The Power of Godliness, Treatise · Part
VVherein the Power OF Godlineſs conſiſts.
CHAP. I. In Inward Admirings and Adorings of God.
1. TO admire and adore God in Spirit and in Truth, for in ſuch inward admirings and adorings, conſiſts the very ſpirit, life, and power of Holineſs, if the knowledge we have of God doth not raiſe our ſouls ſo high as to admire him, and humble them ſo low, as to adore him; it is but carnal, and utterly unworthy of God; this is that frame of ſpirit which the Angels have, Matth. 18.10. it is not a glance of the eye, but behold, that is, looking upon with admiration; and this is continual, they never have their eye off, they alwayes behold, though their imployments are, as to the object various, for they are Miniſtring Spirits, ſometimes imployed about the preſerving, or delivering the people of God from temporal dangers.
Now let us ſeriouſly conſider, whether we have not as great cauſe to admire, adore, love, and praiſe God, as they; it is true, they are in poſſeſſion of that happineſs, which we have not as yet in poſſeſſion, but are as ſure of, as if wee had; wee have the Word, the Covenant, the Oath of God for it, in which it is impoſſible for him to fail; if we have not ſtrong conſolation, it is not his fault, but ours, that wee do not believe him; nor ſhould our not having poſſeſſion be thought any ſufficient cauſe of the leaſt abatement of our love, or thanks: To that purpoſe this ſimile hath much ſatisfied me, viz. Suppoſe there were twenty poor men, to whom ſome very rich man had promiſed, and upon his promiſe was actually beſtowing one hundred pound apiece, the tenth, or laſt of thoſe poor men, would have as much joy, and love, and high, and grateful thoughts of the rich mans liberality, (except) hee doubted ſomewhat his performance, as the firſt man that had the preſent poſſeſſion. God is beſtowing on his Saints, as faſt as may be, the Crown of Glory, it is but a few hours, nay, but as a moment, compared to Eternity, before the Crown of Glory ſhall be ſet upon thy head. Is it not enough that thy fears and doubts rob God of the glory that thou oweſt to his truth, but they muſt be accounted a ſufficient reaſon why thou ſhouldeſt with-hold and deny the praiſe and love that are due to his goodneſs? nay, let me freely and truly ſay, that wee have much more to praiſe God for, and admire him, than the Angels; For to which of the Angels ſaid he at any time, I will pardon thy ſins, and blot out thine iniquities, as a thick Cloud; though thy ſins be as red as ſcarlet, I will make them as white as ſnow. And ſurely he never forgave them one ſin, he hath forgiven us thouſands; and that which exceedingly adds to his goodneſs, is to conſider how dear it coſt him to pardon us: Suppoſe a ſervant ſhould riſe up againſt his Lord, and the ſword with whom he intended to ſlay him, ſhould be beat back again upon his own head, but his Lord taking compaſſion upon him, ſhould not only receive him into favour again, but be at the charge of his cure, though he knew it would come to more than his wages or ſervice would amount to, though he ſhould live a hundred years; ſurely our infidelity muſt be exceeding great, that ſhould make us abate God ſo much of his praiſes, becauſe we have no actual poſſeſſion, though there be but a few houres betwixt heaven and us, as the praiſe that is due to him, for his pardoning mercy comes to.
CHAP. II. In our high prizings of Chriſt.
2. THe next thing wherein the Power of Godlineſs conſiſts, is in our high prizings of Chriſt; very frequently the people of God have at their firſt converſion, proportionably higher thoughts of Sanctification, then of Juſtification, then afterwards they have, but as they grow in grace, ſo they grow in their eſteem of Chriſt, not as if at their firſt converſion, they had higher thoughts of Sanctification then of Juſtification, nor as if the more holy they grew, the leſs beauty they ſaw in holineſs, but much more poſitively, but not comparatively; if at their firſt Converſion, their eſteem of Juſtification to Sanctification, were as one hundred to ten, afterwards it is as many thouſands to an hundred; if they look upon Holineſs alone, it is very beautiful, but if the righteouſneſs of Chriſt ſtands by it, it is but as a foyle; if we ſhould hear of the holieſt man that ever liv'd upon the earth, with what joy ſhould wee go to ſee him, to confer and have communion with him, to hear Elias and Moſes pray, to hear Apollos or Paul Preach, to ſee the meek and patient carriage of Job; theſe were rare things. But further, ſuppoſe God ſhould ſend an Angel from heaven to live amongſt us, how ſingular would his diſcourſe be of God? with what feeling and reliſh would he ſpeak of the things of heaven? but Chriſt was far beyond theſe, for he was God. We never have, nor can in this world be ſenſible enough, or ſufficiently prize, or know the wiſdome and holineſs of the ſpeeches and actions of our bleſſed Saviour: If Chriſt were upon earth, what would we give to be one day with him, one hour ſpent in his preſence and communion with him, we would account worth ten thouſand worlds? but Chriſtians have too high an eſteem of the corporal preſence of Chriſt, and think, that becauſe Chriſt in that reſpect is abſent from them, that they have not as neer and full a way, as if he were on earth, then we could not diſcern his excellencies, but by the eye of Faith, and ſo we may now.
Never did Chriſt give ſo clear and full communications, and diſcoveries of himſelf to his Apoſtles while he was on earth, as after his Aſcenſion, oh the infinite & incomprehenſible excellencies and glory of Chriſt; that ſaying of the Apoſtle, Phil. 3.8. is exceedingly worthy our ſerious conſideration; the Apoſtle did account not one, but all worldly things, even his legal righteouſneſs as loſs, &c. yet many things we have a high eſteem of, before experience of it, as generally it is in all worldly things; we over-value them at a diſtance, but finde them to be but vanity, when we poſſeſs them, and have experience of them; but the Apoſtle tells us, that his high prizings of the excellency of the knowledge of Chriſt, was not meerly ſpeculative and notional, but experimental, and that his eſteem of it did not abate, but encreaſe upon his experience; for, ſaith he, I have ſuffered the loſs of all things, and am ſtill of the ſame judgement, nay, have higher thoughts of Chriſt than before; for when he look'd upon the excellencies of Chriſt onelyonly with the eye of Faith, he counted all things loſs, but when experience is added to his Faith, he counts them dung.
Since I ſee Chriſt is the ſcope of the whole Scripture, that the very Angels deſire to look into Goſpel myſteries, and that the great work of the Spirit is to raiſe us to have high thoughts of Chriſt, John 16.14. And conſidering many other things which I have made mention of elſwhere, and having had ſome ſmall experience of that peace and joy, in believing, which hath followed upon the drawing forth of mine affections to Chriſt: I have endeavoured, and ſet my ſelf to conſider, how one may be convinced of the excellency of Chriſt, and I finde that there is a great deal of difference betwixt a rational and ſpeculative, and an experimental knowledg of this matter, and thoſe cloſings with Chriſt, which are from love and experience, and thoſe that are from conviction only, are far different; and indeed one difference is this, that thoſe ſweetneſſes & reliſhes, that joy and delight which one findes in ones experimental knowledge of Chriſt cannot be utter'd, nor can one communicate them ſo, as to make another that hath them not to underſtand them; but for rational and ſpeculative convictions, one may communicate them, and the grounds of them; and if they do ſeriouſly conſider of thoſe grounds, upon which we were convinced, they may finde a native energy to convince them, not as if any arguments or grounds have ſuch an efficacy as to convince in matters of this nature, except the Spirit of God do give ſtrength and efficacy to, and open the heart to receive them. I finde that this is one difference betwixt Goſpel truths, and natural truths, viz. that in natural truths, if I am fully convinc'd of the premiſes from which the concluſion doth naturally flow, we cannot but cloſe with the concluſion; but in Goſpel truths, though the Spirit of God doth evidence the truth of the premiſes, yet there needs an aſſiſting and ſupervening act of the Spirit to be enabled to give our conſent to the concluſion; for as in natural actions, as in moving ones hand, walking, &c. if we have the will, we have the deed alſo; but as for Spirituals, it is God that gives both the will and the deed, of his good pleaſure, not the will of his good pleaſure, and the deed of our good pleaſure, or the deed of common providence, and the will of free-grace, but both of free-grace, or which is all one, of his good pleaſure; and as God keeps both our will and deed in his own hand, and diſpenſeth them ſeverally; ſo that when he hath given us the will, he keeps the deed ſtill in his hand, that we may know that we have not a power to do good even when wee have a will; ſo that the good which wee would, wee do not, and the evill which wee would not, that wee do, that free-grace may have all the glory, ſo as to our faith; the Spirit of God gives light and ſatisfaction, as to the premiſes, and yet keeps our aſſent to the concluſion in his own hand, as it's evident in divers that are in deſertion, though they confeſs, whoſoever love the brethren, are paſt from death to life, and that they do love the brethren, yet cannot yeeld to the concluſion, viz. that they are paſt from death to life: For as God did by his power cauſe his fire to burn their cords, Dan. 3. and yet not to ſinge a hair of their head, or as he made light in Goſhen, and darkneſs in Egypt: So many times God gives light to premiſes, and ſuffers his children, as in Egyptian darkneſs, to the concluſion, and yet abundantly ſatisfied, as to the premiſes, but to return; becauſe convictions may be communicated as to the grounds of them, and thoſe grounds upon which one is convinc'd, another may be convinc'd alſo; therefore I ſhall ſet down one of many reaſons, which may convince one of the excellency of Chriſt, as for experiences in many caſes it is not lawful, and in none poſſibly fully to be expreſt; therefore thus; That Chriſt was God and Man, I take it for granted; for if the devil ſhould ſay it were ſo, and I know him to be the Father of Lyes, yet I hope I ſhould not doubt it; and though the Socinians ſay it's not ſo, yet I lay this as a foundation, having recourſe to experience, finding thoſe precious joyes that grow from the high prizeings of Chriſt, and thus build upon it; I ſee, and clearly perceive, what ſingular beauty, comelineſs, and activity, and rare operations, the Soul, that is but a creature, gives unto the body; ſo that the eye ſees, and hand works, and feet walk, the hand and tongue make rare muſick, and body lives and moves, and continues in health and ſtrength, fourty, eighty yeares; and when I ſee the ſelf-ſame body dead, and obſerve what gaſtly look, inſtead of beauty, and that it neither moves hand nor foot, and how quickly it putrifies and rots when the Soul is gone. I conclude all theſe excellencies that the body had when living, were communicated to it from the Soul: For as if I ſhould hear ſome rare muſick, and yet when I came into the room, ſhould ſee a Lute lye on the Table, but not ſee any one in the room, I ſhould conclude, that this Lute did not make the muſick of it ſelf without a hand to move it, and that the Lute did not give skill to him that plaid; for let one that hath no skill, have never ſo well a tuned inſtrument, he can make no muſick; therefore if the Soul, that is but a poor creature, can inable the body to do what of it ſelf it is ſo unable to do, and this by its union with the body, what muſt we think? what rare excellencies muſt neceſſarily be imparted to the Humane Nature of Chriſt, by that union which the Deity hath with it, and doubtleſs as much as a living body, as to beauty, and operations doth exceed a dead; ſo, and much more did Chriſt, as man exceed all men, being united to the God-Head, eſpecially the union of the Deity with the Humane Nature of Chriſt, being neerer than that of the Soul with the body. I leave theſe things to the conſideration of any ſpirituall underſtanding Chriſtian; but this I ſhall adde, that one never ſhall be ſatisfied fully, unleſs to that conviction which wee have from arguments; wee have that alſo which is to bee had from experience.
CHAP. III. In living contrary to Providences.
3. THe third thing, wherein the Power of godlineſs conſiſts, is living contrary to providences, I mean, not only above, but contrary to the temptations which accompany Providences: So wee read in Job, when God had taken away from him all that he had, the temptation that was natural, conſidering our corruptions, which Satan pretended, and he doubted not but would certainly follow, upon this Providence, was, that Job would curſe God, but Job did not only not curſe God, but he bleſſed him, which was quite contrary to Satans expectation, and to the temptation that was incident to that Providence: if Job had been only patient under his affliction, it had been different, but not contrary to that carriage, which in ſuch a Providence, one is generally tempted to, bleſſing and curſing, are the two extremes, not to murmure or repine, if one goeth no further, is not to curſe, nor yet to bleſs, but of a middle nature; and a Chriſtians aimes ſhould bee higher, than onelyonly not to repine and murmure when God afflicts, or not to revenge whenmen injure or perſecute us; it is not enough not to curſe, but wee muſt bleſs them that curſe us; it is not enough not to diſpair in the time of perſecution, but we muſt rejoyce in tribulation, and bee exceeding glad, when wee ſuffer for righteouſneſs ſake: The Apoſtle bids us to add to our patience godlineſs, if that with which our patience is exerciſed be afflictions, if injuries from men, brotherly kindneſs. It was a rare carriage of a good woman, who taking up her childe dead, whom ſhe had laid down well, inſtead of murmuring, fell a bleſſing and admiring the goodneſs of God, that all her children were not ſo; this was quite contrary to the carriage of carnal men in ſuch a Providence; that was alſo a ſingular carriage of one, who having had extraordinary joyes in her ſickneſs, finding that ſhe was a recovering, fell a trembling exceedingly; and being ask'd whether her joyes were gone, ſhe anſwered no▪ not ſo much as abated, but that ſhe trembled to think that ſhe ſhould live to diſhonour her God that gave them.
CHAP. IV. In mortifying Temptations.
4. THe fourth thing, wherein the Power of Godlineſs conſiſts, is in this, that we mortifie temptations, if I may ſo call it, when few things are temptations, not that a growne Chriſtian has fewer temptations, yet fewer things are temptations to him; 'tis one thing to conquer a temptation; ſo as to put it to flight, and another thing to diſarm it, and deſtroy it, ſo that it ſhall not be able to fight againſt us any more; as for example, the ſight of a beautiful woman tempts one to uncleanneſs, but through the grace of God one reſiſts and conquers that temptation; but this is far better, that the ſight of ſuch a beauty ſhould not ſo much as tempt one: it is better not to have ones houſe on fire, than quench it, a Philoſopher ſeeing a great man, having great attendants, and abundance of the things of this world, ſaid, See how many things I have no need of; ſo a grown Chriſtian may ſay, ſee how many things are no temptations to me, as thou grow'ſt this way, ſo thou grow'ſt in grace; thoſe words that formerly would have ſo provoked thee, that thou hadſt much ado to prevail with thine heart not to revenge the injury; now ſuch words are like a bullet ſhot againſt a rock, which neither batters, nor ſhakes it; conſider how many temptations thou haſt this way mortified; when the devil ſhew'd our Saviour the Kingdomes of the world, and all the glory thereof, that ſight did not ſo much as tempt our Saviour: for we muſt not think that Chriſt did wraſtle with temptations as wee do; the holieſt man, when theſe ſparks from hell fall upon him, they do take more or leſs hold upon him, though it is not alwayes with him, as in ſome extraordinary violent temptation, when he cannot quench that fire without as much clamour, toyle, and trouble, as a houſe that is on fire is quench'd. Indeed very often the people of God do quench temptations as eaſily, as one may put out a ſpark newly fallen upon Tinder, one may put it out eaſier than with a wet finger; but no temptation took any hold on Chriſt at all, it did not at all kindle upon him, though he was caſt-into a Fiery Furnace of temptations, heated by the wrath of God, and the malice of the powers of darkneſs, ſeven-fold hotter than ever yet any Saint was, not ſo much as the ſmell paſt upon our Saviour, nor a hair of his head was ſinged; it is a rare thing to have the world crucified to us, and we unto the world; a dead man is not tempted with the greateſt Beauty in the world, though ſhe ſhould ſtand before him, nor a living man with the faireſt woman in the world, that ſhould lye dead before him, ſhe would rather fright, than allure him; it is a rare temper, when generally temptations are as blaſphemous thoughts are to Gods people, which aſtoniſh and terrifie, but intice them not to conſent, the world had baſe thoughts of Paul, and he was not behinde hand with that, for he had as baſe thoughts of the world, for he was crucified to the world, and the world was crucified to him, wee ſhould uſe the world, as the world uſeth us, that deſpiſeth us, we ſhould deſpiſe it; that wicked men can ſtand unſhaken by all the terrours that are thundered againſt them out of the Law, and unmoved by all the ſweet promiſes and offers of the Goſpel; ſo let the threatnings and allurements of the world be to us, now temptations are mortified, and ceaſe to be temptations. 1. When wee are clearly convinced of the poſitive vanity of all thoſe pleaſures, and that ſin tempts us withall, this will make us not ſo much as parley with ſin, as wee do not ſo much as cheapen fruit that is wholly rotten, and worth nothing. 2. To be convinced of, and affected with the ſuper-excellency of thoſe things that God hath promiſed in the Goſpel for them that love him; for it may bee wee ſhall finde it a hard matter to ſee the creature to be nothing, but it will be eaſie to ſee God to be more; by our underſtanding the greatneſſe of the price that wee muſt pay for the pleaſure of ſin, it will quickly break off the bargain; for wee do with as much indignation leave him that asks us a hundred times more than the thing is worth, as wee do him that asks us a ſmall price for that which is worth nothing. 3. Another way to keep off moſt temptations from taking hold of us, is, by being convinc'd that wee have no need of that which ſin offers us, for generally they are not neceſſaries, but ſuperfluities that tempt us. 4. We muſt endeavour to encreaſe our love to God, for then, though it were poſſible, that ſin ſhould offer us ſomething proportionable to that which God promiſeth, yet love would turn the ſcale. 5. Alwayes to be ſpiritually or lawfully imploy'd, non vacat, gives generally a ſpeedier and fuller denial to temptation, than non licet.
But there are ſome caſes wherein temptations may become no temptations to us, and yet it may not proceed from ſtrength of grace, nor from mortifyed corruptions: Firſt, when tentations are ſo ſubdued by a contrary Maſter Sin, that they have no power at all over us: As for example, if Covetouſneſs be our Maſter Sin, and has got full dominion over one, all tentations that are coſtly take no hold of us, ſuch a man will not be at the charge of drunkenneſs, of gluttony, of vanity in apparrel, &c. But this is but caſting out one devill with another, as it was with the Tribes of Ephraim and Manaſſes, though they were enemies one to another, yet both were more enemies to Judah; ſo that thoſe of the Tribe of Ephraim, would rather ſerve under the Tribe of Manaſſeh, than not fight againſt Judah: So Vices, though they be contrary one to another, yet will not by their civil wars amongſt themſelves, weaken that oppoſition that they all make againſt Grace.
2. The things that did formerly tempt us, may ceaſe to be temptations, not becauſe our luſts are mortified, but ſatisfied; as when a glutton or a drunkard hath ſo intemperately eaten and drunken, that his ſtomack is over-charged, ſo that he loath the Honey-comb, and the Wine that gives its colour in the cup tempts him not at that time, but it is, becauſe he hath wearied himſelf in his iniquities.
3. When ſickneſs or age has made us unable to act thoſe ſins that formerly wee have committed: What if a drunkard in a violent Fever, or an old man weakened by age and ſin, is not tempted with wine, or beauty, it is not becauſe his luſts, but rather his body is mortified, and hee hath not left ſin, but ſin him.
4. When by reaſon of ignorance and infancy wee are not yet capable of being tempted with ſome temptations, as children with covetouſneſs, and luſt, or ambition: it had been little praiſe to Moſes to have deſpiſed the Treaſures and Honors of Egypt in his infancy; therefore the Scripture, to ſhew the power of Grace in him, ſayes, that when he was of full age, he was ſo; but certainly in infants corruption is not mortified, but bound up in the heart of a childe, Prov. 22.15.
CHAP. V. In the manner of conquering of Temptations.
5. THe fifth thing, whereby the Power of Godlineſs may be diſcovered, is, by the manner of conquering temptations; as the power of godlineſs encreaſeth, ſo the conqueſt of temptation is: 1. More eaſie, when wee ſtand wraſtling and parling with temptations, and the diſpute is ſo hot for a long while, that none doth know which way the victory inclines, it ſhewes grace to be weak; but when wee are ſpirituall Sampſons, then wee break theſe cords with which Satan endeavours to binde us, as a thred of tow ſcorch'd with the fire. 2. By the fulneſs of our conqueſt over temptations, if the temptations preſently rallies its forces, and aſſaults us again, it often ſhewes the reſiſtance was but weak. 3. When wee can overcome a temptation with feweſt motives when wee are fain to think of the glory of heaven, the love and ſufferings of Chriſt, and many other like motives to overcome ſome trivial temptation, it ſhewes our grace to be but weak; but when the leaſt ſpiritual truth, or temporal mercy, is like Eleazer the Son of Dodo, able to ſcatter an whole Army of theſe ſpiritual Philiſtines; he is one of Chriſts Worthies, the more ſtrength the motive hath upon which wee reſiſt, ſo it bee not carnall, the ſtronger our grace. 4. The more ſpirituall the motives are by which wee overcome, the more ſpirituall are we, the more pure the motives, the purer our grace, and the purer the ſtronger; Mercies are purer motives then Judgements, Heaven than Hell, love than mercies, mercies already received, than the hope of future mercies, commands than rewards.
The fifth thing, in reſpect of the manner of our overcoming temptations, wherein the power of godlineſs appears, is, when wee quickly and ſpeedily overcome them: To conſult whether wee ſhould do that or no to which wee are tempted, argues either, that our knowledge and underſtanding is dark, or our love to God is cold.
There are but two things that are to bee conſulted of when wee are tempted, viz. Whether it be a ſin or no that wee are tempted to? Wee knowing it to bee a ſin, whether wee ſhould commit it? The firſt argues: 1. Imperfection, in reſpect of our underſtanding in ſpiritual things, wee ſhould bee filled with the knowledge of the Will of God in all Spiritual Wiſdome and underſtanding: So that wee ſhould in all caſes bee preſently able to determine what is pleaſing in his ſight. The ſecond argues, the abundant want of Grace; for when once wee know what is the Will of God, it is certainly a ſin not to do it: So the Apoſtle, Hee that knoweth to do good, and doth it not, to him it is ſin. So that to conſult, and to deliberate, whether one ſhould ſerve God, is ſin; for as long as hee is conſulting, he doth it not. Indeed wee may conſult how wee may do the Will of God, with moſt advantage for his Glory, but not whether wee ſhould do it or no: Wee ſhould utterly diſlike ſuch a Phyſitian, that ſhould conſult whether he ſhould cure us: It is Gibbeufs obſervation. There are two things that are not fit to deliberate of, God and Sin; for deliberatio non eſt niſi de mediis; Wee deliberate only of the means, not of the end: Now God being the end of all things, is above, and ſin below the nature of means: Satans firſt great policy, when he tempted Chriſt, was to tempt him with ſuch a temptation, that might not ſeem to be a temptation; ſo hee did in his firſt and ſecond temptation, but when hee ſaw that Chriſt was of ſuch wonderfull Wiſdome, and ſo ſharp-ſighted in the things of God, that he could not ſpin a temptation of ſo fine a thread, but hee could diſcern it. In the laſt temptation hee tries what hee could do with the ſtrength of motives, to perſwade him to do that, which hee could not but know to bee a ſin, ſince hee could do nothing by his ſubtill contrivances to deceive him, ſo that he ſhould take that for no ſin, which was one. But our Saviour breaks this Spiders Web, as well as diſcovers it; they are not ſo fine, but hee diſcernes them, nor ſo ſtrong, but hee breaks them; neither does Chriſt uſe any conſideration to diſcover that hee was tempted to a ſin, nor any conſultation, whether hee ſhould do it, when hee knew it to bee ſo, but preſently anſwers: For to conſider what advantages wee may have, by doing any thing which wee know to be a ſin, is a ſnare; therefore our Saviour anſwers to the Temptation, not to the Motive, Matth. 4.10. But of this more largely in my Obſervations upon Matthew, Chap. 4.5, 6, 7.
It is a queſtion worth the determining, which is the holieſt act, exceedingly to love a thing, and yet for Gods love to leave it; or to have our heart mortified to the love of a thing, and yet to leave it: To leave a thing wee love not, ſeems not to be thank-worthy, and to love the things of the world is a ſin, to love vanities is a ſin, though to leave them for his ſake is not. It was a greater act of Holineſs in our Saviour, not to be affected with the glory of the World, than to be affected with it, and yet to refuſe it upon ſuch termes as it was offered; therefore to decide this queſtion, wee muſt underſtand there are three kindes of things; ſome that wee may neither love nor have, as ſin; others, that wee may have, but not love, as riches. Other things we may have and love, as Wife and Children; to love thoſe things which wee ought not to love, and yet to leave them for Gods ſake, is but half our duty, for, for Gods ſake wee ought as well not to love them, as to leave them, ſince he commands us not at all to love them: It is not enough not to have a comparative love, but wee muſt not have ſo much as a poſitive love to them, but for our Wife and Children, &c. whom wee ought to love; there wee are, then only not to love them, when they come in competition with God, wee may leave a poſitive love to many things, but comparative to none in ſuch a caſe; in ſuch a caſe he that hates not Father and Mother, and Houſe and Land, and life it ſelf, for my Names ſake, is not worthy of me.
CHAP. VI. In inward Mortifications.
6. THe next thing, wherein the Power of Godlineſs conſiſts, are Inward Mortifications, for as for outward mortifications, they are either concomitants or preparatories to, rather than things wherein Holineſs conſiſts, and the caſes wherein Outward Mortification are required and acceptable to God are:
1. When providences caſt us upon them, as when God takes away our eſtates, ſo that we have neither food nor rayment, nor where to lay our head, to ſuffer theſe patiently, thankfully, and fruitfully, is more acceptable with God, then to give all one has to the poor; and whether the patient thankful poor Saint, that is relieved, or he that relieves him, offers the moſt acceptable Sacrifice; whether to ſuffer out of obedience, and love to God, or to give almes, be more pleaſing to him, judge you.
2. When wee fall into them by perſecutions, then the outward mortifications that we ſuffer, wee ſhould rejoyce in.
3. When the duties of Holineſs cannot be performed without them, as in cold Weather, when one muſt either loſe ſome early publike Ordinance, or endure the Winters cold, by riſing betimes to enjoy it, or any other time of the day to neglect any private or publike duty, by reaſon of the coldneſs of the Weather, if it be not prejudicial to our health, is ſuch Epicuriſme, that is unworthy of a Chriſtian; ſo then, if outward mortifications be neceſſary Concomitants, or ſingular Preparatories to duties, or if by omiſſion of them, wee ſhall give juſt ſcandal to weak brethren, in ſuch caſe they become duties; but doubtleſs the Power of Godlineſs conſiſts not in them; many that have been much exerciſed in them, have had little Religion. Theodoret tells the ſtory of one Macedonius, who was called foreign, and Gubba, becauſe he eat nothing but barley, pulſe, and ſtood in a ditch all his time; for Gubba in the Syriack, ſignifieth a ditch. You ſhall ſee the groſs ignorance of this man for Flavianus ſending for him, and ordaining him Miniſter, the next Lords Day, being ſent for to Church, ſaid, He durſt not come, for fear he ſhould be made Miniſter again: Doubtleſs inward mortifications have great advantages above outward mortifications.
1. Invvard mortifications are alvvayes lawful, and neceſſary, outvvard are not ſo, as vvhen they are prejudiciall to ones health.
2. Outvvard mortifications are very ſubject to degenerate into ſuperſtition, as evidently among the Papiſts, that vvherein they moſt boaſt of, are things of this nature, as the ſingle lives of their Prieſts, who although they have no Wives, yet are prodigious in their luſts, and though they boaſt ſo much of their auſterities, yet the Gymnoſophys amongſt the Heathen, and ſome Hermits amongſt the Turks, equal, if not exceed them in auſterities.
3. When voluntarily, and out of choice taken upon us, they do rather puff up, than edifie, for outvvard mortifications are very glorious in the ſight of the world; and it may bee that may be one reaſon, vvhy our bleſſed Saviour did not much uſe them, becauſe he vvould deceive humane wiſdome, for even carnal perſons do honour outvvard mortifications, but invvard mortifications are inviſible, and endeavour to hide themſelves even from Gods people.
4. Wee are to begin at inward mortifications; and this was our Saviours method, hee would not put his Diſciples at firſt upon faſting, Matth. 9. as John did, for Johns Diſciples were Saints, before they were his Diſciples; but our Saviour choſe ſuch for his Diſciples, as were old cloth, and old bottles, and indeed outward mortifications without inward, are like the ſpreading of a cold wet cloth upon the face of one who hath the Small Pox coming out, it may make, by driving in the corrupt humours, the face more beautiful, but it ſends the poyſon to the heart; therefore endeavour after inward mortifications, for it is far better to mortifie our love, and deſire of riches, then to caſt them away, better to have them, and not love them, than not to have them.
CHAP. VII. In having dominion over our thoughts.
7. THe ſeventh thing, wherein the Power of Godlineſs conſiſts, is, in having dominion over our thoughts, when wee can ſay to our thoughts, when wee go to pray, Stir not, before I have done my prayer: And ſo in other holy duties, for outward actions, moral principles and motives are ſtrong enough to keep them in awe, but nothing, ſave grace, will fix the thoughts, and keep them unmoveable, when wee are imployed in the things of God; and indeed it is a very hard thing to fix our thoughts, when wee ſet our ſelves about the things of God, certainly carnal motives and principles cannot do it; indeed many, that to carry on their own intereſt and deſignes, are very frequent, and ſeem to be very fervent and intentive upon the things of God; yet hee is but like one that uſeth Spectacles, hee fixes not his thoughts upon thoſe ſpirituall duties he makes uſe of, but looks through them, and beyond them, upon the things of the world, Religion, that ſeemes ſo nigh their eye, doth not terminate, but tranſmit their ſight; or they are like one that looks upon their own face in a Looking-glaſs, they look not on the glaſs, but on themſelves: So theſe men eye themſelves, and make uſe of Religion, but as a glaſs to dreſs themſelves by, that they and their deſignes may appear more beautiful, and lovely.
Hence it is that meditation is a duty of ſo much difficulty, ſince the whole buſineſs is tranſacted in our thoughts; in vocal prayer the difficulty is leſs, becauſe our very ſpeaking doth help ſomewhat to fix our thoughts, but in meditation, where there is altum ſilentium, and nothing to give bounds to our thoughts, they are very ſubject to wander; and therefore this is ſo ſtrong an argument, of an excellent frame of heart, becauſe it is ſcarce poſſible to have our hearts fix'd upon God except wee attain to the love and admiration of him: The Angels being flames of love, it makes them alwayes look upon the face of God, and alſo, becauſe they ſee God with admiration; for it is ſaid, they behold his face, therefore they are not weary of looking on him.
CHAP. VIII. Wherein the Perfection of Holineſſe conſiſts, as to ſeveral graces.
NOw I ſhall ſhew you wherein the perfection of Holineſs conſiſts, as to ſeveral graces. 1. Faith.
1. For Faith to be no more, though one has never ſo ſtrong reaſons for any revealed Truth, than if one had none: 'Tis an hard thing, when reaſon proves any divine Truth, to keep it from having dominion over our faith, and not to make it the foundation of our aſſent, when the light of Faith is like that of the Sun, and Reaſon like that of the Candle: For when the Sun ſhines very bright, though it does not put out the candle, yet it makes its light uſeleſs; for wee are ſo far from ſeeing by the light of the candle then, that wee can ſcarce ſee the light of the candle: For faith, though it puts not out reaſon, yet it ſees not by its light: We muſt deale with reaſon, as Moſes dealt with the Gibeonites, he made them hewers of Wood, and drawers of Water, but wee muſt not make it of our counſel in the things of God; wee may uſe it to direct us in worldly matters, as how to build Houſes, &c. but wee muſt not let it vote with Faith; for though reaſon is not to be deſtroyed, yet it is to be led captive, 2 Cor. 10.5. If wee had a friend, whoſe teſtimony wee did almoſt infallibly believe, wee would not ſtir out of our doores to ſatisfie our ſelves in any thing that hee affirmed, but if wee had any thing to do upon it, wee would preſently do it, without further inquiry, whether the thing was as hee affirmed; as if wee were to take a journey, when ſuch an one called upon us as hee rid by, if our friend told us, that hee was come whom wee expected, wee would not go to ſee, but put on our garments, and prepare for our journey, &c. So thoſe things that wee know by experience, as that, things that are uniſons or diapaſons, if you ſtrike the one, the other moves; 'tis true, wee may enquire after the reaſon to ſatisfie our ſelves of the why, which Mercenius Martinius hath ſet down, but wee do not enquire whether it be ſo or no; nay, whatſoever reaſon contradicts the being, ſo wee diſcard as ſpurious and falſe; ſo we ſhould do in Faith, whatſoever contradicts the Truths of God ought to be ſuppreſt or rejected, ſo did Abraham.
The ſecond high Act of Faith, is, to believe truths, when carnal reaſon is, and experience alſo ſeems to be againſt it; and it is a queſtion, whether is hardeſt, to believe the truths of God firmly, becauſe God hath ſaid them, when reaſons are for or againſt them: Little queſtion it is, but it is an eaſier thing to give our aſſent, when reaſon is for them, but ſuch aſſent that flowes from reaſon is not Faith; For it is not alwayes a divine aſſent that is given to divine truths; in this caſe, more bleſſed is hee that ſees not, and yet believes, as our Saviour ſaith, as the Martyr ſaid, I cannot diſpute, but I can die for the truth: 'Tis ſingular, when Faith can lead reaſon captive, and ride in triumph: Certainly that of the Apoſtle is ſingular in this caſe, that wee have a ſure word of Prophecy. Thus alſo did Abraham.
The truth is, there were two main objections that reaſon might bring againſt Abrahams having a ſon, one was the weakneſs of his own body, the other was the deadneſs of Sarahs; For Sarah was not only barren, by reaſon of ſome diſtemper, but dead, by reaſon of age; but Abraham did not onelyonly not yeeld to theſe objections of humane reaſon, but did not think them conſiderable, when they ſpoke one thing, and Faith another; for ſo 'tis ſaid, that Abraham did not conſider, Rom. 4.19.
And as it is evident, that when the Sun ſhines in its brightneſs, the light of a candle addes not to its light, nay, though a room had many candles in it, the room is not ſenſibly the lighter, when the Sun ſhines full into it: So though many reaſons do give light to a revealed truth, yet when once the authority of God gives teſtimony to it, the brightneſs and clearneſs of his teſtimony is ſo great, that whereſoever it hath its full efficacy, reaſon neither addes nor takes from the certainty and evidence of thoſe truths ſo revealed, and ſo believed.
CHAP. IX. In high Acts of Hope.
FOr the high Acts of Hope may bee gueſt at by that which hath been ſaid of Faith; for as hee whoſe Faith is above all but Scripture. Arguments bee they never ſo ſtrong to prove the truth hee believes, and victorious over all objections are againſt it, and believes no more, becauſe of thoſe arguments, nor leſs, becauſe of thoſe objections; ſo his hope anchors upon the true rock, who truſts God no more when hee hath abundance, nor leſs, when hee hath no meanes; nay, when all meanes are againſt that which hee hopes for, it is a hard thing to decide, whether of theſe two are moſt difficult, viz. for him to truſt that God will give him the victory, that hath an Army of ten thouſand, to fight againſt a hundred, for him that hath an army but of a hundred, and is to fight againſt an army of ten thouſand, there is but little queſtion, but hee that hath a vaſt army againſt a handful of men, will be more confident of getting the victory, but not that God will give him the victory; for it is very hard to have an arme of fleſh, and not to truſt in it; therefore we are not to judge of our hope by the meaſure, but by the ground of our confidence, and the queſtion we ſhould put to our ſelves, is not how much, but why wee believe wee ſhould have ſuch a mercy; nay, the more confident wee are, the leſs wee may bee ſaid to hope, in a Scripture ſenſe, if our confidence bee built on a carnal foundation, the greater ſuch our confidence is, when we have abundance of means, as our hope is leſs, even then when wee are moſt ſecure, ſo it will appear when means fail; for as hypocriſie ends in Apoſtacy, ſo ſecurity and preſumption in diſpair, whoſoever believes in hope, muſt believe againſt hope, as Abraham, Rom. 4.18. thoſe things that are againſt carnal hope, hinders not a Saint from true hope.
The ſecond thing whereby wee may diſcover the ſtrength of our hope, is, when we can truſt God in the midſt of the higheſt diſcoveries of his wrath, and diſpleaſure, and when wee have not the leaſt ſenſe of his love: Our bleſſed Saviour, the King of Saints, not onelyonly in this reſpect that hee governs, but that hee excels them alſo, as much in the Acts of Holineſs, and riches of his Grace, and treaſures of his wiſdome, as Solomon in all his glory, did the meaneſt of his Subjects in riches and wiſdome: I ſay, this our bleſſed Saviour gives us a rare example of an high act of hope, in this reſpect, for when hee was under the ſharpeſt ſenſe of the wrath of God, and of Gods forſaking him, yet, even then hee commends his ſpirit into the hands of God; Into thy hand, I will commend my ſpirit; for ſo is the original, and it is, as if Chriſt ſhould ſay, Father, though thou ſeemeſt to forſake me, and that thou wilt not own me, yet I will commend my ſpirit. I dare, I do, I will commend my ſpirit into thy hands, though thou ſeem'ſt to forbid mee, as much as ſenſe of wrath can do, and though by thus forſaking of mee, thou ſeem'ſt as though thou would not receive my ſpirit, though I commend it into thy hand, yet I will commend it; this was the higheſt act of hope that ever was ſince the world began, and fully to truſt God, when as to our ſenſe and feeling, God rejects us, and not to caſt away our confidence, when God ſeems to caſt away us, is an argument of an high degree of confidence.
CHAP. X. In the love of God in, four particulars.
AS for the love of God, the high acts of that are:
1. Not much to reliſh the love that any bears us, except it be for Gods ſake; for wee muſt not bee content that any one ſhould terminate his love in us, no more than his praiſe; wee ſhould in this caſe ſay as the Angel did to John, mutatis mutandis, See thou doeſt it not, I am thy fellow ſervant, love God. The love which is borne us not for Gods ſake, offends God, why ſhould it not offend us? For it is our duty to love God in all things, for all things, and above all things: The truth is, wee may delight in theſe, becauſe it is that which God requires of them, that they ſhould love us: but if wee know that it is no way in reference to God, wee ought alſo to diſreliſh it upon that account. Thoſe that preach Chriſt out of envy, the Apoſtle ſayes, hee did rejoyce, and would rejoyce, but it was, that Chriſt was preached, not that hee was preached out of envy, that doubtleſs was ſome trouble to him; one may delight in the love of Wife, Children, Friends, &c. but it ſhould be a grief to us, that it ſhould be any way proportionable to that love which they ſhould bear to Chriſt. Indeed thus farre we may rejoyce in their love, viz. becauſe by that meanes wee have a great advantage to make our ſpirituall adviſes, and inſtructions, and diſcourſes of the things of God more pleaſant. Hence it is that the Apoſtle doth endeavour captare benevolentiam, to gain the hearts of thoſe to whom hee wrote or preach'd; but it was, that hee might gain them, not to himſelf, but to Chriſt. From hence it is, that Miniſters ought accordingly to endeavour to gain the hearts of thoſe over whom God hath placed them, that hee entring in and having a place in their hearts himſelfe, may have the better opportunity of letting in Chriſt alſo.
The ſecond high degree of love, is, rather to be acted by, then to act love; when wee have love, as wee are ſaid to have an ague, or a fever, which rather indeed have us, than wee them; and the Spouſe doth call it, being ſick of love, not that Love is a diſtemper, or a diſeaſe, but that as a diſeaſe to our hurt, ſo the love of God rules us, and over-powers us for our good; ſo that to ſay properly, Love is not ſo truly in us, as wee in love, when love is turned into raviſhments of ſpirit; and therefore the third excellency of love, is, when it conſtrains us, as the Apoſtle ſpeaks, when wee neither can, nor will ſtand out againſt the power of Love; 'tis ſaid of Chriſt, that hee was driven into the Wilderneſs by the Spirit, in one Evangeliſt; in another, that hee was led, to ſhew, that hee went willingly, yet with ſo much ſpeed, as if hee had been driven: As long as thou canſt rule thy love to God, thy love as yet hath not come to that height, and paroxiſme, that it ought to do; for whereſoever the love of God is, it ought to rule the ſoul in which it dwells; for as before regeneration, corruption gives laws to the whole man, and carries it whether ſoever he pleaſes, ſo that hee cannot ſo much as bridle it; ſo after regeneration, love ſhould be the chief Monarch.
The fourth excellency of Love, is, when it makes us to triumph in and over difficulties, and dangers, and ſufferings: It was an high act of Chriſts love to us, when his love made him more complain, until he ſuffered, than when hee ſuffered upon the Croſſe: I have a Baptiſme to bee baptized withal, and how am I ſtreightned, until it be accompliſhed: Hee thought it long while hee ſuffered, not when hee ſuffered: Wee read of thoſe that rejoyced more in the ſpoiling of their goods, than others do in great ſpoils: So the Apoſtles, that they were thought worthy to ſuffer for Chriſt; they took an holy pride in their ſhame, and pleaſure in their pains: When dangers and ſufferings threaten us in the wayes of God, we ſhould do as the Saints did in the Primitive Church, when the wilde beaſts were let looſe upon them, they came with ſtretch'd-out armes to meet, and as it were imbrace them: Wee ſhould bee glad of having any opportunity to expreſs our love to God; 'tis a poor thing, when we ſerve God onelyonly of that which coſt us nothing. Wee read of a woman, who in the time of perſecution, came running all undreſt, and they ask'd her, what ſhee meant, and ſhee ſaid, 'twas for fear ſhe ſhould come too late, to ſuffer Martyrdome; for that day there were divers that were put to death for Chriſt, and ſhee came, leſt ſhee ſhould looſe that Crown.
5. Then love is ſtrong, when wee can love God, when there is nothing elſe to love but God, when hee ſtrips us of all his bleſſings, and let's Satan looſe upon us, as hee did upon Job; nay, when hee does not ſo much as leave us his love to love him for, but takes away the ſenſe of that alſo, ſhuts out our prayers, runs on us like a Giant, as Job ſpeaks, when wee ſee nothing but his frowns, his wrath, when our enjoyments are gone, our hopes gone, nothing left, but a ſad expectation, and fearful looking for of Judgement, and fiery wrath of God; for a ſoul in this caſe yet to love God, as thoſe in deſertion do, they will not ſin againſt God for a world; nay, that which makes Hell terrible to them, is, that if they go thither, they ſhall blaſpheme him there.
I have heard of one, that when God delivered her out of her deſertions, ſhee acknowledged, that when ſhee was in them, as ſhee has been going along in the ſtreet, ſhee expected every ſtep to ſink down into hell; yet, if ſhee had heard but an oath ſworn, ſhee was ready to fall down dead, it was ſuch an horror and abomination to her to hear God diſhonoured. 'Tis reported of another, who being ask'd what hee would do, if God ſhould caſt him down into hell, hee anſwered, that hee had two armes, the one of faith, the other of love, and hee would imbrace him, ſo that hee would carry him with him, and then Hell would bee Heaven.
6. Another great act of love, is, when one hath all things and God, with God, yet to love nothing but God, this is that excellent frame of ſpirit, that they in heaven have, that though there be ſo many rare and wonderful enjoyments, ſuch as the leaſt whereof would aſtoniſh and raviſh us, yet they no way divert the thoughts, or abate the love of thoſe that are in Heaven; and indeed therefore it is, that God hath reſerved thoſe joyes in abundance for that place; for if God ſhould vouchſafe us to ſee and hear thoſe things that they ſee and hear, they would bee temptations to us, inſtead of bleſſings, and wee ſhould fall in love with Heaven, more than God, or elſe wee ſhould bee paſt hope, or ſome other way be diſtempered; for ſo it had been with Paul, if God had not ſent him a meſſenger of Satan to buffet him, it had been better for him to have wanted thoſe revelations; but they in Heaven are able to bear that weight of glory, which would ſink us, but it is but their balaſt, and makes them more ſteady in their joyes; That wine that does but refreſh a Giant, would diſtemper a childe, that which makes him more active, will lay a childe aſleep, and wholly diſable him: It ſeems it may bee to ſome an harder matter to bee patient, and holy under great afflictions; but doubtleſs, it requires more grace to be ſo in the time of proſperity.
CHAP. XI. Wherein the Power of Godlineſſe conſiſts, as to Knowledge, or the high acts and effects of Knowledge.
4. COncerning our knowledge of God, the ſignes of its perfection are theſe.
1. When wee are rather paſſive than active in our knowledge, when the thoughts of God alwayes end in admirings and adorings of him; and in ſuch a caſe the underſtanding rather ſuffers than acts, as it were, ceaſing from its opperations, and ſuffering it ſelf to be overcome by the object: It is quaſi ſilentium intellectus, or admiration.
When the truths of God are to us alwayes like a great Ocean, whereof wee can neither fathom the bottom, nor ſee the ſhore.
2. Then our knowledge is excellent, when it never comes with light alone, but alwayes comes with flames, when our hearts are as much raviſh'd with the extaſies of love, as the underſtanding is filled with admiration of the truths: Thoſe that are in love, ſeldome ſpeak or think of their beloved, without flames; and ſhall wee bee ſuch Tinder to the dark beauty of the world? and ſhall wee lye frozen in the midſt of the glowing coales of his mercies, and the flame of his love and excellency.
Then 3. The truths of God have wrought a perfect work in us, when the doors of our hearts are not only opened by underſtanding of them, but are lifted off from their Hinges, by admiration, ſo that they ſtand open now, and wee neither can, nor will think of any thing but God; ſo that wee need not ſet our ſelves ſolemnly to think of him, or elſe wee can have no thought of him that affect us; but our hearts are ſo fixt upon the thoughts of him, that nothing can divert us, as Mary Magdalen, not the Angels of Heaven, no, nor Chriſt, untill hee appeared to bee Chriſt, could have any thing from her, But they have taken away my Lord: That ſoul is in a good frame, that has its door ſhut to the world, ſo that the thoughts thereof muſt firſt knock, and ask leave, before they can enter, but open to God, ſo that the thoughts of him may come in when they pleaſe.
4. Than the Knowledge of the things of God, has obtained a conſiderable degree of perfection, when temptations cannot ſtand before it; but if in the midſt of a temptation, the thoughts of any divine truth comes in, the temptation flies before it: The Truths of God have never yet attained to any conſiderable degree of that authority they ought to have over us, when temptations, and they can both be in the ſoul together, when a temptation can go on, inticing the Soul to ſin, while the truths of God look it in the very face, when a Father cannot by his looks, or threats, or calling for, or ſhaking of the rod, rule his children, unleſs hee chaſtiſe them, it ſhewes hee hath either loſt, or never had that authority over them, that hee ſhould: So when the conſideration of the truths and the mercies of God will not keep us in awe, but wee go on ſinning in the preſence of ſuch truths, it ſhewes, they have little power over us.
5. Then our Knowledge is as it ſhould bee, when the truths wee know have that weight with us, that they ſink down into our hearts; nay, when wee care to have nothing to do with ſuch truths, as have nothing to do with the heart, but are meerly ſpeculative, and float in the underſtanding. Some have that vaine, and ſinful art, of beating the weighty truths of God ſo thin and fine, that it cannot ſink down into their hearts, as one may beat lead ſo thin, that one may make a boat of it, that it ſhall not onelyonly float it ſelf, but ſhall keep other things from ſinking.
CHAP. XII. Wherein the Power of Godlineſſe conſiſts, as to Humility; or wherein Chriſtian Humility chiefly conſiſts.
5. FOr Humility, the excellent degrees of that are theſe: 1. When wee ſtand wondring at the goodneſs of God, even in the leaſt mercies, when wee can admire and bleſſe God for having ſo much, which others of our degree having, murmure againſt God for having no more, when wee are ſo ſenſible of our own vileneſs, that the leaſt temporal bleſſings ſeem wonders of mercy to us; and when God layes upon us never ſo great a weight of affliction, yet even then wee can admire his mercies, and bleſſe him more, that wee are not in a worſe condition, than murmure that wee are ſo bad, and cry out, it is his mercy that wee are not conſumed; when Gods mercies humble thee, and Gods afflictions fill thee with his praiſes, when thou canſt ſee thine own vileneſs, in the midſt of Gods mercies, and Gods goodneſs in the midſt of thine afflictions, and bee powerfully affected with them, then thy heart is in a right frame. A ſinner that murmures on this ſide of Hell, if hee were truly ſenſible of his own vileneſs, were as great a prodigy, and would argue as much impudency and arrogancy, as for a pardoned Traitor (who had deſerved to be tortured to death with the exquiſiteſt tortours) to complain of the Kings cruelty, becauſe hee did not feed him, and cloath him deliciouſly, ſumptuouſly every day, ſo for a living man to complain, &c.
2. When wee are unwilling that any one ſhould have good thoughts of us, or at leaſt in reference to our ſelves; and if it were not for the duty wee owe to truth, the glory of God, and the edification of our brethren, wee would never vindicate our ſelves from any ſlander or aſperſion that is laid upon us: Many do with ſo much violence and impetuouſneſs vindicate themſelves, that they doe wound their own conſciences, and bring a greater ſcandal upon Religion, by their unchriſtian carriage, in vindicating themſelves, than the crime, which was unjuſtly laid to their charge, would have done, had they been guilty of it; like one, that going about to rub off a ſpot of duſt caſt on his face, ſhould rub off the skin alſo, and ſo leave behinde a greater blemiſh than he removed. Wee ought humbly and quietly to deny thoſe crimes which are unjuſtly laid to our charge, this duty wee owe to Truth, and to Religion, which may alſo ſuffer by our ſufferings, this way; but then wee muſt alſo remember to perform that duty wee owe to Humility and patience, which is quietly and willingly to be content, that any, or all, ſhould think as ill of us, as they pleaſe, and think thus with our ſelves, that the ſhame that lights on us, by being ſuppoſed to have committed the crimes wee are guiltleſs of, is not to be compared to that which is due to us for thoſe ſins which wee are guilty of, though men know them not.
3. Another ſingular Act of Humility, is, to bee troubled at all unjuſt praiſes, as much as others are at unjuſt ſlanders. Surely the one is as much againſt truth, as the other; nay, though the praiſes be due to us, if they be given us upon a wrong ground, or from a wrong end, wee ought to reject them: So our Saviour blamed the young man for calling of him good, though hee was ſo; yet, becauſe the young man not thinking of him to bee God, ſaid, he was Good. So our Saviour at another time rejected Satans confeſſing of him to be the Son of God, and the Phariſees telling of him, that hee was one that accepted the perſon of no man, becauſe, though their praiſes were true and excellent, yet their ends were malicious; wee ſhould bee more afraid of juſt praiſes, then of unjuſt reproofs, for they are more likely to do us harme; but praiſes and gifts are ſeldome ſent back from what hand ſoever they come, or for what end ſoever they are ſent.
The fourth act of humility, is, not only to do what others will have us do, if they carry on their commands with love and meekneſs, but when they carry it on with imperiouſneſs and violence; divers think it no crime, but gallantry of ſpirit, to profeſs that ſuch a one may do any thing in love, but if they go about to force them, then they ſhall rather break than bend their ſpirits: but to bee flexible to imperious commands and violence, is a better ſign of that humility and meekneſs of ſpirit that ſpeaks a true Chriſtian; for wee have a Proverb, though not true literally yet proverbially is, viz. The devil is good, if he be pleaſed; for though the devil is never good, and worſe to thoſe that pleaſe him, yet there are few men that are come to that height of wickedneſs, that if one uſeth them with abundance of love, kindneſs, intreaties, gifts, praiſes, &c. you may much prevail with them; nay, it is not eaſie to perſwade divers that this is a vice in them, viz. that they will not bee ruled but by love; but St. Peter is clear as to ſervants, 1 Pet. 2.18. that they ought not only to obey Kind and loving Maſters, but froward and imperious; and as for others, our Saviour ſpeaks plain, that not onelyonly wee ſhould go a mile or two with thoſe that entreat us, but thoſe that compell us to go one mile, to go with them twain; and ſo alſo, that wee ſhould not only lend to thoſe that do deſire to borrow our Cloak, but to give it to them that demand it, as their own. I know there are divers caſes and exceptions wherein theſe rules hold not, yet none of thoſe exceptions are grounded upon this, that they ſhall not have their will, but I will have my will; I grant, that Superiours, Maſters, Parents, &c. rather to correct, than to yeeld to the imperiouſneſs of thoſe that are under them; but neither they, nor any other ſhould do it upon the account of wilfulneſs; therefore from all that hath been ſaid, I do account it a greater act of humility and ſelfdenial, to yeeld to the imperious demands and commands of others, than to their entreaties: Chriſtians ſhould not bee like flints, that caſt out fire, as often as you ſtrike them, to break them, and thoſe are generally the greateſt fools in Chriſts account, that uſe to ſay, you ſhall not think to make a fool of mee; but true Chriſtianity is ſo ſhamefully mangled and disfigured by thoſe diſtinctions, and diſtorted interpretations, that pride and paſſion, covetouſneſs and ambition have made, that there is little of its native, genuine, comelineſs, and beauty remains.
The fifth high act of humility, is, when it doth not hinder the edification of others, to love our own abaſement, and diſreputation, that the glory of God may bee more exalted, and that our neighbour may bee prefer'd before us; for though in the matter of our ſoules wee are to love our ſelves before any particular perſon, and generally in other caſes, to love our neighbour, but as our ſelves, yet in the point of honour, wee are to prefer them before us, Rom. 12.10. for wee are not onelyonly to bee content that wee are valued and eſteemed leſs than others, but wee are to take much ſatisfaction in it, ſince it is the accompliſhment of that which wee do, or ought to deſire, in ſhame, that wee ſuffer for righteouſneſs ſake, wee ought to magnifie God, that for his ſake hee will account us worthy to ſuffer ſuch things; for the shame that accompanies divers afflictions, wee ought to receive it with the ſame patience, ſatisfaction, and thankſgiving, as wee do the affliction which it accompanieth; hee that deſpiſeth none, yet deſpiſeth the world, and himſelf, and deſpiſeth, that hee is deſpiſed, is a perfect man.
To make my meaning plain, I will give you ſome inſtances; there are ſeveral kindes of afflictions, or troubles, ſome that are honourable, and ſome that are dishonourable, one hath a great ſcar in his face, by which its very much disfigured, which was got in war, and is a teſtimony of his valour; another like disfigured by the Small Pox; one is reproved, and hath taunting expreſſions given by his Parents, or Maſter, another hath the like from an equal and companion, every one accounts it no dishonour for him to bear the former, but amongſt gallants, it is accounted cowardize to bear the latter; but it is a greater act of humility, and more acceptable to God, to bear the latter, than the former, ſince in the former wee bear but one affliction, viz. the paſſion and anger of a Superiour, but in the latter, the shame alſo, that follows our bearing ſuch expreſſions; ſurely, if Chriſt made himſelf of no reputation, we should more than ſubmit, when God makes us of no reputation; one hath a Boil on his arm, another, on his face, the pain is the ſame in both, but that on the face much more shame; and when God ſends us ſuch an one, wee should know that God intends that wee should as well welcome the shame as the pain: there are ſome vertues and graces more eſteemed of in the world, than others; as for example, valour, liberality, eſpecially to the poor, ſuffering perſecution for righteouſneſſe ſake, are generally more eſteemed of, than many acts of humility, meekneſſe, modeſty, patience, and ſelf-denial, for one that is noble by birth, or of great eſtate, and honours, not to follow the vain cuſtome of the world, either in reſpect of richneſs, or fashion of her apparrel, or in curioſity in dreſſing her ſelf, but to go in a mean, careleſs, and not vainly fashionable, though not ridiculouſly: Dreſſe is an act of humility, becauſe deſpiſed, and an act of obedience, becauſe commanded, yet this act of humility, as I have ſaid, is deſpiſed; but if the ſame perſon should go to the houſes of poor people, and confer with them, and relieve them, that act of humility and charity is magnified, for divers times ſeveral acts of the ſame grace, ſome of them more, and ſome leſs honourable: As for example, ſome great perſon is in deſertion, and ſeveral Miniſters go to comfort her, and no one wonders that ſuch a one goes to that great perſon, but rather hath a greater eſteem of him, that hee hath an intereſt in a perſon of that quality; but if ſome poor women were talking of Chriſt in the ſtreets, and ſome Miniſter should joyn in diſcourſe with them, as Chriſt did with them that were going to Emaus, if hee were an eminent Miniſter, they would wonder what hee did ſpeaking with that woman, as the Diſciples did with Chriſts ſpeaking with the woman of Samaria; and if it were a Miniſter of ſmall account, and eſtate, though of great piety, they would look upon it as amargument and effect of his mean condition; but wiſdome is juſtified of her children.
Divers times, by ſome inconſiderable acts of foolery or indiſcretion, wee bring ſhame upon our ſelves; ſo that though there bee no ſin in the acts themſelves, yet the duty wee owe to civility and wiſdome, ſhould make us abſtain from doing of them, yet when they are done, wee ſhould not at all bee troubled at the ſhame that followes them; nay, in thoſe actions that are ſinful, though wee ought ſeriouſly and ſenſibly to be affected with the guilt of that ſin, yet for the ſhame that comes upon us, by reaſon of it, we ought willingly to accept, as part of the puniſhment of our ſin, not that it is not lawful, for it is our duty to ſeek out for remedy, for a Boil in the face, or any other diſgraceful affliction, as well as of others that are not diſgraceful; but my meaning is, that while the affliction continues, wee ſhould not be troubled at the diſgrace it brings: Our Saviour did both endure the Croſſe, and deſpiſe the ſhame, and which was hardeſt, it is not eaſily diſcern'd. I think it is eaſier to deny our profit or pleaſure, than to deny our honour; pride is the laſt ſin wee put off, for wee may bee proud even of humility it ſelf; yet though the outward acts of humility may nouriſh it, yet the inward grace and acts of humility, will mortifie it.
CHAP. XIII. Wherein the Power of Godlineſſe conſiſts, as to Patience; or ſeveral ſpecial ſignes and acts of Patience.
FOr patience, the ſingular acts of that are:
1. As much as in us lies, neither by words, pronunciation, nor geſture, to manifeſt our ſufferings, except in ſome caſes, to be telling of our pains and ſufferings to every one that comes, is generally an act of impatience or pride, wee may not deny our ſufferings, for that's againſt truth, and wee muſt not act one grace ſo as to wrong another, and to tell of our ſufferings, though cheerfully, except, as it was ſaid in ſome caſes, is but changing an act of impatience, for an act of pride; and therein wee thwart the end of Gods providence, (who intends by afflictions to humble us) if we are puft up with, and would have others have high thoughts of the calmneſs of our ſpirits in our troubles.
2. The ſecond high degree of holineſs in the times of affliction, is, not only to bee patient under them, but thankful for them; for wee pay a Phyſitian for his advice, and an Apothecaries Bill, as well for bitter Pills, as for Cordials; wee do not ſay, ſince you preſcribe mee bitter Pills, I will not give you ſo much for your skill and advice, nor you for your drugs, as if they were more pleaſing Phyſick, but wee pay indifferently for both: So Job, The Lord giveth, and the Lord taketh away; bleſſed bee the Name of the Lord.
3. There ſhould bee an holy indifferency in us to all afflictions, whether, as to the kindes, or continuance, or meaſure of them, not that one may not pray againſt either, or all, ſince that is an act of obedience, it being one meanes which wee are to uſe, which if wee do not, wee are ſome way Agents in our own ſufferings; and wee are to bee patient, to take up our Croſſe, and follow Chriſt, not to make it: And as we muſt not make it; ſo wee muſt not chuſe it, wee muſt take the Phyſick God gives us; wee do not uſe to preſcribe to out Phyſitian, but hee to us, both the Recipe and the Doſe. The Patients ſaying is, cure me, but tells not what hee ſhould give him to cure him; for the ſick hath no more need of the Phyſitian, than the whole, if by his own skill hee knew the method, and means of cure.
CHAP. XIV. Of projecting, and contriving, how wee may glorifie God moſt.
ANotheract of the Power of Godlineſſe, is, to project, contrive, and plot how wee may advance the glory of God more: It is not enough for us to do the thing that lyes before us, and to go, as it were, in a road, but to conſider and enquire, if there bee any way of edifying our Brethren, and glorifying God more, than yet wee have knowne, not that I am for waves of will-worſhip, and inventions of men, as for the ſubſtance of Gods Worſhip: Of that, farther anon; but that which I would have, is to enquire, and conſider, how wee may do that which God commands us, to the moſt advantage. As for example, God would have us bring up our Children in his feare, to Catechize them, and that they ſhould read his Word; but wee ſhould conſider how wee may do this, that they may learne ſooner, and fuller, and better: And when wee ſee any Children that are able to give an account of their Faith, betimes, you ſhould go to their Parents, and ask them, what method, or Catechiſme, they uſe, that their Children have attained to ſo much knowledge: And if theirs bee better than thine, doe thou likewiſe: It may bee they will tell you, that they make them anſwer ſome Queſtions in the Catechiſme, before they have their Breakfaſt; or, that they make them prove, when they teach them, every point, by ſome pregnant place of Scripture: It may bee, they make them anſwer ſome common objections againſt Holineſſe, and teach them how to uſe the Sword of the Word againſt errours: It may bee they make them read the hiſtorical part of the Scripture firſt, and when they have read the Chapter, to tell ſome of it: It may bee they uſe, that whenſoever a Chapter is read at their Table after meales, to appoint them ſome one ſpecial verſe, which they ſhall repeat the next day, before the reading of the Chapter: It may be, when they intend to give them any play, they make their learning ſome thing or other, the condition of their receiving of it, &c.