The DOCTRINE OF Self-posing, OR, A Christians Duty of putting Cases of Difficulty to himself. Being the Sum of some Sermons Preached at Vpton upon Seavern, in the County of Worcester. By B. Baxter, late Minister of the Gospel there, but now removed. Acts 20.24. But none of these things move me. Psal. 4.4. Commune with your own hearts upon your Beds. London, Printed for Peter Parker, and are to be sold at his Shop under Creed-Church near Aldgate. 1666. To my much honoured Brother, Mr. Anthony Nicholetts of London, Merchant. SIR, THe Psalmist speaketh of those that go down to the Sea in Ships, that they not only see the Works of the Lord, and his Wonders in the Deep, (Psalms 107.23, 24.) but also that they meet with dangers and difficulties in that Deep. As they see something that causeth Wonder and admiration, so also something that causeth Fear and Consternation. St Paul speaks of his perils in the Sea. And as it was the saying of one, Qui nescit orare, discat navigare, thereby intimating that at Sea men shall meet with such dangers and difficulties that will put them upon crying every man to his God, as it did those Mariners, Jon. 1.5. Dangers I know you meet with at Sea, and although you are safely arrived here, yet dangers and difficulties are to be expected. You and all Christians (while on this side Heaven) are still upon a Sea; so is this World said to be (Rev. 15.9.) a Sea of Glass mingled with Fire. Sir, I present you with this small Tract, the Scope of which, is, To teach you and all Christians, the Art of bearing troubles without much troubling of themselves. It is only to show us (if we must fall into trouble) how to make our fall the easier, viz. Forward, and not backward, into troubles foreseen, and not into troubles that were not forethought. And this is by putting cases of difficulty to ourselves, till God bring us to our desired Haven, which is Heaven. So wishing you all Happiness Temporal, but especially Spiritual and Eternal, I am Your most affectionate Brother, Ben. Baxter. To the Reader. READER, THe Reverend Author, (and my special friend and lately my neighbour Minister in that Country where we are both cast out) here commendeth to thee a duty so agreeable to thy Rational Nature, and thy christian profession, and so much tending to thy safety, peace and comfort, that I may suppose it hath thine approbation; and therefore thou art the more to be blamed if it have not thy practice. Foresight by Reason upon natural proof, is it that differenceth a wise man from a fool, if not a man from a brute: Foresight by Faith upon supernatural-Revelation, is much of the difference between a Christian and an Infidel. He that forseeth not the good that is attaineable, will never seek it; and he that forseeth not the evil that may come, will not prevent it; and he that forseeth not the evil that will come will not be prepared so to entertain it, as may preserve him from the malignity and turn it to his advantage. Most of our sufferings are matter of great temptation to us, and call us to great duty; and both require serious preparation. There is scarce any Temptation that prevaileth notably against us, but upon review we may observe where our cautelous foresight might have prevented it. And scarce a duty that we neglect, but we are forced upon review, to blame our neglect of prevision and preparation. We seldom do any great work aright upon the sudden; and seldom well escape an enemy that surpriseth us unexpectedly; or a snare that we did not foresee or fear. But we must see that we put cases but as they are, and that we pretend not to foresee that which is no the object of foresight, and that we understand the right use of such pre-vision. There are some things that will certainly come to pass, but are not necessary to be foreseen, because they concern us not, or call not for our duty. There are some things that will certainly come to pass, and the foresight of them, is absolutely necessary to salvation; as the resurrection of the body, the day of Judgement, the salvation of the sanctified, and the damnation of all that die in an unsanctified state. Here are the great cases to be put; Am I ready to die? or to give up my Accounts? What if this night my soul be required? Am I assured of my salvation, or not? And here are the necessary Resolutions to be made, as ever we will see the Lord with comfort, viz. I am resolved in the strength of grace to be a new Creature, and to redeem my time, and spare no care or pains or cost for my salvation. For want of putting these certain necessary cases, and taking up these necessary resolutions, it is that so many thousands perish. But there are also some things that are to us of uncertain futurition, that are but possible or probable as to our foreknowledge: To conclude that such things will come to pass, is error and not duty; but to conclude that they may come to pass, or that they are likely so to do, is our duty in case they be matters that call for our pre-vision & preparation. A great deal of miscarriage is in the World, by the false stating of such cases: some, that have not light enough to be acquainted with their darkness, nor humility enough to save them from overvaluing their understandings or conceits, are putting their uncertain Expositions of some obscure Scripture Prophecies (of Daniel, the Revelation, etc.) among the Articles of their faith; and thence taking up resolutions for practice, and taking the rule for the ordering of their other epinions and their lives; and so they must find at last that they have erred in that exposition, at the dear rate of finding also that thence they have erred in much of the greatest actions of their Conversations Some are presuming groundlessly to conclude, that the times will be good, or that they will be evil, that we shall have prosperity, or we shall have persecution, and how long these are like to continue, and what will come next; what party will stand, and what will rise, and what will fall; and accordingly they resolve and practise in the worship of God and in much of their deportment unto men: When Faith should tell them, and late experience will tell them, if faith do not, that it were wiser not to be wise above what is written, nor to feign our uncertain conjectures to be certainties, nor to be too busy about God's part (what shall or shall not come to pass) when we should be employed about our own part, even our certain duty, and should leave matters of future event more to God: and that things revealed belong to us, & secret things are reserved unto him, Deut. 29.29. And that the Law and Testimony are indeed our Rules. Some out of melancholy fearfulness or unbeleif, are always perplexing themselves with suppositions of things that will never come to pass; and saying, what if this should befall me, and what if that should overtake me? what if this friend should suffer? or the other friend be taken from me? what if I be cast into poverty, or prison? or called to bear witness to the Cause of Christ? or to suffer death for him? And they put such eases only to disquiet and torment themselves, and gratify their mis-giving and distrustful hearts; and not quietly to resolve & make their preparation. And thus they fill their minds and lives with self-created troubles, that are made of nothing but spun out of their own depraved imaginations: And if they can but say such an evil is possible, or that one of a thousand or ten thousand hath been overtaken by the like, they afflict themselves more about it than they should do if it were probable; and if it be probable, they are more troubled about it than they should be if it were certain. And when experience hath told them that most of their fears are from vain imagination, and few things that they feared come to pass, yet take they no warning, & be not ashamed that they have so long tormented themselves with dreams, but go on as if they had never had experience of their own mistakes. This is not the putting of cases, that the Reverend Author here inviteth you to. But there are too many that err on the contrary, (more dangerous though less troubling extreme) that will not see the snare till they are taken in it, nor the trouble till it is upon them; nor take the alarm till the enemy is within the Gates; nor buy oil for their lamps till the bridegroom is at the door; and so must be taken unprepared, and in vain cry, Lord, open to us, when the Door is shut: Or in case of temporal afflictions, they are to seek for due provisions, when its time to use them. And thus when a prudent man forseeth the evil and hideth himself, the simple passeth on and is punished, Prov. 22.3. & 27.12. These are the men that are startled at difficulties when they occur, and look so strangely and timorously at the Cross, because indeed they never did expect it; but gave up their names to Christ upon supposition that he would be better to them than his word: They could endure to read or hear of the Cross, but never believed that they should have been put to take it up indeed, nor called to the trial of parting with all, if they will have a treasure in Heaven; and therefore they go away sorrowful, when they find they cannot serve God and Mammon, and secure the world, & then have heaven as a reserve when they can keep the world no longer, Luke 18.22, 23. And many of God's servants were so little serious in their expectations of sufferings personal or common, as that they think them strange, as if some strange thing happened to them, and look on them with a sadder face, & speak of them with much sadder language, than beseemeth believers, that by Covenant renounced the World and flesh, as expecting to suffer with Christ, that they might reign with him: and should rejoice that they are partakers of the suffering of Christ; that when his Glory is revealed, they may be glad also with exceeding joy, 1 Pet. 4.12, 13. Matth. 5.11, 12. Rom. 8.17, 18. But I'll not anticipate the Discourse which here fullier acquainteth thee with these needful truths, but commend it to thy Reading and Obedience, as very useful to man that is born to trouble, and to Christians that look through many tribulations to enter into the Kingdom of Heaven, Acts 14.22. Job 5.6. & 14.1. The Lord bless it to thy spiritual confirmation: which is the end of his recommendation, who desireth to be A helper of thy Faith and Joy. RICH. BAXTER. May 13. 1661. THE CONTENTS Text, Hab. 3.17, 18. THe Chapter is a Prayer, wherein you have, 1. The Preface. 2. The Prayer itself. 3. The Conclusion. The Text is part of the Conclusion. Where you have, 1. A Supposition employed. 2. A Resolution expressed. Doct. It is necessary for Christians to put cases of difficulty to themselves, and having put them, to lay down settled resolutions. 1. The Doctrine explicated. First, What is meant by cases of difficulty. 1. Such as concern us as men. 2. Such as concern us as Christians. 1. As men, so evils Privative. Positive. 2. Such as concern us as Christians: they are difficulties Of 1. Faith. 2. Hope. 3. Joy. 4. Sincerity. 5. Obedience. 6. Patience. 7. Dependency. Secondly, What is meant by putting cases of difficulty to ourselves: that is showed, 1. In General. 2. In particulars. Thirdly, What is meant by laying down settled resolutions. The Doctrine vindicated, and an Objection answered. The Doctrine confirmed. 1. By Scripture. 2. By Reason. Our preparedness for sufferings lieth in, 1. Acquaintance with our own strength to bear them. 2. Acquaintance with them. 3. Preparation for them. 4. Acquaintance with those means by which others have borne them. 5. Taking a true measure of them. 6. It prevents our being surprised. 7. It will inure us to bear them. 5. Application. First, Information of 4 sorts reprovable. 1. Some that put no cases of difficulty to themselves. 2. Some that resolve without putting cases of difficulty. 3. Some that put cases, but lay down no resolutions. 1. Some remain unresolved. 2. Some grow more unresolved. 4. Some that lay down resolutions, but fall from them. Secondly, Exhortation. Where you have, First, The Causes why men do it not▪ 1. The Unpleasantness of such thoughts. 2. A fancied unchangeableness of their condition. 3. Carnal confidence. Secondly, Directions. 1. General. 2. Particular. 1. General. First, Put your Cases right. Secondly, Look your Arguments be above your difficulties. 2. Particular. 1. Be not overhasty in your resolutions. 2. Be selfe-denying. 3. Get safe ground for your resolutions. 4. Observe others in their resolutions. 5. Get answers to those Objections that are most like to hinder Resolution. 6. Compare your disadvantages and advantages together. 7. Nourish Resolution by Prayer. 3. Motives, which are Nine. 1. Look upon yourselves as Men. 2. Look upon yourselves as Christians. 3. Consider the mutability of Times and Conditions. 4. It is your wisdom to do it in respect of. Provision. Prevention. 5. It doth not hasten, but fit for difficulties. 6. It will help perseverance. 7. It will keep us humble in Prosperity. 8. It will keep us from fretting at cross providences. 9 Not putting cases of difficulty to ourselves, will make us doubly miserable. Habak. 3.17, 18. Although the Figtree shall not blossom, neither shall fruit be in the Vines: the labour of the Olive shall fail, and the fields shall yield no meat, the stock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord: I will joy in the God of my salvation. THis Chapter is made up of a pithy and powerful prayer, composed by the Prophet Habakkuk for the use and comfort of the Faithful in the time of their captivity and affliction. It was for this end composed, that by their mediating of God's former mercies, and that power he had showed in delivering them out of Egypt, they might be encouraged to wait upon God for dehverance out of Babylon. Vers. 1. It is called a prayer of Habbakuk upon Sigionoth. The old Translation renders it for the Ignorances'. Expositors differ about it. First, Some take it to signify the Ignorances' and errors of the people of Israel. So he prayeth that God would not impute them; that he would not remember them in this day of their captivity. Secondly, Others by Sigionoth understand a musical instrument. So we find it in the Title of Psal. 7. understood by most Expositors. And so this prayer being composed by way of a Song, this was the instrument on which it was sung. Concerning the Prayer you have considerable 1. The Preface. 2. The Prayer itself. 3. The Conclusion. First, The Preface. That is verse the first. Secondly, The Prayer itself; from verse 2. to 17. With Petitions. Motives. Thirdly, The Conclusion in the three last verses. My Text falls under the Conclusion; so the Prophet concludes with A Confident Persuasion. Comfortable Resolution. First, With a confident persuasion of the Church's deliverance, vers. 16. That though he trembled to think of the Judgement coming, yet he was confident the Church should find rest from trouble, when God should invade Babylon with his Troops: That is, they should find rest in the day of Babylon's trouble, when Cyrus should surprise it. And this was fulfilled when Cyrus having taken Babylon made Proclamation that none should be hurt that spoke the Hebrew or Syrian Language, as Zenophon relates. Secondly, You have the Prophet's comfortable Resolution, vers. 17, 18. Although the figtree shall not blossom, (i. e.) come what will come, or what can come, (vers. 18.) yet will I rejoice in the Lord, and joy in the God of my salvation. In the words you have two things observable: A Supposition. Resolution. First, The Prophet's Supposition; this is employed. He had put the Question to himself concerning the miseries that he and others faithful ones might live to see, such spoiling and desolations that they might be stripped of all, they may have no fruit, nor corn, nor , neither flocks nor herds. Secondly, You have the Prophet's Resolution: It is this. Although it should be so, that the figtree should not blossom, etc. Yet all this should not put out his Light of Joy and Comfort; He would rejoice in the Lord; The Lord should be to him instead of Vines, and Figtrees, and Flocks, and Herds; he would rejoice in the Lord, etc. The Conclusion is this: Doct. It is necessary for Christians to put cases of difficulty to themselves, and having put them, to lay down settled and serious Resolutions. In handling of this Point I shall proceed by way of Explication. Confirmation. Application. First, For Explication. So. 1. What is meant by Cases of Difficulty. 2. What is meant by putting Cases of difficulty to ourselves. 3. What is meant by laying down settled resolutions. First, What is meant by Cases of difficulty. So in general this; all those troubles, loesses, crosses, dangers persecutions, and afflicting evils, to which all are subject as men or Christians, with which others have been, and with which we may be (for aught we know) exercised, the suffering of which is hard to flesh and blood. So Cases of difficulty may be referred to two Heads. 1. Such as concern us as men. 2. Such as concern us as Christians. First, Those that concern us as men, and those difficulties include two things. 1. Evils Privative. 2. Evils Positive. First, Evils Privative, which stand in the loss and privation of those good things that are necessary for our use, and suitable to our natures, and beings; as loss of friends, loss of husband, wife, children, estate, (viz.) houses, lands, livelihood, loss of liberty, loss of credit, and in a word loss of every outward enjoyment that is comfortable. These are privative evils. Secondly, Evils Positive, which stand and consist in the sense and feeling of those things which are troublesome to our natures, and bitter to our spirits; as hunger, thirst, nakedness, poverty, imprisonment, banishment, shame and reproach, these our natures account difficulties and hard and bitter things. Thus for the difficulties that concern us as men, it being the saying, Job 5.7. That man is born to troubles. Secondly, there are difficulties that concern us as Christians, difficulties which attend our Profession and our graces, which make the exercising of them hard and difficult. So I shall name seven. There are the difficulties. Of 1. Faith. 2. Hope. 3. Joy. 4. Sincerity. 5. Obedience. 6. Patience. 7. Dependency. First, Faith hath its difficulties. Luther speaks of three difficulties of Faith. 1. Credere impossibilia rationi, to believe things seemingly impossible to reason. 2. Sperare dilata, to hope for things that are deferred, and not yet seen. 3. Amare Deum cum se praebet inimicum; to love God when he seems an enemy. Those are the difficulties in relation to faith that make believing hard; as that Abraham should have a Son, when he was so old and his Wife old also. That Abraham should kill his Son, and yet believe that God would make his seed as the Stars of Heaven for number; these are difficulties of faith. For a Christian to believe that God loveth him when he afflicts him, when he frowns on him, nay, seems to kill him; this is a difficulty relating to faith. For the Church to believe when God is pulling down that he intends to build up better, that when he is Overturning, Overturning, Overturning, Ezek. 21.27. that he intends settlement. That when he girds himself with weapons of war, that he intends to speak peace to his people. These are difficulties relating to that of Faith. Secondly, Hope hath its difficulties. To sit in darkness, and yet hope for light; to lie in the grave, and yet hope for a Resurrection; to be in trouble, and yet hope for a good day of renewing and reviving; these are some of the difficulties of hope. To see the Church trodden under foot, and yet to hope to see it glorious; this is a difficulty in relation to a Christians hope. Thirdly, Joy hath its difficulties. The Apostle saith, Rejoice always, Phil. 4 4. And yet at some times there are some things that make it hard for a Christian to rejoice. To lose friends, to want outward comforts, to want liberty, to suffer banishment, imprisonment, spoiling of goods, yea, loss of life itself, and yet rejoice, this is hard. And these are some of the difficulties that attend Christian joy. Fourthly, Christian sincerity hath its difficulties. There are those things that make it hard for a Christian to keep a good conscience. To live in evil times, and among a wicked Generation, and yet for a Christian to hold his integrity, to suffer for a good conscience, and yet to keep a good conscience; this is hard. Tertullian spoke of some times, when saith he, Ingeniosum est esse Christianum, it is a witty thing to be a Christian. To be reproached, made a byword, persecuted, and suffer what the Devil can invent, or men execute for righteousness sake; and yet to be righteous in our Generation, and to walk with God (as Noah did) notwithstanding all this; this is hard. Fifthly, Christian Obedience hath its difficulties. There are those things that make obedience to the will and laws and commands of God difficult. Abraham was commanded to leave his Country, and to go he knew not whither; he was commanded to sacrifice his Son: these were difficult commands. Obedience to the commands of the Gospel have their difficulties. For a man to deny himself, to forsake wife and children, houses and lands for Christ's sake; for a man to cross his own desires, crucify his own lusts, mortify his own members; in a word, for a man to cut off his right hand, and to pull out his right eye; this is hard. Sixthly, Christian patience hath its difficulties. There are those things that sometimes make it hard for a Christian to exercise that grace. To be dealt with as Job was, stripped of all to a shoe-latchet, to suffer in our bodies, names, estates, to suffer from men and that wrongfully, to have evil requited for good, and yet to be patiented, this is hard. To be in Job's case, Job 1. and yet to bless God: to be in David's case, Ps. 39 and yet to lay our hands upon our mouths; to have the Lord deal with us as he please, and yet to say as Eli did, It is the Lord, let him do what he will; this is hard. Seventhly, Christian dependency hath its difficulties. There are things that make it hard for a Christian to trust and depend on God. To see means failing, to see the figtree blasted, the Vine without fruit, the fields without corn, the folds without flocks, the stall without herds, and yet to depend on God for being fed; this is hard. Thus for the difficulties that concern us both as men and Christians. Secondly, We are to show what is meant by a Christians putting cases of difficulty to himself. In general; it consists in a Christians serious consideration of all difficulties, to which all are liable and subject as men or Christians; and then proposing them to himself as those things that not only possibly but probably he may encounter with; and that what hath been the case of others as men and Christians, may be his. So it stands in two things. First, In a serious consideration of those evils and difficulties to which as Men or Christians we are liable. The which consideration ariseth from the meditation of these four things. 1. The nature of all outward things, that they are all changeable and uncertain. Solomon saith, All is vanity; vanity implies brevity, mortality, mutability. 2. The condition of man, that is changeable. All the children of men are children of change, not only in respect of their disposition in relation to their intentions, purposes, resolutions, but also in respect of their outward condition, as it respects health, wealth, and all outward enjoyments, as we see in the case of Job, etc. 3. The condition and state of times. Time's may present difficulties to our consideration; times of war present to our consideration loss of peace, life, livelihood, liberty, etc. Times of persecution present to our consideration the like difficulties. 4. The difficulties that others have met with both as men & Christians, do present to our consideration the difficulties that we may encounter with. Some have had their flocks cut off from their solds, and the herds from their stall, etc. Some have seen the spoiling of their goods, and have suffered (for the sake of Christ) all those miseries, tortures and torments, of which read Heb. 11.35, 36, 37, 39 Which one calls a little Book of Martyrs. Secondly, putting cases of difficulry to ourselves stands in this, in a Christians making it his case, by putting the question to himself concerning those difficulties; may they not befall me? and what shall I do if they do befall me? It is a man's examining himself about his resolutions concerning those difficulties, when he hath propounded them to himself. The Question is; put case it should be my case to see what others have seen, and to suffer what others have suffered? What if the figtree should not blossom, etc. What if the case of those that have suffered in their liberties, estates, etc. come to be my case? Nay, what if it come to resisting to blood: what in these cases shall I do? This is a Christians propounding cases of difficulty to himself. Thus for the second thing. Thirdly, We are to show what is meant by laying down settled resolutions. So we mean those deliberate answers the soul makes to itself upon good grounds, in relation to those cases of difficulty propounded. Consider, In putting cases of difficulty, there is a putting the question to ones self; as the unjust Steward did to himself, Luk. 16.2. My Lord taketh away the Stewardship; what shall I do? He puts the question, and comes to consider of the resolution, which you find in the verses following. So then, settled resolutions are those answers the soul returns to those questions that it puts to itself concerning difficulties. Thus in the text, the question is, what if the Figtree should not blossom? (for such a question is employed, that the Prophet had put to himself) and the answer and resolution is this, I will rejoice in the Lord, etc. It is an answer returned upon good grounds; the resolution of Habakkuk was built upon a strong foundation, (viz.) the power, love, and alsufficiency of God, when he said, Yet will I rejoice in the Lord, etc. So then, when upon good grounds a Christian takes up such resolutions as these; that come what will come, yet I will hope, and believe, and obey, and hold fast my integrity, I will be patiented and rejoice in the God of my salvation. This is laying down settled resolutions. Thus for the third thing. Secondly, for the vindication of the Doctrine. Some may object that of the Apostle, Phil. 4.6. In nothing be careful. The question is, whether this Doctrine of self-posing about troubles and difficulties, do not cross this precept? It is answered, it doth not. By that Scripture, all care is not forbidden; not a care of diligence or providence, but of distrust and diffidence. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies such distracting and doubtful cares as tear and torture the heart with carking thoughtfulness and fretful impatiency. Now when we tell you of putting cases of difficulty, we mean not that Christians should be distrustfully careful, but should settle their spirits by casting their care on God, as Habakkuk did in the text, Yet will I rejoice in the Lord, etc. Thirdly, For Confirmation. By Scripture. Reasons. First, by Scripture; so we shall find it hath been the practice of Saints to put cases of difficulty to themselves. Psal. 3.6. I will not be afraid of ten thousand, etc. Where. 1. The case is employed; What if ten thousand should beset me round about? 2. The resolution is expressed; I will not be afraid. Psal. 23.4. Though I walk through the valley of the shadow of death, etc. Where 1. The case is put: What if I walk through the valley of the shadow of death. 2. There is his Resolution laid down; (viz.) I will fear none evil. You may consult those places, Psal. 27.3. Psal. 46.2, 3. I shall add only one place more: Job 13.15. Though he slay me, yet will I trust in him. Where you have 1. The case of difficulty put. 2. The resolution laid down, yet will I trust in him. Secondly, For the Reasons. So the chief is this: our being prepared for sufferings, hardships, and difficultielyeth in this putting of cases of difficulty to ourselves. You know our Saviour was much in propounding them to his Disciples; he told them they must be hated of all men for his name sake; that they must be brought before Kings and Rulers. And all this was by way of preparing them for the sufferings they were to meet with. So consider what advantages a christian hath by putting cases of difficulty to himself, in order to a preparation for difficulties. 1. It makes a Christian acquainted with his own strength, and what ability he hath to encounter with the said difficulties. A Porter, before he carrieth a great burden doth use to poise it; so this putting cases of difficulty to ourselves, is but pondering and weighing the afflictions that we may suffer, before we come to bear them; It is examining ourselves what we can say to such a Cross, and such a misery, if it befall us: It is like the Question that Christ put to Zebedees' children, Mark 15.22. Are you able to drink of the Cup that I must drink of, and to be baptised with the baptism that I am to be baptised with? and they said, we are able. 2. It makes us acquainted with difficulties before they come; and acquaintance with difficulties and evils makes them easier. Unacquaintance with them causeth fear, horror and amazement; whereas on the contrary, acquaintance with evils causeth courage and boldness. Tacitus saith of one, that he was ambiguarum rerum sciens, ideoque intrepidus. He was acquainted with difficulties, and therefore feared them not. The first sight of a Lion renders him terrible; but after frequent views of him he is less feared. It is unacquaintance with evils that makes them so dreadful to us: So that putting cases of difficulty to ourselves is the only way to make the evil the less terrible, when it looks us in the face. Job calleth Death the King of Terrors, Job 18.14. And the Philosopher saith, that of terrible things, it is the most terrible: And yet the Aposth by his dying daily, 1 Cor. 15.3. became so familiarly acquainted with death, that he tells us, Acts 20.24. That his life was not dear to him: he could play on the hole of the Cockatrice. And withal tells us, 2 Cor. 11.23. That he was in Deaths often, i. e. he had been in so many dangers that threatened death, and presented him with the face of death, that he was so well acquainted with it that he was above the fear of death. 3. By this Christians come to furnish themselves aforehand with those things that may help them to encounter with difficulties when they come. It will put them upon having those things in readiness that will help to secure them in a day of affliction. He that considers the craziness of his own body, will always have those things in readiness that may relieve him when fainting Fits come. Putting cases of difficulty to ourselves will put us upon Providing those things that are useful when difficulties come. What is the reason that many in suffering times have suffering Graces to seek, but only this, that they did not put cases of difficulty to themselves? It is reported of Doctor Butler, who was a Physician famous for the curing of Consumptions; yet he himself died of a Consumption; and being asked by a friend, how it came to pass, that he who was so eminent for curing of consumptions, yet he should die of that disease and not cure himself; he replied, I never feared it. How many Travellers meet with storms which wet them to the Skin, by reason of their not forecasting what weather they might meet with; had they done it they had been provided for them. How many men have been rob of their moneys and goods by riding unarmed? Putting cases of difficulty to ourselves will put us upon getting conflicting Graces for conflicting times: it will make us do as Joseph did, lay up for the years of famine. Fourthly, By this we come to be acquainted with those ways and means by which others have encountered with and conquered difficulties. This putting of cases of difficulty to ourselves, will put us upon an inquiry how others did bear their sufferings, and how they encountered with those difficulties they met with in their, way to heaven. What were their supports and comforts? what was their behaviour in the day of their affliction, and how they overcame? It will put us upon enquiring how Job and others bare their afflictions when their flocks were cut off from the fold, and their herds from the stall: How the Martyrs in the primitive and latter times bore theirs. It is a great encouragement to us when we are to pass over deep waters; to consider they are such deeps that others have passed through; which renders them fordable and passable. The Roman General when he was to fight his enemies, thus encouraged his Soldiers; Cum iis vobis pugnandum est quns priori bellow terra marique vicistis; You are to fight with those that both by Sea and Land you have overcome. So it is a great encouragement when we consider, that there are no difficulties that we can meet with, but other Saints have encountered with and conquered. Fifthly, This is the way to gauge difficulties, and take a true measure of them. We are many times much mistaken about difficulties, and the reason is, because our apprehensions are not rectified concerning them: We pull not off their vizards, and that makes them seem terrible. Serious consideration of a difficulty puts us upon measuring the length, and fathoming the depth of it. Thus the Apostle Paul did when he made that reply to those that dissuaded him from going to Jerusalem, Acts 21.13. What mean ye to weep and break mine heart? I am ready not only to be bound, but also to die for the name of Christ: q.d. I have considered of these things, and am so far from fearing bonds, that I fear not death. Sixthly, This is the way for Christians to prevent a surprise; this will keep a Christian upon his watch and guard, that evils shall not seize on him at unawares, and before he expected them: It will help him to fall forward, when others fall backward into troubles. Such a Christian falls into troubles foreseen, when another comes in in the day of affliction with his non putarum, I never thought of these evils. It is an expression of Job, Job 3.25. The thing that I feared is come upon me. It seems that good man in the days of his prosperity thought of trouble and adversity. So the Christian that put cases of difficulty to himself may say when an affliction be falleth him, This is no more but what I forethought and expected. It was the saying of a Heathen when he heard of the death of his Son; Scio me genuisse mortalem, I knew I begat him mortal. It is sweet when trouble cometh, for a Christian to be able to say, This is no more than I looked for. Seventhly, It is the way to inure ourselves to bear sufferings. That is born easily that a man is used and enured to. The saying is, Marti arma non sunt onora, Weapons are no burden to Mars. As they say of Milo, he could carry a Bull, and the reason was, his carrying of him when he was a calf. There is an expression, Lam. 3.27. It is good for a man to bear the yoke in his youth; i. e. to inure himself to bear afflictions. By way of Application. 1. By way of Information: So it informs us of four sorts that are reprovable. First, There are some that put no cases of difficulty to themselves. Some there are that have no thoughts of troubles, dangers, difficulties. The Prophet Amos telleth of such, Amos 6.3. who put the evil day far from them. And the Prophet Isaiah telleth us of some who make a Covenant with death. This is the case of most sinners, that they will not remember the days of darkness, danger, and misery, that are coming upon them. That sinners should put cases of difficulty and danger to themselves, God is pleased himself to propound cases to them in his Word, which we find frequent (viz.) Isa. 10.2. What will ye do in the day of visitation, & c? Jerem. 5.31. What will ye do in the end thereof? Beside many other places, to convince sinners of the folly of their fancied security, when death and hell, and misery and desolation are at their backs. It was the saying of King James when he heard one Preach a powerful Sermon before him; This man preacheth as if death were at my back. But thus it is with many, when their Ministers Preach to them of wrath and judgement at their backs and heels, they never take notice of it. How many are there that never put the question to themselves concerning the day of desolation, what they shall do when it cometh; concerning the day of death, how they shall be sitted for it; concerning the day of Judgement, whether they can stand in the Judgement. They never put that question that is put Job 31.14. When God riseth up, what shall I do? and when he visiteth, what shall I answer? But say as Babylon did, I sit as a Queen, and shall never be in adversity. Secondly, There are some who resolve, but it is without putting cases of difficulty to themselves. These are like the foolish builder, that resolveth to build, but considereth not beforehand what it will cost him. We read Matth. 13.20. of those that received the word with joy, but when persecution did arise they were offended. There are many that resolved to be religious, till they found the difficulties that did attend Religion. So their goodness was but as a morning cloud, Hos. 6.4. It is with some as it is with a man sitting by the fire in a stormy winter day, that resolves to take a journey, but when he cometh forth and seethe what weather it is, altereth his resolution. Thus did Peter, who resolved to die before he would deny Christ. We read of one that came to Christ, and told him, Master, I will follow thee whither soever thou goest, Matth. 8.20. But when Christ answered him, The Foxes have holes, and the Birds of the air, nests, but the Son of Man hath not where to lay his head: Although we hear his resolution, we hear no more of him after this answer given by our Saviour. Thirdly, There are some that put cases of difficulty to themselves but lay down no settled resolution. These are of two sorts. 1. There are some that put cases of difficulty to themselves, and yet remain unresolved. Tell them of sufferings approaching, they say with the unjust Steward, What shall I do? they are persons of no resolution; they cannot tell if such and such times should come, such and such cases should happen, what they should do. Not only ask them, what if the fig tree do not blossom, as it is in the text, etc. But what if it come to fire and faggot, and resisting to blood, mentioned Hebrews 12. they are not resolved what to do. 2. There are some that put cases of difficulty to themselves, but thereupon grow more unresolved. As the Kinsman, Ruth. 4.6. was willing to have redeemed Elimeleches Land, till he heard the condition, which was the marrying of Ruth. Thus it is with men that cry there is a Lion without, Prov. 22.13. And that that makes others resolute makes them fearful; their resolution is to sleep in a whole skin, and they will never burn for their Religion. Fourthly, There are some that put cases of difficulty to themselves, and lay down resolutions, but fall back and apostatise from them. Their resolutions are not serious and settled; they are like the children of Ephraim, of whom the Psalmist speaks, Psal. 78.9. That being armed, and carrying Bows, turned their backs in the day of battle. Thus did Peter, who resolved he would die before he would deny his Master, and yet for all that did deny him: he did put cases of difficulty to himself in relation to his owning of Christ in his troubles, as you may see, Luk. 22.33. I will go with thee both into prison and to death; yea he said, though all deny thee, yet will I never deny thee; yet his resolution failed. Some resolutions are built upon sandy foundations; and it is with them as with that house of which our Saviour speaks, Matthew 7.27. That the waters risen, and the winds blue, and beat upon that house, and it fell. Remember, Self is a sandy foundation for any man to build resolutions on; Self-confident men are the first that recoil and turn their backs; and it is just with God to leave such to themselves that confide only in themselves, and not in God. There are some that are over-confident, and some that are too timorous; both are to be blamed: and as for the latter, Luther (a man of extraordinary courage and spirit) did chide Melancthon and other friends of his for it. But for my part, I had rather be of the number of timorous Christians, than of those that are over-confident. The timorous Christian, doubting of his own strength, and being convinced of his own inability to undergo sufferings when they come, looks out of himself, and fastens upon a rock that is higher than he; when the over-confident Christian builds and bottoms himself upon his own strength. You know the story of Mr. Saunders and Dr. Pendleton. Pendleton was the confident man, Saunders was the timorous man; but the timorous man suffered at the stake, when the confident man returned this answer, that He could not burn. 2. Use is by way of Exhortation, and it is to put us upon the duty of putting cases of difficulty to ourselves Here we shall do three things. 1. Show whence it is men do it not. 2. Directions concerning it. 3. Arguments and Motives to move us to it. 1. Consider why some do it not. So among other causes of it take these First, The unpleasantness and bitterness of such thoughts; they think it is tormenting them before their time. Every man naturally desireth to fancy to himself ease and quietness when the evil day of wrath and judgement is near. And when they are told that such a day is drawing near, how ready are they to put it far from them, as those in Amos did, Amos 6.3. As Peter said to Christ, Be it far from thee Lord, this evil shall not be unto thee, When Christ foretold his sufferings. How many are there that love not those Sermons by which they are called upon to the exercise of this duty, and are ready to say of Ministers that preach such Doctrine, as Ahab did of Micaiah, he speaketh no good to me; And as he said to Elijah, Hast thou found me, O mine enemy. And when the discourses of difficulty are so unpleasing to men, much more must the thoughts of them be to them: what we love not to hear of, we less love to think of. Secondly, A kind of unchangeableness that some groundlessly fancy concerning their present condition. They think their mountain is so strong that it cannot be removed: they think not that times may change, that winds may turn; and that that wind that now sits upon their backs to blow them forward, may quickly turn and blow in their faces to drive them backwards. Thus said Babylon in her prosperity, I sit as a Queen, and shall never be in adversity. Yea thus said David in his prosperity, Psal. 30.6. That he should not be moved. The truth is, men look not upon outward things with right considerations, of their brevity, mortality, mutability. Most say as those in Isa. 56.12. To morrow shall be as this day. Most men look only upon the outward wheel of Providence, but consider not the wheel within the wheel, as the expression is Ezek. 1. And there was a wheel within the wheel. When men are in a prosperous condition, they grow confident, that their mountain is so strong they shall not be moved; but this is by reason of their looking upon the outward wheel, but think not of the wheel within the wheel, how that may move. The outward wheel of providence, as to Haman, moved to his honour and advancement; but the inward wheel moved to his ruin and destruction. As on the contrary, in the case of Joseph, the outward wheel of providence seemed to move to his ruin and destruction, when the inward wheel moved to his honour and advancement. So then, this is one cause why many put no cases of difficulty to themselves; they only look on the outward wheel, but think not of the wheel within the wheel. Thirdly, carnal confidence. Some think, come what will come, we have something to trust to. As the Prophet Amos telleth those, Amos 6.1. That they did trust in the Mountain of Samaria; and then see vers. 3. They put the evil day far from them. When others make God their refuge and Rock, and strong Tower of defence; these make their barns, and their bags, and their friends, and (in a word) the creature, the rock of their confidence; and upon this account think themselves so safe that they need not fear. Solomon saith of the rich man, Prov. 10.15. That his wealth is his strong City. Thus some look upon friends as their rock; some upon riches as their rock; some upon their present worldly enjoyments as their rock. And this is the reason why such put no cases of difficulty to themselves. 2. Consider the Directions concerning putting cases of difficulty to ourselves; and so to put them that we may with the Prophet Habakkuk, lay down settled resolutions. The Directions are of two sorts. 1. Some more general, 2. Some more particular. The general Directions are these. First, In putting cases of difficulty to ourselves, we must be sure to put them right; we must neither put them above nor below what they are. Some look upon difficulties through multiplying-glasses, & magnifying-glasses, which represent difficulties to them, more and greater indeed than they are. A wise man discourseth them, and gageth them, he fathoms them, and makes them neither greater nor less than they are. Some there are that put vizards upon their difficulties, and make them look worse than they are, and seeing them so disguised fly from them. We read of one, who when he came in armed, and with his Head-piece on, his own child fled from him as being afraid, though he was his Father; but the Armour being put off he ran to him and owned him. It is the wisdom of Christians to pull the vizards off two things. 1. Sin, to see the ugliness of it. 2. Sufferings, that there is no such terribleness in them as some imagine. And as Christians are not to put cases of difficulty to themselves above what they are, so they are not to put them below what they are; if so, there will either follow non-resolution, or very weak and slight resolutions; the end of which will be but a surprisal. How many have perished for want of giving an Alarm to themselves concerning evils approaching. We read of a City that had enemies, and divers times some came in and told them the enemy was approaching; they finding these alarms false, at last proclaimed that none upon pain of death should come with such tidings: at last the enemy came indeed and took the City, and this was said of it, Silentium perdidit, silence hath destroyed it. Thus it is with many who do not alarm their own souls concerning approaching difficulties; it may be said, silence hath destroyed them. Second general direction. He that will put cases of difficulty to himself, and lay down settled resolutions, must find his arguments to be above his difficulties. This is the great cause why Christians stagger and waver in suffering times, because they find their troubles and difficulties to be above their arguments. We read of Elisha's servant, when he saw the great host of the Syrians, 2 Kings 6.15. He cried out, Master, what shall we do? His troubles were above his arguments, and by reason of that he was at his wit's end: but his Master Elisha's arguments were above his troubles, who answered, there are more with us than against us. He saw more power in God to help, than in the enemies to hurt. Thus Christians must see their consolations to be above their tribulations, and their encouragements to surmount all discouragements. They must be sure to furnish themselves with arguments drawn from the consideration of the truth, and goodness, and power, and all-sufficiency, etc. of God. 2. The particular directions. First, Be not overhasty in your resolutions. Let there be a thorough and serious consideration of difficulties before you come to resolution. Take the counsel of our Saviour, Luke 14.28. concerning building and going to war, there should be a sitting down first, to consider whether one is able to build such a house, and to manage such a war. This was Peter's oversight, he was too hasty in his resolution. Do as Porters do, ponder and weigh your burden before you carry it. Secondly, Be selfdenying. Presume not upon your own strength. This was Peter's failing. Go not forth in your own might, for in the might of the Lord shall every one be strong. 1 Sam. 2.9. By strength shall no man prevail. And in God David found his strength, when he telleth you how it was with him in the day of trouble, Psal. 73.26. My heart and my flesh fail me, but God is the strength of my heart. Thirdly, Get safe grounds for your resolutions to be built upon; build not upon a sandy foundation. Remember a good cause and a good conscience will make a man resolute. Let me tell you, it is an interest in God, and an interest in Christ, that will make us resolute in the midst of the greatest difficulties; as you may see, Psal. 46.1. Psal. 23.1. etc. Fourthly, Eye and observe others in their resolutions. Look back upon those that have gone before you, and see what steps they walked in. Take our Saviour himself for an example, who telleth us, John 9.4. The night cometh when no man can work; and therefore took up this resolution, that he would work while it was day. Put the same cases to yourselves as the Saints have done, and lay down such resolutions. It was the saying of chrysostom when Eudoxia the Empress threatened him; What will she do to me? Will she saw me asunder? I will remember Isaiah: Will she cast me into a fiery Furnace? I will remember the three Children: Will she cut off my head? I will remember John the Baptist: Will she stone me? I will remember it was the case of S. Stephen: Will she banish me? I will remember it was the case of S. John, who was banished into the Isle of Patmos. 5. Strive to find out answers to those doubts and objections that will be most like to hinder resolution. The Martyrs met with many in the day of their sufferings (viz.) Is not life sweet? will you destroy yourself: will you undo Wife and Children? will you obstruct your own honour and preferment in this world? Thus Christians should make these and the like objections. This is to sit down and consider what it will cost us to encounter with difficulties when they come, and will put us upon laying down settled resolutions against they come. Sixthly, To make you resolute when difficulties come, compare and weigh your disadvantages with your advantages. When the day cometh when there is a day of suffering come upon you for bearing testimony to the Gospel of Christ, you should consider as what will be the loss, so what will be the gain. Thus the Apostle Paul did; to strengthen his resolution he weighed both, 2 Cor. 4.17. He put his afflictions in one scale, and saith, they were light; he put glory in the other scale, and found it exceeding weighty; & so concludes, that his afflictions here were not to be compared with glory hereafter. The same Apostle doth the same, Rom. 8.18. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I compute. The Apostle had cast up the account of the loss and gain that might come by suffering for the sake of Christ; and he puts this at the foot of the account, which is mentioned verse 18. It is good for Christians when they have forecast difficulties, to look and see what is beyond them. It is the expression of the Psalmist, Psalm. 66.12. Thou broughtest us through fire and water, but thou hast brought us forth into a wealthy place. When you look upon fire and water before you, upon the putting of cases of difficulty to yourselves; by the eye of faith you may see a glorious and wealthy place beyond that. When you see a Mountain of difficulties in your way, remember there is a pleasant and delightful Valley beyond it. There are two things christians should consider of. First, What is on the other side the evil of sinning, and that is Hell. Secondly, What is on the other side the evil of suffering, and that is Glory. And therefore the Saints of God have chosen the evil of suffering before the evil of sinning. We read of the Prince of Condy, who being brought Prisoner to the Lovure in Paris that night that the Massacre was in France under the reign of Charles the ninth, he had these three proposals made to him; either to go to Mass, or to lose his Head, or to suffer perpetual imprisonment: To the first he answered, it was an evil of sin, and he would not choose that; for the two last, they were but evils of suffering, and as for them he did submit himself to his Majesty's pleasure. Christian's should remember that the greatest evils of suffering are to be preferred before the least evil of sinning. It was the saying of chrysostom when he heard how the Empress threatened him, Nil nisi peccatum timeo, I fear nothing but sin. I shall close this with the answer that a Father returned to an Emperor, who threatened him with imprisonment, if he conformed not to his way of worship, Tu Carcerem, ille Gehennam, Thou threatnest me with a Prison, but, God threatneth me with Hell. Seventhly, When you have laid down settled resolutions, nourish them by prayer. Remember in whom your strength lieth (viz.) in God. David telleth us, Psalm 73. when his heart and his flesh failed him, God was the strength of his heart. Be much in holding communion with him in whom your strength lieth; That as David saith, Psal. 121.1. I will lift up mine eyes to the Hills from whence cometh my help. Some think David in the sudden looked to the Creature, (viz.) the Mountains by which Jerusalem was made strong; But he presently recalleth himself, and saith, verse 2. My help cometh from the Lord. Christians, you may resolve upon your putting cases of difficulty to yourselves, but remember, that your enablements to perform those resolutions lie in God, without whom you can do nothing. Solomon saith, Prov. 21.31. The Horse is prepared for the day of battle, but salvation is of the Lord. So Christians may make preparation for sufferings by way of resolution, but they are to remember that strength to perform them is from God. How many are there that have gone forth in their own strength, that have fallen before the tempter, and returned ashamed. Christians, it is good for you when either you put cases of difficulty to yourselves, or see difficulties approaching, to draw near to God, and to set the Lord always before you. David as a Type of Christ, and the Apostle Peter in his Sermon, Acts 2.25. saith, he spoke it concerning Christ, I have set the Lord always before me: This is not to be understood as if Christ did set the Lord always before him to keep or over-awe his heart from sin (he was infinitely above that) but it was to support his heart in suffering. But to Christians it is useful both ways, not only to keep us from sin, but to help and support us under sufferings. It is good than to hold constant communion with that God in whom all our strength lieth. Thus for the Directions. 3. The Motives to move us to the duty of putting cases of difficulty to ourselves. First Motive, You should all do it if you but look upon yourselves as men. I told you before the expression in Job, Job 5.7. Man is born to trouble. It was the saying of a Heathen, I am a man, and therefore shall think nothing strange to me that may befall a man. Man is born to all sorts of miseries, to hunger, thirst, nakedness, poverty, sickness, and all sorts of diseases. The consideration of this should move all to forecast those evils to which as men, they are all subject. Secondly, Look upon yourselves as Christians, and as such you must expect to encounter with many difficulties. It is indeed a mercy when God is pleased to turn those troubles to which we are subject as men, into sufferings for his name sake, and for righteousness sake. Remember, the Psalmist telleth us, That many are the afflictions of the righteous. And the Apostle telleth us, that through many tribulations we must enter into the kingdom of Heaven. Third Motive is drawn from the consideration of the mutability Of Times. Conditions. First, Of times, they have their changes. All days are not Halcyon days; all ages are not golden. 2. For conditions, they are changeable. How many are there, who with David, said in their prosperity, Their Mountain was strong, and could not be moved? And as Babylon in the height of her Pomp, said, I sit as a Queen, and shall never be removed. But Christians, know all worldly conditions are mutable. There is an expression of Solomon, Eccl. 7.14. That God hath set prosperity and adversity one over against the other. Thus God is pleased to set the Mountains and Valleys together, that when a man is set upon the top of a Mountain of Honour and wealth, and all that the World can bestow upon him, yet than he hath a prospect of a Valley before him, into which he knoweth not how soon he may descend from his high Mountain. It is good for Christians to do as Job did, who in the day of his prosperity thought of adversity; and telleth us when his afflictions fell upon him, that the thing he feared was come unto him. History doth sufficiently furnish us with instances to make good this truth. I could tell you of an Emperor's General (viz.) Bellisarius, who was reduced to such poverty, that he begged of Passengers for an halfpenny. And of a Duke of Exeter, who married Edward the fourth's Sister, who followed the Duke of Branswicks Coach, barefoot and barelegged in the low Countries, begging, as Philip de Conines tells us, who was an eye witness. But these are known Stories, worn threadbare by frequent relating. What need we go farther for instances in this case than what our present times afford. We have seen servants on horseback walking on foot again; men underlayed with Honour, Power, Wealth; men that stood upon a Mountain so strong in their own eyes, and of others too, that it seemed unremovable; yet now where are they? How many that not long since were upon Mountains of Honour and worldly Prosperity, are now come down into the Valleys of poverty and adversity. We have seen some trembling, who once made the Nations to tremble; and some under hatches who once sat at the Helm. Some have seen those standing at the Bar, who once sat upon the Bench; and those lying at the mercy of others, who once seemed to have us all at their mercy: some have seen those sentenced to die, who once had the power of life and death in their own hands, and did exercise it, not only over the lives of inferior persons, but of Kings and Nobles: All this and much more have we seen in these our days, which sufficiently speaks the mutability and changeableness of outward conditions. Seneca speaks thus of a City consumed by fire, Unadies' interest inter maximam Civitatem & nullam, there was but the space of one day between the greatest City and no City. So how little a space hath there been, between some men's being honourable and contemptible, being high and being low; being great and being mean; being rich and being poor; being on the throne and sitting on the dunghill; in a word, between their shining gloriously, and their being hidden in obscurity. Fourthly, It is your wisdom to put cases of difficulty to yourselves. Our Saviour intimateth so much to us Luk. 14.28. where he speaketh of the wise builder, sitting down and forecasting what it would cost him, etc. Those that put to Sea, prepare for a storm, be the Sea at present never so calm. It is good for Christians to put that question to themselves that the Lord puts to sinners, Isaiah 10.2. What will ye do in the day of visitation? Your wisdom in putting cases of difficulty to yourselves, will appear in two things, which it will put you upon. 1. Prevention of them. 2. Provision for them. First, Prevention of them. If there be any way to prevent evils that are coming, it is by forecasting and giving troubles the meeting. We know, that that falls from on high, hurts least when the hand meets it, and by that means the force of the stroke is prevented. Thus putting cases of difficulty to ourselves, preventeth the hurt the difficulty may do us by our catching at it before it falls with its full weight upon us. So forecasting of difficulties puts us upon the use of those ways & means by which troubles and judgements have been averted: When Nineveh heard of approaching judgements, King and People fell to humble themselves, and by that means prevented it: It is true, it was upon a denunciation of Judgement by a Prophet; but Christians should be Prophets to themselves in the case of difficulties, and should say to themselves as God doth to Israel, Amos 4.12. Prepare to meet thy God, O Israel. So putting cases of difficulty to ourselves will put us upon the way of preparing to meet God in the way of his Judgements, which is the way to prevent them: However this will make christians provide hiding places, as Solomon saith of the prudent man, that he forseeth the evil, and hideth himself. This will make Christians get into their Chambers, and shut their doors about them, as the expression is, Isa. 26.20. Secondly, Provision for them. This advantage you have, though you fall into troubles, yet you fall not under them. Evils foreseen hurt least; those fall heaviest that were never feared. It is reported of the Cockatrice, that if it see a man before the man see it, the man dieth; but if the man see it first, the Cockatrice dieth; for the truth of this I refer you to the judgement of Dr. Browne: but the moral holdeth true concerning difficulties and troubles: If they come upon us before we foresee them, they undo us; if we see them first, we are provided for them. Every trouble and difficulty that was not before thought of, findeth us unprovided, and so hath the advantage of us. Preparedness for an evil makes us valiant to encounter it: Fitness to die makes us not to fear death; whereas unfitness and unpreparedness doth. There was an Officer under General Vere, who had fought many Duels, and was looked upon as eminently valiant, who at the siege of a Town, in the Walls whereof a breach was made, being commanded to enter the breach with a party assigned him, refused; the General calling him by his name, asked him, whether he were now turned coward? his answer was, He that enters that breach must die, and I am not fit to die. Now putting cases of difficulty to ourselves will put us upon making preparation for the evil and difficulty before it come, and so keep us from recoiling and giving back when it comes. There is an expression in Jer. 14.19. We locked for peace and healing, and behold trouble. If they had looked for trouble, it may be they had found more peace and healing. Fifth Motive. Putting cases of difficulty to yourselves, doth not at all hasten the difficulty, but only fit you for it when it cometh. There are some men that think they must presently die if they once make their will, whereas doing that, doth but make more fit to die, not more subject to die. The truth is, we are never fit to live, until we are fit to die; and the way to enjoy the comfort of a good day, is to forecast evil days, and to resolve what to do when they come. Sixthly, It will help perseverance. The reason why many great pretenders to Religion have apostatised in the day of trouble and persecution, was a non putaram, I never thought of this. Our Saviour telleth us, Mat. 13. of some that received the Gospel, but when trouble and persecution arose, they were offended. It is not probable (I had almost said impossible) that a Christian should be a persevering Christian, who did not with the wise builder, Luke 14.28. sit down and consider what it would cost him. The truth is, it is with some that profess Religion, as it was with David when he put on saul's Armour to go against Goliath, of which we read 1 Sam. 17.39. that he put it on, but he could not go in it, for he had not proved it. So will it be with all those that embrace the profession of the Gospel, and consider not the difficulties that attend that profession; they will be like the children of Ephraim, of whom I told you before, and of whom the Psalmist speaketh, Psal. 78.9. Who being armed, and carrying Bows, turned their backs in the day of battle. Christians, it is good to forecast the trials that your graces may meet with, especially those two of faith and patience. We read, Revel. 13.10. Here is the patience and faith of the Saints. These are the two hands by which you are to lay hold on eternal life, which is the Apostles counsel, 1 Tim. 6.12. Lay hold on eternal life. It is the great endeavour of Satan to weaken both these hands, that Christians may let go their hold. First, That of Faith, by errors, heresies, and false Doctrine. Secondly, That of patience, by troubles, afflictions, and persecutions. Christians, that you may hold fast and strengthen both these hands with which eternal life is to be laid hold of, and of which the Apostle speaketh, Heb. 6.12. Who by faith and patience inherited the premises; It is good for you to forecast those difficulties that attend the exercising of both these graces. Seventhly, Putting cases of difficulty to ourselves, will keep us humble in prosperity; It will make us carry a low sail when our outward condition seemeth best, and most prosperous; it will keep us from saying as Babylon did in the day of her prosperity, I sit as a Queen, and shall never be in adversity. And from concluding as David did, that in his prosperity he should never be moved. It is good for Christians to keep themselves humble when their worldly condition is highest. And there is nothing that will more further it, then serious meditation of the mutability of the best of worldly conditions. We read of Job, that though he said, Job 29.18. He should die in his nest, yet he telleth you withal, Job 3.25. The thing that I feared is come upon me: Which showeth, that when he was in the height of his prosperity this kept him humble; as you may see how he speaketh of his humility in the day of his prosperity, Job 20.13. etc. I speak but briefly to this, having before spoke of the mutability of worldly conditions. Solomon tells us, Prov. 31.30. Favour is deceitful. An Ambassador highly favoured by his Prince, had this sentence engraven on his Watch, which he read every day, Favour may turn into disfavour, and grace into disgrace. Eighth Motive. It will keep us from fretting at cross providences; it will help us to suppress those fumes of passion which will be ready to arise and distemper us in a day of trouble and affliction; it will help us to possess our souls in patience, and to prevent those indecencies of passion that in a time of affliction may shame our Christian profession. He that puts cases of difficulty to himself, is one that proclaims a liberty to the Lord, to do with him what he will, and to deal with him as he pleaseth, with a resolution, that what pleaseth God, shall please him; it will make him say with holy Bradford, Lord, I will bow, and thou shalt beat: It will bring a Christian to such a full resignation of himself to God, and to such a full submission of his will to Gods will, that nothing that falls out shall offend him, because it being Gods will, it is his, his will being melted into Gods will. You have heard of Luther's bold Petition, Fiat voluntas mea, Let my will be done; but then presently adds that which takes off all misinterpretation, mea quia tua, mine because it is thine. It is said of godly men, Psa. 119.165. That nothing shall offend them. There is nothing that offends a godly man but what he seethe done against God, and wherewith God is offended; but nothing doth offend him in relation to Gods dealing with him: Let the dispensation be never so sad, he can bid it welcome; welcome loss of friends; welcome loss of goods; welcome loss of liberty; welcome death itself. And upon this account he doth it, that whatsoever comes is of Gods sending, and is what he expected, and therefore bids all welcome; This (saith he) God sends, and this is that I looked for, therefore welcome, and blessed be the Name of the Lord. That that makes men fret, and vex, and trouble themselves when trouble falls on them, is this, that by these cross providences their expectations are crossed. This they looked not for, this is that they dreamt not of; they looked for good, but behold evil; they looked for peace, but behold trouble; they looked for light, but behold darkness. Let me tell you Christians, this is one great thing that will help to quiet your spirits in a day of evil, that nothing hath befallen you but what you foresaw and expected. You read what answer Elisha returned to the sons of the Prophets at Bethel and Jericho, 2 Kings 2.3, 5. who said, Knowest thou that the Lord will take away thy Master from thy head to day? His answer was, Yea, I know it, hold you your peace. So it should be with Christians when times of trouble come, they should be ready to give this answer, when they are asked, did you know of this trouble and difficulty? did you know of these afflictions and persecutions? yea we knew all this, and are at peace within ourselves; therefore hold you your peace. We read of Latimer's three Petitions: That God would bring the Lady Elizabeth to the Crown. That God would once more restore the Gospel to this English Nation: And that God would give him to seal the Gospel with his blood. He was heard in all these; and the last speaks what he did expect, that it would come to resisting to blood, and that he should be called to seal the Gospel with his blood. Let me tell you, as Christians in a night of trouble espy day at a little hole by the eye of faith: so in a day and a seeming noon-tide of peace and prosperity, they foresee a stormy night of trouble approaching, when it may be the cloud arising is but like Elisha's, no bigger than a man's hand. Ninthly, Not putting cases of difficulty to ourselves, will make us doubly miserable, when the difficulty and affliction cometh. This is a double misery, to fall into trouble, and to fall into trouble unthought of, and for which we are not at all provided. It is sad at any time for a man to meet with a storm, but for a man to meet with a storm when he is naked, and altogether unprovided for a storm, this makes it sad indeed. Remember Christians, you are not to pray absolutely against afflictions, but you may lawfully pray absolutely against being surprised by them, so as to be made doubly miserable. Let this be your prayer, that if ever God bring you into darkness, he would be a light about you; if ever he put you into the Furnace, he would stand by while you melt. Christians, pray that you may never be led into any temptation, out of which God will not again bring you; and that God would bring you into no affliction, under which he will not support you. FINIS.