves will put us upon getting conflicting Graces for conflicting times: it will make us do as Joſeph did, lay up for the years of famine.

Fourthly, By this we come to bee acquainted with thoſe wayes and means by which others have encountred with and conquered difficulties. This putting of caſes of difficulty to our ſelves, will put us upon an inquiry how others did bear their ſufferings, and how they encountred with thoſe difficulties they met with in their, way to heaven. What were their ſupports p. 26and comforts? what was their behaviour in the day of their affliction, and how they overcame? It will put us upon inquiring how Job and others bare their afflictions when their flocks were cut off from the fold, and their herds from the ſtall: How the Martyrs in the primitive and latter times bare theirs. It is a great encouragement to us when we are to paſs over deep waters; to conſider they are ſuch deeps that others have paſſed through; which renders them fordable and paſſable. The Roman General when he was to fight his enemies, thus encouraged his Souldiers; Cum iis vobis pugnandum est quns priori bellow terra marique viciſtis; You are to fight with thoſe that both by Sea and Land you have overcome. So it is a great encouragement when we p. 27conſider, that there are no difficulties that wee can meet with, but other Saints have encountred with and conquered.

Fifthly, This is the way to gage difficulties, and take a true meaſure of them. We are many times much miſtaken about difficulties, and the reaſon is, becauſe our apprehenſions are not rectified concerning them: We pull not off their vizzards, and that makes them ſeem terrible. Serious conſideration of a difficulty puts us upon meaſuring the length, and fathoming the depth of it. Thus the Apoſtle Paul did when hee made that reply to thoſe that diſſwaded him from going to Jeruſalem, Acts 21.13. What mean yee to weep and break mine heart? I am ready not only to bee bound, but alſo to dye for the name of Chriſt: q.d. I have conſidered p. 28of theſe things, and am ſo far from fearing bonds, that I fear not death.

Sixthly, This is the way for Chriſtians to prevent a ſurprize; this will keep a Chriſtian upon his watch and guard, that evils ſhall not ſeize on him at unawares, and before he expected them: It will help him to fall forward, when others fall backward into troubles. Such a Chriſtian falls into troubles foreſeen, when another comes in in the day of affliction with his non putarum, I never thought of theſe evils. It is an expreſſion of Job, Job 3.25. The thing that I feared is come upon mee. It ſeems that good man in the dayes of his proſperity thought of trouble and adverſity. So the Chriſtian that put caſes of difficulty to himſelf may ſay when an affliction be p. 29falleth him, This is no more but what I fore-thought and expected. It was the ſaying of a Heathen when he heard of the death of his Son; Scio me genuiſſe mortalem, I knew I begat him mortal. It is ſweet when trouble cometh, for a Chriſtian to bee able to ſay, This is no more than I looked for.

Seventhly, It is the way to inure our ſelves to bear ſufferings. That is born eaſily that a man is uſed and inured to. The ſaying is, Marti arma non ſunt onora, Weapons are no burthen to Mars. As they ſay of Milo, hee could carry a Bull, and the reaſon was, his carrying of him when hee was a calf. There is an expreſſion, Lam. 3.27. It is good for a man to bear the yoak in his youth; i. e. to inure himſelf to bear afflictions.

p. 30By way of Application.

1. By way of Information: So it informs us of four ſorts that are reproveable.

Firſt, There are ſome that put no caſes of difficulty to themſelves. Some there are that have no thoughts of troubles, dangers, difficulties. The Prophet Amos telleth of ſuch, Amos 6.3. who put the evil day far from them. And the Prophet Iſaiah telleth us of ſome who make a Covenant with death. This is the caſe of moſt ſinners, that they will not remember the dayes of darkneſs, danger, and miſery, that are coming upon them. That ſinners ſhould put caſes of difficulty and danger to themſelves, God is pleaſed himſelf to propound caſes to them in his Word, which wee p. 31finde frequent (viz.) Iſa. 10.2. What will yee do in the day of viſitation, &c? Jerem. 5.31. What will yee do in the end thereof? Beſide many other places, to convince ſinners of the folly of their fancied ſecurity, when death and hell, and miſery and deſolation are at their backs. It was the ſaying of King James when hee heard one Preach a powerful Sermon before him; This man preacheth as if death were at my back. But thus it is with many, when their Miniſters Preach to them of wrath and judgement at their backs and heels, they never take notice of it. How many are there that never put the queſtion to themſelves concerning the day of deſolation, what they ſhall do when it cometh; concerning the day of death, how they ſhall be ſitted for it; concerning the p. 32day of Judgement, whether they can ſtand in the Judgement. They never put that queſtion that is put Job 31.14. When God riſeth up, what ſhall I do? and when hee viſiteth, what ſhall I anſwer? But ſay as Babylon did, I ſit as a Queen, and ſhall never be in adverſity.

Secondly, There are ſome who reſolve, but it is without putting caſes of difficulty to themſelves. Theſe are like the fooliſh builder, that reſolveth to build, but conſidereth not before-hand what it will coſt him. We read Matth. 13.20. of thoſe that received the word with joy, but when perſecution did ariſe they were offended. There are many that reſolved to bee religious, till they found the difficulties that did attend Religion. So their goodneſs was but as a morning cloud, Hoſ. 6.4. p. 33It is with ſome as it is with a man ſitting by the fire in a ſtormy winter day, that reſolves to take a journey, but when hee cometh forth and ſeeth what weather it is, altereth his reſolution. Thus did Peter, who reſolved to dye before hee would deny Chriſt. Wee read of one that came to Chriſt, and told him, Maſter, I will follow thee whither ſoever thou goeſt, Matth. 8.20. But when Chriſt anſwered him, The Foxes have holes, and the Birds of the air, neſts, but the Son of Man hath not where to lay his head: Although we hear his reſolution, we hear no more of him after this anſwer given by our Saviour.

Thirdly, There are ſome that put caſes of difficulty to themſelves but lay down no ſettled reſolution. Theſe are of two ſorts.

p. 341. There are ſome that put caſes of difficulty to themſelves, and yet remain unreſolved. Tell them of ſufferings approaching, they ſay with the unjuſt Steward, What ſhall I do? they are perſons of no reſolution; they cannot tell if ſuch and ſuch times ſhould come, ſuch and ſuch caſes ſhould happen, what they ſhould do. Not only ask them, what if the fig tree do not bloſſome, as it is in the text, &c. But what if it come to fire and faggot, and reſiſting to blood, mentioned Hebrews 12. they are not reſolved what to do.

2. There are ſome that put caſes of difficulty to themſelves, but thereupon grow more unreſolved. As the Kinſman, Ruth. 4.6. was willing to have redeemed Elimelechs Land, till hee heard the condition, which was the p. 35marrying of Ruth. Thus it is with men that cry there is a Lion without, Prov. 22.13. And that that makes others reſolute makes them fearful; their reſolution is to ſleep in a whole skin, and they will never burn for their Religion.

Fourthly, There are ſome that put caſes of difficulty to themſelves, and lay down reſolutions, but fall back and apoſtatize from them. Their reſolutions are not ſerious and ſetled; they are like the children of Ephraim, of whom the Pſalmiſt ſpeaks, Pſal. 78.9. That being armed, and carrying Bows, turned their backs in the day of battle. Thus did Peter, who reſolved hee would dye before hee would deny his Maſter, and yet for all that did deny him: he did put caſes of difficulty to himſelf in relation to his owning of Chriſt p. 36in his troubles, as you may ſee, Luk. 22.33. I will go with thee both into priſon and to death; yea he ſaid, though all deny thee, yet will I never deny thee; yet his reſolution failed. Some reſolutions are built upon ſandy foundations; and it is with them as with that houſe of which our Saviour ſpeaks, Matthew 7.27. That the waters roſe, and the windes blew, and beat upon that houſe, and it fell. Remember, Self is a ſandy foundation for any man to build reſolutions on; Self-confident men are the firſt that recoil and turn their backs; and it is juſt with God to leave ſuch to themſelves that confide only in themſelves, and not in God. There are ſome that are over-confident, and ſome that are too timerous; both are to be blamed: and as for the latter, Luther (a man of p. 37extraordinary courage and ſpirit) did chide Melancthon and other friends of his for it. But for my part, I had rather be of the number of timerous Chriſtians, than of thoſe that are over-confident. The timerous Chriſtian, doubting of his own ſtrength, and being convinced of his own inability to undergo ſufferings when they come, looks out of himſelf, and faſtens upon a rock that is higher than he; when the over-confident Chriſtian builds and bottoms himſelf upon his own ſtrength. You know the ſtory of Mr. Saunders and Dr. Pendleton. Pendleton was the confident man, Saunders was the timerous man; but the timerous man ſuffered at the ſtake, when the confident man returned this anſwer, that He could not burn.

p. 382. Uſe is by way of Exhortation, and it is to put us upon the duty of putting caſes of difficulty to our ſelves

Here we ſhall do three things.

1. Shew whence it is men do it not.

2. Directions concerning it.

3. Arguments and Motives to move us to it.

1. Conſider why ſome do it not. So among other cauſes of it take theſe

Firſt, The unpleaſantneſs and bitterneſs of ſuch thoughts; they think it is tormenting them before their time. Every man naturally deſireth to fancy to himſelf eaſe and quietneſs when the evil day of wrath and judgment is near. And when they are told that ſuch a day is drawing near, how ready are they to put it far from them, as thoſe in Amos did, Amos 6.3. As Peter ſaid to Chriſt, Be it far from thee Lord, this evil ſhall not bee unto thee, When Chriſt foretold his ſufferings. p. 39How many are there that love not thoſe Sermons by which they are called upon to the exerciſe of this duty, and are ready to ſay of Miniſters that preach ſuch Doctrine, as Ahab did of Micaiah, hee ſpeaketh no good to mee; And as he ſaid to Elijah, Haſt thou found me, O mine enemy. And when the diſcourſes of difficulty are ſo unpleaſing to men, much more muſt the thoughts of them bee to them: what we love not to hear of, we leſſe love to think of.

Secondly, A kind of unchangeableneſs that ſome groundleſly fancy concerning their preſent condition. They think their mountain is ſo ſtrong that it cannot be removed: they think not that times may change, that winds may turn; and that that wind that now ſits upon their backs to blow them forward, may quickly turn and blow in their faces to drive them backwards. Thus ſaid Babylon in her proſperity, I ſit as a Queen, and ſhal never p. 40be in adverſity. Yea thus ſaid David in his proſperity, Pſal. 30.6. That he ſhould not be moved. The truth is, men look not upon outward things with right conſiderations, of their brevity, mortality, mutability. Moſt ſay as thoſe in Iſa. 56.12. To morrow ſhall be as this day. Moſt men look only upon the outward wheel of Providence, but conſider not the wheel within the wheel, as the expreſſion is Ezek. 1. And there was a wheel within the wheel. When men are in a proſperous condition, they grow confident, that their mountain is ſo ſtrong they ſhall not be moved; but this is by reaſon of their looking upon the outward wheel, but think not of the wheel within the wheel, how that may move. The outward wheel of providence, as to Haman, moved to his honor and advancement; but the inward wheel moved to his ruine and deſtruction. As on the contrary, in the caſe of Joſeph, the outward wheel p. 41of providence ſeemed to move to his ruine and deſtruction, when the inward wheel moved to his honour and advancement. So then, this is one cauſe why many put no caſes of difficulty to themſelves; they only look on the outward wheel, but think not of the wheel within the wheel.

Thirdly, carnal confidence. Some think, come what will come, we have ſomething to truſt to. As the Prophet Amos telleth thoſe, Amos 6.1. That they did truſt in the Mountain of Samaria; and then ſee verſ. 3. They put the evil day far from them. When others make God their refuge and Rock, and ſtrong Tower of defence; theſe make their barns, and their bags, and their friends, and (in a word) the creature, the rock of their confidence; and upon this account think themſelves ſo ſafe that they need not fear. Solomon ſaith of the rich man, Prov. 10.15. That his wealth is his ſtrong City. Thus ſome look upon p. 42friends as their rock; ſome upon riches as their rock; ſome upon their preſent worldly enjoyments as their rock. And this is the reaſon why ſuch put no caſes of difficulty to themſelves.

2. Conſider the Directions concerning putting caſes of difficulty to our ſelves; and ſo to put them that wee may with the Prophet Habakkuk, lay down ſetled reſolutions.

The Directions are of two ſorts.

1. Some more general,

2. Some more particular.

The general Directions are theſe.

Firſt, In putting caſes of difficulty to our ſelves, we muſt be ſure to put them right; we muſt neither put them above nor below what they are. Some look upon difficulties through multiplying-glaſſes, & magnifying-glaſſes, which repreſent difficulties to them, more and greater indeed than they are. A wiſe man diſcourſeth them, and gageth them, he fathomes them, p. 43and makes them neither greater nor leſs than they are. Some there are that put vizzards upon their difficulties, and make them look worſe than they are, and ſeeing them ſo diſguiſed fly from them. We read of one, who when he came in armed, and with his Head-piece on, his own child fled from him as being afraid, though he was his Father; but the Armour being put off he ran to him and owned him. It is the wiſdome of Chriſtians to pull the vizzards off two things.

1. Sin, to ſee the uglineſs of it.

2. Sufferings, that there is no ſuch terribleneſs in them as ſome imagine.

And as Chriſtians are not to put caſes of difficulty to themſelves above what they are, ſo they are not to put them below what they are; if ſo, there will either follow non-reſolution, or very weak and ſlight reſolutions; the end of which will be but a ſurprizal. How many have periſhed for want of giving an Alarum to themſelves concerning p. 44evils approaching. VVe read of a City that had enemies, and divers times ſome came in and told them the enemy was approaching; they finding theſe alarms falſe, at laſt proclaimed that none upon pain of death ſhould come with ſuch tidings: at laſt the enemy came indeed and took the City, and this was ſaid of it, Silentium perdidit, ſilence hath deſtroy'd it. Thus it is with many who do not alarm their own ſouls concerning approaching difficulties; it may be ſaid, ſilence hath deſtroyed them.

Second general direction. He that will put caſes of difficulty to himſelf, and lay down ſetled reſolutions, muſt find his arguments to be above his difficulties. This is the great cauſe why Chriſtians ſtagger and waver in ſuffering times, becauſe they find their troubles and difficulties to be above their arguments. We read of Eliſha's ſervant, when he ſaw the great hoſt of the Syrians, 2 Kings 6.15. He cried p. 45out, Maſter, what ſhall we do? His troubles were above his arguments, and by reaſon of that he was at his wits end: but his Maſter Eliſha's arguments were above his troubles, who anſwered, there are more with us than againſt us. He ſaw more power in God to help, than in the enemies to hurt. Thus Chriſtians muſt ſee their conſolations to be above their tribulations, and their incouragements to ſurmount all diſcouragements. They muſt be ſure to furniſh themſelves with arguments drawn from the conſideration of the truth, and goodneſs, and power, and all-ſufficiency, &c. of God.

2. The particular directions.

Firſt, Be not over-haſty in your reſolutions. Let there be a thorow and ſerious conſideration of difficulties before you come to reſolution. Take the counſel of our Saviour, Luke 14.28. concerning building and going to war, there ſhould be a ſitting down firſt, p. 46to conſider whether one is able to build ſuch a houſe, and to manage ſuch a war. This was Peters overſight, he was too haſty in his reſolution. Do as Porters do, ponder and weigh your burthen before you carry it.

Secondly, Be ſelf-denying. Preſume not upon your own ſtrength. This was Peters failing. Go not forth in your own might, for in the might of the Lord ſhall every one be ſtrong. 1 Sam. 2.9. By ſtrength ſhall no man prevail. And in God David found his ſtrength, when he telleth you how it was with him in the day of trouble, Pſal. 73.26. My heart and my fleſh fail me, but God is the ſtrength of my heart.

Thirdly, Get ſafe grounds for your reſolutions to be built upon; build not upon a ſandy foundation. Remember a good cauſe and a good conſcience will make a man reſolute. Let me tell you, it is an intereſt in God, and an intereſt in Chriſt, that will make us p. 47reſolute in the midſt of the greateſt difficulties; as you may ſee, Pſal. 46.1. Pſal. 23.1. &c.

Fourthly, Eye and obſerve others in their reſolutions. Look back upon thoſe that have gone before you, and ſee what ſteps they walked in. Take our Saviour himſelf for an example, who telleth us, John 9.4. The night cometh when no man can work; and therefore took up this reſolution, that he would work while it was day. Put the ſame caſes to your ſelves as the Saints have done, and lay down ſuch reſolutions. It was the ſaying of Chryſostome when Eudoxia the Empreſs threatned him; What will ſhe do to me? Will ſhe ſaw me aſunder? I will remember Iſaiah: Will ſhe caſt me into a fiery Furnace? I will remember the three Children: Will ſhe cut off my head? I will remember John the Baptiſt: Will ſhe ſtone me? I will remember it was the caſe of S. Stephen: Will ſhe baniſh me? I will p. 48remember it was the caſe of S. John, who was baniſhed into the Iſle of Patmos.

5. Strive to find out anſwers to thoſe doubts and objections that will be moſt like to hinder reſolution. The Martyrs met with many in the day of their ſufferings (viz.) Is not life ſweet? will you deſtroy your ſelf: will you undo Wife and Children? will you obſtruct your own honour and preferment in this world? Thus Chriſtians ſhould make theſe and the like objections. This is to ſit down and conſider what it will coſt us to encounter with difficulties when they come, and will put us upon laying down ſetled reſolutions againſt they come.

Sixthly, To make you reſolute when difficulties come, compare and weigh your diſadvantages with your advantages. When the day cometh when there is a day of ſuffering come upon you for bearing teſtimony to the Goſpel p. 49of Chriſt, you ſhould conſider as what will be the loſs, ſo what will bee the gain. Thus the Apoſtle Paul did; to ſtrengthen his reſolution he weighed both, 2 Cor. 4.17. Hee put his afflictions in one ſcale, and ſaith, they were light; hee put glory in the other ſcale, and found it exceeding weighty; & ſo concludes, that his afflictions here were not to bee compared with glory hereafter. The ſame Apoſtle doth the ſame, Rom. 8.18. For I reckon, that the ſufferings of this preſent time, are not worthy to bee compared with the glory that ſhall be revealed in us. The word in the Original is foreign, I compute. The Apoſtle had caſt up the account of the loſs and gain that might come by ſuffering for the ſake of Chriſt; and hee puts this at the foot of the account, which is mentioned verſe 18. It is good for Chriſtians when they have forecaſt difficulties, to look and ſee what is beyond them. It is the expreſſion of the Pſalmiſt, p. 50Pſalm. 66.12. Thou broughteſt us through fire and water, but thou haſt brought us forth into a wealthy place. When you look upon fire and water before you, upon the putting of caſes of difficulty to your ſelves; by the eye of faith you may ſee a glorious and wealthy place beyond that. When you ſee a Mountain of difficulties in your way, remember there is a pleaſant and delightful Valley beyond it. There are two things chriſtians ſhould conſider of.

Firſt, What is on the other ſide the evil of ſinning, and that is Hell.

Secondly, What is on the other ſide the evil of ſuffering, and that is Glory.

And therefore the Saints of God have choſen the evil of ſuffering before the evil of ſinning. We read of the Prince of Condy, who being brought Priſoner to the Louvre in Paris that night that the Maſſacre was in France p. 51under the reign of Charles the ninth, hee had theſe three propoſals made to him; either to go to Maſſe, or to loſe his Head, or to ſuffer perpetual impriſonment: To the firſt hee anſwered, it was an evil of ſin, and hee would not chuſe that; for the two laſt, they were but evils of ſuffering, and as for them hee did ſubmit himſelf to his Majeſties pleaſure. Chriſtians ſhould remember that the greateſt evils of ſuffering are to bee preferred before the leaſt evil of ſinning. It was the ſaying of Chryſoſtome when hee heard how the Empreſs threatned him, Nil niſi peccatum timeo, I fear nothing but ſin. I ſhall cloſe this with the anſwer that a Father returned to an Emperour, who threatned him with impriſonment, if he conformed not to his way of worſhip, Tu Carcerem, ille Gehennam, Thou threatneſt me with a Priſon, but, God threatneth me with Hell.

p. 52Seventhly, When you have layed down ſetled reſolutions, nouriſh them by prayer. Remember in whom your ſtrength lieth (viz.) in God. David telleth us, Pſalm 73. when his heart and his fleſh failed him, God was the ſtrength of his heart. Be much in holding communion with him in whom your ſtrength lieth; That as David ſaith, Pſal. 121.1. I will lift up mine eyes to the Hills from whence cometh my help. Some think David in the ſudden looked to the Creature, (viz.) the Mountains by which Jeruſalem was made ſtrong; But he preſently recalleth himſelf, and ſaith, verſe 2. My help cometh from the Lord. Chriſtians, you may reſolve upon your putting caſes of difficulty to your ſelves, but remember, that your enablements to perform thoſe reſolutions lye in God, without whom you can do nothing. Solomon ſaith, Prov. 21.31. The Horſe is prepared for the day of battle, but ſalvation is of the p. 53Lord. So Chriſtians may make preparation for ſufferings by way of reſolution, but they are to remember that ſtrength to perform them is from God. How many are there that have gone forth in their own ſtrength, that have fallen before the tempter, and returned aſhamed. Chriſtians, it is good for you when either you put caſes of difficulty to your ſelves, or ſee difficulties approaching, to draw near to God, and to ſet the Lord alwaies before you. David as a Type of Chriſt, and the Apoſtle Peter in his Sermon, Acts 2.25. ſaith, hee ſpake it concerning Chriſt, I have ſet the Lord alwaies before me: This is not to be underſtood as if Chriſt did ſet the Lord alwaies before him to keep or overawe his heart from ſin (hee was infinitely above that) but it was to ſupport his heart in ſuffering. But to Chriſtians it is uſeful both waies, not only to keep us from ſin, but to help and ſupport us under ſufferings. It is p. 54good than to hold conſtant communion with that God in whom all our ſtrength lyeth.

Thus for the Directions.

3. The Motives to move us to the duty of putting caſes of difficulty to our ſelves.

Firſt Motive, You ſhould all do it if you but look upon your ſelves as men. I told you before the expreſſion in Job, Job 5.7. Man is born to trouble. It was the ſaying of a Heathen, I am a man, and therefore ſhall think nothing ſtrange to mee that may befal a man. Man is born to all ſorts of miſeries, to hunger, thirſt, nakedneſs, poverty, ſickneſs, and all ſorts of diſeaſes. The conſideration of this ſhould move all to forecaſt thoſe evils to which as men, they are all ſubject.

Secondly, Look upon your ſelves as Chriſtians, and as ſuch you muſt expect to encounter with many difficulties. It is indeed a mercy when God is pleaſed to turn thoſe troubles to p. 55which we are ſubject as men, into ſufferings for his name ſake, and for righteouſneſs ſake. Remember, the Pſalmiſt telleth us, That many are the afflictions of the righteous. And the Apoſtle telleth us, that through many tribulations we muſt enter into the kingdome of Heaven.

Third Motive is drawn from the conſideration of the mutability

Of

Times.

Conditions.

Firſt, Of times, they have their changes. All daies are not Halcyon daies; all ages are not golden.

2. For conditions, they are changeable. How many are there, who with David, ſaid in their proſperity, Their Mountain was ſtrong, and could not bee moved? And as Babylon in the heighth of her Pomp, ſaid, I ſit as a Queen, and ſhall never bee removed. But Chriſtians, know all worldly conditions are mutable. There is an expreſſion of Solomon, Eccl. 7.14. That p. 56God hath ſet proſperity and adverſity one over againſt the other. Thus God is pleaſed to ſet the Mountains and Valleys together, that when a man is ſet upon the top of a Mountain of Honour and wealth, and all that the World can beſtow upon him, yet then he hath a proſpect of a Valley before him, into which he knoweth not how ſoon hee may deſcend from his high Mountain. It is good for Chriſtians to do as Job did, who in the day of his proſperity thought of adverſity; and telleth us when his afflictions fell upon him, that the thing hee feared was come unto him. Hiſtory doth ſufficiently furniſh us with inſtances to make good this truth. I could tell you of an Emperours General (viz.) Belliſarius, who was reduced to ſuch poverty, that hee begged of Paſſengers for an half-penny. And of a Duke of Exeter, who married Edward the fourths Siſter, who followed the Duke of Branſwicks Coach, bare-foot and barelegg'd p. 57in the low Countries, begging, as Philip de Conines tells us, who was an eye witneſs. But theſe are known Stories, worn thread-bare by frequent relating. What need wee go farther for inſtances in this caſe than what our preſent times afford. We have ſeen ſervants on horſeback walking on foot again; men underlayed with Honour, Power, Wealth; men that ſtood upon a Mountain ſo ſtrong in their own eyes, and of others too, that it ſeem'd unremovable; yet now where are they? How many that not long ſince were upon Mountains of Honour and worldly Proſperity, are now come down into the Valleys of poverty and adverſity. We have ſeen ſome trembling, who once made the Nations to tremble; and ſome under hatches who once ſate at the Helm. Some have ſeen thoſe ſtanding at the Bar, who once ſate upon the Bench; and thoſe lying at the mercy of others, who once ſeem'd to have us all at their p. 58mercy: ſome have ſeen thoſe ſentenced to dye, who once had the power of life and death in their own hands, and did exerciſe it, not only over the lives of inferiour perſons, but of Kings and Nobles: All this and much more have wee ſeen in theſe our dayes, which ſufficiently ſpeaks the mutability and changeableneſſe of outward conditions. Seneca ſpeaks thus of a City conſum'd by fire, Unadies interest inter maximam Civitatem & nullam, there was but the ſpace of one day between the greateſt City and no City. So how little a ſpace hath there been, between ſome mens being honourable and contemptible, being high and being low; being great and being mean; being rich and being poor; being on the throne and ſitting on the dunghill; in a word, between their ſhining gloriouſly, and their being hidden in obſcurity.

Fourthly, It is your wiſdome to put caſes of difficulty to your ſelves. p. 59Our Saviour intimateth ſo much to us Luk. 14.28. where hee ſpeaketh of the wiſe builder, ſitting down and forecaſting what it would coſt him, &c. Thoſe that put to Sea, prepare for a ſtorm, bee the Sea at preſent never ſo calm. It is good for Chriſtians to put that queſtion to themſelves that the Lord puts to ſinners, Iſaiah 10.2. What will yee do in the day of viſitation? Your wiſdome in putting caſes of difficulty to your ſelves, will appear in two things, which it will put you upon.

1. Prevention of them.

2. Proviſion for them.

Firſt, Prevention of them. If there bee any way to prevent evils that are coming, it is by forecaſting and giving troubles the meeting. We know, that that falls from on high, hurts leaſt when the hand meets it, and by that means the force of the ſtroak is prevented. Thus putting caſes of difficulty to our ſelves, preventeth the p. 60hurt the difficulty may do us by our catching at it before it falls with its full weight upon us. So forecaſting of difficulties puts us upon the uſe of thoſe ways & means by which troubles and judgements have been averted: When Nineveh heard of approaching judgments, King and People fell to humble themſelves, and by that means prevented it: It is true, it was upon a denunciation of Judgement by a Prophet; but Chriſtians ſhould be Prophets to themſelves in the caſe of difficulties, and ſhould ſay to themſelves as God doth to Iſrael, Amos 4.12. Prepare to meet thy God, O Iſrael. So putting caſes of difficulty to our ſelves will put us upon the way of preparing to meet God in the way of his Judgements, which is the way to prevent them: However this will make chriſtians provide hiding places, as Solomon ſaith of the prudent man, that hee foreſeeth the evil, and hideth himſelf. This will make Chriſtians get into p. 61their Chambers, and ſhut their doors about them, as the expreſſion is, Iſa. 26.20.

Secondly, Proviſion for them. This advantage you have, though you fall into troubles, yet you fall not under them. Evils foreſeen hurt leaſt; thoſe fall heavieſt that were never feared. It is reported of the Cockatrice, that if it ſee a man before the man ſee it, the man dieth; but if the man ſee it firſt, the Cockatrice dieth; for the truth of this I refer you to the judgement of Dr. Browne: but the moral holdeth true concerning difficulties and troubles: If they come upon us before we fore-ſee them, they undoe us; if we ſee them firſt, we are provided for them. Every trouble and difficulty that was not before thought of, findeth us unprovided, and ſo hath the advantage of us. Preparedneſs for an evil makes us valiant to encounter it: Fitneſs to die makes us not to fear death; whereas unfitneſs and unpreparedneſs p. 62doth. There was an Officer under General Vere, who had fought many Duels, and was looked upon as eminently valiant, who at the ſiege of a Town, in the Walls whereof a breach was made, being commanded to enter the breach with a party aſſigned him, refuſed; the General calling him by his name, asked him, whether he were now turned coward? his anſwer was, He that enters that breach must die, and I am not fit to die. Now putting caſes of difficulty to our ſelves will put us upon making preparation for the evil and difficulty before it come, and ſo keep us from recoiling and giving back when it comes. There is an expreſſion in Jer. 14.19. We locked for peace and healing, and behold trouble. If they had looked for trouble, it may be they had found more peace and healing.

Fifth Motive. Putting caſes of difficulty to your ſelves, doth not at all haſten the difficulty, but only fit you p. 63for it when it cometh. There are ſome men that think they muſt preſently die if they once make their will, whereas doing that, doth but make more fit to die, not more ſubject to die. The truth is, we are never fit to live, until we are fit to die; and the way to enjoy the comfort of a good day, is to forecaſt evil days, and to reſolve what to do when they come.

Sixthly, It will help perſeverance. The reaſon why many great pretenders to Religion have apoſtatized in the day of trouble and perſecution, was a non putaram, I never thought of this. Our Saviour telleth us, Mat. 13. of ſome that received the Goſpel, but when trouble and perſecution aroſe, they were offended. It is not probable (I had almoſt ſaid impoſſible) that a Chriſtian ſhould be a perſevering Chriſtian, who did not with the wiſe builder, Luke 14.28. ſit down and conſider what it would coſt him. The truth is, it is with ſome that profeſs p. 64Religion, as it was with David when he put on Sauls Armour to go againſt Goliah, of which we read 1 Sam. 17.39. that he put it on, but he could not go in it, for he had not proved it. So will it be with all thoſe that imbrace the profeſſion of the Goſpel, and conſider not the difficulties that attend that profeſſion; they will be like the children of Ephraim, of whom I told you before, and of whom the Pſalmiſt ſpeaketh, Pſal. 78.9. Who being armed, and carrying Bowes, turned their backs in the day of battel. Chriſtians, it is good to fore-caſt the tryals that your graces may meet with, eſpecially thoſe two of faith and patience. We read, Revel. 13.10. Here is the patience and faith of the Saints. Theſe are the two hands by which you are to lay hold on eternal life, which is the Apoſtles counſel, 1 Tim. 6.12. Lay hold on eternal life. It is the great endeavour of Satan to weaken both theſe hands, that Chriſtians may let go their hold.

p. 65Firſt, That of Faith, by errors, hereſies, and falſe Doctrine.

Secondly, That of patience, by troubles, afflictions, and perſecutions.

Chriſtians, that you may hold faſt and ſtrengthen both theſe hands with which eternal life is to be layed hold of, and of which the Apoſtle ſpeaketh, Heb. 6.12. Who by faith and patience inherited the premiſes; It is good for you to fore-caſt thoſe difficulties that attend the exerciſing of both theſe graces.

Seventhly, Putting caſes of difficulty to our ſelves, will keep us humble in proſperity; It will make us carry a low ſail when our outward condition ſeemeth beſt, and moſt proſperous; it will keep us from ſaying as Babylon did in the day of her proſperity, I ſit as a Queen, and ſhall never be in adverſity. And from concluding as David did, that in his proſperity he ſhould never be moved. It is good for Chriſtians to keep themſelves humble p. 66when their worldly condition is higheſt. And there is nothing that will more further it, then ſerious meditation of the mutability of the beſt of worldly conditions. We read of Job, that though he ſaid, Job 29.18. He ſhould die in his neſt, yet he telleth you withal, Job 3.25. The thing that I feared is come upon me: Which ſheweth, that when he was in the height of his proſperity this kept him humble; as you may ſee how he ſpeaketh of his humility in the day of his proſperity, Job 20.13. &c. I ſpeak but briefly to this, having before ſpoke of the mutability of worldly conditions. Solomon tells us, Prov. 31.30. Favour is deceitful. An Embaſſador highly favoured by his Prince, had this ſentence engraven on his VVatch, which he read every day, Favour may turn into disfavour, and grace into diſgrace.

Eighth Motive. It will keep us from fretting at croſs providences; it will help us to ſuppreſs thoſe fumes of p. 67paſſion which will be ready to ariſe and diſtemper us in a day of trouble and affliction; it will help us to poſſeſs our ſouls in patience, and to prevent thoſe indecencies of paſſion that in a time of affliction may ſhame our Chriſtian profeſſion. He that puts caſes of difficulty to himſelf, is one that proclaims a liberty to the Lord, to do with him what he will, and to deal with him as he pleaſeth, with a reſolution, that what pleaſeth God, ſhall pleaſe him; it will make him ſay with holy Bradford, Lord, I will bow, and thou ſhalt beat: It will bring a Chriſtian to ſuch a ful reſignation of himſelf to God, and to ſuch a ful ſubmiſſion of his will to Gods will, that nothing that fals out ſhal offend him, becauſe it being Gods will, it is his, his will being melted into Gods will. You have heard of Luther's bold Petition, Fiat voluntas mea, Let my will be done; but then preſently adds that which takes off all miſ-interpretation, p. 68mea quia tua, mine becauſe it is thine. It is ſaid of godly men, Pſa. 119.165. That nothing ſhall offend them. There is nothing that offends a godly man but what he ſeeth done againſt God, and wherewith God is offended; but nothing doth offend him in relation to Gods dealing with him: Let the diſpenſation be never ſo ſad, he can bid it welcome; welcome loſs of friends; welcome loſs of goods; welcome loſs of liberty; welcome death it ſelf. And upon this account he doth it, that whatſoever comes is of Gods ſending, and is what he expected, and therefore bids all welcome; This (ſaith he) God ſends, and this is that I looked for, therefore welcom, and bleſſed be the Name of the Lord. That that makes men fret, and vex, and trouble themſelves when trouble falls on them, is this, that by theſe croſs providences their expectations are croſt. This they looked not for, this is that they dreamed not of; they looked p. 69for good, but behold evil; they looked for peace, but behold trouble; they looked for light, but behold darkneſs. Let me tell you Chriſtians, this is one great thing that will help to quiet your ſpirits in a day of evil, that nothing hath befallen you but what you foreſaw and expected. You read what anſwer Eliſha returned to the ſons of the Prophets at Bethel and Jericho, 2 Kings 2.3, 5. who ſaid, Knoweſt thou that the Lord will take away thy Maſter from thy head to day? His anſwer was, Yea, I know it, hold you your peace. So it ſhould be with Chriſtians when times of trouble come, they ſhould be ready to give this anſwer, when they are asked, did you know of this trouble and difficulty? did you know of theſe afflictions and perſecutions? yea we knew all this, and are at peace within our ſelves; therefore hold you your peace. VVe read of Latimer's three Petitions: That God would bring the Lady Elizabeth to the p. 70Crown. That God would once more reſtore the Goſpel to this Engliſh Nation: And that God would give him to ſeal the Goſpel with his blood. He was heard in all theſe; and the laſt ſpeaks what he did expect, that it would come to reſiſting to blood, and that he ſhould be called to ſeal the Goſpel with his blood. Let me tell you, as Chriſtians in a night of trouble eſpy day at a little hole by the eye of faith: ſo in a day and a ſeeming noon-tide of peace and proſperity, they foreſee a ſtormy night of trouble approaching, when it may be the cloud ariſing is but like Eliſha's, no bigger than a mans hand.

Ninthly, Not putting caſes of difficulty to our ſelves, will make us doubly miſerable, when the difficulty and affliction cometh. This is a double miſery, to fall into trouble, and to fall into trouble unthought of, and for which we are not at all provided. It is ſad at any time for a man to meet p. 71with a ſtorm, but for a man to meet with a ſtorm when he is naked, and altogether unprovided for a ſtorm, this makes it ſad indeed. Remember Chriſtians, you are not to pray abſolutely againſt afflictions, but you may lawfully pray abſolutely againſt being ſurprized by them, ſo as to be made doubly miſerable. Let this be your prayer, that if ever God bring you into darkneſs, he would be a light about you; if ever he put you into the Furnace, he would ſtand by while you melt. Chriſtians, pray that you may never be led into any temptation, out of which God will not again bring you; and that God would bring you into no affliction, under which he will not ſupport you.

FINIS.

End of the text · Benjamin Baxter, The Doctrine of Self-Posing (1666)