The great duty of self-resignation to the divine will by the pious and learned John Worthington ...

SECT. II. Directions for the attaining this most excellent Temper of SELF-RE∣SIGNATION. (Book 2)

CHAP. I. That in order to the resigning our Wills in∣tirely to the Will of God, we should fre∣quently consider such principles as are most available to the effectual subduing them thereunto: And several such Principles further inlarged on.

ANd now hoping that what hath been discoursed may have per∣swaded the Readers to some desires after the attainment of this excellent temper of Self-Resignation, we proceed to direct to the use of certain means and helps thereto: Some of which refer more particularly to Active, some to Passive Resignation, and others to both alike.

First, Let us often eonsider and labour to be fully possest with the truth and pow∣er of such Principles as are available, and have a proper tendency to the effectual subduing our Wills to the Will of God. This sort of Principles hath been largely spoken to; but because we cannot insist over-much upon so highly useful an Argu∣ment, nor indeed well speak sufficiently to it, we will dwell a while longer upon it, and entreat the Reader to fix deeply in his mind these following Truths also, which, though they are the same for substance with some of the foregoing, deserve to be farther and more particularly inlarged on.

1. That the Will we are to submit to is the Will of our great Creator, Preserver and Be∣nefactor. It is the Will of our Creator, of him who hath given us our Being, and by whom we are whatsoever we are. Now we have shewn that man's receiving his Being from God, and his dependance up∣on him for the continuance of it, doth speak it necessarily his duty to be ruled, ordered and disposed by him, so that he can never be disobliged from willing agree∣ably to the Will of God.

As God is our Creator, he hath a right to be our absolute Lord and Sovereign; and

he being so we must needs acknowledge that we ought to will nothing nor do any thing but what God allows. That we are not to take leave to do what we list, but what God likes best.

Again, 'tis the Will of our great Preser∣ver and Benefactor, who hath ever since we had a Being laid new Obligations upon us, in the continued care of his gracious Pro∣vidence, and by his renewed mercies and favours. We are nothing without God, we have nothing but from him, and there∣fore we should do and will nothing, but what he would have us. He, the overflow∣ing Spring of Goodness hath not left him∣self without witness, is always doing us good, and filling our hearts with food and gladness; doing all that is fit for him to do to please us, being not at all niggardly in the comforts of this life, but bestowing them in such a proportion as is able to con∣tent moderate and modest desires, and be∣ing richly gracious in affording us advanta∣ges and suitable means for a better life. And therefore if we have any the least sense of what is worthy and ingenuous, we will acknowledge it most reasonable and beco∣ming we should do all we can to please him, who hath done so infinitly much to please us. The Apostle well knew the

power of this Argument, when he said, I beseech you by the mercies of God, that you present your bodies a living Sacrifice, holy, ac∣ceptable unto God, which is your reasonable service, Rom. xii. 1.

Nor can there be a more powerful Ar∣gument than this to perswade to Patience, to a quiet and meek submission to all the disposals of the Divine Providence; seeing for one cross we have many hundred bles∣sings. Vbi mali gutta est, ibi immensum ma∣re beneficiorum Dei. Where there is one drop of evil there is a large sea of divine favours and benefits. And this men would be for∣ced to confess, if they were as curious and careful to consider the many mercies they enjoy, as they are to consider the few evil things that they suffer: If they were duly sensible that they are less than the least of the many mercies they possess; but in all their sufferings God punisheth them less than their sins deserve. Holy Iob thought it reasonable thus to argue, as prodigious and unparallel'd as his sufferings were, Shall we receive good at the hand of God, and shall we not receive evil? Job ij. 10. What? is God bound to be always heaping favours upon us? must we have nothing but Sun∣shine, fair and calm days, must we be fed with nothing but marrow and fatness, taste

nothing but what is sweet and dainty? If God gives us sometimes to taste of the sour and bitter, to drink of the waters of Marah, shall we repine and murmure, and think much of it? Far be it from us so to do.

2. The Will we are to obey and submit to is the Will of the infinitely perfect Being, that is most holy, most good, most wise, most power∣ful: And accordingly his Will is most ho∣ly, good, wise and perfect, and therefore infinitely more worthy to be followed than our own Will, which is vain, foolish and perverse, when not governed by his, and hath many foolish and hurtful de∣sires.

If a Child be left to his own Will, it would be his ruine, and it would be much more pernicious to us not to be guided, governed and restrained by the Will of God.

And when God doth restrain and abridg us as to some things which our Will would be free and loose to, we have no cause to complain; as those that are come to be grown men, and to have a right judgment of things, do clearly see that they had no cause to be froward and complain when Children, that their careful and wise Pa∣rents would not suffer them to eat green

trash, nor humour them in every thing they longed for.

God, who is the great Physician of Souls, seeth it fit in his infinite Wisedom to re∣strain us from certain things, as a wise and careful Physician doth his Patient from what he knoweth would be his bane, how∣ever grateful to his appetite.

And so for the other part of Resignation, Submission to God's disposals, and Patience under afflictions, when it is the will of God we should be exercised with them, it is to be yielded to and preferred above our own will, as being the Will of a most wise and good God, the great Physician of Souls, who perfectly knows our frame, and what affliction is necessary Physick for us.

God is not onely to be considered as the great King and Soveraign of the Wold, and therefore his Will to be received with all regard, but he is also to be considered as the wise Physician of the World, that hath care of Mankind as of sick persons, this World being a great Hospital or Pest∣house, a place for diseased and infected Souls, and afflictions are his Physick which he prescribes and applies according to the several cases of his Patients. The sick Soul is not for this kind of Physick, but would rather be pleased and gratified; but

God's thoughts are not as our thoughts, nor his will as ours. He will have his Patients to submit to his method and way of Cure, and not quarrel his appointments; here∣in he is wise and good also, 'tis an act of great mercy in him to do thus. It would be an act of cruelty in the Physician to comply with his Patients humour, and to suffer his will to prevail and rule. And there is no true Christian, however chasten∣ing is not joyous but grievous to him for a time, but he finds afterwards that it yields the peaceable fruit of righteousness, and that it was good for him to have been afflicted.

I added that it is the Will of God most Powerful as well as most holy and wise, that we are to submit to; and this teacheth us how vain and fruitless an attempt it is to struggle with and resist his Will. Woe unto him that striveth with his Maker; let the potsheard strive with the potsheards of the earth, Isaiah xlv. 9. So that if we will not be perswaded to a compliance with the Will of God either from the consideration of his Holiness, Wisdom or Goodness, let us dread the terrible effects of his Power. How many instances of Irresignation and stubborn Self-willedness are to be found in Scripture, whom God made to know, before he had done with them, that 'tis

impossible to oppose his Will and Power.

3. The Will we are to be resigned to com∣mands such things for the most part as are in their own nature good, and carry their own reason in them; and whatsoever things else are commanded, they are in order to such things. The goodness and reasonableness of all God's primary Commands, and our Obli∣gation to them, doth not meerly depend upon his Soveraign Authority: Though they are to be observed because God com∣mands them, yet he doth not command them onely pro imperio, to shew his abso∣lute Soveraignty and Dominion over us, but because they are intrinsecally and es∣sentially good, most agreeable to his holy nature, and greatly for our good and ad∣vantage, infinitely better for us as we are Reasonable Creatures to observe, than to be disobliged from.

This is the will of God even our sanctifica∣tion, 1 Thes. iv. 3. This is the sum of all he wills concerning us; and judge in your selves, is not a life of Chastity better than that of Vncleanness? Is not Temperance and Sobriety better than Surfeiting and Drunk∣enness? Is not Humility and Meekness more lovely and commendable than Pride and Insolence? Is not Iustice, Vprightness and Truth better than Injustice, Falshood and

Oppression? Is not Charity and Pity better than Hatred, Cruelty, and Hard-heartedness? Is it not more worthy and reasonable to love God above all, than to prefer any thing before him, he being the highest Good, our infinitely best Friend and Fa∣ther, from whom our selves and all we en∣joy are? Nay, whose reason doth not tell him, that as the former are most amiable and most becoming humane nature, so the latter are as hateful and unworthy of us?

Is it not better beyond all comparison to love the Soul which is Spiritual and Immor∣tal, more than the Body which is corrupti∣ble and but for a short time, and whose wellfare depends wholly upon the Well∣being of the Soul? And when we have sin∣ed against the Law written in our hearts, or more clearly and largely revealed in the Scriptures, is it not reasonable and most be∣coming us to repent, to be sensible of our unkind and unworthy behaviour towards God, to be grieved that we have offended the Father of mercies, and amend our ways, and do so no more, as ever we would ex∣pect his favour, and the light of his well∣pleased Countenance, and those mercies which we most need, and which none but he can bestow upon us? And is not this

better than to continue in disobedience, im∣penitence, and to harden our necks against God, and not to be affected with any in∣genuous sense of our carriage towards him? So that we see Repentance is most agree∣able to the quality and condition of our state here; and so is also patient Submissi∣on to the Will of God in his disposals of us, both in respect of his Wise Goodness and Soveraign Power, nor can any thing more become us. And nothing is more manifestly unreasonable than to fret and repine at any of the Divine Providences.

And as for the other things God com∣mands, those which are our duty onely by positive institution; as they are but very few under the Gospel, so are they onely commanded for this end, that they may better secure the weightier matters of the Law, the primary commands, and to fit us for a mindful regard and observance of them. And he, who is infinitely wise and good, knowing best what is fittest to be re∣quired of us in order to so great an end, it cannot but be highly unreasonable and un∣worthy not to comply chearfully with his Will declared in these also as well as in the other Commands.

4. The Resignation of our Wills to the Will of God hath the promise of a Reward infinite∣ly

above the labour of any services he requires of us, and the pain of any sufferings he in∣flicts upon us. Our services are due to God as we are his Creatures, and therefore it would be our duty to yield our selves to his Will without the consideration of any future Reward. And besides we have more than our services are worth, and our labours and sufferings amount unto. We are less than the least of the multitude of mercies we daily receive. And the very comforts and pleasures which arise from the sense of doing our duty, and from the being busied in that work and employment which is most agreeable to the primitive and proper constitution of our Souls, are a great Reward. But that God should con∣fer a Reward upon us upon the account of poor mean services, than which nothing can be better; a Reward so rich and glorious beyond expression and apprehension, what a consideration is this! What we do or suf∣fer in compliance with the Will of God is far from being above what the heart can conceive, or the tongue express: But the Reward which God will bestow for this doing and suffering is such as is unspeak∣able and full of Glory, and passeth all un∣derstanding. It is such as eye hath not seen, nor ear heard, nor have entred into the heart

of man the things which God hath prepared for them that love him, 1 Cor. 2. 9.

Again, our Services and Sufferings are but for a short time, they are but for this life,* 1.1 which is but as a vapour that appeareth for a little time, and then vanisheth away: But God will reward them with an eternal Re∣ward,* 1.2 with an exceeding and eternal weight of Glory. So that well might the Apostle reckon the sufferings of this present time (and consequently the services also) not worthy to be compared with the glory which shall be revealed in us, Rom. viii. 18. Thou art not far from thy journeys end, thou hast but a short life; a little time to testifie thy love to God here on earth, and he hath an Eternity to reward thee in; which there∣fore should encourage our patience to per∣severe and hold out to the end. Especial∣ly when we consider, that though this Re∣ward be future, yet it is near, at least, part of it, and a considerable part too. Though there will be a further completion of our felicities at the Resurrection of the just, and the great day of recompence, yet the Souls of the faithful may expect to receive a very considerable part of the recompence of re∣ward before that day.

And even in this life they have some ear∣nests of that glorious Reward, some fore∣tastes

of the pleasures of God's right hand, some bunches of the Grapes that grow in the upper and heavenly Canaan. And the more Christians endeavour to live the life of Heaven, the more heavenly their affecti∣ons and conversations are here, the more shall they have here of heavenly Enjoy∣ments. And in these respects the Scripture sometimes speaks of those that are excel∣lently religious, even whilst they are in this life, that they have eternal life, John vi. 54. 1 John v. 13. And that they sit with Christ in heavenly places, Eph. ii. 6.

Lastly, This Resignation to the Will of God is also highly conducing to our Temporal Good: And that not onely because it hath the pro∣mise of the life that now is, as well as of that to come, but because it tends in its own na∣ture hereunto. Here I will particularly and very briefly shew that it makes for our profit and advantage, as to our outward e∣state, as to our ease and quiet, and as to our health and strength.

1. As to our outward estate. This it doth, 1. As it engages men against Pride, and to Humility and Modesty. By this means are avoided vast and needless expenses about Attire and Dressing, Building, Feastings, and a great number of pompous Vanities: And also the great charges which men of

aspiring and ambitious spirits are at for the procuring of Dignities, Honours and high Places; and the supporting of their Gran∣deur that they may be the more esteemed, reverenced, and admired by the world. 2. As it engageth to Temperance and So∣briety, against all Sensuality, and a delicious luxurious life. And so, expensive Diver∣tisements, Sports and Revellings, Inconti∣nence, and making provision for the flesh to fulfill the lusts thereof, which impair and consume mens Estates, and bring not a few to a morsel of bread, are all avoided. The desires of Temperance are cheap, easie and soon satisfied. 3. As it engages to Meekness in opposition to Wrath, Malice and Revenge: And by this means, Quar∣rels, which often cost men dear, and abun∣dance of expensive Law-suits are prevent∣ed. It costs men much more usually to re∣venge Injuries than to bear them. 4. As it engageth to Labour and Industry in lawful Callings in opposition to Carelessness and Sloth, which (as Solomon saith) shall clothe a man with rags, whereas the hand of the di∣ligent maketh rich.* 1.3

2. It makes for our ease and quiet in the world. And this 1. As it engageth to Meek∣ness and peaceable spiritedness, which as it is a grace most lovely in it self, so it makes

those that are indued with it lovely and ac∣ceptable to others, and wins and attracts good will. 2. As it engageth to Merciful∣ness both in giving and forgiving. None but a Monster, and one prodigiously wick∣ed and unworthy, will put affronts upon and procure trouble to those that are merci∣full in these two respects. 3. As it enga∣geth to Justice, Truth and Uprightness, in giving to every one his due, in not de∣frauding, wronging or defaming any; all which plainly tend to the procuring of Peace.

3. It makes for our health and strength, the good habit and constitution of our Bodies, as well as of our Souls. This it doth 1. As it engageth to Sobriety against Excess, which both begets and feeds diseases and Distem∣pers. Incontinence and Intemperance weaken both the body and the mind, shorten life, and make it painful and un∣comfortable while it lasts. 2. As it enga∣geth against heart-tearing Cares, and such anxious Solicitudes as waste natural strength, and prey upon the spirits. 3. As it engages against all inordinate affections, all fleshly as well as worldly lusts. These make men lean and sick, as Amnon's lust af∣ter Tamar made him. 4. As it begets chearfulness and tranquillity of spirit, which

hath a proper efficacy to the preservation of health. As a broken spirit drieth the bones, so a chearful heart doth good like a medicine, Prov. xvii. 22. 5. As it engageth to ho∣nest labour in opposition to a soft and deli∣cate life. Exercise hath a natural tenden∣cy to the making men hardy, strong and healthful.

Now then, would we be fully, and in all things resigned to the holy and good will of God, let us observe this first Direction, and labour after a great sense of the truth of the foregoing Principles, and all those Considerations which have been proposed to our view, which are most powerful ar∣guments to perswade to this Duty.

CHAP. II. That humble and fervent prayer is a necessary and effectual means to the attaining the grace of Self-Resignation.

II. IN the second place, Being humbled in a deep sense of thy Irresignation and Disobedience, (wherein thou hast hitherto walked to the hurt and danger of thy Soul) beg of God this high and holy temper of

Soul. This one thing desire thou of God, and seek after it all thy days.

Humble and holy Prayer is one of the greatest helps to the obtaining of any grace or good thing from God. Let us then carefully apply our selves to him for this great blessing; it being such a one as none but himself can give; and he who is our Father in Heaven, the Father of mercies, will give this, and all good things to them that ask him.

If any of you lack wisdom (saith S. Iames) let him ask of God,* 1.4 that giveth to all men li∣berally, and upbraideth not: and it shall be given him. Now this Resignation of our wills to the Will of God is the highest point of wisdom; and this sort of wise∣dom is particularly meant in the Text, as appears by the foregoing verses.

But then our Prayers must be with fer∣vency and in faith.

First, They must be fervent. The effectual fervent prayer of a righteous man availeth much: James v. 16. Not cold and languid desires, or faint wishes.

But we are not to judge of the true fer∣vency of Prayer by the heat of the head or phansie, but by the heat of the heart and the ardency of our affections. My heart (saith David) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 boils or bubbles forth a

good matter. We are to judge thereof by the passionateness and earnestness of our desires, not by any thing that is obvious to sense, not by the loudness or length of Prayer, (be it without or with a form of words) though it were as long as that prayer of Baals Priests, from morning to noon, or as that prayer among the Papists of fourty hours, by which they amuse the weak and injudicious in spiritual things.

There may be as much, yea more, of the Spirit of Prayer, when there are no words at all. There are times when the Spirit maketh intercession with groanings that can∣not be uttered, affections too quick and strong for expressions, and which would cool, if put into words. Thus Hannah spake in her heart to God, her voice was not heard, but she poured out her Soul before the Lord; and God heard, who knoweth the secrets of the heart, and the mind of the Spirit. These inward breathings of the Soul are ever very precious to God, and find favour with him.

When a Soul prayeth out of a deep sense and feeling of its wants, and is full of af∣fectionate breathings after God, and hath the most ardent and inflamed desires after Spiritual things, this is true praying with fervency, and in the Holy Ghost. And the

silence of the Soul is louder, and much soon∣er reacheth the ears of the Almighty, than the greatest loudness and volubility of speech.

If we would therefore obtain this best and most divine of all blessings, let us pray for it with the greatest ardour of affection: we may be assured that God will never cast away so rich a Pearl as this, upon those that declare themselves insensible of its worth, by asking it in a cold and formal manner.

And the more to excite and quicken our desires after it, let us know, that if God ac∣cepts our prayers, and gives us this holy temper of Spirit, he doth infinitely more for us than what Herod promised the daugh∣ter of Herodias. If he gives thee this Em∣pire over thine own Will, he bestows that on thee which incomparably excells the greatest earthly Kingdom. The Kingdom of God (as hath been said) is then within us here, and we are thereby made meet for his Kingdom of Glory hereafter. And who that duly considers this, can be flat and heavy in his prayers for this Grace?

Secondly, Our Prayers must be also in Faith. Thus S. Iames tells us we must ask this Spiritual Wisdom, in the following verse: But let him ask in faith, nothing wa∣vering—That is, we must believe that as

God is able, so he is as willing and ready to give us what we ask, if we ask according to his will, as S. Iohn qualifies it, 1 Ep. v. 14. And it is according to his Will, and pleaseth him highly that we ask Spiritual Wisdom.

This Faith is the ground of all address to God, Heb. xi. 6. He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. And this he will assuredly be in his own time, which is always the best. God may sometimes make as if he did not hear, that we may seek him more diligently and pray more fervently, that he may prove our patience and just va∣luation of his blessings, and that we may be the more thankful for them when we have them, prize them the more, and improve them the better; but if we persevere in ear∣nest and believing praying, we shall un∣doubtedly in due time obtain. And as for such spiritual good things as are necessary to Salvation, we are to pray for them with such a faith, as to assure our selves that God will give them, if we ask aright; his most graci∣ous nature and promises assuring us that he cannot deny them to such askers.

CHAP. III. That in order to our being entirely resigned to the Divine Will, we must be willing pati Deum, to suffer God, and abide the power of his Spirit working in us.

III. THirdly, Having poured out thy Soul before God in humble and earnest Prayer, thou must be willing pati Deum, to suffer God, and abide the power of his Spirit working in thee.

To this purpose there is an observable passage in St. Austin on Psalm cli. 3. Magni languores, sed major medicus, &c. Be the ma∣ladies of thy Soul never so great, yet there is a Physician that is greater, and who never fails to cure; for to an all-powerful Physician no∣thing is incurable, onely thou must patiently suffer thy self to be cured. Do not thrust back his hand when he begins to touch thy sores, and search thy Souls wounds: He well knows what he is a doing, do not hinder and resist when it begins to pain, be not so delicate and tender to thine own hurt, but with a quiet pa∣tience bear for a while the anguish when he cuts and lanceth, considering that the present pain makes way for thy future health and soundness.

Let not Christ and his holy Spirit have cause to say of thee, (as it was said of Ba∣bylon) we would have healed him, but he would not be healed.

Vt corpus redimas ferrum patieris & ignes.

For the health and safety of the body (in case of a Gangreen or other dangerous dis∣ease) how do men endure a tedious course of Physick and much torment?

Vt valeas animo quicquam tolerare negabis?

And for the health of thy Soul, infinitely more considerable than a little longer life and ease of the body, (which is all that Physick or Chirurgery can at any time ef∣fect, but can never secure) wilt thou not endure the pain of being cured of its dis∣eases, which let alone will make thee eter∣nally miserable?

Let us be therefore entreated, as ever we would obtain this Divine temper of Self-Resignation,* 1.5 to take heed of quenching the Spirit, of resisting the holy Ghost, as the Jews did, and paid dear for it. Take we heed of stifling any of his Convictions, and reject∣ing his Motions: Let us not seek to shift off and put by serious and awakening thoughts working in us, as the usual practice of sin∣ners is, by diverting to the vain entertain∣ments

and false pleasures of the world and the flesh, nor endeavour to drown the voice of Conscience, which is the voice of God, and to be heard with a reverend regard.

If we would have Christ sit as a Purifi∣er and refiner in the midst of us, to purge us as gold and silver, that we may offer our selves unto the Lord an offering in righte∣ousness; we must abide the day of his co∣ming.

But alas! I must needs observe by the way, there are but few of the Christian Profession who are thus patient, and will endure the refining and purifying work of the Spirit. Most would with Simon Magus have the Holy Ghost in his Gifts, such as may make them seem some great ones, and procure admiration to them, but few would have the renewing of the Holy Ghost, and the Sanctification of the Spirit unto obe∣dience. Many would be glad to have the Spirit to sit as a Refiner upon their Lips, that they may be able to speak spiritually, but few are willing that he should sit as a Refiner in their Hearts to melt and consume their Self-will, and purge out of them all secret inclinations to Sin. Abundance have learnt Parrot-like, to talk of the Spirit, and pretend greatly to things Spiritual,

which yet declare by their lives as those in St. Iude, that they are altogether Sensual, having not the Spirit, that they have recei∣ved no other Spirit but that of the world.

It hath been a great and common fault, which hath been the occasion of a world of mischief to Souls, that men have been va∣lued as Spiritual by the gifts of the Spirit, (such as the veriest hypocrites may have) rather than by the Graces and fruits of the Spirit, such as those Gal. v. 21, 22.

But to return to our present Direction: Would we have our Wills fully resigned to the Will of God, let us above all things be∣ware of grieving his holy Spirit, according to the Apostles Caution, Eph. iv. 30. Let us take heed of rejecting him, when he of∣fers to work this work in us, and of giving him any the least check or discouragement, but permit him to have his full scope and liberty of doing what he pleases within us without disturbance. When Christ stands at the door and knocks, and waits to be gra∣cious to us, let us not refuse to open to him, nor seem not to hear him; but say with Samuel, Speak Lord, for thy servant heareth.

CHAP. IV. That we are not onely to suffer the Spirit to work in us, but ought also to work with him in heartily opposing our Self-desires; and what endeavours we should use is shew∣ed in five Particulars.

IV. FOurhtly, We must not be meerly passive, and onely suffer the Ho∣ly Spirit to do his work in us, but we must likewise work with him in vigorously resisting and crossing our Self-desires. We must put on heroical resolutions stoutly to oppose the impetuous desires of our sensi∣tive powers. It is God that worketh in us both to will and to do, but yet we must also work out our own salvation with fear and trembling.* 1.6 We must strive according to his working which worketh in us mightily. We must be faithful to that lesser light and strength which is in us, and we shall have more light and strength. If we be faith∣ful in fewer Talents, we shall receive more. And here take these following Di∣rections.

1. Deny the first Sollicitations, and resist the first motions of inordinate appetites, de∣press

them at their first rising. Quench 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lust when it doth begin to smoak, (as Iustin Martyr phraseth it) be∣fore it bursteth out into a flame; for then it will be unruly and too hard to master. Think not to ease thy self by giving some satisfaction to thy lusts;* 1.7 for by this means they will sollicite and vex thee the more; and the yielding to commit a sin leaves a greater propension and desire to sin again. Thou shalt best silence the clamours and importunities of a temptation, by not li∣stening in the least to them. As one act of mortification prepares for and enables to another; so on the contrary, by once yielding to corrupt nature, thou art made less able to resist another time.

2. As to those sins which either through Constitution or Custom thou hast the strongest inclination to, thou must shew a more than or∣dinary roughness and severity against them. It is not safe so much as to dispute or ar∣gue with temptations to such sins. It was a good observation of Aristotle, that some passions are not to be vanquished 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason but by force; that is, not so much by the one as by the other. Not so much by arguments as by a holy violence and resolution.

And there is not more need of taking

this course against any temptations, than those that solicite to the Sin of Vnclean∣ness. Duriora sunt praelia castitatis, saith S. Cyprian: The battles of Chastity are more sharp than any other.

The forementioned Philosopher in his Ethicks observing that man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.8 a creature very apt to be taken and ensnared by pleasures, adviseth, that for the attaining of vertue (the mid∣dle between two extreams) we should shun that extream most, and keep farthest from it, which pretends to most pleasure* 1.9. This is good advice, and there cannot be better given for the attaining the vertue of Chastity, and the overcoming temptations to Uncleanness, which of all other sins doth promise the most pleasure, than not to trust our selves to enter into the least par∣ley with them, but presently to fly from them, by diverting our selves to other thoughts, and forcing our minds to other objects.

3 We ought, as much as lieth in us, to shun whatsoever may probably be an occasion of our being tempted, especially to such sins as we are most inclined to. Art thou prone to excess either in meat or drink? Art thou apt sud∣denly to take fire, and to be inflamed with passion? Art thou of a lustful temper, or

the like? Avoid all thou canst such pla∣ces, company, and objects as may be in∣centives to those appetites. Thus in or∣der to the avoiding of the Sin Unclean∣ness, the Wiseman adviseth, not to come near the house of the whorish woman: and for the prevention of the Sin of Drunkenness, not so much as to look on the wine when 'tis red, and giveth its colour in the glass.

4. It is of good use for the better securing our perseverance in the spiritual warfare, with humble dependance on God for the aids of his grace, to engage our selves in solemn vows against those sins especially which have gotten most power and dominion over us. I cannot commend the obliging our selves by vows to certain tasks (as the manner of some is) which have not an immediate and special tendency to the mortifying of Sin, and advancement of Holiness. Such vows are found by experience to be both unprofit∣able and burdensome, to be insnaring and hampering, and rather to gratifie Super∣stition, and minister questions and scrupu∣losities, than godly edifying. But to vow against things unquestionably evil, and to the use of certain means that are necessary to the destroying the body of Sin, and that first, for a shorter space of time, and afterwards for a longer; and so, that time

being expired, to renew these vows as long as we shall see it needful, and till we be well grounded and establisht in Holi∣ness, till Religion become our nature, the temper and constitution of our Souls, the joy of our hearts, and our deliberate choice and settled practice, till we have gotten the compleat mastery over those lusts which we have been most carried a∣way captive by; I say, to vow with such cautions is found by experience to be of exceeding great benefit and advantage.

And when we have thus vowed, we should frequently reflect upon what we have done; and then especially, when we are solicited by the Tempter within or without to sin. Let us then say with ho∣ly David,* 1.10 Thy vows are upon me, O God: I have sworn, and I will perform it, that I will keep thy righteous judgments. Neither hopes nor fears, neither the terrours nor allure∣ments of the world shall disswade me from a faithful obedience to them.

Vows prudently mannaged are of great use to secure us to Religion; and this is the onely end of them.* 1.11 To vow (saith Caje∣tan) is nothing else, but to fix the mind, and make it immoveable, that it may not start back from the practice of Religion.

And as for those that are shye or slack thus to engage and devote themselves to God, (which I fear in most proceeds from a too dear affection to some sin or sins) let them know that God's Vows are alrea∣dy upon them, they are under the Obliga∣tion of the Baptismal Vow, to renounce the Devil and all his works, the vain pomp and glory of the world, the covetous desires of the same, and the carnal desires of the flesh, so as not to follow nor be led by them. So much is implied in being baptized in, or into, the Name of the Father, the Son, and the Ho∣ly Ghost. And besides, those that have re∣ceived the Lord's Supper, have thereby virtually renewed their Vow in Baptism. In this other Sacrament we make a Profes∣sion, that we offer and present unto God our selves, our Souls and Bodies, to be a Holy and Lively Sacrifice to him: Than which there is nothing more due or rea∣sonable, considering the great Love of God in giving his Son for us, the great Love of our Saviour Christ in his Death and Suffer∣ings represented in this Sacrament, and the great Blessings procured for us by the Bloud of that spotless Lamb. So that all of us, young or old, have already bound our Souls with a Bond, (as to vow is de∣scribed Numb. xxx.) being under the en∣gagement

of either one or both these Sa∣cramental Vows; and therefore in ex∣horting you to oblige your selves by so∣lemn Vows to the duties of Religion, I do not advise you to a new thing, but onely to repeat what you have already done; and if you intend to stand to the Vows you have made, what should deter you from reiterating them whilst you have need of them.

But always remember when you vow to the Lord, to do it with a trust and faith in his power and all-sufficient Grace, and with a distrust of your own natural ability to perform your Vows: And when at any time you have failed in the performance of them, be deeply humbled before God, and renew your Engagements with a grea∣ter sense of your weakness and falseness of heart, and be more watchful over your selves, and let your falls make you more narrowly look to your feet for the time to come.

5. Fasting is another means to be used for the mortification of the body of Sin. It is of great consequence, and necessary to the health of the inward man, to keep under the body, to humble, chastise, and bring it into due subjection. This was the pra∣ctice of St. Paul himself, who had not such

unruly passions and appetites to tame as we have.

Religious Fasting is of great use to the subduing of the Body to the Spirit, and to the starving of corruptions by cutting off their provision, as the ungovernable beast is made tame by taking away his provin∣der. And there are a sort of Devils that will not go out without Fasting added to Prayer, and other means; but 'tis most e∣specially of force for the casting out the Vnclean Devil: And according as we find we stand in more or less need of this re∣medy, we should oftener or seldomer make use of it.

CHAP. V. Of the great power and efficacy of Faith in God; Faith in his Power and Good∣ness.

V. FIfthly, The next Direstion I shall give in order to subduin gour Wills to the Will of God, is that of our Saviour, Have Faith in God, Mark xi. 22. Have faith in his Power and Goodness; this will adde life to our prayers, this will animate and strengthen all our endeavours.

Take heed of doubting whether the Lord's hand be not shortned, that it can∣not save; whether his ear be not heavy, that it cannot hear; or his bowels shut up, that he is not ready to help.

Take heed of questioning, whether thine own Will and selfish desires be not stron∣ger than can be subdued, of entertaining suspicious thoughts, that after all thy en∣deavours to win the Spiritual Canaan, there will be no arriving at that Land of Rest, but that at last thou shalt die in the Wil∣derness; that there is none or but little hope of overcoming 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Giant-like mind, (as the expression is in Ecclesiasticus xxiii. 4.) and those sons of Anak that thou findest vigorous and strong in thee. For by this thine unbelief or weakness of faith thou greatly dishonour∣est either the Power or Goodness of God, who is able, and as willing as able to save the Soul that trusteth in him. And by this means will the Chariot-wheels of thy Soul be taken off, thou wilt extreamly dis∣courage and infeeble thy self, and blunt the edge of those weapons wherewith thou art to encounter thy Spiritual Ene∣mies.

If thy Soul be upright in thee, if thou art sincere and hearty in imploring the aids

of God's Grace and the assistances of his Spirit, and hast faith to be healed, and de∣livered from the Lusts that fight against thee, thou shalt undoubtedly see the salva∣tion of the Lord. He will teach thine hands to war, and thy fingers to fight; he will gird thee with strength, and thou shalt be more than conquerour through Christ that loveth thee.

Though thou hast no might against that great company that cometh against thee, against flesh and bloud, principalities and powers, yet if thou waitest on the Lord, and art of good courage, he will strengthen thine heart, he will strengthen thee with strength in thy soul, and through him thou shalt do valiantly, and tread down thine enemies. He that is in thee will be greater than they that are in the world, viz. the lust of the flesh, the lust of the eye, and the pride of life.

Take heed therefore of all such reason∣ings, suggestions and principles as tend to beget a despondency and fainting of Spi∣rit, but lift up the hands which hang down, and the feeble knees. To the Soul that be∣lieves all things are possible. Let Faith say unto any mountain of difficulty, be thou re∣moved, and it shall be done. Who art thou, O great mountain? before this blessed Grace, and in the exercise of it, thou shalt become a plain. Thy Self-will and Lusts are

therefore strong, because thy Faith is weak, and thou in that regard makest but a faint resistance. But if thou wert strong in the Lord, and in the power of his might, if thou didst resist, stedfast in faith, thou shouldest see thine Adversaries flye before thee. This is the victory that overcometh the world, even our faith, I John 5. 4. Above all take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked, Eph. vi. 16.

Glorious things are spoken of thee, O Faith, who can recount the mighty acts and great atchievements of those holy Souls who have strongly confided in the graci∣ous power of God and Christ Jesus for the subduing of sin, as well as in God's mercy and Christ's merits for the pardon of it. These through this Faith (that I may bor∣row those expressions in the Eleventh to the Hebrews) have subdued Kingdoms, even the Kingdoms of divers lusts and pleasures, and the Kingdoms of the Prince of this world to which they were once subject: Through Faith they have wrought righteous∣ness, even the righteousness of God, far excelling that outward slight and partial righteousness of the Scribes and Pharisee: Through Faith they have stopped the mouths of Lions, the impetuous and ravening soli∣citations

and greedy desires of their selfish will: Through Faith they have quenched the violence of fire, (or the Lusts of Passi∣on, Malice and Uncleanness, which burn∣ed like fire within them) out of weakness were made strong, and turned to flight the armies of the Aliens.

Now there are many exceeding great and precious promises scattered through the Scriptures which are of soveraign force and virtue for the encouragement of our Faith and Hope in God, for the strengthening of us against his and our e∣nemies; But there is abundantly enough in that one passage, Luke xi. 13. If ye then, being evil, know how to give good gifts unto your Children: how much more shall your heavenly Father give the holy Spirit to them that ask him. What could our Savi∣our have spoken more plainly and fully for our encouragement to a dependance on God for Grace and Spiritual strength, and to a quiet unsolicitous expectation of assistance from him?

This promise concerned not onely those Disciples that heard Christ preach then from the Mount, but all his Disciples and Followers, all that shall believe on his Name to the end of the world. It is said —to them that ask him, without any limi∣tation

either to a certain age or people, language or nation; and therefore we may be as much comforted from these words, as if we had been in the number of those in whose hearing our Saviour preached that best of Sermons, wherein they were uttered: For, as there is the same need of the Holy Spirit for us as there was for them who were then present with our Sa∣viour, so there is now, and ever will be, the same benignity and philanthropy in God, the same good will, compassion, and love to men, that there was then and in former ages. He is without variableness or shadow of turning, the same yesterday, and to day, and for ever.

But this word of promise is so rich and precious, that it deserves a more particu∣lar Consideration.

If ye that are evil] Earthly Parents are too commonly envious and niggardly, close, hard and cruel to others, being all for themselves, and not caring for the good of others.

—Know how to give good gifts unto your Children] As backward as they are to give to others, they cannot find in their hearts when their Children ask to withhold from them, they will be free, open-handed, and bountiful to them: And such is the tender∣ness

of their affection to their Children; that they will not give them any thing that they know to be evil and hurtful to them; they will not give them Stones for Bread, a Serpent for a Fish, or a Scorpion for an Egg.

How much more shall your heavenly Father] He who being good cannot but do good; He who is the Father of Mercies, the God of Love and Goodness, and Love it self; He who best knows what is good, and is best able to bestow whatsoever is so; He who is as willing to do us good as he is able, and as able as willing, (as no earthly Pa∣rent is) He in whom is nothing of envy towards others, and hath in himself all full∣ness, is Infinite, Almighty, and All-suffici∣ent.

—Give the holy Spirit to them that ask him; so saith one Evangelist, and give good things, saith another. The greatest good that Omnipotence it self and infinite Good∣ness can do for us, is the giving the holy Spirit, and with him spiritual light to know, and spiritual strength to do his Will, and to subdue our own Wills, and whatsoever is contrary to him in us. To be indued with the holy Spirit doth import an accession both of light and strength, knowledge and power.

So that our Saviour argues from the less to the greater, from the drop of goodness and benignity in Creatures, and those sin∣ful Creatures too, to that Fountain-fulness which is in God. What good soever children may expect from their Parents, that, and infinitely more, may God's Children expect from him. And it is impossible to con∣ceive that the infinitely good God will be more wanting to his Childrens Souls, than are evil men to their Childrens Bodies.

All that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those affections and ten∣dernesses which God hath implanted in all Parents for the good of their Offspring, are but a little drop to that ocean of Love and Mercy that is in himself; are but a dark and short representation of those un∣conceivable riches of Goodness, and bow∣els of Compassion which are in him. Nul∣lus Pater tam Pater, No Father is so fa∣therly, so much a Father as God is, said Ter∣tullian. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Clemens Alex∣andrinus stiles him out of Orpheus) the ten∣dernesses of both a Father and Mother are in God. Can a woman forget her sucking child, that she should not have compassion on the son of her womb, yea, they may forget, (it is possi∣ble, but very prodigious) yet will not I forget, saith God, Isaiah xlix. 15.

God doth not take empty titles to him∣self,

but fills up the utmost of whatsoever relation he is set forth by in the Holy Scri∣ptures. Whatsoever the wisest, most care∣ful and loving Parents are to theirs, God is such, and incomparably more, to his Chil∣dren.

If the affections of ten thousand Parents were in one Father or Mother, how secure would the Child be of their tender care, (who indeed is secure without such a sup∣posal) but all these in one person are far short of God's affection, who is the Spring and Original of all the Fatherly tenderness which is dissused in the hearts of so many millions of Fathers, as are in the world.

Let me adde this, That the promise of the Spirit is the great promise of the Gospel, the great priviledge of the Evangelical Dispensation or New Covenant. Greater aids and supplies of Grace, for the subdu∣ing our corruptions, we are encouraged to hope for under the Gospel. The Apo∣stle saith, Titus iii. 6. that the Holy Ghost is shed on us abundantly (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a rich and plentiful manner) through Iesus Christ our Saviour.

If therefore we be not stronger, if we are not better, it is because we resist, or at least neglect, the Holy Spirit. It is because we have not faith in God, not because he is

unwilling to help and assist us: For what saith St. Iames, chap. iv. 5, 6. The Spirit that dwelleth in us lusteth to envy, such but giveth more grace: He gives grace in such a mea∣sure as to overpower that spirit that lust∣eth in us. So that, for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abundance of wickedness, (as the expression is Iames 1. 21.) there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an abundance of grace, (as the phrase is Rom. 5. 17.) which the regenerate and be∣lieving Soul receiveth by Jesus Christ. For it pleased the Father, that in him should all fulness dwell, that of his fulness all might re∣ceive even grace for grace.* 1.12 And this grace shall reign through righteousness unto eternal life, through Iesus Christ our Lord.

Thus you see what abundant encou∣ragement we have to have faith in God for the supplies of his Grace and Spirit, and what reason we have to take heed of un∣belief, if ever we would master our sinful affections; and bring our wills into compli∣ance with the Will of God.

And there is a double unbelief we are to beware of, as very hurtful to our Souls.

First, An Unbelief in relation to the mercy of God for the pardon of Sin.

Secondly, An Unbelief in relation to the power and goodness of God for the subduing of Sin.

Now it is much to be lamented that whereas the former sort of unbelief is much taken notice of and condemned in Sermons and Books, the latter is but little mentioned. But if the evil of this were no less clearly and powerfully represented than the evil of the other, and men were as effectually warned to beware of this as of that Unbelief, it would, through the blessing of God, be an excellent means to make more sincere, strong and healthy Christians: Whereas alas! the spirits and lives of the generality of Professors do now too plainly declare that they had ra∣ther have sin pardoned than subdued, that they had rather sin should not be imputed to them than destroyed in them.

But the compleat Faith is this in opposi∣tion to that twofold Unbelief.

First, To believe that Christ came to make expiation for sin, so that it shall be pardoned to those that do truly repent. That is, to those that being sensible of their sins, and are affected with a godly sorrow for them, and an holy hatred and abhorrence of them, desire and purpose above all things to walk before God in newness of life. Which conditions of par∣don and non-imputation of sin are by too many either not at all, or but slightly in∣sisted

on, while they press the duty of re∣cumbence, and relying on Christs merits for Justification and Salvation.

Secondly, To believe that as Christ came to make atonement for sin, so he was manifested also for this purpose, that he might destroy the works of the Devil:* 1.13 And to procure grace for us, whereby sin may have no more dominion over us. But this part of faith, I say, is little urged in com∣parison of the other, whereas it is of as great concernment to our eternal happi∣ness to have Faith in the Power of Christ, as to have Faith in his Bloud. Nay, (as appears from what hath been said) to have sin mortified, and to be enabled to will af∣ter the Will of God, is far more than to be meerly pardoned for willing otherwise than God doth will.

Now their defect in this latter part of Faith, is a great cause of Christians conti∣nuing so low and weak, lazy and faint, in a sickly and even bed-rid condition, and of their fancying that they honour and please God by complaining of their impotence and infirmities; whereas the true way to please and honour him is, confiding in his omnipotent grace, to get up and be doing.

But I fear I may also adde another reason why most of those that will confess their

sins, and pray for grace and strength a∣gainst them, are still as impotent, as if there were no grace or assistance promised; namely, their not being heartily desi∣rous of grace, as well as their want of faith in the promises of it: Their unwil∣lingness, whatsoever they pretend, to have some lust or other mortified, and to be throughly purified: Their secret fear of the searching and purging work of the Spirit, and of that light and grace that would disquiet them, and not let them a∣lone in some sins to which they are fondly and tenderly devoted. It was one of St. Austin's Confessions:* 1.14 I, when I was a young man, begged of thee that thou wouldest indue me with the grace of Chastity, and said, Give me Chastity, but not yet; for I feared lest thou shouldest presently hear me, and immediately heal me, and I had rather satisfie lust than have it extinguished.

If this be thy case, (whosoever thou art that readest these lines) if this be the state and temper of thy Soul, then in thy com∣plaining of weakness, and that the sons of Zervia are too hard for thee, and in thy

praying for the assistance of God's grace against them, thou dost no better than add sin to sin, the sin of false dealing with God, and wicked hypocrisie to that of Unbelief; thy heart is not right with God, and thou lyest unto him with thy tongue.

But to conclude this: Let us take heed lest there be in any of us an evil heart of Unbelief, and so we fall short of the Spi∣ritual Canaan, and entring into the rest of God, as it befell the unbelieving Israelites, who perished in the Wilderness, and none of all that came out of Egypt entred into Canaan but Caleb and Ioshuah, men of an∣other Spirit, and that followed God ful∣ly; who were full of Faith, and encoura∣ged the people to believe and prosper.

And it is observable that Caleb asked for the mountainous Countrey where the A∣nakims dwelt,* 1.15 and the Cities were great and fenced, by the news of which the evil Spies dismayed Israel; but Caleb gave proof of the strength of his Faith, in freely chusing to expose himself to the hard and seemingly impossible service of gaining this Countrey, and was rewarded with success answerable to so great a faith: for we read that he drave out the three sons of Anak,* 1.16 notwithstanding that it was com∣monly said, Who can stand before the sons

Anak? He made it manifest that Faith could stand before them and overcome them.

And if we have Calebs Faith in the pow∣er and goodness of God in fighting with the Spiritual Anakims, we may be most un∣doubtedly assured of Calebs success.

Let the Spiritual Israel therefore encou∣rage themselves in the Lord their God, and they may be certain that it shall be un∣to them according to their faith; his grace shall be sufficient for them; and when the ene∣my shall come in like a floud, the Spirit of the Lord shall lift up a standard against them.

CHAP. VI. Of the wonderful efficacy of Love to God and Divine things.

VI. SIxthly, Labour to be affected as much as is possible with the Love of God and Divine things. To Faith add Love, they are joyned together in Scri∣pture,* 1.17 and should be conjoyned in the hearts of Christians.* 1.18 In 1 Thessalonians 5.8. Love as well as Faith is called a breast-plate, whereby we may be secured against the assaults of temptations.

If the Love of God be perfected in us, we shall find Self-denial and Self-Resigna∣tion as easie and pleasant as heart can wish. Love will make us think nothing precious that God will have us part with: it will make us with great chearfulness to part with a right eye, a right hand, our own will if it offend us. It will make us without grudging to cross our own will, when it contradicts the Will of our Beloved. It will cause us to believe no suffering harsh that God shall inflict, no duty difficult which he shall command. This is the love of God, that we keep his Commandments, and his Commandments are not grievous, 1 John 5. 3.

If you love me is a familiar and potent form of speech with us, to perswade one another to the doing or forbearing any thing; and what humane love doth work among men, that and wuch more will be effected by divine Love. This is a far more powerful and vigorous principle of action. And yet the effects of that Love have been very strange and wonderful, the observation whereof hath caused them to be sung by Poets, and copiously set forth in Romances, which are imitations of true Histories.

* 1.19Solus amor est qui nomen difficultatis eru∣bescit: It is Love alone that is ashamed to mention difficulty, saith St. Austin. Nay, Love welcomes difficulties, and pleaseth it∣self in hard instances of obedience, because by them it sheweth forth more of its reali∣ty, strength and power: Easie and ordina∣ry performances being but mean and short significations of a hearty love. And the greatest and bravest atchievements, such acts as are most heroick, as denying our selves in what is most dear to us, are the true and proper results and expressions of divine Love; these are the worthy ex∣ploits of this holy affection.

Love makes the noblest Champions in the Holy War against Sin, the World, and Satan, and animates a Christian to the great∣est adventures. As for easie and common performances, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cheap and costless Religion, and Self-denial in small matters, viz. in such things as a man is but little inclined to, and are less for his plea∣sure and advantage, the divine Love is less solicitous about them: But it chuseth ra∣ther to awaken and animate the Soul to the harder services of Religion. It doth not think it quitteth it self in engaging a∣gainst the weaker lusts, or in taking some of the slight out-works, but it sets its self

against the most powerful Corruptions, it plants its batteries against 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the strong holds, the inmost Fort where Self-will hath ensconced her self. The weapons of its warfare are not carnal but mighty through God, to the pulling down of strong holds, casting down imaginations (or rea∣sonings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

There is a lion in the way is the voice of the cold and lazy Sluggard, but this is no discouragement to the Lover of God, it affrights him not: Nay, so far is this Love from being cooled and disheartned by dif∣ficulties and oppositions, that it is rather kindled and improved: By these it heigh∣tens it self into an holy indignation against whatsoever would attempt to draw it from God. Many waters cannot quench love; neither can the flouds drown it:* 1.20 Nay, as water cast into lime, they increase in∣stead of lessening its heat.

Love, though it be a soft and delicate affection, yet it is hardy and strong with∣all: Love is strong as death; and it is as in∣genuous and noble as strong:* 1.21 for if a man would give all the substance of his house for love, it would utterly be contemned. Nei∣ther

the hard and evil things which the world threatens, nor the most tempting al∣lurements of the world or the flesh, can either affright or corrupt that heart, where the divine Love rules, from a faithful ad∣hering to the will of God. But to the se∣veral temptations it meets with in the world, this is the constant resolute answer of every holy Lover, (as it was Iosephs) How can I do this wickedness and sin against God?

Yea, Love enables a Christian to do his duty much sooner and better. That which is in others the effect of great severity to the body, long fastings and other toilsome exercises often repeated, is done in a more compendious and effectual way by the power of Love, in such Christians, as are indued with a more than ordinary measure of it.

Now that this Divine Love may be in∣kindled in us, and the flame of it more and more increased;

First, Let us very often lift up the eyes of our mind, and fix them upon those infinitely lovely perfections, glories and excellencies that are in God, which the holy Scriptures do so abound with the mention and celebrations of. Let us view these frequently in the Scriptures, and also in the works of Cre∣ation

and Providence. Let us often con∣sider with our selves how that all the love∣linesses and sweetnesses that are in Crea∣tures, are but so many drops from the fountain of them, that is God: and that every Love-attracting excellency, every thing which the world calls precious and desireable, is but a very weak resemblance of what is to be tasted and enjoyed in him.

Secondly, Let us also as frequently con∣template those transcendent and invaluable mercies and favours, those numberless bene∣fits and kindnesses which we stand obliged to God for. And above all, that Gift of Gifts, his Son, in whom he expressed a Love to us that passeth knowledge.

Would we have the fire of holy Love kindled in our Breasts, let us, I say, dwell very much in the admiring contemplation of the Divine Excellencies, and the Divine Benefits.

The Contemplation of the infinite Per∣fections that are in God will render all things contemptible compared with him, and consequently make them weak, unper∣swading, untempting things.

What Pythagoras said he learned by his Philosophy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to admire no∣thing, we shall learn by this Contemplati∣on.

When the Soul hath inured her self to view the Divine Glories,* 1.22 how near to nothing is this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole Universe in its eyes, what a little spot and point? When she hath been upon the Mount with God, and ravished her self with his asto∣nishing beauty, she must needs be affected with such a magnanimity and generosity of spirit, as will couragiously repell the stron∣gest temptations she meets with to with∣draw her from a close union and conjuncti∣on of will and affection to him.

And the consideration of the innumerable and transcendent Blessings, we receive from God, will work in us such an ingenu∣ous gratitude, as will excite us to give up our hearts and our all to him.

The excellencies of his Nature, and the exceeding riches of his Bounty, will repre∣sent him as most worthy to be known 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the flower of our mind, as Zoro∣aster expresseth it, and our highest appre∣hensions: And to be loved with the flower of our hearts; so that our sweetest and dearest affections will not be thought too precious for him.

Let us briefly reflect upon the power of worldly and sensual Love, and see what this will do.

First, The Love of Money. How doth this oblige and inforce the men of this world to hard labours, dangerous adven∣tures, anxious cares? To rise early, sit up late, eat the bread of sorrows, to deny themselves many of the comforts aud con∣tents of this life, to fare hardly, and to live a toylsom and painful life; and in a word, (to use the Apostles phrase) to pierce them∣selves through with many sorrows?

Secondly, The Love of Honour, Dignities and Preferments. How doth it put ambiti∣ous men upon restless labours, tedious at∣tendances, servile offices, base flatteries and compliances? Such stick at nothing for the obtaining their ends, devote and surren∣der themselves to the will and humour of their Patron, as if he were their God, and they his Creatures more than God's. They deport and address themselves to him, by whose favour they hope to be raised, in such a form of respect and devotion, as ap∣proacheth near to that regard and reve∣rence which is onely due to the most high God. So full of zeal and observance is this civil kind of Superstition.

Thirdly, The Love of Beauty. What a strange power and force hath it upon the fond man? To him no services, no suffer∣ings seem grievous that his Mistress wills

him to undertake. With all submission and devotion he admires and adores this his Souls Idol, this Deity of Clay, and that in such strains, as blasphemously resemble that most affectionate and humble devoti∣on which none but his Creator may chal∣lenge from him. He gives her his whole heart, and resigns his whole will to her will, complies with all her humours, yields an entire obedience to all her commands, be they never so unreasonable. He pati∣ently suffers tedious delays and waitings, meekly bears her frowns, affronts and dis∣dains, her harsh language and hard usage, and all the other arts she hath of afflicting him; besides the troubles and hazards he sometimes meets with from his Rivals. This Love Bigot, such is his devotion, neglects himself, his rest, his food, his health, re∣nounceth all his own contentments, and de∣nies himself in whatsoever is for either his delight or advantage, if he understands it to be the pleasure of his Mistress: He mor∣tifies himself, pines and consumes, and is lean from day to day for her, as lustful Amnon was for Tamar. These, and such like, are the severe Penances, Mortifications and Austorities that this man is wont to undergo in this idolatrous Love-service: yea, and sometimes he sacrificeth his very

life, which the poor wretch calleth Love's Martyrdom.

Here is Self-denial, Self-Resignation with a witness. With what a deal of pains and trouble doth this poor creature purchase to himself misery? With much more ease and less vexation, had his love been placed upon the best of objects, he might have been happy to eternity: He might have lived with God, who is Love it self, holy and unspotted Love, and reigned with Christ the faithful lover of his Soul in a Kingdom of peace and joy for ever.

By these instances we may discern the strange force of a degenerate and impure Love, and what a degree of Self-renunci∣ation it forceth those to, in whom it reigns.

And is the Love of uncertain Riches, a little white and yellow Clay so powerful with men, and shall not the Love of the true durable Riches, the glorious Inheri∣tance in Heaven, which is incorruptible, and fadeth not away, be more forceable?

Hath the Love of airy Honour such power, and shall not the Love of that Ho∣nour which is from God, that honour and glory that he hath promised to every soul that worketh good, that honour of shining forth as the sun in the Kingdom of the Fa∣ther,

shall not the love, I say, of such inex∣pressible honour as this, have as powerful effects upon us, and much more powerful? Shall the Love of a fading Skin-beauty, the love of a little red and white, the love of withering Roses, and Lillies and Vio∣lets, with which fond Lovers bestick the Cheeks, and Hands and Veins of their Mi∣stresses, besides I know not how many more such gay embellishments of their foolish fancies; shall this impotent kind of love so potently command poor mortals, and shall not the Love of God do much more? who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first-fair and original Beauty, as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first good, whom Angels, the flower and top of the Creation, admire and adore with the greatest complacency and ardor of affection.

Shall not Love fixed upon such an ob∣ject as this inflame us with an holy resolu∣tion to undertake or undergo any thing for the fulfilling and satisfaction of his Will? Considering withall, that his Com∣mands are (as hath been shewn) in them∣selves most reasonable, most fit to be ap∣proved and observed by us, agreeable to the dignity of our Souls, in their own na∣ture most lovely, excellent and worthy, and have moreover a mighty recompence

of reward; which cannot be said of the Commands of Lust, and sensual impure Love, but the perfectly contrary; they being most vain and foolish, unreasonable and cruel, and obedience to them of most pernicious and sad consequence.

Nor is there any thing that God would have us part withall, but what it is better for us to be without; better for our ease, peace and pleasure, and more for our li∣berty to be freed and disintangled from: As hath been already proved.

And so I pass to that other branch of this Direction, viz. that we should labour to be affected with a strong and ardent Love, as of God, so of Divine things: of Vertue and Holiness, the impressions of the Divine Image upon the Soul.

Had we a worthy resentment of Spiri∣tual Excellencies, and a due sense of the beauty of Holiness, they would even ra∣vish our hearts, and mirabiles amores exci∣tare, excite in us strange and wonderful af∣fections to them, (as Tully speaks of Ver∣tue) and consequently secure us from the allurements and attractions of any earthly vanity whatsoever.

But till a man comes to admire and be enamoured with the Divine Graces and Vertues, every thing will be ready to get

his heart which gratifieth sensuality, and to carry him away captive.

By one unacquainted with the loveli∣ness of Holiness will the least twinkling of this worlds glory be admired; but there can be no better way to put by and fru∣strate the attempts and temptations of the things below, than to be well acquainted and greatly affected with the things above, the things that are Holy, Heavenly, and Divine.

That of Plutarch was a most true and excellent observation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is impossible for men not to have a great affection and ambition for the things which the world admires and pursues, except there be a principle within them to ad∣mire vertue, whose alone beauty and lustre would darken and put out all other glories, and gayeties whatsoever.

Be fully possest then with the import∣ance of this truth, that the most soveraign way for a man to take off his mind and heart from the admired vanities of this world, and consequently to deny himself, is plainly this: To turn his mind and affecti∣ons to better objects, to admire the uncre∣ated and original beauty, and to have an high esteem of the participations and im∣pressions thereof.

The affections will not be stopt or pent in, they will run out upon something; let them therefore issue forth, but let it be to the noblest objects, let them stream forth freely, but, to better things. There is such a way approved by Physicians for the stopping of bloud, viz. When it issu∣eth out one way, to open a vein else∣where, and so to stay it by revulsion, and diverting the course.

Nor is that Fable of the Poet unfit to be applied here, as containing an excel∣lent Moral, which tells us the best means of defeating the Syrens, the most danger∣ous temptations of the world. Vlysses and his Companions stopt their ears with wax, as they sailed by, that they might not hear them, and so avoided the dan∣ger: But Orpheus, by singing divine Hymns, by celebrating the praises of God, and recounting his Excellencies and Favours, is said to have overcome them, which was the more noble way of Conquest.

But to prevent all mistake and scruple, I adde that what hath been said doth not imply that a Christian is to dam and stop up his affections from issuing out to any thing here in this world: But thus we are to consider.

There are undue and forbidden, and there are due and allowed objects of the affections.

Now as for undue objects, the pleasures of any kind of sin, the things which God expresly forbids in the Holy Scriptures, we are to have no affection at all for, but the greatest antipathy against. There must not be the least tasting of the forbidden Tree, though its fruit be never so fair and tempt∣ing.

But as for due objects of the affections, and such as God allows, our care must be that they be carried forth towards them in a due order, and a due degree.

First, in a due order. Our Love must first be placed upon God and Christ, his King∣dom and his Righteousness, and thence de∣scend to inferiour good things. Things Divine must have the precedency and priority in our care and endeavours, ac∣cording to that advice of our Saviour, Matth. vi. 33.

Secondly, In a due degree and measure. God and the things above must be most de∣sired, loved and delighted in. Whom (saith the Psalmist) have I in heaven but thee, and there is none on earth I can desire in compa∣rison of thee, Psalm lxxiii. 25. God allow∣eth us to give a lesser love to the lesser

goodness; but the highest affection is to be given to the Highest and Original Good∣ness.

I will conclude this Direction with the agreeing advice of Taulerus in his eighth Epistle: Omnem diem inter amissos deputate, in quo, Dei amore propriam non fregistis vo∣luntatem. Account that day as mispent and lost, wherein you have not subdued your own will by the Love of God.

This advice imports two things.

First, That a Christian is to make this great Duty of Self-Resignation his daily business; that 'tis a lesson which he is to be every day learning, and an Exercise in which he is to make continual pro∣gress.

Secondly, That the Love of God is of most soveraign force and virtue to break and subdue a mans own will.

CHAP. VII. That Humility is a powerful means to the at∣taining of Self-Resignation, where it is particularly shewn, how it is effectual there∣unto both as it implieth obedience to God's Commands, and as it implies patient sub∣mission to his disposals.

VII. SEventhly, Endeavour after the deepest humility, and sink thy self into the greatest Self-nothingness, if thou wouldst be truly resigned to the Will of God. Humility is a most powerful and ex∣cellent means to the attaining of Self-Resig∣nation, both as it implies obedience to God's Commands, and submission to his disposals.

First, As it implies Obedience to the Com∣mands of God. The humble Christian can∣not think much of doing any thing God requires of him, or forbearing any thing he forbids him: for,

First, He considers that there is an un∣conceiveable infinite distance between God and him. That God is infinite in Essence and all Perfections, in Glory and Majesty: That he is the Lord of all things, the Sove∣raign

of Men and Angels, and therefore 'tis most fit that he should have the prehe∣minence in all things; and most disbeco∣ming him to oppose his Will when he com∣mands things never so ungrateful to flesh and bloud.

And he considers also that himself is a li∣mited, dependent, indigent Being, that he is nothing but what he is by God, and can have nothing but what comes from him; and consequently, that 'tis the most unrea∣sonable thing in the world, that his Will should ever take place of the Will of God. The infinite Superiority of God's Being must justly and plainly infers the pre∣cedency and superiority of his Will.

He considers that God is the inexhausti∣ble Fountain of Life, the great Ocean of Being, whence all the Rivers of particular Beings flow, and whither they return a∣gain; whereas man is a poor, feeble Crea∣ture, altogether vanity, and that at his best estate,* 1.23 (as the Psalmist speaks) even all the nations of the earth are counted but as a drop of the bucket, or small dust of the ballance,* 1.24 (as Isaiah speaks) nay, they are all as no∣thing before God, and are counted to him less than nothing.* 1.25 What then shall we think of each particular man, he being so inconsider∣able a part of that drop, that dust, that no∣thing,

and less than nothing. The humble Christian, I say, hath a due sense of his un∣conceiveably vast and infinite disproporti∣on and disparity to God; and thence con∣cludes, that nothing can be so unreason∣able as to expect his will should be hu∣moured, or to take it ill to have it crost by the Will of God.

He is deeply sensible that nothing is so in∣tolerable, as for the will and pleasure of a creature in any thing to controul and over∣rule the Lord of Life and Glory, the Father of the Universe, the great Maker and Pre∣server of all things, and therefore that it is much more, the greatest petulancy, the vilest sauciness, and most horrible presumption for such a Creature as himself to dispute and quarrel with the Divine Commands.

Secondly, The humble Christian consi∣ders also, that God, being Self-happy and Self-sufficient, cannot design his own ad∣vantage in laying his Commands upon us; that we are not able to gratifie him by any service, but, being infinitely good, he aims at our benefit in so doing: That God in the business of Religion, and the precepts he requires our observance of, seeks not his own, but meerly our interest and wel∣fare; in that, I say, he needs not, nor is capable of receiving any additions of hap∣piness,

much less from without himself, and therefore he gratifieth, and means kind∣ness to, us in all his Commands; and his Laws are to be numbred among his Fa∣vours, even his most endearing and obliging ones. And he who is thus assured must needs be strongly excited to perform a most hear∣ty, ingenuous and chearful obedience to all the declarations of the Divine Will.

Secondly, Humility fits and enables us for Resignation, as it also imports patient Submission to all God's Disposals: And that,

First, Vpon the same account that we now said it disposeth to active Obedience: Name∣ly, because it makes us sensible of the infinite disproportion that is between God and us; the consideration of which will necessarily convince us, that it becomes such despica∣ble Creatures as we are, to humble our selves under his mighty hand, to lay our selves down in the dust before him, instead of fretting and repining at his Providence.

Secondly, Humility disposeth to Patience, as it will make us sensible of our moral de∣fects and imperfections, our sins and trans∣gressions, whereby we are become obnoxious to God's displeasure. The sense whereof will force us to acknowledge that he is most righteous whensoever he punisheth, and therefore we should accept of the punishment of our iniquity.

Murmuring and complaining thoughts arise from Pride, and a too good opinion of our selves: 'Tis Self-conceit that makes us misconstrue any of God's dealings as over-rigorous and harsh towards us. but to the humble man, who is sensible of his manifold miscarriages, they appear most just, right and equal, nay, very gentle too, in comparison of his deserts.

He having a deep sense of the Evil of Sin, how unreasonable, unjust, and disinge∣nuous, and therefore how unspeakably hai∣nous a thing it is to oppose the Will of the most High God, the Supream Gover∣nour of the World, and Judge of all the Earth, to offend infinite Goodness, and to return evil to him from whom we have always received good, and to whom our Engagements are inexpressibly many and great; I say, the humble Christian having a great sense of this, and being conscious to himself that he hath been this unrea∣sonable, unrighteous, and disingenuous Creature, will under the sharpest afflicti∣ons he can suffer in this world, say with Ezra: Thou hast punished me less than mine iniquities do deserve.

Thirdly, Humility disposeth to Submissive bearing afflictions, as it will make us sensible of the exceeding shortness of our understand∣ings,

our great folly and utter disability to fathom God's Counsels, and the reasons of his Providences. The Humble Christian will cry out with the blessed Apostle, O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgments, and his ways past finding out! He knows that infinite and unsearchable Wisdom must needs administer the affairs of the world in general, and of every person in particular, in the best and wisest way, and therefore that there is very great reason for whatsoever sufferings he undergoes, although they may seem to his shallow capacity to be never so unrea∣sonable.

Murmuring at any of the Divine Provi∣dences is a tacit charging of God, as with unrighteousness, so with folly, and a setting up our Wisdom above God's.

Fourthly, The Humble Christian is like∣wise sensible of the great need he hath of af∣flictions. That he needs them as Medi∣cines to cure his spiritual Maladies, that they are needful as they are preventions of Sin, and secure against many temptati∣ons, and as they are very instructive; much of God and himself being to be learnt in the School of the Cross.

This man knoweth, that not to be cor∣rected

in order to his amendment is the greatest of punishments; and that no judg∣ment is so dreadful as sin it self, and to be given up to an hard heart and seared con∣science; and therefore he accounts those straits, troubles and difficulties, he ever and anon meets with, as expressions of God's unwillingness he should undo him∣self.

It is most certain that the Holy, Wise and Good God doth not directly and primarily will punishment, (as neither doth any good and wise Law-giver) to do thus is not justice but cruelty: Nor doth he desire the occasions of inflicting punishments, viz. the transgression of his Laws. Justice is wise and good, it hath ever the best of ends, namely the discountenancing and preventing of sin and evil, and the cherish∣ing and encouragement of goodness, and securing the authority of righteous Laws. And the humble person considering that God's design in afflicting him is to cure the greater evil of sin, by the lesser of suffer∣ing, and that afflictions are so necessary, as that he is seldom long well without them, by this means is he the better enabled qui∣etly to submit when he suffers under them.

Lastly, Humility enables a Christian both to Obedience and Patience, as it makes him capable of more grace: And the more grace the more power he hath both to do and suffer the Will of God. Surely (saith the Wise man) he scorneth the scorners, but he giveth grace to the lowly, Prov. iii. 34. And St. Peter 1 Epistle v. 5. God resisteth the proud, but giveth grace to the humble. And again St. Iames, Chap. iv. 5, 6. The Spirit that dwelleth in us lusteth to envy, but he gi∣veth more grace, wherefore he saith, God re∣sisteth the proud, but giveth grace unto the humble.

The high mountains are barren, but the low valleys are covered over with Corn, and the showers of God's grace fall into lowly hearts and humble souls. The more poor in spirit, the more self-empty, the more earnestly desirous of spiritual things, and such shall be filled, according to Christ's promise, Matth. v. 6. Blessed are they that hunger and thirst after righteous∣ness, for they shall be filled.

You know the story in 2 Kings 4 chap. So long as the Widdow had an empty Ves∣sel the Oyl flowed, but when there was not another to be gotten, it immediately stayed. And fo long as God seeth an em∣pty soul that is ready to receive and desi∣rous

of his grace, he is ready to commu∣nicate of his fulness to it.

A Soul that is poor in its own eyes, void of self-glorying and acknowledging its own indigence, and withall its utter unworthiness to receive any the least fa∣vour from the Divine Bounty is such a one as God looks for, to communicate more and more of his Grace and Spirit to. To this man will I look,* 1.26 (saith God) even to him that is poor and of a contrite spirit, &c. And thus saith the high and lofty one that in∣habiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the spirit of the contrite ones, Isaiah lvii. 15.

Humility disposeth to gratitude, and gra∣titude fits us to receive more from God; for a grateful Soul will set a high value upon his blessings, and most gladly give him the glory of his grace. The humble Christi∣an thinks himself, with Iacob, less than the least of all God's mercies, and consequent∣ly he will be heartily thankful for the least; and by being thus affected, he be∣comes meet for the greatest, and therefore cannot fail of it.

It is to be observed, that when Iacob was in this humble and self-abasing tem∣per,

it was that he saw God face to face at Peniel: Then it was that he was honour∣ed with the name Israel, and as a Prince had power with God and men, and prevailed.

But on the contrary, Pride and Self-ful∣ness, which is ever accompanied with un∣thankfulness, makes men uncapable of re∣ceiving the Divine Grace: And therefore the Pharisees, who gloried in themselves that they were righteous, and despised others, that were not sick but whole and healthy in their own conceit, died of their diseases, notwithstanding the great Physician of Souls was so long among them.

Now there are two graces that Humili∣ty gives a peculiar fitness for, two of the first magnitude and greatest influence, of the greatest use and consequence in a Chri∣stians life, viz. The Love of God, and Faith or Trust in him.

'Tis evident that Humility hath a pecu∣liar fitness to cherish and increase the grace of Love, for the more sensible any one is of his great unworthiness and ill-deser∣vings, the more he must needs love God for having so gracious a regard to him, the more will he admire and adore the riches of his Grace.

And 'tis as evident that Humility af∣fordeth the like advantage for the Grace of Faith, or trust in God; for the more sensible a Christian is of his own impo∣tence, the more will he rely upon the Di∣vine Power and Goodness for the supply of his wants, having so many promises to encourage him. The sense of our own weakness will make us distrust our selves, the more we distrust our selves, the more shall we stay our Souls on God, and con∣fide in his Wisdom, Power, and Grace.

Now we have particularly shewn, of how great efficacy both these Vertues are to enable us to this Duty of Self-Resigna∣tion.

CHAP. VIII. That the serious observation of the great Ex∣amples of Self-Resignation, which are re∣corded in the Scriptures, is of great use and advantage: And first of the Example of ABRAHAM.

VIII. EIghthly, Look to those lively Patterns and Examples of Self-Resignation set before us in the Holy Scri∣ptures. These are of singular use and ad∣vantage to be seriously considered: For they plainly shew this holy disposition of spirit to be attainable, and that God re∣quires herein nothing of us that is impossi∣ble.

Could they do thus, and cannot we by the same divine help and power do the like, which we have shewn is attainable by us as well as them? They were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sub∣ject to like passions with us; they were flesh and bloud as we are, and naturally as weak and infirm as our selves, and God is the same in Power and Goodness now that ever he was.

And this may commend to us the fulness of the Scriptures, that besides the best

Precepts and Rules, we have the best Pat∣terns and Examples recorded in them of every grace and virtue: So that by the guidance and assistance of the Holy Spi∣rit, the Christian man may be perfected, throughly furnished unto every good work.

The best Rules of the best life are laid down in the divinely inspired Writings, and they are plain and intelligible, especi∣ally to those that have the good and honest heart; but Examples superadded to Rules, and Patterns to Precepts, make both more instructive, and as well encourage as direct our Practice. And we having a many wor∣thy Examples upon record of this Self-Resignation, the Lesson becomes neither too high nor hard for us to understand or practice.

How many Precepts have we in Scri∣pture to engage us to Chastity and Puri∣ty, Meekness and Patience, Faith and Cha∣rity, to an holy resolvedness in owning of God, and adhering to his ways, and un∣weariedness in doing good, and to every other grace and virtue?

And have we not, besides others, the Example of Ioseph for Chastity, Moses for Meekness, Iob for Patience, Abraham for Faith, Dorcas and Cornelius for Charity, Daniel for an holy resolvedness of spirit

in owning God, S. Paul for an unwearied Zeal, and above all, that Example of all Examples for every thing that is holy, pure and lovely, our Lord Jesus Christ?

Take we heed then that we be not found ingentium exemplorum parvi imitato∣res, small imitators of mighty examples, as Salvian expresseth it. But let it be our serious care and holy ambition to tran∣scribe their vertues, to write after those fair Copies they have set us, to be follow∣ers of those blessed Souls wherein they were followers of God and Christ.

But our present argument determining us to Self-Resignation, let us consider some Examples hereof for our guidance and en∣couragement.

First, I will present you with that of Abraham, Faithful Abraham, as he is stiled by the Apostle St. Paul. There were ten trials wherewith God was pleased to exer∣cise this good man, as they are collected out of his Story by the Hebrew Writers: The first and last of which ten were the so∣rest of all.

The first was his being called and com∣manded of God, Genesis the twelfth, to leave his own Countrey, his House and Lands, his Friends and Kindred, and to go to a place he knew not.

This Command as unpleasant and grie∣vous as it must needs have been to his flesh and bloud, he did not in the least demurr upon obeying: But by Faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obey∣ed, and he went out, not knowing whither he went, Heb. xi. 8.

The last was his being commanded to take his onely Son Isaac, and to slay and offer him for a Burnt-offering, than which there could not be a greater trial.

We have the Command in Genesis xxii. 2. every word of which hath a singular Em∣phasis, and deserves attention.

Take now thy son, thine onely son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-of∣fering, upon one of the mountains which I will tell thee of.

Take now thy Son—Not a Beast for Sa∣crifice, not any of the best of his great store of Cattle, but his Son.

Take him now, forthwith, without any delay* 1.27.

Thy Son Isaac: Not Ishmael but Isaac, his and his Mothers delight and joy, as the name signifies.

Thine onely Son: He and Sarah had no other to solace themselves in, nor were

they ever like to have any other.

And besides there is another observa∣ble thing mentioned Heb. xi. 27. He that had received the promises offered up his onely begotten Son, of whom it was said, that in Isaac shall thy seed be called.

Whom thou lovest: That is, very dearly and passionately, as being the Son of their old age, their onely Son, and a Son of the promise. These two go together, tender and the onely one, Prov. iv. 3. The onely one and the choice one, Cant. vi. 9. To lose the onely Son is that which causeth bitter la∣mentation; and the mourning for such a one is used to express the most passionate and doleful mourning, Amos viii. 10. Zech. xii. 10. Ier. vi. 26.

—And get thee into the land of Mori∣ah, and offer him there. Abraham himself must offer him, he might not command his two servants to do it; and they went no farther than till they came within sight of the place where he was to be offered.

The tender Father must take his onely Son, whom he loved, and bind him with his own hands upon the Altar, and take the knife to slay him. As his eyes must behold him bleeding, and gasping, and burning, so must he be himself the Executioner.

—And offer him there for a burnt-offer∣ing, on one of the mountains, which I will tell thee of. This was the place where the Temple was to be built by Solomon, the place of offering Sacrifices.

And it was three days journey from A∣braham's habitation, which might make the Command yet more grievous. As often as in that journey he looked upon the Wood, or Fire for burning the Sacrifice, or the Knife that must do the Execution, or the place where it was to be done, which he saw afar off, how could it be o∣therwise but that his eye must most deep∣ly affect his heart.

It follows ver. vi. And Abraham took the wood of the burnt-offering and laid it up∣on Isaac his Son, and he took the fire in his hand, and a knife, and they went both of them together. What an affecting and heart-piercing sight was this! And herein was Isaac a Figure of our Blessed Saviour, who bare the wood of the Cross upon his Shoulders, whereon he was to be offered up for a Sacrifice to God.

And it is hence to be concluded, that Isaac was now no Child or weak Stripling, in that he was able to travel with so great a burden; such a quantity of wood as was sufficient to burn his body to ashes

could be no small weight. Iosephus makes Isaac to be now twenty five years old, but an Hebrew Tradition, about thirty and three. If so, (and for what end should they feign it?) he was in this circumstance also a Figure of our Saviour, who was of∣fered up at about the same age.

Now Isaac being at this time grown up to a good age and strength,* 1.28 it might make his Father the more unwilling to part with him, and considerably added to the great∣ness of his Trial.

And those words of Isaac which he spake in a strain of sweet innocence and simplici∣ty, v. 7. My Father, behold the fire and the wood, but where is the Lamb for a Burnt-of∣fering? they must needs cause a great col∣luctation within him, and yerning of bow∣els: No doubt Abraham's affections did strangely work now, and he was pained at the very heart.

There is one thing more which we may take notice of in this Command of God, it is said, Offer him there for a Burnt-offer∣ing; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This kind of Offering was an

Holocaust, all of which was to be consu∣med by fire, so that there was not the least Relick to remain of him.

This was the Command, and was it not a most difficult one? could there have been a sorer trial? But, behold the signal Resig∣nation and Obedience of Abraham to the Will of God! He without the least delay or demurring, betook himself to the per∣formance of the divine pleasure. It is said v. 3. that Abraham rose up early in the morning: it is like the Command came se∣cretly to him in a dream, or vision of the night, and * 1.29 at or before the first peep of day, he addressed himself to obey it. Thus he denied his natural and very great affection to his Son, and gave a most illu∣strious proof, that nothing was so dear to him, nothing so powerful with him as the Will of God: Wisdom kept him strong a∣gainst his tender compassion towards his son, saith the Author of the Book of Wisdom, chap. x. 5.

The completion of his Obedience is set forth in the ninth verse: And Abraham built an Altar in the place which God told him of, and laid the wood in order, and bound Isaac his Son, and laid him on the Altar up∣on the wood.

By the way, not onely Abraham, but Isa∣ac too, was herein a rare example of Re∣signation:* 1.30 He was doubtless, (as appears by what was said of his age and strength) able to have resisted his Father now strick∣en in years, but he expressed no reluctan∣cy, he quietly and meekly suffered himself to be bound, and laid upon the Altar. And herein again (as in several other particu∣lars) was he a Figure of our Saviour, who, though he could have rescued him∣self from the power of the Jews and Ro∣mans, yet permitted them to take and bind him, to heap a many vile indignities upon him, and at last to nail him to his Cross.

And then it follows, —And Abraham stretched forth his hand, and took the knife to slay his Son:* 1.31 This God accounted to him as if he had done it; because he was fully purposed in his mind to do it, and had it not been for God's interposition, had performed his purpose. Therefore the Scripture reports it as if he had actual∣ly offered up his Son: Heb. xi. 17. By faith Abraham when he was tried, offered up Isaac:

and he that had received the promises offered up his onely begotten Son. And James ii. 21. Was not Abraham our Father justified by works, when he had offered Isaac his Son up∣on the Altar? And hereupon (as it fol∣lows ver. 23.) he was called the friend of God. He eminently approved him as such for this high act of obedience. This is a title thrice given him in Scripture, in this place, in 2 Chron. xx. 7. and Esay xli. 8. and implied in Gen. xviii. 17. Shall I hide from Abraham the thing that I do? Where Philo addes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Shall I hide from Abraham my friend. And by this Peri∣phrasis the friend of God, without any mention of his name, is he described in the Alcoran the Turks Bible.

I will conclude this great Example of Resignation with that in Esay xli. 2. who raised up the righteous man from the East, and called him to his foot: Abraham was sequa∣cious, and obeyed God in all things; he had him at his call, as the Faulconer hath a well man'd Hawk, and calls her to his hand.

And shall not the Spiritual Seed of A∣braham, for so Christians are, be sequaci∣ous and observant of every call of God, though he call them to such trials as are very difficult and ungrateful? Let us walk

in the steps, of the faith and obedience, of our Father Abraham, in readily sacrificing our Isaac, our delight and joy, that sin which is most beloved, the sin of our souls, (as the phrase is Micah vi. 7.) which seems to bring us most profit, and most delight and pleasure. By thus doing shall we be own∣ed as the especial Friends and Favorites of God, as Abraham was, and receive the re∣ward of such, as he did.

CHAP. IX. Of the Example of JOB.

IX. SEecondly, The next Example of Self-Resignation shall be that of up∣right and holy Iob: And he will appear to be a most memorable and eminent one, by these following Particulars.

First, He was a Great man: Great for Estate and Riches. We read that he had seven thousand Sheep, three thousand Ca∣mels,* 1.32 five hundred yoke of Oxen, five hun∣dred She-Asses, and very great store of Servants: That he was the greatest of all the men of the East, that is of Arabia, which lay Eastward from the Land of Ca∣naan. He was great for Wisdom, and by that means for Honour and Esteem: of which there is a particular account, Chap. xxix. The aged men when they saw him arose and stood up, ver. 8. The Princes refrained talking, and laid their hand upon their mouth; the Nobles held their peace, and their tongue cleaved to the roof of their mouth, ver. 9, 10. Such a reverence had they for him, for the greatness of his Wisdom and ex∣cellent accomplishments, that the car that

heard him blessed him, ver. 11. All gave ear to him, and waited and kept silence at his counsel: After his words they spake not again, his speeches dropped upon them, and they waited for him as for the rain, and opened their mouth wide as for the latter rain, ver. 22. 23. They received his discourse as a welcome and most desireable rain, and such especially was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the latter rain, be∣fore Harvest, for making the Corn more plump and fair.

Secondly, He was as Good as Great and Honourable. Such was his Humility, that he did not despise the cause of his man-ser∣vant or maid-servant, when they contended with him, Chap. xxxi. 13.

His Sobriety and Moderation of spirit is to be seen, v. 25. &c.

His Charity and Compassion, Chap. xxix. 13, 15, 16. Chap. xxx. 25. Chap. xxxi. 16, 17, 19, 20, 32.

His great Chastity, Chap. xxxi. 1, 9. So far was he from making his great Estate to serve Sensuality and Lust.

His Integrity and Honesty, Ch. xxix. 14. Chap. xxxi, 7, 38, 39.

His readiness to employ his power and inter∣est for the relief , and not for the crushing, of oppressed Innocents, Ch. xxix. 12. Ch. xxxi. 21. And this he did boldly and resolvedly, Ch. xxxi. 34.

His exemplary Piety in keeping himself from the Idolatries of the Arabians, Ch. xxxi. 26, 27. His pious sollicitude for his Children, in their yearly Feastings, lest they might have offended God in the heat of their Banquets, Chap. i. 5. And Chap. xxiii. 11, 12. we have him expressing the great devo∣tion of his Soul towards God, in the con∣stancy and universality of his Obedience. My foot (saith he) hath held his steps, his way have I kept, and not declined, neither have I gone back from the commandment of his lips: I have esteemed the words of his mouth more than my necessary food.

And God himself gives this character of Iob, Chap. ii. 3. That there was none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil.

Thus was this excellent Person a great Pattern of all kinds of Vertue in his flou∣rishing estate, and he was no less a Pattern of Self-Resignation in his afflictions and tri∣als: For

Thirdly, This Great and Good man was sorely afflicted and tried by God. There were three Messengers that brought him the tidings of sad Calamities that befell him in his Possessions; his Oxen, Asses, Sheep and Camels, with his Servants being

carried away by the Sabeans and Chalde∣ans, or consumed by fire from heaven. But the fourth Messenger brings the heaviest news of all, viz. That all his Sons and Daughters were crusht to pieces by the fall of the house wherein they were feast∣ing.

This was dismal indeed, to lose all his Children at once, and that not by a natu∣ral but violent death, and to have them destroyed with such a sudden destruction, and that also in the midst of their feasting and mirth.

But besides, the more to aggravate his affliction, these several Messengers came immediately one after another, while one was speaking another came in; one wave, the more to overwhelm him, came upon the neck of the other; so that he had no respite, no time to concoct his sorrows, no diversion, no time of breathing to prepare himself to bear the next.

But after all this, affliction comes nearer still and more close to him. God permitted Satan to exercise his cruelty upon his Body, which was stricken with sore boyls, and that all over, even from the crown of his head to the sole of his foot, Chap. ii. 7. He was full of anguish in every part* 1.33. There was nothing about him left whole

and entire but the skin of his teeth, Chap. xix. 20. or the skin about his gums or lips: nothing was whole about him but his mouth to complain with. To have one such bile is very painful, but to have such angry, and noisome things all over the bo∣dy, how exquisitely tormenting must it needs be?* 1.34

And in this sad plight he sate down (not on an easie Couch or soft Bed, but) among the ashes, v. 8. or upon a Dunghil without the city, as the Septuagint hath it* 1.35: Where he had none to dress his sores but himself, nor any thing (that we read of) to help himself with, but some piece of earthen vessel cast on the Dunghill. Instead of using Oyls and Salves that were proper for the mitigation of his pain, and the healing his Sores, he scraped them, or squeezed out the raging matter of them, with a potsherd. He was so changed by his blains and botches, and in so squalid a condition, that his Friends knew him not, Chap. ii. 12. His Brethren went far from him, and his ac∣quaintance were estranged from him, his kins∣folk failed him, and his familiar friends for∣got

him; they that dwelt in his house, and his maids counted him for a stranger, he was an alien in their sight. He called his servant, and he gave him no answer, he intreated him with his mouth. His breath was strange to his wife, though he entreated for the Childrens sake of his body. The young Children despi∣sed him and spake against him: His inward friends abhorred him, and those whome he lo∣ved were turned against him: as he most pa∣thetically complains, Chap. xix.

His three Friends, Eliphaz, Bildad and Zophar, when they first came to see him, sate down upon the ground seven days and nights, and could not speak for astonish∣ment at so strange a spectacle; and what they afterwards spake was both imperti∣nent and highly uncharitable: instead of giving him any relief it added more to his grief, and aggravated his torment. They were Physicians of no value,* 1.36 and miserable comforters, as Iob told them.* 1.37

And whereas he might have hoped that the Wife of his bosom, she to whom he had been so true and faithful, (Ch. xxxi.9.) might have been some comfort to him, she on the contrary was not onely estranged from him, but also a disheartner of his pa∣tience, and assisted Satan in his designs a∣gainst him. Satan had touched his bones

and his flesh, but that speech of his Wife,* 1.38 Dost thou still retain thine integrity? Curse God and die, must needs smite him to the heart.

And now have I not set before you a sad and most pitiable condition, full of such difficult circumstances as might be apt, any one of them, to make the duty of qui∣et submission to the Will of God, very hard and grievous? For this rich and wealthy man to lose all his Estate, and that Estate which he had done so much good with, by acts of mercy and pity; and to∣gether with his Estate, all his ten Chil∣dren by one sudden stroke: For this great and honourable Person to be brought so low as to sit upon an Ash-heap, to be de∣based to a Dunghill: For this so greatly reverenced and esteemed person, and that had been so humble in the heighth of his Honours, and employed his power for the relief of the oppressed, to be now the object of the greatest contempt, and vili∣fied by the most vile: For so good a man, that feared God and eschued evil, to be delivered up to the malice of the Devil, who would be sure not to spare him, but to lay on hard enough: For such a man, I say, to be thus lamentably afflicted both by men and devils, foes and friends too, and

not to have so much as one comfort left him, who can sufficiently set forth the pit∣tifulness of this case? The Scriptures men∣tion Iob's Wealth, Greatness, and Good∣ness, that the greatness of his sufferings, and his patient submission might the more appear.

For one that had but little before, to lose that, that was low before, to fall low∣er, is not so sharp a trial, as from possessing a great abundance, to be deprived of all, and that at once, to be immediately brought out of the extream of Prosperity into the extream of Adversity.

Had he by a riotous course, like the Prodigal in the Gospel, brought himself to streights; or had he by some hainous sin provoked the Almighty to inflict upon him some sore judgement, he had had no such trial of patience, but might thank himself for what was come upon him: But for one who had always kept a conscience void of offence both towards God and men, that walked in all the Command∣ments of God with a perfect and upright heart, to be so strangely and fearfully pla∣gued, what a trial is here!

But Behold now Iob's Resignation, and Submission to the Will of God, it was great to admiration, as great as his sufferings.

As soon as the last Messenger had deli∣vered the heaviest tidings of all the four, (for they came, as was said, so thick one upon another, that he had not time to say any thing before, the latter coming while the former was yet speaking) I say the last had no sooner brought him the dismal news of all his ten Children being slain at once, but he put himself into the lowest and most humble posture, rent his mantle, (or robe) shaved his head, and fell down on the ground and worshipped, and said:* 1.39 Naked came I out of my mothers womb, and naked shall I return * 1.40 thither; the Lord gave, and the Lord hath taken away, blessed be the name of the Lord.

What more emphatical expression of an humble and profound submission to the Di∣vine Will could have been uttered by the tongue of a man? Naked came I out of my mothers womb, and naked shall I return thi∣ther: I have as much still as I brought in∣to the world with me: For we brought no∣thing into this world, and it is certain we can carry nothing out, 1 Tim. vi. 7. That which I have lost it was not mine own, it was but lent me by God, who might call for it a∣gain

whensoever he pleased: I came into the world without it, and without it may I go again out of the world, and be never the less happy.

The Lord gave; I acknowledge his good∣ness and favour in what I once enjoyed, and that I so long enjoyed it: And the Lord hath taken away; I acknowledge and submit to the Lord's good pleasure in strip∣ping me of all these comforts and enjoy∣ments. He doth not say, the Lord hath gi∣ven, but the Sabeans and Chaldeans have ta∣ken away, but he looks beyond men and all inferiour causes to God, and saith, The Lord hath taken away. The Seventy adde here somewhat more, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it pleaseth the Lord, so things come to pass.

Blessed be the name of the Lord: To bless God when he bestoweth his blessings on us is very easie: It is no hard thing to say, The Lord hath given, blessed be the name of the Lord: But to bless God even when he hath taken away, and deprived us at once of all our comforts, this is hard indeed, this is heroick, this argues an excellent spi∣rit, more than thousands of thanksgivings in a prosperous condition; this is an admi∣rable instance of Self-Resignation.

Not to murmur and repine at such ex∣ceedingly severe providences is a great ex∣pression of a resigned temper; how great an evidence then is an heart born up in such miserable circumstances in a thankful and praising frame?

And that Iob should now bless God when Satan hoped and was so confident that he would curse him to his face,* 1.41 was a great foil and defeat given to him, such a disappointment as could not but vex him at the very heart.

Nor is that other Expression of Iob's, Chap. ii. 10. unlike to this, namely his an∣swer to that wretched speech of his wife's, He said unto her, Thou speakest as one of the foolish women speaketh; what? shall we re∣ceive good at the hand of God, and shall we not receive evil? What? is God bound al∣ways to be heaping his favours upon us? Must we have nothing but sun-shine, fair and calm days, without wind, or clouds or rain? Must we be fed with nothing but marrow and fat∣ness, taste nothing but what is sweet and de∣licious, must we have all smooth and flowery way in our journey? And if he for a while cloud himself, if he stop the streams of his comforts that flowed so abundantly upon us, if he give us to tast of the sowre and bitter, the waters of Marah, must we therefore re∣pine

and complain, and think evil of him, and grow weary of his service? Having received so much good from him, is it not equitable and fit that we should bear some evil and hardship when he sends it? Should not the memory of his many and long continued mercies more sweeten and endear our good God to us, than some present crosses and adversities imbitter our thoughts of him, and sowre our spirits with discontent?

Oh the heighth and excellency of Grace in this holy man! He was Vir ante Evange∣lia Evangelicus: A person of the true Evan∣gelical and Christian spirit before Christ or his Gospel came into the world. How had pa∣tience its perfect work in him! There could not be a braver spectacle, a more lovely sight on the whole earth for God and Angels to behold, than such a Soul in the midst of such trials; the ornament of a meek and quiet spirit being in the sight of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of great price. If Seneca could say of Cato, * 1.42 Behold a sight which that God who diligently observes the work of his own hands may fix his eye upon, well may it be said of holy Iob.

This honourable Elogium is given of him Chap. 2. 10. In all this Iob sinned not with his lips: And the like in Chap. i. 22. where it is added, nor charged God foolishly.

He did not speak unworthily of God or his disposals, nor had he any disbecoming thoughts of him or them: Nay, he was so far from repining and fretting at the seve∣rest of them, that, as was said, he took them gratefully at his hands.

As deformed and diseased a Creature as Iob was, as to his outward man, he was most sound, fair and lovely within: Though his Body lay among the ashes and potsherds, yet was he as to the inward Con∣stitution of his Soul as the wings of a Dove, beautified with such interchangeable co∣lours, by the Sun shining upon her,* 1.43 that they are as it were covered with silver, and her feathers with yellow gold.

In the Song of Hannah it is said, that God raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill: But here we have a far greater wonder, God exalted Iob even when he debased him to the dust, and made him in his lowest estate a glorious person; more glorious to all a∣ges than ever he would have been had there been nothing in his story, but that he was for his Wealth and Honour the great∣est of all the men of the East. So that Iob even whilst he was of this low degree, might rejoyce in that he was exalted, to allude to that of St. Iames, Chap. 1. 9.

Great afflictions accompanied with an unconquerable patience canonize men, and advance them to a peculiar degree of ho∣nour and glory above the rest of mankind. Behold we count them happy that endure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we call them blessed, James v. 11.

St. Chrysostom thus magnificently speaks of Iob's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Dunghill, that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more state∣ly than any Kingly Throne: And of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Sores, that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, richer than any jewels and precious stones; nay, that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more splen∣did and glorious than the very Sun-beams: And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that no King sitting upon his Throne is so illustri∣ous, as was Job then upon the Dunghill, ho∣nourable and glorious.

That very Ash-heap or Dunghill where the illustrious debased Iob sate was a Throne of glory, no Royal Seat of Maje∣sty or Chair of State was so glorious; here his patience was inthroned, here the hum∣ble Greatness and Majesty of his mind shi∣ned forth, and the Spirit of Glory rested on him.

What a pleasure was it to Heaven to see this Champion come off so bravely, and to baffle all the attempts and arts that the Devil could use to break his spirit, and force him to impatience and unworthy re∣flections upon God and his Providence!

God said twice to Satan: Hast thou con∣sidered my servant Iob, that there is none like him in all the earth? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hast thou set thine heart upon my servant Iob? Hast thou taken special notice of him? God seemeth to glory and make his boast of this excel∣lent person, as a more worthy sight than any that presented it self to the view of observation in any part of the world. But he was much more worthy of esteem and admiration after he had been proved by such sore trials: when the trial of his faith and patience was found unto praise and ho∣nour and glory. So great was his Patience, so exemplary his Resignation, that the holy Scripture sets a special mark both upon it and him. Upon it James 5. 11. Ye have heard of the patience of Iob: upon him, in that he is mentioned as one of God's three most peculiar Favourites, Ezech. 14.

And now, having given some account of his woful afflictions and his great patience under them, we will speak briefly of the reward this his submission and Resignation

of himself to the Will of God was at last crowned with. After the Apostle had said, in the forementioned place, Ye have heard of the patience of Iob, it follows, and have seen the end of the Lord, that the Lord is ve∣ry pitiful and of tender mercy. And in the 42. Chapter of Iob we find him most amply rewarded even in this life. In the seventh and eighth verses we read that he found such special favour in the eyes of God, that his three friends, who had added to the heavy weight of his afflictions, and had not spoken of God that which was right as Iob had done, could not atone his anger with a Burnt-offering without Iob's intercession in their behalf. And in the tenth verse it is said, that the Lord turned the capti∣vity of Iob, when he prayed for his friends; also the Lord gave Iob twice as much as he had before. And in the twelfth verse, that the Lord blessed the latter end of Job more than his beginning: for he had fourteen thousand Sheep, and six thousand Camels, and a thou∣sand yoke of Oxen, and a thousand She-asses: whereas he had before but half this num∣ber of each of these, as hath been shewn.

Thus in his Goods and Possessions which were either destroyed by fire, or carried away by his thievish Neighbors the Sabeans and Chaldeans, and so were never to be en∣joyed

by him more, God gave him (in these) double: But as to his Children he gave him the just number he had before, viz. seven sons and three daughters, v. 13. These it is likely were not doubled, be∣cause though they were taken away by death, yet they were not utterly lost, but their spirits returned to God that gave them, they were still alive with God, where their Father should again meet them in the other life.

But there is this said concerning these new daughters of Iob which was not said of the former, that in all the land were no women found so fair as they, ver. 15. And lastly we read in ver. 16. that after this li∣ved Iob an hundred and fourty years, and saw his sons, and his sons sons, even four ge∣nerations. After which, the happy days he enjoyed here concluded in an unspeakably more happy Eternity.

And thus, as Satan said, doth Iob serve God for nought? so we see that his great Patience and exemplary Submission to the Will of God under the sorest and severest trials, was not in vain in the Lord, but a∣bundantly recompenced.

But before I conclude this Example of Resignation, I must take notice that so great was Iob's Patience, that some of the Rab∣bins

of old, and some of late, have imagi∣ned the account that we have of him to be rather a moral fiction, a Romance and Para∣ble, than a real History. So very averse are men to think any higher degrees of good∣ness attainable than what they themselves are willing to come up to.

But that we may not doubt whether it were a true History, besides other argu∣ments, that in Ezech. xiv. 14. 20. doth evi∣dently prove it so to be. There it is twice said, Though these three men, Noah, Daniel and Iob were in it, they should but deliver their own souls by their righteousness: inti∣mating, that if there were any hope or help for a Nation, none were more likely to prevail than these three persons, most dear to God for their singular Piety.

A like expression there is Ier. xv. 1. Though Moses and Samuel stood before me, yet my mind could not be to this people. Now Noah and Daniel, Moses and Samuel being no imaginary but real persons, why should it be thought that Iob onely was so?

Let it be farther considered, that in Iam. 5. 10, 11. we are directed to the Prophets and to Iob as examples of Patience. Now the Prophets being no fictions, but such as re∣ally spake in the name of the Lord, how should Iob come to be joyned with them,

if there were never such a one in being? Surely are not exhorted to the imitati∣on of one who never was, nor encouraged to a real duty by an imaginary and feigned reward.

If this Story were a mere fiction, the ar∣gument to patience which St. Iames useth in those words, Ye have heard of the pati∣ence of Iob, and have seen the end of the Lord, &c. might have been thus excepted against by those suffering Christians to whom he there speaketh, viz. What do you tell us of one Iob, of his patience and reward, there was never such a person, there were never such things practised as are said of him, and therefore how can what you have told us con∣cerning him signifie any thing to our encou∣ragement?

CHAP. X. Of the Example of ELI.

X. A third Example shall be that of Eli. He was both the High-Priest and Judge, the chief of both Capacities, Sa∣cred and Civil, and judged Israel fourty years: But being greatly faulty in not u∣sing his power to the restraining his two sons Hophni and Phinehas, that rendred the Service of God and the Priesthood vile, by their Covetousness, Luxury, and Uncleanness, God sent Samuel with this sad message to him, namely, that he would judge his house for ever for the iniquity which he knew of, but did not restrain by his au∣thority: That his two sons should die on one day; that the dignity of the Priesthood should be taken from his Family, and given to another.

This sentence, though most righteous, was so severe, that it is said that both the ears of every one, that heard of the executi∣on of it, should tingle, 1 Sam. iii. 11. And it was an irreversible sentence; for God saith, that he hath sworn unto the house of Eli, that the iniquity of Eli's house shall not

be purged with sacrifice, nor offering for e∣ver, ver. 14. A dreadful expression of his great displeasure.

And now how was Eli affected with this message? His Resignation of himself, and free Submission to the Will of God is exprest ver. 18. in that speech of his, It is the Lord: Let him do what seemeth him good: or, what is good in his eyes. Let him do, not what I, but what he thinks best, who is both infinitely wise and just, and knoweth better than I how to dispose of all for his own glory. He is holy in all his ways, and there∣fore 'tis fit his will should take place.

His heart did not fret against the Lord, nor was he cut to the heart when this sad cutting message was brought him, which was no less than the cutting off of his arm, and the arm of his fathers house: As it is exprest Chap. ii. 31. And he gave proof of it: For when he heard that his two sons were slain in Battel, (which was the sign God gave of the approching ruine of his house, Chap. ii. 34.) he seemed to bear this unconcernedly in comparison of the fol∣lowing tidings.

For when he heard that the Ark of God was taken, that sad word strikes him back∣ward, and made him sink down in a dead∣ly swound: Then he fell off from his Seat,

and brake his neck with the fall, Chap. iv. 18. The good old man was so resigned to the Will of God as to his own con∣cerns, that he could patiently bear the de∣parture of the glory of his house, but the departure of the Glory from Israel, of the Ark, which was the token of God's special favour and residence among them, this he could not bear.

CHAP. XI. Of the Example of DAVID.

XI. THe fourth Example. I shall pro∣pose of Self-Resignation is holy David, a man after God's own heart, that would fulfill 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all his wills, as it is Acts xiii. 22. He was emi∣nent for obedience to the Divine Com∣mands; he delighted to do the will of God, yea his law was within his heart, Psal. xl. 11. And had respect unto all his Commandments, Psal. cxix. 6. And he was likewise emi∣nent for a patient submissive temper un∣der great trials and sufferings.

That was an exceeding great trial, when, with his houshold and loyal Subjects, he was forced to fly with all speed out of Ie∣rusalem, for the saving his life from the bloudy machinations of his own Son Abso∣lom. We have the Story in 2 Sam. 15, & 16. Chapters. Absolom, his third son by birth, but now his eldest, and therefore Heir apparent to the Crown, being impa¦tient to stay for it till the natural death of his Father, designed first by flattering civi∣lities to insinuate himself into the hearts of

the people, and afterwards by armed pow∣er to force his way into his Throne.

For his person, he was of a very lovely aspect and taking presence, so that in all Is∣rael there was none to be so much praised as Absolom for his beauty;* 1.44 from the sole of his foot even to the crown of his head there was no blemish in him.

He had also a fair and smooth tongue,* 1.45 was of a winning and insinuating behavi∣our, so that he stole away the hearts of the men of Israel.* 1.46 And having so done it was an easie business to get himself chosen and proclaimed King, which was done by the men of Israel, and that in Hebron too, the very place where his Father was first a∣nointed by the men of Iudah,* 1.47 and seven years and an half after by the Tribes of Israel.

And now Absolom endeavours to con∣firm himself in his usurped dominion by the best arts of power and policy he could imagine. He gains Achitophel to be of his side, who was the King's Counsellor, a man of that venerable esteem for his great wisdom, that his Counsel is said to be, as if a man had enquired at the Oracle of God, Chap. xvi. 23.

He is busie in preparing a great Army against his Father; the Conspiracy was

strong, and the people increased continual∣ly with Absolom, which made him cry out, as he did, in the third Psalm, ver. 1, 2. (a Psalm penned upon this occasion) Lord, how are they increased that trouble me? many are they that rise up against me, many there be which say of my soul, there is no help for him in God. And that these many were not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Philistims, Moabites, Amala∣kites, Amonites, and other Heathens, but his own Subjects, was a more afflicting trouble. And that among these should be found A∣chitophel, his Friend and Counsellor, that his head and hand should be in all this, this made it more afflicting still, as he complaineth 55. 12. It was not an enemy that reproached me, then I could have born it: Neither was it he that hated me, that did magnifie him∣self against me, then would I have hid my self from him. But it was thou, a man, mine equal, my guide and my acquaintance: we took sweet counsel together, and walked unto the house of God in company.

And that the General, he that headed the Army against him should be Amasa, the son of his sister Abigail, and therefore so near to him, as that David saith of him, that he was bone of his bone,* 1.48 and flesh of his flesh; this was another aggravation of his affliction.

And lastly, This made the affliction most

sharp of all, that he that was at the head of all, that animated this rebellious body should be Absolom. That the Son should thirst after the Fathers bloud, that he which came forth of his bowels should seek his life, as he complains Chap. xvi. 11. And that he should be the son whom he loved most passionately,* 1.49 even so passion∣ately, that after his three years absence from Court, it is said Chap. xiii. 39. That the soul of David longed (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was consu∣med) to go forth unto Absolom. And then, all this to befall him in his old age too, and after he had by his valour and pru∣dent conduct saved his people out of the hands of their enemies.

Put all these sad circumstances together, and was not David in sore troubles and trials? But how doth he behave and ac∣quit himself herein? Doth he quarrel with Providence, and the instruments of his trouble? Nothing less: But his disposition and carriage was all composed of meekness and submission to the Will of God.

Being sensible of the eminent danger he was in, he prudently provides for his security by removing from Ierusalem, which he and his servants did with all speed, lest Absolom should suddenly over∣take them,* 1.50 and thrust (or push) evil upon

them, as the word is: For his enemies were most quick and active in their preparati∣ons against him: which therefore he calls the stormy wind and tempest, Psal. lv. 8. Of his hasty fleeing he speaks, Psal. lv. 6, 7. (which refers to this occasion, as appears by ver. 14.) where he cries: Oh that I had wings like a dove; for then would I flee away and be at rest: Lo then would I wander far off, and remain in the wilderness. Selah. I would hasten my escape from the windy storm and tempest.

Being gotten out of the City in haste, he and his Guard, they tarry in a place that was far off (v. 17.) to refresh them∣selves; not knowing whither to go, or where to be at rest, (as he then told Ittai the Gittite, who was come to him resolving to fare as he did) v. 20.

Having made a little pause, here he pas∣seth over the Brook Kidron, ver. 23. (a Brook between the City and Mount Oli∣vet) the Countrey weeping with a loud voice at this sad Procession: As also when they were going up Mount Olivet, they went weeping as they went up, every one co∣vering his had, after the manner of mourn∣ers, ver. 30. And in the midst of these hardships and sorrowful sympathizings of the people, which could not but much affect

his heart, (having given order to Zadok the Priest to return back to the City with the Ark of God, which thus far accom∣panied him, desiring that that Monument of God's Glory and Presence might not wander up and down with him in his deso∣late condition, but be placed again in the City of God) he thus expresseth the hum∣ble and quiet resignation of his spirit, Ch. xv. 25, 26. If I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it (the Ark) and his habitation, (Ierusalem the City of the great King) but if he thus say, I have no delight in thee, behold here am I, let him do unto me as seemeth good unto him.

Though I be brought to excessive straits, though I be deprived of all my glory in this my old age, after all the good services I have done for Israel and Iudah, yet here am I, let him do as seemeth good to him, not as seemeth good to me. Thy will, O Lord, shall be my will, thy pleasure I will rest satisfied with and acquiesce in. Thou shalt chuse for me, and to thy choice will I accommodate my self. Be it so as thou wouldest have it to be, O thou most holy and wise, and the Lord of all, who dost whatso∣ever pleaseth thee both in heaven and earth. My heart is ready, O God, my heart is ready, it is fixed and resolved to drink of

that Cup which thou hast appointed me.

And his humble disposition of Soul dis∣covered it self immediately after in his pe∣nitential behaviour (already mentioned) as he went up the Mount.* 1.51 He wept as he went up, and had his head covered, and he went barefoot, which were the most signi∣ficant expressions of a great humiliation and submissness of spirit.

And this meek frame of Soul in refe∣rence to God's disposals did dispose him to a rare meekness and patience in reference to men.

There happened a little after he was past Mount Olivet a very provoking occa∣sion: For Shimei a Benjamite threw stones at him and his men, and cast dust at them all along in the way, and added to this in∣dignity curses and revilings of the person of the King. Abishai,* 1.52 one of his three chief Commanders, was so incensed at the horrid insolence of this dead dog, as he cal∣led Shimei, that he prays the King that he might go over to him and take off his head. But David was so far from per∣mitting this, that he was more offended at Abishai's Zeal for him, than at Shimei's in∣juries, and thus replies to him: What have I to do with you ye sons of Zeruiah? so let him curse, because the Lord hath said unto

him, Curse David, (that is, because the Lord saw it good to permit him to curse me for my punishment) who then shall say, Wherefore hast thou done so? Again, Behold, (saith he) my son which came forth of my bowels seeketh my life: how much more now may this Benjamite do it? Let him alone, and let him curse: for the Lord hath bidden him.

David was not a person of a dull phleg∣matick temper, of a slow and stupid dis∣position, but of a vigorous active spirit; he was sensible what a barbarous act this was in Shimei thus to insult over his King, and that in his great distress, but being also sensible of God's Providence in per∣mitting this wretched man thus to affront, revile and curse him, to correct him for his sins, he quietly and meekly submitted to it.

And David lost nothing by his humble submission; for God delivered him from the policies of Achitophel, from the pow∣erful Army of Absolom, and brought him back with joy and triumph to Ierusalem.

And as for Shimei, God returned his wickedness upon his own head, and David found that true, which he did but modest∣ly suppose upon Shimei's cursing:* 1.53 It may be (saith he) the Lord will look upon mine as∣fliction,

and that the Lord will requite good for his cursing this day. And he that spake with such an humble resigned mind, But if he say, I have no delight in thee, behold here am I, let him do to me as seemeth good to him, found that God did delight in him, and therefore delivered him: As he him∣self expresseth it, Psalm xviii. 19. He deli∣vered me because he delighted in me. God did what seemed good to David, seeing he was willing he should do what seemed good to himself.

I will adde one more passage expressive of David's Resignation: It is in Psal. xxxix. The particular occasion is not mentioned, but that he was in a most afflicted conditi∣on we find in the tenth verse: Remove thy stroke away from me, I am consumed by the blow of thine hand: And v. 13. he prayeth, that God would spare him that he might re∣cover strength. But yet he was patient, submissive and quiet, ver. 9. I was dumb, I opened not my mouth, because thou didst it: As in another case he saith, Surely I have be∣haved and quieted my self as a child that is weaned of his mother: my soul is even as a weaned child, Psal. cxxxi. 2.

See how this great man expresseth him∣self in words of greatest lowliness and hu∣mility. When he has to do with God, he

is as a little child, a poor, low, contempti∣ble thing in his own esteem; as a worm and no man, as he speaks Psal. xxii. 6. Though when he had to do with men, and was to fight the Lord's Battels, whom more a man than David? Who more courageous and stout-hearted? When he was but a strip∣ling, he encountred and slew a Lion and a Bear, and the great Giant Goliah.

Now if David a King, one of such heighth and dignity, one of so great fame and renown in the world, one of such in∣comparable courage and magnanimity, did with such meekness and subjection of Soul submit to the Divine Providence, and in such instances as these, wherein as a King and as a Father he was most highly provo∣ked and unworthily dealt with: is it not a shame for us, who are so much his inferiors, to be impatient and unresigned, and that in far less trials than his were.

CHAP. XII. Of the Example of our BLESSED SAVIOUR.

XII. OUr fifth Example of Holy Resig∣nation is our Lord Jesus Christ: Of all Examples the greatest: the bright∣est and fairest Pattern of all: for none e∣ver obeyed, none ever suffered so much as the holy and blessed Jesus, and through suf∣ferings was this Captain of our Salvation made perfect, Heb. ii. 10.

He is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Captain and brave Leader of the noble Army of Martyrs, as all self-resigning Souls are: For to give their body of Sin, and Self-desires to be burnt, their own Wills to be consumed by the flames of Divine Love, what is it less than Martyrdom?

And I chuse to mention our Saviour next to David, (though he was indeed far before him in Obedience and Submis∣sion) because he is the Spiritual David, and called by the name David by the Prophets, (David being an Historical Type and Figure of Christ both in his Troubles and Triumphs, and therefore the

second Psalm is applicable both to David and Christ) and because there are some memorable conformities between them as to this particular of Resignation.

• 1. Christ had his Iudas, as David his Achitophel: one near to him, and that did eat at his table, conspired and lift up the heel against him.
• 2. Israel, whom God calls his Son, dealt as unworthily with Christ as Absolom did with David.
• 3. David (as we have shewn) being conspired against, goeth with his servants out of Ierusalem, passeth over the Brook Kidron, goes up by the ascent of Mount Olivet, he weeps as he went, his heart was sore pained within him, the storms of death were fallen upon him, and horrour over∣whelmed him: as he complained upon this occasion Psalm lv. 2, 4, 5. And now it was that he exprest his humble Resignati∣on to the Will of God in those words: Be∣hold here am I, let him do to me as seemeth good unto him.

And this Spiritual David, beginning to undergo his last and greatest Sufferings, goes out of Ierusalem, where his enemies were conspiring to destroy him, and Iudas helping to facilitate their cruel enter∣prise. He, with his Disciples, passeth o∣ver

the Brook Cedron, (the same with Ki∣dron) John xviii. 1. he comes to the mount of Olives, (the same with Mount Olivet) Matth. xxvi. 30. and in a Garden there, he began to be sorrowful and sore amazed,* 1.54 and very heavy: Told his three Disciples that his Soul was exceeding sorrowful even unto death.* 1.55 Here he wept, he offered up prayers and supplications with strong crying and tears: And, being in an Agony, sweat as it were drops of bloud. And here he ex∣prest his humble Resignation to the Will of his Father in these words: O my Father, if this Cup may not pass away from me except I drink it, thy will be done, Matth. xxvi. 14. Or as it is in St. Luke: Father, if thou be willing, remove this Cup from me, neverthe∣less not my will, but thine be done. And those words whereby David expresseth his Resignation, Psal. xl. 7, 8. we find ap∣plied unto Christ, Heb. x. 7. Lo I come, in the volume of the book it is written of me, I delight to do thy will, O my God. And in him were they verified in a far more eminent degree.

There was no compare between David's Resignation and our Saviours, his Cup was much more bitter, his Sufferings were not such as are common to men, but were of an extraordinary nature, being designed

for an extraordinary end, viz. The ma∣king atonement and expiation for the sins of the world. He bare our sins in his own body on the tree; was wounded for our ini∣quities, bruised for our sins. And he was a Person far from deserving the least of suf∣ferings by any the least default: For he was spotlesly, innocent, and ever lived in most perfect Obedience to the Will of God.

Yet notwithstanding the unspeakable greatness of his Sufferings, and his non-de∣sert of them, he did not in the least com∣plain of his Father for giving him up to them, but intirely submitted to and ac∣quiesced in his will and pleasure. The Cup that my Father gives me to drink, (saith he) shall I not drink it? Not as I will but as thou willest.

And the Resignation of his Soul was also exprest by the most wonderful Meekness & Charity he discovered towards his bloudy Enemies, even in the midst of their un∣sufferable abuses and barbarous cruelties. He was led as a Lamb to the slaughter, and as a sheep dumb before the shearers he opened not his mouth. Wherein also David was a Type of our Saviour, viz. in his behavi∣our towards the reviling Shimei already mentioned.

But the Resignation of our Blessed Sa∣viour (which was of all others incompa∣rably the greatest) I shall not farther in∣large on, because I have discoursed alrea∣dy of it, and shall have yet farther occasi∣on to speak more in another Chapter; I will onely add, that this is the Copy we are to eye most, though we are incompas∣sed about with a great cloud of other Wit∣nesses, and noble Examples of this Ver∣tue.

CHAP. XIII. Of the Example of the Apostle Saint PAUL.

XIII. THe sixth and last Example I shall mention is Blessed Paul: A follower of Christ, as he stiles himself, 1 Cor. xi. 1. And he imitated him in no∣thing more than in Self-Resignation.

The very first words he spake at his Conversion did speak the great prepared∣ness of his Soul for this Grace: Lord, said he, what wilt thou have me to do? Acts ix. 6. There then shone round about him a light from Heaven above the brightness of the Sun, but a more glorious light shined into his heart; and as that light struck his Bo∣dy down to the earth, so did this his Soul, and humbled it to the lowest degree of Self-abasement and submissive compliance with the Will of God.

Lord, what wilt thou have me to do? was as well the language of his heart, as the voice of his lips. And whatsoever the Will of God was that he should either do or suffer afterward, he was most pliable and yielding to it. He would will or act

nothing but according to the Will of Christ. To him to live was Christ, Phil. i. 21. His own proper will was swallowed up in his will, so that he did not so much live as Christ lived in him, Gal. ii. 20.

None of the holy Writers spake more frequently or vigorously than St. Paul of the necessity of our being crucified to the world, and of having the world crucified un∣to us, of crucifying the flesh with the affecti∣ons and lusts, of mortifying through the Spi∣rit the deeds of the body, as being the onely way to eternal life, of putting off the old man which is corrupt according to deceitful lusts: By all which expressions is meant the subduing our own will and every in∣ordinate affection, whatsoever is contrary to the Will of God and opposite to Self-Resignation.

These things this excellent Apostle doth inculcate and press with all seriousness, and in expressions of greater significancy, of a more spiritual force and fuller energy than any forms of speech that occur in the Old Testament.

And what he thus teacheth and exhorts to, he was an eminent Example of the Pra∣ctice of. He himself was crucified with Christ; he suffered the loss of all things,* 1.56 and accounted all other gains and advantages

but losse and dung that he might win Christ, that he might know the power of Christ's re∣surrection, and the fellowship of his sufferings, being made conformable unto his death, Phil. iii. 8, 10.

He professed that it is most reasonable and becoming us, that if Christ died for us we should live to him and not to our selves, or the pleasing our own wills, and that the Love of Christ doth with a sweet force constrain hereunto; and that the mercies of God do powerfully engage us to make an entire oblation of our selves to him, which is our reasonable service. Rom. xii. 1.

And (I say) his practice and behavi∣our was fully agreeable to these his profes∣sions. At his first Conversion God shew∣ed him how great things he must suffer for his names sake,* 1.57 but the hardships he was to endure did not at all startle him. The Holy Ghost witnessed in every City, that bonds and afflictions did await him, but saith he, none of these things trouble me, nor count I my life dear unto my self, (and what is dearer than life?) so that I might finish my course with joy, and the ministry which I have received of the Lord Iesus, to testifie the Gospel of the grace of God, Acts xx. 24. And therefore he went to Ierusa∣lem,

(where he was to expect very great afflictions) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bound in Spirit, constrained by a holy violence, ver. 22.

Nor could he be perswaded by those Disciples at Tyre that, by revelation from the Spirit, told him that he would incur much hazard by going up to Ierusalem, and therefore advised him not to go: Nor was he wrought upon by those other Dis∣ciples who endeavoured by their tears, ad∣ded to their earnest entreaties, to stay him: But his answer to them was, What mean you to weep, and to break mine heart, for I am ready, not to be bound onely, but also to die at Ierusalem, for the name of the Lord Iesus, Acts xxi. 13. And by the stedfast purpose of his Soul to be resigned to the Will of God herein, did he at last win them over to the same Resignation, ver. 14. And when he would not be perswa∣ded we ceased, saying, The will of the Lord be done.

And what severe trials he was exercised with, how many and great things he suffer∣ed, we have an account in 1 Cor. iv. 11, &c. 2 Cor. vi. 4, 5. and Chap. xi. 23, &c. in which place are mentioned together a∣bove twenty instances of his sufferings.

So far was he from living a self-pleasing life, that, if he pleased himself in any thing, it was in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake, Chap. xii. 10.

So far was he from impatience and shrinking at those disposals of Providence, that he rejoyced in his sufferings, while he filled up that which was behind of the suffer∣ings of Christ in his flesh, for his bodies sake which is the Church, Col. i. 24.

But there is one passage in St. Paul's Writings which I had chiefly in mine eye when I thought him, next to our blessed Saviour, most worthy to be presented as a Pattern for Christians to follow: And it is a passage which expresseth the great pro∣gress he had made in Self-Resignation both as to the active and passive part of it: Both as it consists in a free and entire obedience to difficult commands, and in patient bear∣ing hard trials and sufferings.

The passage is that in Phil. iv. 11, 12, 13. I have learned in whatsoever state I am there∣with to be content. I know both how to be abased, and I know how to abound, every where and in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ that strengthneth me.

Of which words I may say as Ausonius of the Emperours words, O mentis aureae verba bracteata! O plated (or rich and most excellent) words, expressing a golden (or most beautiful and goodly) mind. Yea, such is the preciousness of this Wisdom, to know how to be either abased or to abound, to have learned in every condition to be content, that it is not to be valued with pure gold, with the precious Onyx or the Saphire, the price of it is above Rubies.

To know how to abound and to be full, and not deny God, not to forget and forsake him in fulness, not to be high-minded and trust in uncertain riches, not to make the abundance of these outward things to ad∣minister to pride and haughtiness, luxury and sensuality; but on the contrary, to be humble, to trust in God, and acknowledge him in all his Gifts, to be moderate in a∣bundance, and strictly religious, this is no easie thing, 'tis a lesson that few will learn, but St. Paul had learnt it.

To know how to be abased, how to want and to be kept short, to look upon others full portions in this life without Covet∣ousness or envying what they have, to bear adversity, to endure afflictions, losses and difficulties of all sorts without impati∣ence and murmuring at the allotment of

Providence, to be quiet and meek, and much more, to be chearful and rejoyce under all; not to love God the less, nor trust in him the less, nor to flag or be dis∣couraged by this means in his service; this is also a difficult and uneasie lesson, but ho∣ly Paul was likewise herein instructed.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We glory in tribulations, saith this great Apostle, Rom. v. 3. Glorying is not mere joy, but joy exalted to its utmost heighth. And what a full expression is that he useth, 2 Cor. vii. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I do more than abound with joy in all tribulation: or, I rejoyce with a super∣lative joy. What a mighty Proficient was this blessed person in the School of Christ! Yea, he farther saith, that he could do all things through Christ strengthening him: And he had learned to be content not one∣ly in some conditions, but in whatsoever state: He knew how to be abased and how to want not onely in some circumstances, but every where and in all things. Here was the power of Godliness indeed, and the Kingdom of God not in word but in power. And after all this he ascribes nothing to himself, but gives Christ the glory of all. He was (he saith) able to do all this through Christ strengthening him; through the power of his grace, which was sufficient for him.

This is somewhat of the much more that might be observed concerning this blessed Apostle, who, in resignation and submission to the Will of God, was one of the best Copies, and nearest the Original, that ever was drawn by the finger of God, the Holy Spirit: And, next to the Life of Christ (the fairest picture of Purity and Holiness re∣presented by the four Evangelists) the life of Paul is set forth at large; above one half of the Acts of the Apostles being spent in his Character. Nor was it out of any vain-glorious design, nor from any undue love or valuation of himself, that he in∣treated others to be followers of him, as he was of Christ, but from the inward sense of the great sweetness, peace and comfort, and the many advantages he found in the imi∣tation of him, and from the absolute ne∣cessity of this Duty. And these great rea∣sons induced him to propound himself as a pattern particularly to the Corinthians, 1 Cor. xi. 1. Chap. iv. 16. to the Thessaloni∣ans, 2 Thess. iii. 7, 9. and to the Philippians, Chap. iii. 17. and Chap. iv. 9. Those things which ye have both learned and received, and heard and seen in me, do, and the God of peace shall be with you.

Now then, O feeble and faint-hearted Christian, take heart and courage from

these great Examples, up and be doing, be strong in the Lord and in the power of his might. Wait upon God, and apply thy self heartily to him, that thou mayest be clothed with the same Spirit, and indued with power from on high. And as Elisha said of old:* 1.58 Where is the Lord God of Eli∣jah? So rouse up thy self and say, Where is the God of Paul, the God of Abraham, Iob, David, and the rest? The same God who wrought effectually in these to such an ex∣emplary Resignation, will be mighty in thee also, if thou hast the same Spirit of faith, the same sincerity and singleness of heart. He that is mighty will magnifie thee, will do great things for thee and in thee.* 1.59 Iesus Christ, the same yesterday and to day and for ever; what he was to St. Paul and others like him heretofore, he will be unto thee to day, and to all believing Souls for ever; such as walk in the same Spirit, and in the same steps.

Hast thou not known,* 1.60 hast thou not heard that the everlasting God fainteth not, neither is weary? Nor hath he forgotten to be graci∣ous; but his tender mercies are the same, and the arm of his strength the same. The same Lord over all is rich unto all that call up∣on him, Rom. x. 2.

Onely take heed of being wearied and fainting in your minds, but wait on the Lord, and he shall strengthen your heart, wait I say on the Lord. You shall then be en∣abled to run the race that is set before you with patience; though a long and an hard race, you shall run it and not be weary, you shall walk in the most difficult paths of obe∣dience,* 1.61 and not faint. The arm of the Lord shall awake as in the ancient days, in the ge∣nerations of old: As it did in the days of the forementioned Worthies: And you shall be strengthened, as they were,* 1.62 with all might ac∣cording to his glorious power, unto all patience and long-suffering, and that with joyfulness.

CHAP. XIV. That the consideration of Christ crucified is a very effectual means for the crucifying of the old man.

XIV. NInthly, Let thy mind dwell much upon the meditation of Christ crucified. Bring thy Self-will and inordinate affections to Mount Calvary, and there nail them to the Cross of Christ. As Christ blotted out the hand-writing of ordi∣nances that was against us, and contrary to us, viz. the Jewish Law, the Mosaical Rites, and took it out of the way, nailing it to his Cross; so should a Christian do with the law in his members, or the law of sin and death. The nailing it to the Cross of Christ is a most effectual means to take it out of the way.

The Cross of Christ, I say, is a proper instrument for the crucifying the old man, and the body of sin, and the consideration of Christ crucified a powerful Engine, mighty through God to the pulling down of strong holds, to the beating down of all those fortifications sin hath raised in the Soul, all imaginations, all carnal reasonings

and affections, every high thing that would exalt it self against the knowledge of God, and the obedience of Christ.

St. Paul speaks his own experience of the success he found in the serious consi∣deration of Christ crucified; Gal. vi. 14. God forbid that I should glory save in the Cross of our Lord Iesus Christ, whereby the world is crucified unto me, and I unto the world. That is, the vanities and hurtful allurements of the world, whether they be those of its riches, honours or pleasures, are become liveless and untempting to me, have no energy or force to perswade me to an eager pursuit or fond embracement of them; I am so little affected towards them, so mortified to them, as to place no part of my happiness in such things.

Now then the meditation on Christ cru∣cified is a means greatly available to the subduing our Self-will, and irregular appe∣tites, in that

1. His dying on the Cross, as the Scripture declares that it was to make atonement and ex∣piation for sin, so it affirms that it was also de∣signed to root out and destroy it. This is as∣serted in many Texts.

Particularly in 1 Pet. ii. 24. Who his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto

righteousness, by whose stripes ye were healed.

2 Cor. v. 14, 15. For the Love of Christ constraineth us, because we thus judge: that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live to themselves, but unto him which died for them, and rose again.

1 Pet. i. 18, 19. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, &c. but with the precious bloud of Christ, as of a lamb without blemish and without spot.

Gal. i. 4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father.

Titus ii. 14. Who gave himself for us, that he might redeem us from all iniquity, and pu∣rifie to himself a peculiar people, zealous of good works.

Rom. viii. 3, 4. For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the spirit.

2. Christ's dying on the Cross was designed to be an exemplary pattern of our crucifying

the body of sin. As his Resurrection is a fi∣gure of the Spiritual Resurrection of Chri∣stians, their rising up to a life holy, heaven∣ly and divine, so his Death on the Cross is a figure and representation of that Spiri∣tual Death that is to pass upon the old man.

And because this is a necessary impor∣tant truth, as well as pertinent to the point in hand, I shall observe three passa∣ges of Scripture to this purpose, and a little discant upon them.

First, that in 1 Pet. iv. 1. For asmuch then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin.

The suffering in the flesh which the Apo∣stle here tells us we are to imitate our Sa∣viour in, is not to be meerly understood of suffering afflictions in the body, but of re∣sembling the suffering and dying of Christ, in dying unto sin. This appears from what next follows, he that hath suffered in the flesh hath ceased from sin. Some Greek Co∣pies leave out the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that hath suffered or di∣ed to the flesh: the same with that phrase, Rom. vi. 2. dead to sin. He that hath suf∣fered or died to the flesh, or he that hath

suffered pain and smart in the flesh, in the mortifying of his sinful life, and the deeds of the body, hath ceased from sin, as he that is dead ceaseth from the actions that belong to the natural life.

This also appears from Ver. 2. That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God; not live any longer in the grati∣fication of those fleshly appetites that captivate and inslave the greater part of mankind; but on the contrary live a life of entire obedience and conformity to the Will of God.

A second passage to the like purpose is that in Philippians iii. 10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death: Which last words are a key to the foregoing; and this conformity to the death of Christ implies that it hath in it something of Pattern and exemplary Consideration, to be spiritually resembled and imitated by a Christian.

There is a knowing of the power of Christ's Resurrection and Sufferings with∣out us, as they refer to God the Father, in purchasing his favour, procuring the Pardon of our sins, and Reconciliation with him: For Christ was delivered (to death) for our offences, and rose again for our justification, Rom. iv. 5. And besides there is the knowing of the power of Christ's Death and Resurrection within us, there is something to be done and transacted in us that is answerable and bears conformity thereunto. There is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a partaking of his Suf∣ferings in a spiritual sense; when we are enabled by the power of God to suffer the pain and agonies that accompany the crucifying of the flesh or body of sin, and to die unto sin as he died for it. And there is a partaking of Christ's Re∣surrection in a spiritual sense, when we are enabled to rise to a new and heavenly life, when we seek, and savour, those things which are above, where Christ sits at the right hand of God, Col. iii. 1.

This is that excellent knowledge of Christ for which the Apostle counted all

things but loss and dung, ver. 8. Had he rested in a mere speculative, historical knowledge of the Death and Resurrecti∣on of Christ without him, and been im∣patient of the energy and power of both within him, had he not so known Christ dying and raised again to life, as to be spiritually crucified with him, and to rise with him to newness of life; such a knowledge would not have availed him in the end.

The third passage is that in Rom. vi. 4, 5, 6. Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.

By this likeness of Christ's Death, and likeness of his Resurrection, it appears that there is a lively resemblance of both which a Christian is obliged to endea∣vour after. Then it follows: Knowing this that our old man is crucified with him, that the body of sin might be destroyed, that hence∣forth we should not serve sin.

3. The Death and Sufferings of Christ are very powerful to engage and enable us to the great duties of crucifying worldly lusts, and mortifying corrupt affections, as they are effectual to work in us the most heart-bleeding sorrow for sin, the most ve∣hement hatred and detestation of it, and to raise the soul to the greatest degrees of love and ingenuous gratitude.

1. To work in us the most heart-bleeding sorrow for sin. Who can seriously consi∣der Christ crucified, Christ bleeding on the Cross, bleeding from the sixth to the ninth hour, (from our twelve a Clock to three) his bleeding Head, crowned with sharp thorns, his bleeding Hands and Feet, and Side; I say, who can consider this and not bleed within? Who can look upon him that was pierced, and not be inwardly pierced himself, not be prickt to the heart, as they are said to be Acts ii. 37. at the preaching of Christ crucified.

And when we consider that he was wounded for our transgressions, and bruised for our iniquities, or (as the words are

rendred by some) of our transgressions and iniquities: When we consider that we have crucified the Lord of Life and Glo∣ry, that our sins nailed him to the Cross, wounded him to the heart, and put him to all the grief and pain he underwent, how can it be that our hearts should not be wounded within us? How can we forbear to express our sorrow for sin in some such words as those of Ieremiah, My bowels, my bowels, I am pained at the very heart: O that my head were waters, and mine eyes a fountain of tears!

And can we consider his Agony in the Garden, the exceeding sorrowfulness of his Soul, his extream heaviness and sore amaze∣ment, his strong crying and tears, and his sweating great drops of bloud, and not be melted into holy mournings and relent∣ings for our sins, and for all our unkind and unworthy behaviour towards Christ, who thus suffered for us?

How hard is that heart, which the so great and dolorous sufferings of our Savi∣our cannot melt and dissolve!

At the Passion of Christ (besides other Prodigies) it is said the rocks rent; and are our hearts harder than rocks, not to be affected with remorse at the considera∣tion of Christ crucified?

* 1.63It is Saint Hierom's observation: When Christ died, all creatures were his fellow-suf∣ferers; the sun was eclipsed, the earth shook, the rocks were cleft in sunder, the veil of the Temple was rent in twain, the graves opened: Man alone, for whom onely Christ died, suffer∣ed not with him.

Certainly, if the consideration of our Saviour's Sufferings for our sakes cannot prevail to melt our hearts into an holy sorrow for our sins, nothing will ever do it.

And if it hath such a peculiar and sove∣raign efficacy to work an heart-bleeding sorrow for Sin, it will consequently be very effectual to the disengaging us from it, to the taking us off from all those va∣nities

and lusts which were formerly most dear and pleasing to us.

If we are grieved at the heart for our Self-will, Self-love, and manifold disobe∣diences, we will not continue to make pro∣vision for the flesh to fulfill the lusts there∣of.

2. The Death and Sufferings of Christ are effectual to work in us the most vehement ha∣tred and detestation of Sin. It appears from thence how hateful and abomina∣ble a thing Sin is to God, who is original Rectitude and infinite Purity. For how could he demonstrate a greater antipathy and displeasure against Sin, than in being pleased to bruise and put to grief the Son of his love, and to give up the brightness of his glory, and the express image of his per∣son to inexpressible dolours to the end he might make expiation for it.

If Sin were a sleight inconsiderable thing, if it were not a thing of a most odious and vile nature, a high injury to God, and of sad and dismal consequence to man, he would not have required such a Sacrifice for it.

This consideration must needs be most forceable to the working in us detestati∣on of Sin, whatsoever grace and favour it hath found in our eyes. Suppose we our selves to have seen Christ in the last Scene of his Sufferings, and to have ac∣companied him from the Garden of Geth∣semene, where he was in his Agony, and sweat drops of bloud, to the High Priests house, thence to the Judgment Hall be∣fore Pilate, thence to Mount Calvary, in which places he was reproached, spit up∣on the face, scourged, and at last nailed alive to the Cross: And suppose him speaking to us, as in another sence Pi∣late spake of him, Behold your King; Behold your Lord and Saviour: See the wounds which your Sins have given me; See how they have torn my flesh, and despite∣fully used me: But the unseen wounds, the inward sorrows of my Soul are such, as the heart of man cannot conceive, as neither hath the eye seen, nor the ear heard what may compare to them. Thus have your lusts dealt with me, and in all this see their cruelty. If we had, I say, beheld our blessed Lord in his direful Sufferings, and heard him thus expressing himself to us,

do we think we could still cherish and entertain, hug and embrace those Ene∣mies of his which have put him to all this shame and torment?

But if we have an inward knowledge and feeling of Christ crucified, it will most undoubtedly inflame us into a just indignation against those Lusts which suckt the Life-bloud of Christ, which slew and crucified the Lord of Glory. We shall say concerning them, what the Iews cried concerning him, Away with them, away with them, they are not worthy to live: Let these murderers of the just one die the death, but let Iesus live, and let the Life of Christ be manifested in us. How can that be longer sweet to me, which made Christ's Cup so ex∣ceeding bitter? How can I delight in that which made his Soul sorrowful un∣to death? How shall that be my plea∣sure, which was his pain, and put him to grief, such grief, that there was no sor∣row like unto his sorrow? How should I glory in that, which put him to such an open shame?

3. The Death and Sufferings of Christ are powerful to raise the Soul to the great∣est degrees of Love and Gratitude. We have already shewn that there never was a Love like the Love of Christ, compa∣rable to that Love he exprest in giving himself an Offering and a Sacrifice to God for us.

Now, not to part with our Lusts for him, who parted with Life it self for us, not to put our selves to some smart and pain in crucifying the Lusts of the Flesh, in denying our Self-will, and taking up the Cross and following him, who hath, to amazement denied himself, and taken upon him the greatest of Sufferings for our sakes; this would be an instance of the unworthiest and vilest ingratitude, and the greatest unkindness imaginable done to Christ. This will be more grie∣vous to him, than all his Sufferings from the Iews and Romans, it being a frustra∣tion and disappointment of him in the great design, which we shewed, he had in submitting to those Sufferings.

But a Soul truly sensible of the Love of Christ in giving himself for us, can think nothing too dear and precious to part with for him, cannot look upon his Com∣mands of Self-denial and Self-Resignation as grievous and unsufferable.

I will adde, that the particular circum∣stances of Christ's last Sufferings have a special force to the enabling a Christian a∣gainst such and such particular sins, as prevail most among men, and which are the fruitfullest sprouts and branches that grow out of that cursed stock of Self-will: As,

1. Self-esteem: An over-dear valuing a man's self, his fame and regard in the world; a seeking the praise and respects of men, and being disturbed at their dis∣respects.

Now of how great efficacy must it needs be to the subduing this corruption to consider him who endured such contradicti∣ons of sinners against himself, and how he was exercised with all manner of scorns and derisions, all sorts or abuses, re∣proaches,

injuries, and indignities, that the wit and malice of his enemies could devise, to render him base and despicable before men.

He was called a blasphemer, a decei∣ver, an enemy to Caesar, (or traiterous person) a seditious stirrer up of the peo∣ple, and all this about the time of his last Passion; as before he was called a Sama∣ritan, (or Heretick) and Beelzebub.

And as an expression of their contempt, they spit upon his Face, that sacred Face which the glorious Angels delighted to look upon, which Abraham and many Kings and Prophets, and righteous persons did desire to see. What indignity like to this! Then they smote him on the Face, ad∣ding father contempt accompanied with pain, to the disgrace of having his Face besmeared with their filthy spittle. And withall they covered his Face, saying, Pro∣phesie unto us, thou Christ, who it is that smote thee.

Thus contumeliously did they use the Anointed of the Lord; and as in the last passage they mockt at his Prophetical, so

did they afterwards at his Kingly Office; putting on him a gorgeous Robe, platting Thorns into the form of a Crown, and putting it on his head, and a Reed for a Sceptre into his hand, and then bowing the knee before him, saying, Hail King of the Iews.

These are some few instances of the many dishonours and disgraceful indignities done unto him.—I might adde that the kind of Death he suffered was as ignomini∣ous as painful, the death of slaves and vile offenders; and to adde to the disgrace, they crucifie him between two Thieves.

Yea, even when he was bleeding upon the Cross they would not forbear to de∣ride and revile him, expressing their scorn both in words was gestures. Nor were they that did thus, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the rude rabble onely, but the chief Priests, Scribes and Elders.

Now consider this, O Christian, how it fared with Christ thy great Lord and Ma∣ster, what affronts, what dishonours and reproaches he endured, and how uncon∣cernedly and undisturbedly he bare them,

how he despised the shame, how little he cared either for the applause or contempt of the world, how he chose rather to be reputed and dealt with as the most ab∣ject and basest of men, than to be glori∣ous in the world, and to shine in its vain honours: And will not this prevail with thee to set thy self against thy Pride and Self-esteem? Surely it is not possible that thou, who art infinitely beneath thy bles∣sed Saviour, shouldest set a high value on thy self, and affect the praises of men, or be greatly concerned at the contem∣ptuous behaviour and affronts of the world, when thou seriously considerest how Christ was used, reproached, contemn∣ed and despised, and with what calmness and sedateness of spirit he bore it. The disciple is not above his master, nor the ser∣vant above his Lord, Matth. x. 24. It is e∣nough for the disciple that he be as his master, and the servant as his Lord, ver. 25.

2. As for that lust of Self-pleasing, the love of ease and pleasure, an averseness to endure hardships, a studious care to gratifie the cravings of our fleshly appetites, is there not enough in the consideration of Christ crucified to cure also this distemper of the

Soul? Did not Christ out of dear com∣passion towards men leave his Fathers house, where was all fulness and all joy, and humbled himself to become man, and took upon him the form of a servant? He endured cold and heat, hunger and thirst, wearisome labours, long fastings, and faintness, he bare our griefs, and car∣ried our sorrows, and (as hath been shewn) endured inexpressibly worse griefs and sor∣rows than any of ours.

Now how can we consider this, and be any longer dearly affected to our Carkasses, sollicitous for the pleasing of our appetites, and pampering our Bo∣dies, curious about Meats and Drinks, and studious for that which is most de∣licious and grateful to the flesh? And as for the impure pleasures of the world, no consideration can be more powerful to extinguish in us all desires to them, than that of * 1.64 Christ upon the Cross.

3. Revenge and Hatred: Who can harbour these Lusts in his Soul that con∣siders that Christ laid down his life for his enemies? And that almost the last words he spake on the Cross, amidst that shame and torment they put him to, were a prayer for them: Father, for∣give them, for they know not what they do, Luke xxiii. 34.

4. Covetousness, or the Love of Money: Who that considers, that though Christ was rich, yet he became poor, that we through his poverty might be rich; and that it was this lust that betrayed the Lord of Life to his merciless enemies, can find it diffi∣cult to mortifie and subdue his inclinati∣ons to it?

To conclude this: To the serious Chri∣stian the word of the Cross of Christ is sharper than any two-edged sword, to the destroying all our evil and corrupt affections.

But I fear that it is not considered, as it ought, by most of us. Christians ge∣nerally consider the Sufferings of Christ

onely as they were designed to expiate sin, and in reference to what he hath done for them without them, not to the extir∣pation of sin, not to the crucifying the flesh with the affections and lusts: And hence it is that their consideration thereof is no more available to this great end.

CHAP. XV. That the frequent consideration of the great Recompence of Reward is a mighty help to the attaining of Self-Resignation.

15. TEnthly and lastly: In order to the attaining of Self-Resignati∣on, let us look to the great recompence of Reward. Let us with an eye of faith frequently look upon the promise of eter∣nal life, the prize that is set before us, the Crown of Life and Glory, that fadeth not away, reserved in Heaven for all obedient and resigned Souls.

It is said of Iesus, Heb. xii. 2. that for the joy that was set before him, he endured the Cross, (as exquisitely painful as it was) and despised the shame; all the mockings and insultings of his enemies o∣ver him, and the vile ignominy and infa∣my of his Death.

And in conformity to him a Christian may be enabled to endure the inward Cross, in being crucified to the world, in dying to sin and his own corrupt will, by eying stedfastly the joy and glory set before him, by often contemplating the future Reward, which is infinitely above all the labours that accompany Self-Resig∣nation, and the pains and sorrows that do attend it.

The Great Apostle of the Gentiles, who was acquainted not onely with the great∣est sufferings from the world, and the la∣bours and pains of Mortification and Self-denial, but also with this blessed Reward, (having been rapt up into Paradise, where he saw and heard unutterable things) he (I say) having well weighed both, doth thus pronounce, Rom. viii. 18. I reckon that the sufferings of this present time are not worthy to be compared (bear no propor∣tion) with the glory that shall be revealed in us. If the sufferings be laid in one bal∣lance, and the glorious Reward in the o∣ther, the Glory will unspeakably out∣weight them: For it is a far more exceeding and eternal weight of Glory; in compari∣son of which our heaviest afflictions are

but light, and our longest but for a mo∣ment.

That God is a Rewarder of them that di∣ligently seek him,* 1.65 is the first principle to be believed in Religion, without which all our motions and endeavours therein will be weak and feeble. And the End of our Faith & Obedience being much in our eye, the excellency and infinite desireableness thereof will sweeten all that sowrness, and take away all that unpleasantness which may be in the means.

A firm Belief and frequent fixed thoughts on the heavenly Reward would fill our hearts with joy and strength, and carry us with great ease through whatso∣ever difficulties lye before us in the way of entire Obedience and Self-Resignation. None of the Divine Commandments can can be grievous to the heavenly mind∣ed, no trials over-burdensome.

The serious believing thoughts of the glory to be enjoyed will put such life, spirit and vigour into us, as will cause us to run the race set before us, not onely with patience, but with delight and joyfulness:

So that we shall sing in the ways of the Lord, as the expression is Psal. cxxxviii. 5. and glorifie him even in the jires, Esay. xxiv. 15. We shall be enabled to submit to God's Will under great afflictions, as without murmuring, so with thankfulness.

They that grudge to give God more than the fruit of their lips, than some good words, wishes, or intentions, or some for∣mal ceremonious observances, or some re∣formation in lesser and easier matters, and think they have done as became those that sought God's Kingdom, surely these have a very mean esteem of, and miserably un∣dervalue the glory and felicities of the life to come. They never spent so many thoughts on Heaven as to have any true and worthy conception of the happiness of it; otherwise they could never imagine the doing and suffering no more than this comes to, to be fit to be recompenced with such a Reward: or that God will ever re∣ward such a shadow of Religion, with so real and substantial a Happiness, their wi∣thering leaves of outward profession, with such a Crown of Glory as shall never fade. But those that frequently affect their Souls with the thoughts of that bliss which is

promised in the Gospel to those who deny themselves, and take up their Cross and fol∣low Christ in spiritual Obedience and Re∣signation, can never think much of any pains or trouble this may put them to. If the Devil can prevail and perswade as he doth by those aiery and imaginary satis∣factions he promiseth, what influence would God's promises of fulness of joy, and pleasures for evermore, and an everlasting Kingdom, have upon all those that duly consider them?

How will men deny themselves, what labours will they undergo, what hard∣ships will they suffer for some worldly ad∣vantages which fall far short of a King∣dom? for some petty principality and do∣minion over others, for a preferment that hath some little authority in it, or brings in some profit? But had any such ambiti∣ous ones hopes of a Kingdom, how would they be transported with all excesses of joy, what difficulties, dangers and painful labours would they go through and think them nothing? And can we grudge to do or suffer as much, if it were necessary, for an infinitely more glorious Kingdom than any in this world, if we really believed it attainable by us?

If we were promised a great earthly reward upon condition we would abstain from such and such things as are very plea∣sing and grateful to us, would we not do it? And shall not the eternal blessedness which God, who is as faithful as able to perform, hath promised, be of like pow∣er and force with us? Nay, shall it not be of far greater force proportionable to the quality of the Reward? When all that we can do is but very little and utterly unworthy to be compared with this glori∣ous Reward, is it possible we should do less than we can, for the obtaining of it, if we consideratively and believingly thought of it?

Know ye not (saith the Apostle) that they which run in a race, run all, but one re∣ceiveth the prize? so run that ye may obtain. And every man that striveth for the mastery, is temperate in all things: Now they do it to obtain a corruptible Crown, but we an incor∣ruptible, 1 Cor. ix. 24, 25. If they in the Isthmian Games were so careful to observe an accurate diet for the preparing and en∣abling them to those exercises; if they were temperate and continent in all things,

denying themselves in their sensitive desires; if they were willing to weary and spend themselves in the race, to endure blows and wounds in their combat; and thought no diligence, no labour, no pains nor hazards too great for but a flowery or leafy, a fa∣ding and corruptible Crown, a short and perishing Reward; would not Christians much more run their race with patience, fight the good fight of faith, endure hardship, deny themselves and their fleshly desires, while an exceeding and eternal weight of Glory is in their eye? If the men of this world shall think no pains too great for uncer∣tain riches, and which, while they enjoy them, are imbittered with many fears and anxious cares; would not the lively hope of eternal life, and a treasure in Heaven, which neither the moth can eat, nor rust cor∣rupt, nor thieves steal, ingage us to greater labours and self-denials? Would it not more enravish our hearts, more strongly affect us, and make us more intent, earnest and in∣dustrious? Surely it would.

Awake, awake then, O thou delicate and lazy Christian! rouse up thy self, and stir up the gift of God in thee: Go up to Mount Nebo, and take a fair view of Ca∣naan,

that pleasant and glorious Land: See what a goodly Heritage is reserved for theee, and how great that goodness is which God hath laid (or * 1.66 stor'd) up for them that fear him Eye the fulness of the Reward: Keep it in thy mind, believe it with thine heart, and then how chearfully wilt thou travel through the Wilderness to Canaan before thee. Yea, this will make the ve∣ry Wilderness a little Canaan, or Land of rest and delight to thee; it will make it a little Eden, and Garden of the Lord. Nor wilt thou then grudge at it, if God shall prove and humble thee by a long journey in the Wilderness, to know what is in thine heart,* 1.67 (as it is said of Israel in the figure and letter) whether there be in thee an obedient will, a resigned, patient, submissive temper as to his commands and disposals. Thou wilt not be difficultly perswaded to believe that Canaan will make an abundant recompence for all thy travels and wearisome labours. And if in the mean while God feeds thee with the bread of heaven, sustains thee with Manna in the Wilderness, art thou not well dealt with and kindly treated by him? Hereaf∣ter to feed with Angels; to sit down with Abraham, Isaac and Iacob in the Kingdom

of Heaven, and here to be provided for with Angels food (as Manna is called) to the full: To have joy unspeakable and glo∣rious, an eternity of pleasures hereafter, and with all peace which passeth all under∣standing here; inward pleasures and deli∣cious satisfactions from reflexions upon the doing of thy duty; the peaceable fruit of righteousness, which thy sowing to the Spirit will yield thee, in this life: To be crowned with Glory in Heaven, and on Earth to be crowned with loving kindness and tender mercies: These fore-tastes of happiness and earnests of the great Re∣ward, these aureolae, and little Coronets for the present, and the assurance of a massie Crown, a weight of glory, in the o∣ther life, methinks should be of force to endear obedience, and greatly to sweeten patience to thee; to remove all appre∣hension of difficulty and harshness in what God will have thee either do or suffer.

If there be any Generosity in thee, thou canst not but be very angry with, and con∣demn, thy self, whensoever thou feelest any secret grudging and repining at what God would have thee undertake, seeing he hath proposed such a Reward to animate thee to it.

If there were any Ingenuity in thee, thou couldst not chuse but blush and be ashamed at that little thou either suffer∣est or doest for the Kingdom of God.

Thy Obedience is due to his Commands, and thy submission, to his wise, righteous, and good will, though there were no fu∣ture Reward for thee: But will God be∣stow on thy Obedience and thy Patience (the two parts of Self-Resignation) so glo∣rious a reward? Will he reward an obe∣dience for a short time, and that far short of perfection too, and a momentary suf∣fering of affliction, with an eternity of bliss, with a glory so transcendently and asto∣nishingly great?

And is this great Reward so near? this present life is but short, thou hast but a few days to continue here, there is but a step between thee and eternal life: There is between this and the other world the Vale of the shadow of death, a darksome passage, but a very short one, and thou shalt enter upon possessing the reward of the inhe∣ritance; which at the glorious appearance of Jesus Christ shall be grown up to its full proportion.

Canst thou seriously consider these things, and think any thing too dear and precious, which God would have thee part with, and deny thy self in; or call any thing grievous, which he either com∣mands or tries thy Resignation to his Will by?

The End.

Notes

• * 1.1

  Jam. iv. 14.
• * 1.2

  2 Cor. iv. 17.
• * 1.3

  Prov. x. 4.
• * 1.4

  chap. i. 5.
• * 1.5

  1 Thes. v. 19. Acts vii. 51.
• * 1.6

  Col. 1 ult.
• * 1.7

  Faciliùs est initia affectuum prohibere, quàm im∣petum re∣gere. Se∣neca e∣pist. 86.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.10

  Psal. lvi. 12. Psal. cxix. 106.
• * 1.11

  Vovere ni∣hil alind est, quàm animum immobili∣tare nè pos∣sit retro∣gredi.
• * 1.12

  Col. 1. 19. Rom. v. 21.
• * 1.13

  1 Joh. iii. 8.
• * 1.14

  Ego ado∣lescens pe∣tieram à te Castita∣tem, & dixeram, Da mihi Castita∣tem, sed noli modo: timebam enim nè me citò exaudires, & citò sanares, mallebam explore quam extin∣gui. Confess. l. 8. cap. 7.
• * 1.15

  Joshuah xiv. 12.
• * 1.16

  Chap. xv. 14.
• * 1.17

  1 Tim. i. 14.
• * 1.18

  2 Tim. i. 13.
• * 1.19

  Confess. lib. 3.
• * 1.20

  Cant. viii. 6.
• * 1.21

  Cant. viii. 7.
• * 1.22

  Videnti Deum om∣nis creatu∣ra est an∣gusta. Dejecit se de culmine generosita∣tis suae, qui admirari aliquid post Deum potest. Cy∣prian de spectacu∣lis.
• * 1.23

  Psal. 39. 5.
• * 1.24

  Chap. xl. 15.
• * 1.25

  Ver. 17.
• * 1.26

  Isaiah lxvi. 2.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same here with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Aben Ezra.
• * 1.28

  The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is u∣sed of one that is of an adult age, as of Ioshua, Exod. xxxiii. 11. when about 53 years old; of Benjamin, when he was 30 years old, Gen. xliii. 8. and of Ioseph, when about 28 years old: And the two young men accompanying them are called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So that it should be rendred the young man, not Lad.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 manicavit diluculo, or as the vulgar La∣tine, sur∣rexit de nocte.
• * 1.30

  To those words, they went both of them together, v. viii. the Ierusalem Targum addes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a just and upright heart; and Ionathan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a qui∣et, hum∣ble & sub∣miss heart. Yea, both the Tar∣gum of Ierusalem, and Ionathan Ben-Usiel, make Isaac speak to Abra∣ham, that he would bind him strongly, and then meekly and quietly to offer himself to become a Sacrifice.
• * 1.31

  Completa voluntas pro facto aestimatur.
• * 1.32

  Job i. 3.
• * 1.33

  The word for biles in this place is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which sig∣nifieth burning biles, from the Chal∣dee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be hot.
• * 1.34

  They were in∣flaming ulcers. But here is added also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sore or malignant biles.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.36

  Ch. xiii. 4.
• * 1.37

  Ch. xvi. 2.
• * 1.38

  Ch. 2. 9.
• * 1.39

  Job. 1. 21.
• * 1.40

  Namely to the womb of the earth, to which 'tis like in uttering these words he pointed with his finger.
• * 1.41

  Ch. i. 11.
• * 1.42

  Ecce spe∣ctaculum ad quod re∣spiciat ope∣ri suo in∣tentus De∣us.
• * 1.43

  Ps. lxviii. 13.
• * 1.44

  Ch. xiv.
• * 1.45

  Ch. xv. 2, 3, 4, 5.
• * 1.46

  V. 6, 13.
• * 1.47

  Ch. xv. 10.
• * 1.48

  2 Sam. ix. 13.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.50

  Ch. xv. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  V. 30.
• * 1.52

  Ch. xvi. 7, 8.
• * 1.53

  Ver. 12.
• * 1.54

  Mat. xxvi. 37.
• * 1.55

  Ver. 38. Heb. v. 7.
• * 1.56

  Gal. ii. 20.
• * 1.57

  Acts ix. 16.
• * 1.58

  2 Kings ii. 14.
• * 1.59

  Heb. xiii. 8.
• * 1.60

  Isa. xl. 28.
• * 1.61

  Isa. li. 9.
• * 1.62

  Col. i. 11.
• * 1.63

  Omnis cre∣atura Chri∣sto morien∣ti compati∣tur; sol obscuratur, terra mo∣vetur, pe∣trae scin∣duntur, ve∣lum Templi dividitur, sepulchra aperiuntur: Solus homo non compatitur, pro quo solo Christus moritur.
• * 1.64

  Cum me pulsat turpis aliqua cogitatio, recurro ad vulnera Christi, & sanabor.
• * 1.65

  2 Cor. iv. 17.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psalm xxxi. 10.
• * 1.67

  Deut. viii.