[2.] God doth not so openly own men, nor pour out such a large measure of the comforts of his Spirit upon his people, when they serve him without cost, as he doth when they are called to deny themselves, and all that is dear and precious to them in tlie world, for his sake. In the Revelation there are many promises diversified under the notion of ' eating of the tree of life,' Eev. ii. 7. 'Having the white stone, with the name,' Rev. ii. 17 ; 'Of being fed with hidden manna ; ' but still ' to him that overcometh,' chapters ii. iii. They are more feasted with comforts, and have a more liberal allowance of spiritual joys and delights than others have ; those that have passed the pikes, and have counted nothing dear to them, so they might keep their innocency, and approve their faithfulness to God. Sufferers have more of the comfortable and supporting operations of the Spirit than others have ; and in sharp trials, when put to live by faith, and having nothing to encourage them but their bare love to God, they enjoy usually more of the sensible comforts of his Spirit than others do. Whereas those who are not exposed to such difficulties, though they be sincere for the main, yet are kept more in the doubtful, humbling way, have less of the joys of the Spirit, and are more put to it to interpret their qualification, and make out any hope by Christ.
Cautions for the understanding of this truth.
1. When we speak of costs in religion, be sure you do not allow so much as a private whisper in your souls of merit ; for the costliest ser- vices deserve nothing at God's hands. If we do never so much, suffer never so much for him, ' we are but unprofitable servants,' Luke xvii. 10. Yet all our comfort and happiness is a free gift, or mere grace to us. When David had offered many cart-loads of gold and silver, he admireth grace, and acknowledgeth that he had but paid God out of his own exchequer : 1 Chron. xxix. 14, ' Who am I, and what is my people, that we should be able to offer so willingly after this sort ? for all things come of thee, and of thine own have we given thee.' He putteth away the glory of what was done from himself and people, that both will and ability might entirely be ascribed' to God. So Rev. iii. 10, ' Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation.' If we do never so much, and suffer never so much, the crown of life is a gift.
2. See that you do not draw needless trials and inconveniences upon yourselves ; for that is not zeal, but rashness and folly. Suffering for well-doing is a duty that doth not bind, as negative precepts do, at all times and in all cases ; nor are the children of God tied to it, as they are to some other positive duties. We are to ' watch unto prayer,' 1 Peter iv. 7 ; redeem all opportunities for it. But this is only binding when the will of the Lord is so, 1 Peter ii. 17 ; and that is when by his providence he puts us under the power of persecutors, and they put us to a necessity either of suffering or sinning. Then, when the flesh is ready to say, Favour thyself, you must say, ' I will not serve the Lord
SEKMON UPON 2 SAMUEL XXIV. 24. 87
with what costs me nothing.' With courage and cheerfulness we must choose .suffering rather than sinning. The apostle saith, James i. 2, ' Count it all joy when ye fall into divers temptations.' He saith, when we fall into them ; not, when we draw them upon ourselves. It was TertuUian's error to say, Afflictions are to he sought and desired. No ; they are only to be submitted unto when sent by God. We are not to desire troubles, but bear them and improve them when he layeth them upon us. Christ hath taught us to pray, ' Lead us not into temptation ; ' and it is but a fond presumption to cast ourselves upon it. Philastrius and Theodoret speak of some that would compel men to kill them, out of an affectation of martyrdom. This was a mad ambition, not a true zeal. And no less fond are they that seek out crosses and troubles, rather than wait for them, and by their own vio- lence bring a just hatred upon themselves, and run headlong into dangers without necessity. If a man set fire on his own house, he is liable to the law ; if it be fired by accident, he is pitied and relieved. We are not to seek the cross, or make it, but bear it, and take it up ; not to fill the cup ourselves, but drink it off when our Father puts it into our hands.
3. Take heed that you only displease the flesh in a lawful way. Do not step out of the road of your duty for this, and think that the Lord is pleased with barbarous austerities; as Baal's priests gashed themselves, 1 Kings xviii. 29. And the pharisees and papists have their self- disciplinings. And Origen, who was too allegorical in plain texts, was too literal when he castrated himself, because Christ speaketh of mak- ing ourselves ' eunuchs for the kingdom of heaven,' Mat. xix. 12, intending only thereby the gift of continency, or a power over our natural affections. Exterior mortifications and dolorous impressions on the body are a piece of apocryphal bastard religion, highly prized by the world, who are given to please the flesh. If they must displease it, they affect to do it in an outward way. But as much as these things- are esteemed by men, they are abhorred by God. Christ is a lover of human nature, and he hath put no such severe penance upon us. It is more acceptable to him to mortify a lust than to mangle a member of the body.