The Valley of Vision, Sermon 3
SERMON III.
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.
HAVING done with the two principall parts, I am now to come to thoſe parts that are acceſſ…ry: The ſpeciall are the two deſcriptions I told you of before. The deſcription of the perſons, that the promiſ… is made unto, all under the notification of one, The man, that i…, every man that endures tentation. And the deſcription of the reward it ſelfe, that is the other ſet downe under two notions.
There is the generall notion which comprehends all other termes, it is bleſſedneſſe.
And there is the particular notion which is ſubordinate to it, the thing that is promiſed is a Crowne, and that Crowne hath the beſt appendix ſet unto it, it is the Crowne of life, the Crowne immortall, of theſe I ſpake.
Now, theſe other two parts that follow in this verſe, they are added as an appendix, or ſupplement. The one a ſupply, De gratia diſpenſationis, of the cour…e and diſpenſation: the courſe that God takes in diſpenſing this reward under both theſe notions; When he is tryed, then he ſhall receive.
The other is of the fellowſhip of participation, and communion that all Saints have in the Crowne. The man that endures temptation firſt; enlarged after, to all that love him. Theſe are the parts I am to ſpeake of, theſe two ſupplements of the two former.
And the firſt in order is that that concerns the courſe and diſpenſation of God, in thoſe words, when he is tryed he ſhall receive.
In that there are two things.
Modus.
Tempus.
The manner of the exhibition, he ſhall receive.
Then there is the time of reception; when hee is tryed, when he is fully tryed, then he ſhall receive.
The manner of the exhibition is very well expreſſed here by a receiving: He ſhall receive. Now recipere is a relative word; and being a relative, it muſt have a correlative that belongs to it; and what the correlative is of receiving, we all know. Giving, that hath reference to receiving: there can be no receiving, where there is no giving. The Philoſopher ſaith well, dari accipere. It is true, ſpeaking of paſſages betweene man and man, receiving doth not alwayes neceſſary imply freeneſſe of gift: there may be receiving, where there is not freeneſſe of donation. Wages, when they are payed; debts, when they are diſcharged; pledges, when they are reſtored; commodities, when they are bought, they are truly received, yet there is no gift goes before. But yet when we ſpeak of paſſages between God, and man, there is never receiving on man… part, but it is the free gift of God; becauſe man cannot deſerve of his Creator and Maker: Therefore it comes to paſſe, that whatſoever thing it is that we receive, the very foundation and principles of Chriſtianity doth ſuppoſe it to be of the freeneſs of God, that is the Scriptures reception. St. Paul ſhews it very well, 1 Cor. 4. What baſt thou that thou haſt not received? That queſtion it is equivalent to an univerſall negative; there is nothing that we enjoy, or have in the world, but we receive, and receive how? we receive it as Gods free bounty, as a gift, or donative. If it be ſo in leſſer things, much more in greater; if it be ſo in temporals, much more in ſpirituals, much more yet in eternals; the eternall of all, eternall life cannot come to us but by Gods gift. So, theſe three things this word affords.
Firſt, it is a word of benignity, of free donation: he ſhal receive from the hands of God. The receiving here is without addition; but the addition is to be made up. Beatitude, immortality, the joy and bliſſe of heaven, with all things that belong to it, of all other is Gods moſt free, and bountifull gift. So, it is ſtill in Scripture under what ſimilitude ſoever you find it. There are diverſe ſimilitudes, and all glorious; ſtill there is gift added.
You have it ſet forth under the ſimilitude of hidden manna; but of gift: To him that overcomes will I give of the hidden manna, I wil give it. You have it ſet out under the ſimilitude of the tree of life, but giving is added: To him that overcommeth will I give to eate of the tree of life which is in the middeſt of the Paradiſe of God. It is ſet out under the ſimilitude of a Kingdome, but ſtill of gift. Feare not little flocke, it is your Fathers will to give you a Kingdome. It is ſet out under the ſimilitude of a Crowne, the Crown of life, but of gift ſtill: Be faithfull to the death, and I will give thee the crowne of life.
It muſt needs be ſo, that the grand, great bleſſing is of gift; for all inferiour bleſſings that have reference to it, they are all of gift, both the root, and the boughs, and the branches, and the leaves, and the fruit of the tree of life, they are all of gift; Glory, and what ever belongs to glory. The Goſpel of the Kingdome, which points out to us this Crowne that is given to u…, and of grace. To you it is given to know the miſteries of the Kingdome of God. Chriſt, that is the ſubſtance of the Goſpel, hee is the great gift that God gave freely to the world: God ſo loved the world that he gave his onelyonly begotten Sonne. Faith, that lays hold of Chriſt, and applyes his merits, that is the gift of God. To you it is given to believe, and to ſuffer. The holy Ghoſt, that begets faith in the heart, even he is a gift, it is one of his names, Donum dei, he is the gift of God, it is one of the names that he takes; he wil give to us his holy ſpirit. Take all in a word, both grace and glory are equally of gift. St. Paul coucheth them both in many ſeverall places: The grace that is given to us, ſaith he in one place: The gift of God is eternoll life, ſaith Saint Paul in another, all is gift.
It is true, there is another name by which it is ſtiled ſometimes, that ſeemes a little to derogate from the liberty, and freeneſſe of gift: It is called wages received; it is called the reward that is given. But this word of gift regulates all, it lets us underſtand, that however we conſider it, whether we conſider it as it is, mercis laborantium, the wages of them that labour, and work in the vineyard; Or premium vincentium, the reward of them that overcome, and fight in the liſts; Or repromiſſio credentium, the promiſe made to them that believe, and ſo being a promiſe, is a kind of debt and ſtipulation; yet in all conſiderations, of reward, and wages, and promiſe, in all it is to be taken ſo, to be taken as a gift.
That we may learn all hence that that Moſes ſaid to the people of temporall Canaan, it is true much more of the …eſt all… God hath brought you …o that good land, not for your righteouſneſſe: ſo, God hath tranſlated us all… he wil if we walk in his Commandements, in time he will tranſlate us … to that good way to that better way, that beſt of all not for our righteouſneſs, not for any merits of ours, but for his goodneſſe, out of his bounty, becauſe he would be pleaſed to give it; it is meer mercy and gift. That we may learn I ſay with the Elders in the Revelation: we may well learn of the Saints in heaven, and learn humiliation, and acknowledgment of them that are in poſſeſſion. They had Crownes on their heads, Rev. 4. and what then? They caſt downe their Crownes: they take off their Crownes, and caſt them downe before the Throne of God and the Lamb; for what purpoſe? St. Gregory gives a good gloſſe: they therefore caſt downe their Crowns, as acknowledging that they were not theirs, not of their own deſerving; but they were of the purchaſe of Chriſt, and of Gods beſtowing, they caſt them down before the throne of God. If they caſt down the Crowns they have in act, we may well caſt down thoſe we have in hope, and acknowledg our own unworthineſſe: and we cannot acknowledg our owne unworthineſſe, unleſſe we acknowledg that we have received them, and received them of gift.
What ſpeake I of Elders? looke but to the heathen, they had but a glimps of that bliſſe, and glory, but a ſmall inſight of an imaginary beatitude; yet that very imaginary felicity that they dreamed of, they could not apprehend it otherwiſe then only the gift of God. As Lucius, no man can come to felicity without Gods gift. foreignſaith Aeſeulus, another of them, happineſſe and bliſſe is the gift of God: as if hee had ſpoken the ſame language with St. Paul, the gift of God is eternall life. Even they, I ſay, made theſe acknowledgments: but we that have the dictates of the ſpirit, ſhining in the word by ſo many illuſtrations; we that have the experience and knowldg in our ſelves, what, and where to ſeeke for it, how to ſeek it as beggars at the throne of grace. When we receive of God, how do we receive? as Gods almes, a very little bleſſing is Gods almes: and every greater bleſſing, eſpecially the greateſt of all is Gods largeſſe and bounty: So you may ſee life it ſelfe, not onelyonly temporall, but eternall, the Crowne of life, it is called the penny in the Goſpell: Call the labourers, and give them their penny. We ſtand at the door of grace, and knock for an almes, and God gives us an almes, that belongs to beggars, a penny; but that penny is more worth then the world: the ſame that is the penny there, is the Crowne of life here, to let us ſee that it is Gods gift. That is the firſt thing, when we are ſaid to receive; therefore we receive on our part, becauſe it is given on Gods part, they are relatives. It is a word that ſignifies benignity, and donation.
Secondly, as it is a word of benignity, ſo it is a word of aſſurance, and certainty; recipiet, he ſhall receive. It is in the future, and the future is not ſo certaine as the preſent; not with us that have not the power of the next minute, there is nothing more uncertaine to us then the future. I, but there is nothing more certaine to God, and there is nothing more certaine to us, then Gods future. To let us ſee that the future is as certaine as the preſent, when God promiſeth; his futures are expreſt uſually by the time paſt, and preſent, as though we might as well conclude of it as if it were preſent. There is no bleſſing promiſed, but it is as ſure in Gods hands, as if we had it in our owne.
Certaine it is, this Crown of life to them to whom it is promiſed, the perſons thus qualified; it is certaine I ſay, quia ipſe dixit, Chriſt hath ſaid it, whoſe word is faithfull, and true. He that hath promiſed, he will performe, becauſe his promiſe is as good as payments and performances.
Certaine it is, quia piſe preparavit, Come yee bleſſed, inherit the Kingdome prepared for you before the beginning of the world. And, I goe to prepare a place for you. Chriſt went not to heaven in vaine, he went to prepare, to furniſh heaven to give us entertainment; as though it were not fit for us, or we for it, till he had prepared it; the preparing was both wayes, I prepare it for you, by preparing you for it; he that hath prepared, will tranſlate; he that hath begun the work will finiſh it. He doth not prepare heaven for us, nor us for it that we ſhould not meet together, but that we ſhould meet in the time that God hath appointed.
Certaine it is, becauſe the Saints that are gone before us enjoy the Crowne of life, they are in the fruition: he that hath made good the promiſe to one, will to another, he hath to thouſands that are gone before; there is but a ſmall remnant to come after, and the day ſhall be accompliſhed, becauſe they without us cannot be made perfect.
Certaine it is, becauſe we have part in poſſeſſion already, the firſt fruits, God hath given us the earneſt; we are in Albo, we are brought into the liſt, the roll, the catalogue of thoſe that do goe, and are to inherit heaven: He that gath given the earneſt, will give the inheritance; if there be the firſt fruits for the preſent, the harveſt, the reaping ſhall come in the time that God hath appointed.
Laſt of all, certaine it is, becauſe Chriſt our head is there. It cannot be, that if the head be glorified, but that the members ſhould be glorified too: Becauſe Chriſt as mediatour, even his glory is not perfect without ours: the glory of the head cannot be perfected without the members. Chriſts glory as mediatour ſhould not be perfect, unleſſe he ſhould tranſlate his members and ſervants to reign with him, then it is compleat. In all theſe conſiderations it is certaine: Therefore wee are not to take this word as an ordinary future, he ſhall receive, as a neutrall word, a word of doubting, as ours are, but as Gods future, and he is faithfull that hath promiſed. If God ſay it, it ſhall be, he ſpeaks it by the ſpirit of God, the holy inſtrument of that holy Arme, he ſhall receive. That is the ſecond ſignification of the word, it notes aſſurance and certainty.
Thirdly, there is yet one more, recipiet, it is a word of reſtitution, recipere is re accipere, to receive againe, properly ſpeaking; recipere is to receive, to get ſomething that a man had before, that he hath loſt. As it was a famous anſwer of the Roman Conſul concerning the winning againe of Tarrentum; unleſſe you had firſt loſt that Citie, I had never received it: receiving implies a thing that hath been loſt. It is true of the Celeſtiall City, the new Jeruſalem, the Crowne of life: Niſi Adamus, &c. Unleſſe Adam had loſt it, we had never come to the comfort of this word of receiving. Of having we might, of receiving we could not: This Crowne of life was in Adam, but he loſt it; but we may ſay faelix, &c. (in that ſenſe, as ſometime it was ſpoken) happy fall, that brought forth a better effect, a better Crown, a better immortality, a better bliſſe. The immortality that Adam loſt was a doubtfull immortality: Chriſt reſtores us to a certaine immortality, to an immortality that ſhall not be alterable, that is not capable of temptation to thruſt us out of it, nor any ſtepping awry any moment of time, to loſe any the leaſt participation of it. The Crown that Adam loſt, was a Crowne of innocency; the Crown that Chriſt reſtores is a Crown of righteouſneſſe, and the ſame is the Crown of life. Adam loſt the Crown by yeilding to the temptation of ſuggeſtion; and we againe come to receive the Crowne by enduring the temptation of tryall, the man that endures temptation, he ſhall receive it.
What a bleſſed reparation now is here, ſee, as we loſt a ſilver immortality, we have gotten a golden one, and at ſo little expence. To ſay nothing of thoſe other diſburſements required in other places of Scripture, ſee the expence here; what is the expence? Were the expence great, there is no man but would be content to be at great expence for ſuch a reception, the Crown of life, and immortality; if the expence were liberty, we ſhould part with that; if it were meanes, we ſhould looſe them, or credite, or life it ſelfe. The afflictions of this preſent life are not worthy of the glory that ſhall be revealed. What is the expence to the receiving? It is the expence only of a little temporall ſuffering, which is the worſt expence we can make in the world, and that expence too, haſtens us to heaven, and works towards it. It is the expence of a little ſuffering for the receiving of a Cowne. Now wiſe men would doe ſo; there is no man, but when he compares his expences with his receipts; if his receipts exceed his expences, hee thinks himſelfe in a good condition, his eſtate is ſound. After the diſburſment of a little ſuffering, when we come to look on our receipts, what they are, or ſhall be, we cannot but think our ſelves rich, and in a good condition, whatſoever our tribulations and ſufferings are. Here is the great receipt, the reſtitution, the repair that is made after the firſt loſſe, and the preſent expence; hee ſhall receive the Crowne of life. It is a word of Retribution; that is the third thing:
So I have done with the firſt, here is the Modus, the manner of diſpenſation, Gods free gift on our ſufferings.
The next is the Tempus, the time of this reception.
When he is tried.
Then he ſhall receive, when he is tried. The word is well interpoſed, there are in it two things.
There is a liquid ſuppoſitum, ſomething ſuppoſed.
There is a liquid poſitum, ſomething expreſt.
The thing ſuppoſed is this, the end of temptation, and tribulation is for triall. When he is tried, when he hath endured tribulation, when he is tried. Tribulation is ſent for proofe, and triall. Therefore though it be tribulation and affliction that is ſpoken of, it is called tentation. We may well give the reaſon out of St. Chryſoſtome: Tribulation is well called temptation, becauſe it is for the triall of our Philoſophy, for the triall of the graces that God hath given us, the very word temptation betokens triall; therefore it is that the Schoolmen give that definition of it. Temptation is nothing elſe but, Exploratio per experientiam, as Pariſienſis, temptation is a taking triall by experience, they are Aquinas words, becauſe the best knowledge is that that comes by experience, and the beſt experience is that upon taking of tryall. Experience that is upon triall, as Gallen ſpeaks, is the beſt way of cognizance that we can have for the nature of any thing whatſoever. Therefore becauſe all temptation aimes at diſcovery and knowledge, and knowledge is taken by triall, therefore this word of triall is called temptation, though it be the temptations of ſuggeſtion, or of proving, there are diverſe kinds of eyther of theſe ſorts.
Of ill Temptations of Suggeſtion, there are three.
Men tempt men.
Men tempt God.
Satan tempts men.
Of the good there are two.
Men tempt, and prove themſelves.
God tempts and proves men by ſending afflictions.
And the end of all theſe whither good, or bad, it is ſtill tryall, tryall is the end of all.
If we ſpeake of ill temptations; if one man tempt another, the ſuggeſtions and allurements that are uſed, are firſt by feeling his diſpoſition, how he is inclined, which way he may be moved, by taking meaſure of the foote of his affections, ſeeing which way his affections work that he may draw him. Triall is the end of that temptation.
If it be the temptations of Satan, he never tempts, but for triall, if he knew what were in us, he would not tempt, he would convey it without temptation, there needed no ſuggeſtion: But becauſe he knowes not what is in man (though he can give a ſhrewd gueſſe by the working of the mind, and fancie, and ſences,) therefore he makes triall, he offers temptations to the phanſie, and to the ſences, to ſee how they ſtand affected to ſuch ſuggeſtions, as he will inſinuate.
And his wayes of triall are many, he hath his ſeverall wayes of experimentall trialls, for every action that we are converſant about, and for every condition. If a man abound with the bleſſings of God, he hath wayes of temptation for that, to try whither he can bring him to pride.
If he be in poverty, he hath temptations for that, (and they are for triall ſtill he proves him to bring him to diffidence, and murmuring, and repining.
If it be any good that we doe, he tries whither our hearts be of ſuch a temper, that we may be brought to think it is of our ſelves. If it be any ill, he tries if he can gaine force upon our hearts, that we may goe on in impenitency. His temptations are like the wind that is ſpoken of in Job, that beat the houſe of Jobs Children in all the foure quarters of it; he can ſet upon the heart in all the quarters of it. Sometimes he will convey himſelfe into the Cabinet and Cloſet of our affections; ſometimes he knocks at the Gate of the Sences; Sometimes he will feele the pulſe of the Phanſie: Sometimes he is above to tempt to pride, ſometimes he is below, to tempt to deſpaire. If he be before us, it is to hinder us in the good we are about; if behind us, it is to pull us back againe by relapſing into ſins that we have forſaken, and repented of. If he be on the right hand, or on the left, ſtill he hath trialls for both, to turne us out of the way: and the end of all his temptations is ſtill tryall. Firſt, he tries how our conſtitution and temper ſtands; and then when he hath got that, then he tries how we will take the bait againe. Even the Devills temptations are for tryall.
Then, if we ſpeake of thoſe wherewith men are ſaid to tempt God. Men are ſaid to tempt God many wayes, when they murmur, and repine at his dealing. When they doubt and diſtruſt God for any attribute, his power, or wiſdome, or goodneſſe, or mercy. When out of curioſity they labour to ſearch, whither he be ſo juſt, and powerfull, and gracious, as the Scripture tells us. Men will be curious, and buſie to prie into Gods attributes; and ſtill when they labour and ſearch to ſatisfie themſelves by tempting of God theſe wayes, it is for triall, that we may prove whither he be ſo, or no. As the Phariſees tempted Chriſt, becauſe they did not know that he was the Son of God. Satan himſelfe tempted him, becauſe he did but ſuſpect then that he was the Son of God, it was for triall; evill temptations are for triall.
And ſo are good too, there are good temptations of proofe, whereby men prove themſelves. St. Paul calls that by the name of temptation. Prove, or try, or tempt your ſelves, whither you be in the faith, or no: know you not your owne ſelves, &c. When a man makes inſpection into his owne heart, to find out how his eſtate ſtands, how he thrives in grace, whither he decline, or no, when he proves every grace, and brings it to the Touch ſtone; here he proves, and tries his owne heart, he makes triall of his obedience, of his faith, of his patience, of his love to God, of his meekneſſe, of his repentance, of his growth in all. Theſe temptations to good, are trialls.
Laſt of all, to bring it to the point, the good tryalls wherewith God is ſaid to tempt men, God tempts, and tries to ſee whither we will love him with all our hearts, or no, God is ſaid to tempt men principally by tribulations, they are therefore called trialls. But he hath many other wayes of prooving; every way whereby he reveales himſelfe, is a way of triall. He hath as many wayes of tryall, as he hath wayes of revealing himſelfe. If he give us his word, it is for tryall to prove whither we will bring forth fruit. If he take away his word, it is for tryall, to ſee how we will walk in the graces that he hath given us. If he multiply bleſſings, it is for tryall, to ſee how thankfull we will be, and whither we will be drawn by the faire way of invitation, by mercies: If he take away his bleſſings, and multiply his afflictions, it is for tryall ſtill, to ſee how we will beare our ſelves, under the Croſſe, and take his chaſtiſement. Every way that he reveales himſelfe, whither he ſend afflictions or remove afflictions, whither he ſend bleſſing, or take away bleſſings, all are for triall. Sometimes for the triall of one grace, ſometimes for the triall of another. Sometimes for the triall of obedience. Exod. 26. The Lord your God proved, and tempted you, to ſee whither you would walk in his Commandements, or no. Sometimes for the tryall of our love, Exod. 16. The Lord your God prooved you, to ſee whither you would love him withall your hearts. And ſo for all, for every grace he ſends a tryall.
But we muſt underſtand, that God doth not ſo prove for triall, as men doe. We take a tryall of things, becauſe we are ignorant, we doe not know them ſufficiently; God therefore tries us, becauſe he knowes us; not that he may have better knowledge of us, as we take tryall. No, God will take tryal of that he knows already, or that he knows fully. With men every trial is taken either for the gaining, or for the bettering of knowledge. God, that knowes all things, and that Searcheth the heart, ſees what is in us, he diſcernes our thoughts long before. There is not a word in our tongues, not the leaſt motion in our hearts, but he knows it, he needs not take a triall for his ſatisfaction, to gaine knowledge, or to better his knowledge; he knows us better then our ſelves. But there are two reaſons why God makes theſe trialls.
One reaſon is given by St. Jerome.
The other by St. Auſtin.
One reaſon of his trialls is, as St. Jerome ſayth, not that he may know what is in us, but that he may make others know; otherwiſe the luſtre, and light of that grace that God hath given, if God ſhould not make it ſhine out by taking a tryall, it could not bring glory to God, if it were not exemplary to men, the tryall of grace makes it ſhine. He deales with us as Rupurtus ſayth, as a Merchant of Small-wares, a Pedlar doth with his Pack: He knows all that is in his Pack, but when he comes where Chapmen are, he rifles, and layes out all; not that he may know, but that others may know, and be invited to buy. So God knowes the furniſhing of the heart, the graces that are there, but he rifles them, and layes them open by tribulation, that others may ſee the diſtinction betweene this grace, and that, that they ſeeing it, may give God the glory. Not that he may know, but that others may know. That is one reaſon.
Another Reaſon why he tempts, and prooves, and makes tryall, Non ut ipſe, &c. not that he may find what is in man, but that man may find what is in himſelfe; we are all ſtrangers to our ſelves. No man knoweth the things of a man, but the Spirit that is in man, ſayth the Apoſtle. Nay, we may goe a little further. The things of a man knowes not man himſelfe. It is not all that is in man that can goe to the windings, and turnings, and Labyrinthes of the heart, there are ſo many partitions, and ſtarting-holes, that man himſelfe cannot find them. We know not the weight of our graces, nor the depth of our infirmities and Errours, God it is that muſt diſcover them; and how doth he lay them open? By tryalls, and temptations, and tribulations; there he lets us ſee our infirmities, and ſinfullneſſe; it is as a Glaſſe to let us ſee our infirmities on the one ſide, and as a glaſſe to ſee the weight of grace, on the other ſide.
We could not know the meaſure of our graces, but for trialls how much patience we have, and how much faith, and how much love, and how much thankfullneſſe, nor any grace, a man would never be able to take the true weight of it, unleſſe it were thus diſcovered to him, and by theſe trialls. Therefore he tries us, that he may diſcover our hearts to our ſelves, to make us ſee what he hath done for us; to make us ſee what we were, what we are, and what we may be, all this is by triall.
As a Father deales thus with his Child, he takes the Childs finger and puts it to the flame of the Candle, or the flame of the fire, and bids him proove if it be hot. Not but that the Father knowes, but that the Child is ignorant, that he may learne to ſhun it. So God deales in theſe Trialls, he ſuffers us to be brought under the flame of Tribulation, to be put into the Furnace of afflictions, he puts our finger into the flame, that we may learne to know that the fire is hot, and how hot the fire is that we deſerve, and had had if Chriſt had not come, he brings us that he may make us know it.
So, ſum it up now, and then you have the end of all kind of temptations, eſpecially theſe of tribulation, they are for triall. If that be the end, there is no reaſon we ſhould be out of love with Gods chaſtiſements. Were the end evill, we had cauſe to feare, and to murmur at tribulations; but the end is for good, and the beſt good of all, to bring us nearer to Heaven, to indeare us more to God, to weane us more from the World, to make us better to underſtand God, and our ſelves, fort he polliſhment of thoſe graces that God hath given us, for the attaining of thoſe graces that yet we want, and for the perfecting of all. For the polliſhing of grace, and refining it, that is one end.
Were it ſo, that we were all grace, and all ſpirit, there would be no triall then. There are two conditions of mettalls in which there needs not any triall of the fire. One is, if it be all gold, another is, if it be all droſſe. If it be all gold, it needs no purifying, if it be all droſſe, it will not endure it, it is not worthy the fire. So it is with Chriſtians, were we in the World all gold, or all droſſe; there would be no triall, if we were all pure mettall, all Gold. Tribulation, and trialls are ſuperfluous in Heaven, where the Saints enjoy happineſſe, and are all pure Gold, there is no triall there, there is no ſuffering, all is Gold in Heaven. On the other ſide, were we all droſſe that there were no ſpirit at all, nothing of grace, then there would not be the refining triall: for chaffe, and ſtubble, and droſſe, are not purified by the fire, but conſumed, annihillate, and brought to nothing. But ſince our eſtate is ſo, (as we are all in this condition of mortality) that we are part Gold, and part Clay; Fleſh, as well as Spirit, and there is a mixture of both, thereupon for the purging away of the fleſh, and for the ſtrengthening of the ſpirit, that muſt be brought to the Touch-ſtone, by the fierie triall of tribulation, that the graces may be tryed, and the droſſe conſumed, and burnt up. Therefore let this be the concluſion.
You that ſo much love the pleaſures of the World, that are ſo afraid to heare of any day of tribulation; remember that he that hath called us to the Crowne, hath called us to the Croſſe; and the firſt leſſon that he reads to us, is to take grace with all diſadvantages. Never look that God will give us grace, but make ſure of affliction. He gives not grace for nothing; would you have him give grace, and not get the glory of it? How ſhould he get the glory of it, but by tryall? How ſhould he have the glory of patience, but for affliction? Or the glory of thankfullneſſe, or of pure love, but when his Servants love him moſt, when his countenance is moſt clouded towards them? Their love, and thankfullneſſe, and obedience, and patience, when is it ſeene? In tribulation. Therefore as our bleſſed Saviour ſaid, concerning the Croſſe that Chriſtians when they are called, muſt looke for. They ſhall receive in this life an hundred fold with tribulation. Be pleaſed to mark the place, He that forſakes Father, or Mother, or Houſe, or Land, ſhall receive an hundred fold in this life. How? That cannot be in temporalls, it muſt be in ſpiritualls, becauſe one dram of grace is a hundred fold, to the World, and temporalls. Shall we receive an hundred fold, that is, ſpirituall abundance? What followes? With tribulation, with afflictions, and tryalls. If God give a hundred fold in ſpiritualls, it is with tryalls. No man puts Armour upon another, but for fight; the graces of the ſpirit are the Armour of Chriſtians. Take unto you the Armour of God, VVhat? The ſheild of faith, the Helmet of Salvation, the Breſt-plate of righteouſneſſe, the Sword of the Spirit. All grace is Armour, if God put ſpirituall Armour on Chriſtians, they muſt looke for a combate when their Armour is on. Grace is Armour, we muſt look for the triall of it; for the end of all tribulation is triall, and the end of all grace that God gives. Be content with grace upon any ſeeming diſadvantage, it will bring abundance of advantage after. That is the firſt, the thing ſuppoſed here, When he is tried, he muſt look to be tryed. The end why God ſends tribulations, and temptations, is for tryall, that is the firſt.
The next is the thing here expounded or expreſt and plainly ſet downe, that is the time; when he is tried, then he ſhall receive. The Apoſtle adds this to prevent a Queſtion, having made mention of that that makes all hearts leap after the fruition of it, the Crowne of life. If any man ſhould ask, as the Diſciples did of Chriſt, O Lord when ſhall theſe things be? Bleſſed Apoſtle, when ſhall this Crowne of life be?
For this Queſtion it had beene a ſufficient anſwer, In due ſeaſon you ſhall reape if you faint not: In due ſeaſon you ſhall have it; the time ſhall come, think it not long; but that is too generall. Then he drawes it downe more perticularly a little: Would you know when? I will tell you, when tribulation is ended, when the triall is fully taken; when God hath ſufficiently refined you, and fitted you for Heaven, and made you as he would have you to be, when you are tried. But tell us more perticularly, when ſhall this be? After one tribulation? It may be not. It is with many of us, as Florus ſayth of the Gaules at the firſt brunt they would be ſtout, and play the men more then men, at the ſecond they would grow feeble. So many Chriſtians it may be will endure one courſe of tribulation, and temptation, and endure ſtou…ly; but when they meet with another courſe that ſhakes them, and makes them hang downe the head, then they deject themſelves. Therefore we muſt not think to have it alway after one tribulation; one tribulation is but a degree, or preparative to another; when God hath fitted us for one, we muſt look for more. When then, at the ſecond, or third, or fourth, or more? No, the Apoſtle ſets it indefinitly, becauſe he would not goe about to limit God, the holy one of Iſraell, you cannot tell, whither at two, or three, or foure, but in Gods beſt time, when he thinks fitteſt, when the triall is done, when the triall is fully made. So this word now, it is a word ſimple here ſet downe but it ſtands for a defective word, as the Scripture uſeth ſuch words oft times. When he is tried, that is thus much, when he is throughly tried, when he is approvably tried. The word is foreign; when he hath endured tribulation ſo, as to get Gods teſtimony, and approbation: When with Gods approbation he hath endured tribulation, and is thus throughly tried, then he ſhall receive the Crowne. That is in briefe thus much, then he ſhall receive the Crowne when he can ſay with our bleſſed Saviour, I have done the work that thou gaveſt me to doe, Father, glorifie me with thine owne ſelfe; then, when he can ſay with St. Paul, I have fought the good fight, I have finiſhed my courſe, I have kept the faith; henceforth is laid up for me the Crowne of righteouſneſſe. When a man is once come to this …pſhot, he may look for the Crowne, not till he have done his work, and gone through the labour, till then it ſtands not with reaſon that he ſhould receive the Crowne, which way ſoever we take it.
Whither we conſider the ſufferings,
Or the reward.
If we conſider the ſufferings, admit that ſufferings be, as they are as Phyſick to the ſoul, it is not fit the Plaiſter ſhould be removed till the wound be healed; when the wound is healed, the Plaiſter will fall off. God takes not away the Phyſick of tribulation, till he hath wrought the cure, and done the work perfectly.
Againe, if we take theſe temptations, and tribulations as trialls, before he have given ſufficient proofe, he takes not away the triall: there are other graces of God juſtifiable, as wiſdome, ſo patience, and the reſt muſt be juſtified. It is not fit that the fire of tribulation ſhould be removed till the Gold be purified; then he will quench the Furnace, and take away the fire. When the Triall is wrought, he will take away the affliction. So it is, if we looke to the ſuffering.
Then if we conſider the reward, there is good reaſon conſidering the reward; Either,
As the reward of Conquerours,
Or the wages of Labourers.
Doth any Captaine give donatives till the warfare be ended? When the Conqueſt is gotten, then the rewards are given. Doth any Maſter pay his Servants or Labourers till the work be done? When the work is done, then Call the Labourers, and give every man his wages; every man a penny. VVill you have the wages before the work be done? VVhat is the work?
The work of Action,
The work of Suffering,
Till theſe be done, that we can ſay with our bleſſed Saviour, I have done the work thou gaveſt me to doe; the work of Action and paſſion, look not for the wages. Chriſt ſhews it in Mat. 12. VVhen even was come, then call the Labourers. VVhat is the even? Take it eyther way, for,
The even of the World,
The even of mans Life,
If you take the even for the even of the World, as St. Paul doth, Which the Lord ſhall give me at that day. And our bleſſed Saviour in another place in the Goſpell, The Harveſt is the end of the World; then the righteous ſhall ſhine as the Sun in the Firmament. Then, when the end of the World comes. It is true that way.
Or take it for the end of life, it is true that way, look not for the Crowne of immortallity till this life be ended: while we are in this World, we are ſtill ſubject to ſin and ſuffering, but he that is capable, and fitly quallified for that eſtate, muſt neither be in a ſtate peaceable, nor ſufferable; not ſufferable, or ſubject to paſſion, he that is fit for the Crowne: Fleſh and blood cannot inherit the Kingdome of God; that is, in the ſtate of immortallity, then fleſh and blood muſt be laid aſide. VVhen is that? When corruption hath put on incorruption, when the mortallity and ſinfullneſſe of fleſh and blood, is layd aſide. Fleſh and blood ſhall inherit, but it muſt be purified, and ſanctified, and fitted: Fleſh and blood cloathed with immortallity, and incorruption. VVhen is that? In part at the end of life, and in whole at the end of the World, there ſhall be the whole Crowne, the poſſeſſion of life at the end of the VVorld; the halfe Crowne, the Coronet is ſet upon the ſoul when the work is done, when we have finiſhed our courſe, not till then, and then we may be ſure of it, then we ſhall come to heare that word of approbation, after all the triall is taken, Well done good and faithfull Servant. That word is the Crowne, that word is as much worth as Heaven; there needs no other Crowne but Gods approbation, what Crowne needs there more then the golden approbation of God? It is true, that word will not be ſpoken till then; to that St. James alludes, when he tells us of the time to ſtop our ſtomacks, They ſhall receive the Crowne of life, then when they are wholly, and throughly, and approvably tried. So much for that part, the firſt appendix that is made to theſe words concerning the courſe of Gods diſpenſing the Crowne of life, Then, when he is tried, he ſhall receive the Crowne of life.