The Valley of Vision, Sermon 1
SERMON I.
James 1.12.
Bleſſed is the man that indureth temptation: for when he is tried he ſhall receive the Crowne of life, which the Lord hath promiſed to them that love him.
WHAT the ſcope is of theſe words, you will very well underſtand by reading of them. The Argument of them is concerning temptation, an uſefull argument to be knowne, of what kind of temptation ſoever we ſpeake, though it be the temptation of Seducement. A Chriſtian is no where ſafe, but as St. Ambroſe well, Temptations haunt us daily, in what place, or in what Action ſoever we are converſant.
If we ſpeake here of the Temptations of Afflictions, theſe times will very well call for this Argument. We are now under Gods owne hand, he hath brought us under a State of ſuffering, we had need therefore to furniſh our ſelves every way, becauſe we know not how theſe ſufferings may yet be ſeconded, for they yet continue.
It is a uſefull Argument, and being ſo uſefull, that is the reaſon that the Apoſtle James here gives it a full handling and Explication. And indeed we may call it his peculiar argument, for none of the holy Penmen wrote or ſpake ſo entirely, or largely of this Argument, as this Apoſtle, which is obſervable in all the Apoſtles, that however it is true of each of them, what was ſaid of Tullyes Oratory, that they were able, being indued with the Spirit from above, to ſpeake of every point of Doctrine that doth appertaine unto Salvation, and left none untouched that was neceſſary to be knowne; yet there was none of them but had ſome particular Argument that was peculiar almoſt to himſelfe, in which he did excell.
St. Paul went thorough the whole Doctrine of Divinity, yet there is one Argument in perticular, that is peculiar to him; the Doctrine of Juſtification, that he handles above the reſt.
St. John hath one Argument that he was peculiar in, the Doctrine of Love.
St. Peter of Judgement.
St. Jude of Apoſtacy.
St. James of Temptation.
That you may ſee it is his peculiar Argument in this narrow compaſſe of words I have read, he name the word at leaſt ſix times, he ſets it downe in all the ſeverall parts, he defines what it is that is called Tentation, he divides it into the ſeverall Branches.
The Temptation of Seduction,
The Temptation of Probation,
Or tryall of theſe ſeverall kinds, he gives the ſeverall Amplifications.
Of the Temptations of Chaſtiſement, he ſhewes the end that they are ſent to us for, to try us, and when that tryall is wrought, though the premiſes be very ſharp, yet they alwaies end in a bleſſed Concluſion, in bleſſedneſſe, and in the Crowne of life.
For the Temptations of ſeduction, he ſhewes the Originall of them, both,
Negative, they are not from God, God cannot be tempted, nor tempteth he any man.
Affirmative, they are from our owne corrupt luſts, and noyſome concupiſence, Every man is tempted when he is drawne away by his owne luſts and enticed. There is the ſumme of the words; ſo that in ſhort it is a Compendium of the Doctrine of Temptation, ſet downe in three Theologicall formes or elauſes.
A word of Support,
A word of Prevenſion,
A word of Information,
And all theſe of ſpeciall uſe for Edification.
Firſt, becauſe when God doth afflict, and correct us, we are moſt of us too prone to think his hand is heavy on us, and complaine of hard uſage to thinke our afflictions ſharp and irk ſome, therefore for this the Apoſtle uſeth a word of Support, and incouragement to eſtabliſh our hearts that we doe not think them long, bitter, and ſharp, becauſe they are onelyonly ſent for tryall, and in the end rewarded with a Crowne, and that Crowne, the Crowne of life.
In the ſecond place, becauſe we are unacquainted, and Ignorant of the dealing of God towards us, and too prone to charge him fooliſhly, as if he were the Author of ſeducing temptations, becauſe he is the Author of afflicting, therefore for this end he lends us a word of prevention, and anticipation to keepe us off from entring into ſuch conſiderations and thoughts. Let no man when he is tempted, ſay he is tempted of God.
In the laſt place, becauſe in both theſe kinds we are too forward to excuſe our ſelves, and to put off all the blame from our ſelves with a Non feci, or Non taliter feci, or Invitus feci, either with Sarah to deny, and ſay I did it not, or with Eve to excuſe it, and ſay, the Serpent gave me, and beguiled me, and I was foreed to it; therefore there is for this a word of information, to teach us to reſolve all to the right principle, and to lay the blame, as we doe deſerve, upon our ſelves. Every man is tempted when he is drawne away of his owne luſt, and enticed. Here are now the parts.
The thing I am now to ſpeake of and begin firſt with is this word of ſupport and incouragement, and it may well be called a Support, becauſe nothing can more uphold a man (either in the one kind of temptation or in the other) then to remember the Heavenly reward, the Crowne of glory that is ſtated and aſſured to the induring of tribulation, therefore with this now I begin with the word of Support in theſe words.
Bleſſed is the man that indureth temptation, for when he is tryed, he ſhall receive the Crowne of life.
And to bring it to a briefe, there are foure deſcriptions here laid downe, all which concerne Tribulation.
Firſt, a deſcription of the perſon to whom the promiſe is made, The man that indureth temptation.
And then a deſcription of the Reward, the excellency of the retribution, it is bleſſedneſſe, and the Crowne of life.
Then the deſcription of the aſſurance of this Crowne, or bleſſedneſſe thus promiſed, it is the Crowne of life, that the Lord hath promiſed, or aſſured to them that love him.
Then the deſcription of the manner of the retribution, the time when it ſhall be, when he is tryed, when he is fully tryed, then he ſhall receive the Crowne of life.
The firſt is the deſcription of the Perſon, that is the Mark at whom the Arrowes of Temptations and Tribulation are ſhot, in whom theſe Darts are faſtened, the deſcription of the Perſon to whom the promiſe is made, the man that indureth Temptation. There are two words it conſiſts of.
There is a perſonall word, Beatus vir, bleſſed is the man.
And then there is a paſſive qualification, it is ſuch a man as indureth Temptation.
The perſonall word that is the Subſtratum, upon which all the reſt depends, and it is very remarkable here, becauſe it is not foreign but foreign, it is not Beatus homo, but Beatus vir, there is a great deale of difference betweene theſe. Homo is a word of nature, Vir is a word that betokeneth vertue: Homo ſignifies a man of Mortality; Vir a man of Spirit. The difference is very obvious, and that you may ſee it diſtinctly, it is received and obſerved in all ſorts of Authors. In prophane Authors, that of Plato will ſerve very well to this purpoſe.
Whatſoever comes neere, and toucheth upon vertue, is Maſculine, and Xenophon gives the reaſon of it, becauſe ſayth he, by nature both the body and the mind of man, are ſo framed, as to be better enabled to indure labour, and paine, and travell and torment, then the weaker Sex.
Then if we look to Eccleſiaſticall Writers, it is frequent in the Fathers. Take that of Lactantius for all, he obſerves that Vir and Virtus come both from the ſame. Therefore it is obſerved in the three Learned Languages, that the ſame word ſignifieth Valour and Manhood, and Fontitude, the ſame word ſignifies to be a Man, and to be Valiant.
Then if we come to the witneſſe of the Scripture, there is frequent uſe of the word to call a valiant, ſtout, godly, zealous man, indefinitely by the name of a man, Jer. 5.1. when God bids them run up and downe the Streets of Jeruſalem. See if you can find a man. It is not meant ſimply, if you can find Hominem, but Virum, a man, a godly man, one that executeth judgement, and righteouſneſſe, there was a multitude of hominum, abundance of men, but there was a great paucity virorum, of vertuous men. It was ſo in the New Teſtament, St. Paul in 1. Cor. 16. joynes them ſweetly, Quit yourſelves like men, be ſtrong, to ſhew, that the Strength, eſpecially Strength of the Spirit, and Fortitude, is a Maſculine, and manly vertue, eſpecially if we bring it to the Touch-ſtone of Tribulation, and Temptation. The Spirit of a man, that is, of a righteous and religious man, is ſeene in nothing more, then in enduring Tribulation. Therefore that, that the Comedian ſayd in another caſe, Homo homini, &c. If you alter it, it will ſerve here, Vir homini. What is the difference betweene a Man and a Man? much every way, there is a Man by nature, Vir ſaeculi, there is a man by Grace, Vir dei, a man of God, St. Paul hath it often. Thou O man of God flee theſe things. And that the man of God may be perfect, 2. Tim. 3. The ſame that is here indefinitly by St. James called a Man, is by St. Paul called a man of God. Reaſon defines a man of nature, but grace and vertue defines a man in Chriſtianity, he is the moſt man, that is the most Chriſtian. St. Jerome therefore in Tribulation and Temptation, obſerving the difference very well, in his Epiſtle to Polybius, hath this paſſage, for a man not to be ſenſible of affliction, and Tribulation, it is above the reach, above the nature of man, above a man of mortality: but for a man not to beare his affliction, it is beneath the Spirit of a man, beneath a man that ſhould have courage and fortitude; for this preſent Argument we may ſo apply it, there is Proprium hominis & proprium viri, to have Tribulation, is Proprium hominis, to beare Tribulation with a ſtout courage, that is Proprium viri, proper both wayes.
It is the property of a man of mortality, to be ſubject to Tribulation, becauſe our life is a warfare full of feares, and ſorrowes, and outcries, and Tribulations. Man is borne to trouble (as Eliphaz in Job, Chap. 5.7. ſpeakes) as the ſparks fly upward. It is naturall to a man of mortality to be in Tribulation.
Then there is another property withall, Proprium viri, the property of a man that is ſuch by vertue and grace, to indure Tribulation, to indure as a Man, that is, as a Chriſtian. Bleſſed is the man, that is, bleſſed is the Chriſtian.
This word hath three ſignifications in Scripture; you may pleaſe to take notice of them, for it is,
A word of Sex,
A word of Age,
A word of Dignity,
A word of Sex, 1. Cor. 11.4. Every MAN praying, or Prophecying with his head covered, diſhonoureth his head.
It is a word of Age, 1. Cor. 13. When I was a Child, I ſpake as a Child, but when I was a MAN I put away Childiſh things.
It is a word of Dignity, So in Jam. 3. He that offends not in word, is a perfect MAN. That is, truly a man, a man indeed, a man of dignity.
Now for this perticular in this place, as it is here ſet downe, we muſt not take the word any way, to diſtinguiſh Age or Sex, not as if it did betoken diſtinction of Age, becauſe God did put Spirit, and vertue, and courage, into the mouths and hearts of Babes, and Sucklings, he raiſeth ſuch ſometimes to be Confeſſors, and Martyrs, (as St. Auſtin ſpeakes) before they have Age to judge of Sufferings; they have a Maſculine, and manly ſpirit given them to indure ſuffering. Ireneus gives the reaſon well, Chriſt took the Succeſſion of all ages upon him, to Sanctifie all ages. Man-hood to Sanctifie Man-hood, infancy to Sanctifie it; none is a Child that God inableth.
We muſt not take it, as though he excluded younger yeares from induring tentation, and glorifying God that way, he that puts Prayſe into the mouth of Babes, may put fortitude; we muſt not exclude that Age, but any Age that indures temptation is a bleſſed man.
And then it notes not a diſtinction of Sex, becauſe we read of feminine patience of thoſe that were more then femenine, of Agatho, and Apollonia, in the Primitive Church, of the Mother of the Machabees, what excellent Heroick ſpirits had they? They went beyond the courage of men, in induring Perſecution for the name of Chriſt.
Therefore under this one name, both Sexes are meant, becauſe God gets glory to himſelfe both wayes: therefore St. Ambroſe moves the Queſtion, and anſwers well upon thoſe words, Pſal. 1.1. Bleſſed is the man that hath not walked in the Counſell of the ungodly. St. Ambroſe hereupon makes the Queſtion, Num quid a conſortio beatitudinis excluſit mulieres quia virum ſolum beatum nuncupavit? Doth he exclude the other Sex from the fellowſhip and ſociety of bliſſe and beatitude, becauſe he ſaith, Bleſſed is the man? He anſwers well, God forbid we ſhould have ſuch an Opinion, they are both equally called to grace, they have both equaly title to glory, ubi labor eſt equalis, &c. where there is equality of grace and piety, wee muſt not make inequality of glory and diſtinction of Crownes. They have both the ſame grace, breath after the ſame hope, walke in the path of the ſame pilgrimage, indure tribulation alike and glorifie God alike therefore both have a like title to the Crowne.
It is not a word that betokens diſtinction of Sex but it is ſet downe by this word, bleſſed is the man, to let us ſee that the induring of tribulation requires a high courage and a manly ſpirit not a womanniſh nature, nor as Saint Paul in another caſe, he muſt not bee a young ſcholler, a novice in Chriſtianity that comes once to encounter temptation, nothing will ſo much try the ſpirit of a man as perſecution and tribulation, of what nature ſoever it be. Admitt they be temptations of Suggeſtion that are the Temptations of Sathan, when a man is to wreſtle with Principallities and powers and to incounter with ſpirituall wickedneſſes in high places, had hee not neede to have a great deale of grace, to have the ſpirit of a man, that is the ſpirit of a Chriſtian.
Admitt it be the temptation of Tribulation from God, when a man (as Saint Paul ſaith he fought with beaſts at Epheſus) is to deale with vnreaſonable men, to encounter with poverty in eſtate, with contempt and deſpite, he had need to plucke up his heart, to double his ſpirit, to get ſpirit, vertue, and grace; he had need to have the diſtillation of manhood to beare tribulation.
It is impoſſible for a man to beare tribulation without vertue, ſo the heathen could ſay; wee muſt carry it further. Vertue that is ſpritualized grace, morall vertue will doe ſomthing and hath done much in others; but grace is the forme of a ſpirituall man the anima animae it is of Grace, that enlivens, animates, and inables. Seneca obſerved well that ſingle vertue is not enough to endure tribulation and affliction; there is in the enduring tribulation a great concurrence of all vertue.
Firſt prudence, in an eminent degree, when a man uſeth wiſdome to encounter with thoſe dangers, that hee is not able to decline nor were honourable to avoyde.
Beſides this, Conſtancy, which makes a man ſtand firme, that he is not caſt downe by any encounter. Conſtancy in a high degree.
Beſides theſe, Patience and Fortitude, thus far he goes.
Wee muſt carry it further to thoſe vertues hee never dreamed off for there is requiſite to the enduring of temptation, beſides Faith, Hope, Love, contempt of the world, a humble opinion of a mans ſelfe; there is no grace that is not need full to make up this concurrence in the man that indures Tribulation, and will be intitled this bleſſed man here. Therefore Apuleius obſerves of Ʋliſſes, that he went through as many dangers, as Hercules did labours; he that will goe through his labours, had need be more then a man. He obſerves of Ʋlyſſes, that in all thoſe dangers he was carryed through, and ſupported by vertue. He went into the Cyclopus Den, and was not kept there, vertue brought him out, he went into the Poeticall Hell, vertue brought him out, he ſailed through Scylla and Charibdis; he drank of the Cyrcean Cups, and was not transformed, nor changed, vertue kept him upon his Legs.
Turne this upon any of the Apoſtles, Prophets, or Martyrs of former time, ſee what carried them through ſo many Perſecutions, with an undaunted ſpirit; look upon St. Paul and Job, St. Paul had as many labours as Hercules, as many dangers as Ʋlyſſes, St. Paul was night and day in the Sea, and was not drowned, he ſuffered Bonds and impriſonment, but the word of God was not bound. St. Paul was a Free-man in bonds, the Sea could not ſwallow him, what brought him forth? Faith, and grace, and vertue, the Spirit of a man, that is grace wrought in St. Paul. Look upon holy Job, he ſits on the Dunghill, as Chryſoſtome ſpeaks, the Dunghill was as a Theatre or Stage, on which Job as a Champion was ſet, as a Spectacle to God, to Angells, to men, to all the World. And what was that that carryed Job through ſo many bad Meſſages, ſo many tart and ſharp encounters? That vertue and grace, that is infuſed into the Spirit of a man a Chriſtian, that made him ſo undaunted in bearing it, that he was as St. Chryſoſtome ſpeakes, a man of Adamant, of flint, impenetrable, not to be moved, as a military Bullwarke, impregnable. All this Grace did. Grace gives ſpirit and ſtrength, whereby we are able to indure, and to wreſtle with temptations, and are capable of this Bleſſedneſſe here.
Therefore to wind it up, that which Dionyſius that was ſometime a King, but after he was diſpoſſeſt of his Kingdome, was addicted much to Platoes Philoſophy, that which he anſwered ſeaſonably, when he was put beſides all his glory and pomp, and one ſaid to him; What good hath Platoes Philoſophy done you? Very much (ſaith he) for by that I learne to indure with an equall mind, as a man, theſe changes up and downe.
Much is it with grace, and the Spirit of God, Grace it is infinitly better then Platoes Philoſophy; beſides all other benefits from grace, the word of Gods grace, it both ſhews what we are, Homines, men of mortality, and inableth us to be what we ſhould be; Vir, men of vertue, ſtrong and ſtout, prepared for the enduring of Tribulation. Here now is this word of the Apoſtle, with an Emphaſis ſet upon it, he ſets it downe vir, not homo, Bleſſed is the man that indureth tentation. Here is the firſt thing.
The next we are to look on, is the paſſive qualification; the man that endureth temptation, or Tribulation; Temptation is the word, but tribulation is the meaning; it is not here to be underſtood of ſpirituall temptations, but of corporall temptations.
Of the ſpirituall temptations he ſpeakes afterwards, in the words that follow, but here, of the temptations of tryall, not of ſeduction; yet the Apoſtle would rather expreſſe it thus, he would uſe this word, he calls Tribulation, temptation, as ſhewing a holy Conqueſt he had gotten of it already, he expreſſeth it by an eaſy word, as St. Paul, 2 Cor. 12. he hath one word peculiar to him, that he calls tribulations, weakneſſes, infirmities, St. Paul fillips them off with an eaſie, ſlight word, though he ſuffered ſo much, they were but infirmities, as St. Paul hath that word proper to himſelfe, of infirmities and weakneſſes; ſo St. James hath this word almoſt peculiar to him, to call Tribulations, temptations and tryalls.
Of the temptations of …ſeduction, it is not generally true, that there is bleſſedneſſe and happineſſe for the man that endures them, a man is not to endure them but to repel them.
If they be ſuggeſtions that ariſe either as it is a mans firſt happineſſe not to have them, and his 2. to overcome them; ſo it is a mans firſt miſery to have them, and his 2. miſery to yeild unto them. Thoſe Temptations are not to be indured, but diſdained, and abhorred, and caſt out of our hearts, it is not bleſſed is the man that endures theſe, but bleſſed is the man that Suppreſſeth them.
And if we ſpeake of injected temptations from Satan, it doth not hold in the univerſall, bleſſedneſſe doth not alway belong to the enduring of them; it is true, if God ſend a Meſſenger of Satan to buffet us, and we doe not yeild, he that endures patiently, ſhall not want the Crowne promiſed; but the firſt care a Chriſtian muſt take it to reſiſt theſe, reſiſt the Devill and he will flee, if a man out of faintneſſe of Spirit yeild to theſe temptations, he brings not a bleſſing, but a curſe.
So it is not to be underſtood of thoſe temptations, there is not bleſſedneſſe to the enduring of them, but to the repelling of them. But let them goe, becauſe it is underſtood here of the temptations of troubles, and afflictions, and chaſtiſements. It is well they are called temptations.
In two regards they are called Temptations.
One is in regard of the good effect they ſhould produce. The good effect is this, to be tryalls of that grace, and vertue, that God hath beſtowed upon us; for all Tribulation is Gods ſacred Furnace, his holy, celeſtiall touchſtone, whereby God takes a tryall of thoſe vertues that are in us, they are ſent for the proofe and tryall of vertue, therefore they are called Temptations; becauſe as temptations try of what ſpirit a man is, whither he be able to reſiſt the ſuggeſtion; ſo affliction makes tryall of a man, nothing more proves a mans Spirit of what mettle he is made then Tribulation, when the Sun ſhines faire, all is well with us, a little vertue will goe farr, but in the houre of Temptation, the day of affliction, and chaſtiſement, and tribulation, then it is ſeene what is in man, there needs a greater meaſure of grace, and if it be there, it will ſhew it ſelfe. It is called Temptation, becauſe of the good effect it ſhould produce.
And then becauſe of the evill effect it may produce, there are none of all theſe Chaſtiſements that God ſends, but if they be not ſanctified they prove Temptations, poverty, paine of body, diſgrace in the World, whatſoever ordinary way men take to eaſe themſelves, ordinarily the effect is, they drive them to repine, and murmur, to ill meanes of ſupply; a Worldly man is no ſooner afflicted but preſently he bethinks himſelfe what way ſoever he may get out of Tribulation, thus they may prove Temptations, becauſe they may ſometimes occaſion Temptations to make men prophane the name of God, to make men deny God, and diſobey his will, and lead them out of the way of piety, thus they prove Temptations if they be not ſanctified, if grace comes not between, grace comes between, and keeps them from proving Temptations, when they be ſanctified, that we be not ſeduced, therefore they are called Temptations, and the words are uſed equivalently in diverſe places; that that St. Paul calls rejoycing in Tribulations, St. James calls, rejoycing in temptations. My Brethren account it exceeding great joy, when you fall into diverſe Temptations.
And that that our Saviour calls ſuffering of perſecution, Bleſſed are they that ſuffer perſecution, St. James calls here, ſuffering of tentation, Bleſſed is the man that endureth Tentation.
This is the paſſive quality, that is the Arrow that is here ſhot againſt this man of vertue, the ſubject of this Crowne to whom this promiſe is made.
But then there is the other, the entertainment that is to be given in that word, Endure tentations, it is not the having of Temptations that brings bleſſedneſſe, but the right bearing of it, the word is ſhort, but it is ſignificant.
In the Negative, Sence.
In the Affirmative, Sence.
Firſt, bleſſedneſſe is not pronounced to him that anoyds Temptation, it is true, no man is to draw it neceſſarily upon himſelfe, but there are men that think themſelves happy if they can withdraw their heads, and ſhift away out of Tribulation, though with the ſhipwrack of faith and conſcience, and the prejudice of piety that ſhall never have bleſſedneſſe.
Then ſecondly, it is not pronounced to the deſpiſing of temptation, there are too many of that ſpirit, that ſlight the Meſſenger of chaſtiſement, and correction that God ſends, their hearts are hardened, as Pharoahs, and Ahabs, they are ſmitten, and doe not greive, as God complaines in Scripture, this is one of the worſe tempers of all. It is not patience, but ſtupidity, as St. Bernard ſpeaks, here is a patience would make a man impatient, worthy of impatience, a State worthy of reproofe, no, it is the enduring of Temptation, and Tribulation, that hath the bleſſing.
What Enduring?
Not all kind of enduring, there may be a bearing of Temptation, when there is murmuring, repineing, and diſcontent, that is not patience, that is not to beare, and indure; but take it then,
Firſt, ſpeaking in generall, the enduring of tentation here mentioned, is patience, and patience is a vertue of a great extent, as St. Cyprian ſpeakes, it is a grace that hath a great latitude, you may bring it to theſe foure variations, to know what it is to endure tribulation.
Firſt, to endure, that is, ſtoutly, couragiouſly, not to faint in Tribulation, a man that fainteth, more diſhonoureth piety by that, then he brought honour. It is not a faint patience, that is magnified, patience is a magnanimous, a heroick vertue, it muſt be a magnanimous patience that indures Tribulation, that is not diſcouraged with enduring, but animated, and encouraged; dangers are ſo far from daunting the Spirit of a true patient mind, as they doe, but ſo much the more excite it to further induring: that is the firſt, it muſt be indured ſtoutly.
Secondly, to indure, that is, humbly, and meekly, for otherwiſe courage and fortitude, if it be not tempered with meekneſſe vapours forth into fury. There are Malefactors often, when they are upon the wheele, and the rack, they will ſpit defiance, and ſeeme very reſolute. And many men when they are under Gods hand, in any great callamity, in any great Tribulation, you ſhall have them ſo impatient, that they vomit out blaſphemy againſt Heaven, which is not grace, the effect of a valiant ſpirit, but of a deſperate ſpirit. Patience as it is a ſtout grace, ſo it is a humble grace, full of meekneſſe, that is true patience, that is callme and gentle, not furious not fierce. That is the ſecond, there muſt be, as the ſpirit of a Lyon, ſo the ſpirit of a Dove, mingled in patience, for the enduring of Tribulation, not onelyonly to indure it ſtoutly, but meekly.
Thirdly, to endure a right, that is, chearefully, for many men can indure calmly enough, and give a ſtill patience, it is not a ſtill patience, that is enough, but a chearfull patience, a patience that hath alacrity, a ſtill patience is ofttimes but a ſmothering patience. Men ofttimes bite in impatience, they ſpeake no diſcontented words, they ſhew no diſcontented geſture or looke, but yet they are ſullen and dejected, and thoughtfull, and caſt downe, it ſhews they are not pleaſed with Gods tryall, and excerciſe that he ſends: that that makes true induring is alacrity; a Chriſtian is not onelyonly content, but willing to indure Tribulation, he labours after St. Pauls flight, he breaths after that excellent ſpirit to glory, and to rejoyce in Tribulation, he takes it, not onelyonly patiently, but thankfully, knowing that as in works of charity, God loves a chearfull giver, ſo in Tribulation God loves a chearfull endurer. That is the third, to endure with Chearfullneſſe.
Laſtly, that is not enough, but for a right enduring, there muſt be conſtancie, to endure with perſeverance, not to give over.
And what is it to endure with conſtancie? to make patience to runne to the end of her race, to draw the thread of patience to the greateſt length, for conſtancie is nothing but the length of patience; patience in her perfect worth is conſtancie, they are neere of kin, patience is a ſhort conſtancie, and conſtancie is a protracted patience, were it but an houre of temptation, ſhort tribulation, conſtancie were not requiſite, but meere patience would ſerve the the turne, but Chriſt tels us, and the Scripture repeates it oft, David tels us, and the Apoſtles tell us, that Many are the troubles of the righteous, and through many tribulations we muſt enter into the Kingdome of God; that the end of one ſuffering is but a preparative a beginning to a ſecond, God armes us, and brings us to experience of ſufferings, by the firſt, and ſo to the ſecond, and to the third, and ſo to many times, that he may not get glorie only by us, but much glorie, ſeeing there are many great and long tribulations, we know what we deſerve, not what wee ſhall ſuffer; therefore there muſt be conſtancie to patience, that we may carrie away the bleſſing to make patience to runne out to the length, He that endureth unto the end, it is he that hath title unto the Crowne.
Here are now theſe ſeverall wayes that make up this enduring here ſpoken of; put theſe together, and you have the meaning of the Apoſtles words, what it is to endure tribulation.
Yet there is one more to be added to all theſe, not one that is diverſe from theſe foure, but that runns through all, though all theſe be joyned together, to endure conſtantly, chearfully, meekly, ſtoutly.
Yet if it be not in the cauſe of righteouſneſſe and pietie, all theſe are nothing, this is that muſt be mingled withall, it muſt either be for, or in the cauſe of pietie, if it be true Chriſtian enduring, the caſe of martyrdome, that is for piety, the cauſe of innocencie, that is the caſe of pietie, either of theſe cauſes, are the cauſe of God, if theſe goe along withall the other properties then it is right.
Though the word here be not ſupplyed, it is underſtood and ſupplyed in other places. Happie is the man that endureth tentation, ſaith St. James indefinitely; but St. Peter gives the ſupplyment, If you ſuffer for righteouſneſſe ſake, happie are yee.
It is not every man that endures tribulation, that is happy, but he that endures for righteouſneſs ſake is happy, here, Bleſſed is the man that indureth tentation, but leaſt you ſhould miſtake, there is a ſupplement, Chriſt tels us what is that, for righteouſneſſe ſake, ſo ſupply it here. Bleſſed is the man that indureth tribulation or tentation for righteouſneſſe ſake, in and for righteouſneſſe, after a righteous manner, he it is that hath a true title to bleſſedneſſe, this is the other property not diſtinct, but that that goes through all.
It is true, though a man ſuffer for evill, and as a malefactor, whether from God immediatly, or by men, he is tyed to ſuffer patiently, even when it is for evill doing.
But there is a great deale of difference betweene theſe two.
The ſuffering patiently for evill doing, and the ſuffering for righteouſneſſe ſake with patience, there is a great deale of difference.
A man that ſuffers for ſinne, and ſuffers the juſt reward of his evill, his reward is a debt he owes to Juſtice, therefore in that caſe patienee is not an act of vertue properly, but an adjunct of guilt.
But when a man ſuffers for righteouſneſſe ſake, this ſuffering dedicates the devout man to God, there patience is not onelyonly an act of vertue, but a Sacrifice. The Apoſtle Peter, 1.2. makes theſe plaine, when he tells us of ſuffering as evill doers, and as Chriſtians. If any man ſuffer as an evill doer, what great matter is it, but if as a Chriſtian, that is praiſe worthy, he lets us underſtand, that patient ſuffering in evill doing is no great matter. That we are now ſtrictly, by nature tyed to doe, and by Law, and bond of juſtice.
Or if it be commendable as well as the other, there is a great deale of difference, the one is commendable in an inferior manner, the other in an eminent way, the one onelyonly is an act of conformity, the other of victory, to ſuffer patiently, and for righteouſneſſe ſake: Put theſe together, and you have the meaning of the words.
To ſhut up all, what is the uſe we may make? briefly thus much.
To lead us to the right underſtanding of the nature of Temptations, and Tribulations, that you may ſee there is a great deale of comfort, and a great deale of honour and contentment in the right enduring of them, and that it is a grace to be laboured for, that we may attain. And that we may attaine the right enduring of tentation: One grace above all is to be learned.
Labour for patience under the Croſſe, for patience in affliction and Tribulation, labour for that grace, it is that excellent grace that hath a mixture in every grace. It is Cuſtos, the keeper of all other vertues, of faith, hope, and Charity, and every other grace, they all come to their end by the preſervation of patience, they would faint all were it not for patience; Patience lends ſupport to every grace, as Gregory ſpeakes well. It is the roote of all thoſe flowers in the wreath of Chriſtian vertues, the roote of all thoſe graces. Patience, who can tell the uſefullneſſe of it? it is uſefull to a man in all conditions, if his li…e be proſperous, he hath need to ſtir up patience againſt the day of diſtreſſe. If his life be afflicted, he needs a treaſure of patience, becauſe he hath preſent uſe of it.
Beſides, it is the grace that God honours in many places with his approbation, he promiſeth a reward to no grace more frequently, then to this.
Nay, it is the grace that God honours, with the name he takes to himſelfe, and ſet us an example even from himſelfe, he condiſcends to ſet us an Example of longanimity. Mercy it ſelfe doth not more extoll Gods goodneſſe, then his patience doth, for patience is more then mercy, for patience is multiplied, renewed mercy, he could ſhew no mercy, but for patience. Therefore he takes the name, as the God of judgement, ſo of patience, he ſets us the example of himſelfe, that we might learne to get this grace.
Beſides, patience is the proper mark of a Chriſtian, if the Croſſe of Chriſt be the badge, the bearing of the the Croſſe, the cognizance of a Chriſtian, a Chriſtian is not knowne by any thing more, then by ſuffering, and therefore is to be defined by no grace more then patience the grace of ſuffering. In one of the firſt words Chriſt ſpake in the Goſpell, he calls to the Croſſe. Whoſoever will come after me, let him take up his Croſſe, by the ſame word he called us to patience, therefore it is one of the firſt graces that Chriſt forceth, it is the very mark of a Chriſtian.
And it is that grace that carries a man through all encounters, that ſweetens all afflictions whatſoever; admit a man endure poverty, if he have contentation he doth not feele it, it is all one not to have the world, and not to want it; he that wants not, hath abundance; contentation is abundance in the middeſt of want: And ſo for afflictions, it is all one not to have affliction, and to bear it, if there be patience; patience never feeles it, no affliction can be weighty, if Patience bee there it beares all.
Impatience turnes every thing contrary: If a man have fulneſſe, yet if a man have an impatient ſpirit, he is in affliction, in happineſſe and aboundance: as covetouſneſſe makes a man alwayes want, ſo impatience make a man alwayes afflicted.
Take it by a familiar inſtance; if a bird taken in a lime-twig ſit ſtill; if ſhe have a little patience, there may be hopes of recovery: but while ſhe flutters her wings, ſhe is more faſt taken; by ſtirring ſhe brings her ſelfe into greater afflictions: So a man, if he be wounded, if hee be of a fiery nature, and fret within, if he be of a fretting ſpirit, it makes the wound worſe, and not better: So if a man be in bonds and in fetters, and he begin to be impatient, and to ſtirre much, and to ſtrive with the bonds, the bonds will make him lame; but if he would endure them with quietneſſe, the bonds are no bonds, he feeles them not after they are once ſetled: So in a feaver, if a man keepe himſelfe in a calme temper, and do not ſtirre and toſſe up and downe, by toleration the fervor of the feaver diminiſheth; if he be unquiet, it encreaſeth the feaver. So it is with all afflictions that God layes upon us; if we have impatient ſpirits, the more we ſtirre and fret, and vexe our ſelves, the more we encreaſe our owne tribulation, patience is only that that ſweetens and ſeaſons all.
Therefore, if wee will rightly come to ſuffer and endure tribulation: get the grace of Patience, it is worth our labour by prayer and meditation, and by whatſoever good meanes wee may have a happy ſupply of it.
Yet that is not all; for there muſt be the other graces joyned to patience: Conſtancy, for patience will not come to victory, except conſtancy carry it to the end of the race, therefore the bleſſing is not joyned to patience, but it is joyned to conſtancy. Be thou faithfull to death, and I will give thee the crowne of life. And henceforth is laid up a caowne of righteouſneſſe, but I muſt finiſh my cou…ſe. A man may expect the crowne when he hath runne his race, not before; there is immortall glory but to thoſe that continue in well-doing: ſo that it is not to thoſe that are patient, but that continue to endure as long as God continues to try; he that is carryed to the end with conſtancy, hath a title to the bleſſing, otherwiſe as St. Ambroſe ſaith of faith, it is not faith that is received, but faith that is kept, that preſerves a man to Gods Kingdome: ſo it is not patience that is not gotten, but patience that is preſerved and kept by conſtancy; it is not patience that is fading, but that is laſting. A man may goe on farre by the help of patience: but if conſtancy be wanting, that he goe not out to the very end: if hee leave before hee come to the very laſt ſtep, he may chance come neere heaven, but conſtancy brings a man to it: So it was that grace that carryed all the Martyrs and Saints through their pilgrimage and ſuffering; they had no other ſcaling-ladder to clim… to heaven by, but conſtancy, every ſtep till they came to the top of that ladder. It is the ladder that caryed our Saviour through his courſe & pilgrimag As he was man upon earth, he was to us both an example, as S. Bernard ſaith, he was obedient to death; he left not off the obedience to death, he walk'd along to the laſt, to the end. We muſt follow our bleſſed Lord if we wil ſhew our ſelves his true Diſciples. Saith St. Bernard, thou, whoſoever thou art O Chriſtian, ſet not up thy ſtaffe any where elſe but where Chriſt hath ſet up his: Chriſt ſets not up his ſtaffe, his reſt, untill hee come unto the end of his race; he obeyed to the death, even to the death of the Croſſe: ſo we muſt not ſet up our ſtaffe till we be at the end of all that God will bring us to, and then when a man is tryed, he is bleſſed, and ſhall have the crowne of life.
Theſe things put together, let us ſee what it is to endure Tribulation. So much for the firſt point, the deſcription of the Perſon to whom the promiſe is made, the man that endureth temptation: ſo much for this time.