The Triumph of a True Christian Described, Commentary on verse · Verse 36

The Triumph of a True Christian Described · Commentary on verse · Verse 36

p. 830VERSE 36.

As it is written, for thy ſake are we killed all day long: we are counted as ſheepe for the ſlaughter.

IN this Verſe our Apoſtle brings a teſtimony of Scripture out of Pſal. 44.22. to ſhew that the particular euils reckoned vp by him verſ. 35. tribulation, anguiſh, perſecution, famine, nakedneſſe, perill, and ſword, are ſuch as hauehave and do vſually befall the Church and children of God, are no fained things, or put downe by way of ſuppoſition, or any new and ſtrange things, but ſuch as ſtand on record in the booke of God, as things ordinarily befalling the Church and people of God: As it is written, for thy ſake are we killed all day long: we are counted as ſheepe for the ſlaughter. Now here we hauehave to conſider two things in generall.

Firſt, the Apoſtles alledging of Scripture, As it is written.

Secondly, the teſtimonie of Scripture he doth alledge, For thy ſake are we killed all day long: we are counted as ſheepe for the ſlaughter. Which allegation and teſtimonie (as I ſaid) is taken out of Pſal. 44.22. Reuerend Caluin obſerues, and Peter Martyr notes the ſame, that the Pſalme from which this teſtimonie is taken, deſcribes rather the horrible perſecution of the Church of God vnderunder Antiochus Epiphanes, then vnderunder the Chaldeans in the 70. yeares captiuitie as ſome thinke, becauſe the people that were carried away to Babylon were afflicted by the Chaldeans for their idolatrie, but vnderunder Antiochus the people of God ſuffered for giuing teſtimonie to the Law of God: and therefore they complaine to God as we may reade verſ. 9. to the end of that Pſalme, that though they had not fallen away from the pure worſhip of God, verſe 17.18.19. Yet they were ſlaine continually, and counted as ſheepe for the ſlaughter, verſe 22.

In this teſtimonie, For thy ſake are we killed all day long: we p. 831are counted as ſheepe for the ſlaughter: it being a complaint of the Church and people of God vnderunder great affliction, we hauehave three materials to be obſerued.

1. Firſt, the greatneſſe of the ſufferings of the Church and people of God complained of, they were killed, they had their bloud ſhed violently, they were ſlaughtered, which is ſet out by a ſimilitude, they were as ſheepe appointed and drawne out to ſlaughter.

2. Secondly, the cauſe of their ſufferings, not for their own ſinnes, but for the Lords ſake, For thy ſake are we killed all day long: we are counted as ſheepe for the ſlaughter.

3. Thirdly, the continuance of their ſufferings, put downe in theſe words, All day long. For thy ſake are we killed all day long.

Let vsus now examine the words of this verſe ſtanding on record in the booke of God in the holy Scripture:Interpretation. he cites not the particular place, but deliuers in generall, As it is written, For thy ſake. Theſe words carrie this ſence, as we may eaſily conceiue if we looke into the Pſalme out of which they are taken, as if the Church and people of God perſecuted had ſaid, for the confeſſion of thy name ô Lord, and for the profeſſion of thy truth, euen becauſe we acknowledge thee onelyonly to be our God, and we worſhip thee alone, and will not be drawne from thy holy religion, and from the feare of thy name. Chriſt ſaith, Matth. 5.11. Bleſſed are ye when men perſecute you for my ſake: that is, for profeſſing my name, and Goſpell, and truth of religion. Are we killed: that is, are we thy Church and people hardly and extremely dealt withall, and ſuffer extreame violence, ſometimes to the ſhedding of our bloud, and to the loſſe of our liues. All day long. Theſe words are diuerſly interpreted: the beſt and fitteſt expoſition is, continually and without intermiſſion, as Paul ſaith of himſelfe, 1. Corinth. 15.31. He dyed daily. And 2. Cor. 11.23. he was in death often: that is, continually in danger of death, and ſubiect to it, for a man can dye but once, or be killed but once. We are counted as ſheepe for the ſlaughter: that is, our cruell perſecutors and bloudie minded enemies, make no more reckoning p. 832of vsus then of ſuch as are fit to be murdered & ſlaughtered, and they make no more of taking away our liues on any occaſion, then a butcher doth of drawing out a ſheepe and cutting the throate of it at his pleaſure. And as the butcher thinkes he hath done well when he hath killed a ſheepe, and is glad when he hath ſo done, ſo are our. bloudie perſecutours glad when they can ſhed our bloud, and take away our liues, and they reioyce in it, and thinke that thy hauehave therein done good ſeruice to God, as Chriſt ſaith, Ioh. 16.2. The time ſhall come that whoſoeuer killeth you will thinke that he doth God ſeruice. Now then thus conceiue we the meaning of the words of this verſe, as if the Apoſtle had ſaid.

As we find it ſtanding on record in the booke of God, in the holy Scripture, the Church and people of God in former times hauehave iuſtly complained to God on this manner: For the confeſſion of thy name O Lord, and for the profeſſion of thy truth, euen becauſe we acknowledge thee onelyonly to be our God, and we worſhip thee alone, and will not be drawne from thy truth, and from the feare of thy name, we thy Church and people continually and without intermiſſion are extreamely ill dealt withall, and do ſuffer extreame violence, ſometimes to the ſhedding of our bloud, and to the loſſe of our liues: yea our cruell parſecutours and bloudie minded enemies make no more reckoning of vsus, then as of thoſe that are fit to be murdered and ſlaughtered: and they make no more account of taking away our liues, when they can on any occaſion, then a butcher doth of cutting the throate of a poore ſheepe: no they are glad when they can cruelly ſhed our bloud and take away our liues, and they reioyce in ſo doing.

Now firſt from theſe words, As it is written, the Apoſtle here citing a place of Scripture ſeruing his purpoſe, and that out of the old Teſtament, I might ſtand to ſhew the harmonie that is betweene the old and new Teſtament, and the ſweete conſent of one part of Scripture with another, which indeed is an infallible note and marke by which we may know Scripture to be Scripture, and the very word of GodThe conſent of one part of Scripture with another, an infallible note that it is the very word of God. breathed out by the holy Spirit; yea the quotations that the Lord Ieſus and his Apoſtles do bring out of the former writings of the Prophets, do manifeſt to vsus what bookes written before the p. 833Goſpell penned by Mathew the Euangeliſt are to be receiued as Canonicall Scripture, what bookes are to be reiected as not Canonicall, but I paſſe by theſe things, onelyonly note we thus much. The Apoſtle here ſaith, It is written, and he names not the place where, he onelyonly cites the words of Scripture out of Pſal. 44.22. & ſaith, It is written: this is an vſuall thing both with Chriſt and with his Apoſtles. Matth. 4.4.7.10. Chriſt ſaith to Satan tempting him, It is written, not naming the places where. Yea Ioh. 7.38. ſaith Chriſt, He that beleeueth in me, as ſaith the Scripture, out of his bellie ſhall flow riuers of water of life. And yet the very words there put downe by him, are not found in any place of the old Teſtament, but may onelyonly be gathered out of the writings of the Prophets, as out of Iſai. 44.3. Iſai. 49.10. Ioel 3.18. and ſuch like. So Heb. 2.6. the Author of that Epiſtle ſaith, One in a certaine place witneſſed ſaying: What is man that thou ſhouldest be mindfull of him, or the ſonne of man that thou wouldeſt conſider him? he cites Doct. 1 the words of the fourth verſe of Pſal. 8. but he names it not in particular: and ſo in diuerſe other places of Scripture, we find it an vſuall thing with Chriſt & with his Apoſtles to cite the words of Scripture, not naming the particular places whence they are taken. And what muſt this teach vsus? Surely thus much.

That we ought to be ſo well acquainted with the written word of God, that when any place of Scripture is alledged, though the very Chapter or booke out of which it is taken be not named, yet we ſhould be able to know it, and to take notice of it to be Scripture,We ought to be ſo well acquainted with the written word of God, that when a place of Scripture is alledged, though the booke or Chapter out of which it is taken be not named, yet we ſhould be able to know it to be Scripture. and that ſuch words are indeed recorded in the written word of God, though we cannot for the preſent call to mind the booke, chapter, or verſe where they are found.

It is the fault of thouſands in the world, they know not the voice of God in his written word, Vſe. Reproofe of ſuch as know not the voyce of God in his written word.they are not acquainted with the ſentences of Scripture, no not with the examples of it, which of all things are moſt eaſie. I am perſwaded a man in preaching might cite a ſentence of an heathen man, of a Poet, in the hearing of ſome, and tell them it is Scripture, and p. 834they are not able to diſcerne it: a foule fault, and ſuch as cannot be ſufficiently taxed, eſpecially in theſe dayes, wherein we hauehave the written word of God not locked vp as among the Papiſts in a ſtrange tongue, but in our owne mother tongue, and we may heare it in publicke, and reade it in priuate, and come to be well acquainted with it. Thou then that art guiltie of this fault, be ſtirred vp to reforme it, and neuer reſt till by hearing, and reading, and turning ouer the leaues of the booke of God, thou be ſo well acquainted with it, as when the words of Scripture are brought, and neither the verſe nor Chapter named, yet thou art able to know the ſentence to be a ſentence of Scripture, and that ſuch words indeed are recorded in the written word of God, though for the preſent thou canſt not call to mind the particular place where they are found. I paſſe from that.

One thing I will note further from the teſtimonie of Scripture here brought by the Apoſtle in generall. In that the Apoſtle here cites a place out of the old Teſtament, to ſhew that the particular euils reckoned vp by him in the verſe foregoing, are ſuch as hauehave and do vſually befall the Church and children of God, and ſuch as ſtand on record in the booke of God as ordinarily befalling the children and people of God, he points out plainly thus much.

Doct. 2 That the ſame troubles, trials, and afflictions hauehave befallen Gods children in the times of old, may and do vſually befall Gods children now. The Church and people of God are ſubiect to the ſame afflictions in all ages and times;The Church and people of God are ſubiect to the ſame afflictions in all ages and times. and when they are vnderunder any triall or affliction, they are not ſingular in their ſufferings, they hauehave the Saints of all times their companions, as Chriſt ſaith to his diſciples, Matth. 5.12. So perſecuted they the Prophets which were before you, as if he had ſaid: If the trials and troubles I ſpeake of befall you, you are no otherwiſe dealt withall then were the holy Prophets of God in former times. 1 Pet. 5.9. ſaith the Apoſtle, The ſame afflictions are accompliſhed in your brethren, which are in the world. Not to enlarge the point, the reaſons and grounds of this truth are plaine. As,

p. 835Firſt, God beares the ſame louelove to his children now as in Reaſon 1 former times, and he hath now the ſame cauſes mouing him to afflict and to trie his children in louelove and in wiſedome for their good, as in former times: as namely, to correct ſinne in them, to exerciſe their faith, to trie their patience, and ſuch like: yea to bring them vnderunder great troubles, trials, and afflictions, which they bearing patiently, and comfortably, and as they ought to be borne, their glorie in heauen might be the greater, out of his rich mercy.

And againe, the diuell and his inſtruments the wicked of Reaſon 2 the world, are now as maliciouſly bent againſt Gods children as in former times, and as ready …o bring euill on them as euer heretofore.

And therefore doubtleſſe the ſame troubles, trials, and afflictions that hauehave befallen Gods children in the times of old, may and do vſually befall Gods children now in theſe dayes.

We are not then for the vſe of this in the firſt place, to Ʋſe 1 thinke it ſtrange though we be brought vnderunder great and grieuous trials and afflictions.We are not to thinke it ſtrange though we be brought vnderunder great and grieuous tria…s & afflictions. And if the Lord be pleaſed to bring vsus to the fierie triall, as the Apoſtle ſpeakes, 1. Pet. 4.12. and if the Lord ſhould trie vsus by the moſt extreme torments and tortures that the diuell or wicked men could deuiſe to lay on vsus, we are not to thinke it ſtrange, as if ſome new thing were befallen vsus. Thus the Lord tried his deareſt ſeruants in the times of old, as appeares plainly, Heb 11.36.37.38. When a child of God is vnderunder ſome great affliction, Satan is commonly buſie with him, and he then labours to perſwade him, and to faſten this on him, that neuer was any afflicted as he is; and ſometimes he preuailes ſo farre with a deare child of God through his weakeneſſe, as he makes him crie out with the Church, Lam. 1.12. Was there euer any ſorrow like to my ſorrow▪ and neuer man or woman felt and endured that which I feele and endure. Now learne thou whoſoeuer thou art that art a child of God, to repell this aſſault on the ground of truth now deliuered, that the ſame troubles, trials, and afflictions that hauehave befallen Gods children in the times of old, may and p. 836do vſually befall Gods children now in theſe dayes: and know it for a certaine truth, what thou doeſt now abide, others of Gods children hauehave endured, and thou art not ſingular in thy ſuffering, thou haſt the Saints of God of all times thy companions, and no other triall or affliction is on thee, then hath bene or now is endured by other of Gods children, and thou art no otherwiſe chaſtiſed of God, then with the rod which his good hand hath layd on the backes of his deareſt ſeruants, whoſe ſaluation he had ſealed vp and made ſure to them. Conſider this ſeriouſly, and thou ſhalt find it will be a ground of ſweet comfort to thee.

Ʋſe 2 Come we now to a ſecond vſe of the point: Is it ſo that the ſame troubles, trials, and afflictions that hauehave befallen Gods children in the times of old, may and do vſually befall Gods children now? Surely then on this ground as many as be the children of God, muſt make this reckoning and account, to meete with as great troubles, trials, and afflictions, as euer did any of Gods children in former ages and times, and they muſt reſolue with themſelues to vndergo as hard trials, as euer did any of Gods children in the times of old. We may reade both in the booke of God, and in other ſtories, yea in the ſtories of our owne land, that in former times,Gods children muſt make account to vndergo as great trials & afflictions now, as other of Gods children hauehave in former ages and times. the conſtant profeſſion of Chriſt, of the truth of the Goſpell and religion, it hath coſt men and women the loſſe of friends, of goods, of libertie, yea of their deareſt bloud, and that by moſt cruell torments and tortures, by fire and fagot. Yea we daily heare of the troubles and diſtreſſes, and the great trials that the Church and people of God are vnderunder in forreine countries, and in our neighbour nations, that they are thruſt out of houſe and home, and moſt cruelly dealt withall by perſecuting enemies. Now we muſt make account that the caſe may be our owne, and that we may be brought vnderunder the like troubles and trials, and vnderunder the like cruelties, and how ſoone we may ſo be we know not. A man that rightly conſiders the euill of the times in which we liue, may eaſily diſcerne that the Lord is making way for heauie trials to be brought on vsus, and we muſt ſet downe this as a concluſion in p. 837our owne hearts, that the ſame euils, troubles, and afflictions, that hauehave befallen Gods people and children, either in the times of old or in our times, they may befall vsus, and we are to reſolue with our ſelues to vndergo as hard trials as any of the children of God hauehave done heretofore, or as any of them do at this day; & we muſt be readie in the preparation of our hearts willingly to beare them. It is the counſell of Chriſt himſelfe, Luke 14.28. to 34. that as wiſe builders caſt the charge of their buildings before they begin to build, and as good warriors conſider of their ſtrength before they go out to meet their enemies in the field, leſt they leaue off and turne backe like fooles and cowards: ſo ſhould we caſt our account aforehand, and conſider with our ſelues what things may befall vsus for our profeſſion of Chriſt and of his Goſpell, and reſolue with our ſelues not onelyonly to beare mockes and ſcoffes, and nicknames, and reproches, but to endure the greateſt and bittereſt trials that we heare or reade of that any of Gods children hauehave endured or do endure, euen to the loſſe of our liues by moſt cruell torments, if the Lord be pleaſed to call vsus to it for the conſtant profeſſion of his truth and Goſpell: and to that purpoſe to get our hearts ſtored with grace, that we may be able to ſtand in the day of triall, not to content our ſelues with knowledge or common gifts of the Spirit, but to labour for the true ſauing grace of Gods Spirit, eſpecially to hauehave our hearts ſoundly rooted and grounded in the louelove of God through faith, as Epheſ. 3.17. whereby we may be aſſured that God is our Father in Chriſt, Chriſt Ieſus our redeemer, and the holy Ghoſt our comforter & ſanctifier; and then doubtleſſe we ſhall be able to hold out in the greateſt trials that can befall vsus.

Come we now to the teſtimonie of Scripture, the words here alledged by the Apoſtle, For thy ſake are we killed all day long: we are counted as ſheepe for the ſlaughter. For thy ſake, that is, (as I ſhewed you) for the confeſſion of thy name, O Lord, and for the profeſſion of thy truth, becauſe we acknowledge thee onelyonly to be our God, and we worſhip thee alone, and will not be drawne from thy truth and feare of thy name, p. 838we thy Church and people continually and without intermiſſion are extremely ill dealt withall. Now hence two things are offered for our inſtruction, I will ſpeake of them in order: firſt this.

Doct. 3 That it hath bene and is an vſuall thing for the Church and children of God to be ill dealt withall, and to ſuffer hard meaſure from the tongs and from the hands of the wicked, for their pietie and religion, and for the graces of God appearing in them. Indeed wicked perſons and perſecutors vſe to pretend matter of crime, for which they deale ill with Gods children, but the truth is, it hath bene and is, pietie and religion, grace and the feare of God, for which Gods children commonly heare ill, and ſuffer hard meaſure from the wicked of the world.It hath bene and is, pietie, religion, and grace, and the feare of God, for which Gods children commonly heare …l, and ſuff…r hard meaſure frō the wick…d of the world. What was it that made Cain deale ſo hardly with his brother Abel, as to ſhed his bloud, Geneſ. 4.8? Saint Iohn tels vsus plainly, 1. Ioh. 3.12. it was becauſe his workes were good and his owne euill. And what was it that Iſhmael mocked Iſaacke for, Geneſ. 21.9? Surely the grace of God in Iſaacke, which Paul notes, when he ſaith, that he was perſecuted which was borne after the Spirit, Galat. 4.29. And the Apoſtle ſaith, as it was then ſo it is now. To paſſe by other examples, a great part of the ſuffering of the Lord Ieſus ſtood in this, he was mocked for his confidence and truſt in God, as appeares Pſal. 22.8. and Matth. 27.43. compared together. Matth. 24.9. Chriſt puts it downe as a certaine truth, that his diſciples and followers ſhall be hated of all nations: and why? for his names ſake, for their pietie, and for their holy religion. And we reade in the Eccleſiaſticall ſtories, that the perſecuting Emperours in the Primitiue times dealt moſt cruelly with the profeſſors of the Goſpell of Chriſt, for their religion, for their wicked religion, as they called it. And it is no maruell that the children of God be ill dealt withall, and that they ſuffer hard meaſure from the tongues and from the hands of the wicked, for their pietie and religion, and for the grace and feare of God appearing in their hearts.

Reaſon 1 Firſt, becauſe pietie, and religion, and grace, and the feare of God appearing in Gods children, is a viſible diſallowing, p. 839and as I may ſay, a viſible confutation of the diſpoſition and courſes of vngodly perſons, it is in flat oppoſition to them, and ſo odious and abhominable in their eyes, Prou. 29.27.

Againe, the wicked of the world, they thinke it ſtrange that Reaſon 2 Gods children do not as they do, and runne not with them to all exceſſe of riot, and for this cauſe ſaith the Apoſtle, 1. Pet. 4.4. they conceiue hatred and purpoſe miſchiefe againſt Gods children: and hence it is that they vſually deale hardly with Gods children both by word and deed.

And for the vſe of this; on this ground of truth we muſt Ʋſe 1 learne not to thinke it ſtrange, that the Papiſts at this day are ſo enraged againſt the Proteſtants, and that they deale ſo hardly and cruelly with them where they hauehave power,We are not to thinke it ſtrange that the Papiſts at this day are ſo enraged againſt the Proteſtants, & that they deale ſo hardly and cruelly with them where they hauehave power. it is in regard of the truth of religion they hold and maintaine, which is in flat oppoſition to their Antichriſtian apoſtaſie, and in regard of the cleare light of the Goſpell now ſhining in the Church of God, which is in flat contrarietie to the darkeneſſe of Poperie. Yea the more the light of the Goſpell ſhineth, and the more ſoundly it is prof…ſſed, the more it is oppoſed and perſecuted by the Papiſts. Who are more hated and perſecuted by them then thoſe whom they terme Puritanes? Of all Proteſtants the Puritan is moſt hated and moſt hardly dealt withall by the Papiſts if he come into their hands, becauſe he not onelyonly holds the ſound truth in the matter of faith, but he is alſo ſound and ſincere in the practiſe of religion, and therefore of all others they cannot abide him. We are not to wonder at this, it hath bene ſo, and it will be ſo to the end of the world, that pietie and religion is the thing for which Gods chidren commonly heare ill and ſuffer hard meaſure from the wicked of the world.

And on this ground of truth learne we not to ſtand amazed Ʋſe 2 nor to wonder at it, if we profeſſing the truth of religion, and expreſſing the power of it in our liues and conuerſations, be ill dealt withall, and do ſuffer hard meaſure from the tongues and from the hands of wicked perſons that liue with vsus, and profeſſe the ſame truth that we do in word:It is not to be wondered at, that men profeſſing the truth of religion, and expreſſing the power of it in their liues, be …ll dealt withall by wicked perſons, liuing with them, & profeſſing the ſame truth that they do in word. no, thinke it not ſtrange, though ſuch as ought to louelove thee moſt dearely, p. 840and to deale beſt with thee, as thy father, thy mother, thy brethren, thy husband, and ſuch like, do hate thee, and deale moſt hardly with thee, both by word and deed for thy pietie and religion, and for thy grace and feare of God appearing in thee: this is no new thing, it hath bene ſo from the beginning, and will be ſo to the end of the world. Do not thou ſay as ſome vſe to do: If I deſerued ſuch hard ſpeeches and ſuch ill dealing, it would neuer grieue me. If thou hadſt deſerued them, then were there iuſt cauſe of griefe, but not deſeruing them, there is no cauſe of griefe at all, but rather of comfort and reioycing, and therefore let them not trouble thee.

A ſecond thing offered from theſe words, For thy ſake are we killed all day long: we are counted as ſheepe for the ſlaughter, being vnderſtood as before, is this.

Doct. 4 That onelyonly that ſuffering or vexation from the hands of men is truly comfortable which is for a good cauſe,OnelyOnly that ſuffering or vexation frō the hands of men is truly comfortable, which is for a good cauſe. for the name of Chriſt, for the true profeſſion of his truth and Goſpell, for keeping of faith and a good conſcience: then onelyonly may a man or woman take comfort in their ſuffering of trouble or any hard meaſure from the hands of men, when they ſuffer for a good cauſe, eſpecially for the truth of religion, and for the word of God, and for the witneſſing of Ieſus Chriſt, as Iohn ſpeakes, Reuel. 1.9. Matth. 5.10. Chriſt pronounceth not all that ſuffer bleſſed, but onelyonly thoſe who ſuffer perſecution for righteouſneſſe ſake. 1. Pet. 4.15.16. ſaith the Apoſtle, Let none of you ſuffer as a murtherer, as a theefe, or as an euill doer, or as a buſie-bodie in other mens matters. But if any man ſuffer as a Chriſtian let him not be aſhamed, but let him glorifie God in this behalfe: as if he had ſaid, there is matter of comfort in that ſuffering, and it muſt needs be that onelyonly that ſuffering of trouble or any vexation from the hands of men, is truly comfortable, which is for a good cauſe, eſpecially for the cauſe of God.

Reaſon. Becauſe therein the perſon ſuffering is conformable to Chriſt in ſuffering, and thereby he brings glorie to God, as Chriſt ſaid, that Peters ſuffering death by the hands of perſecutors p. 841ſhould be to the glorie of God, Ioh, 21.19. Suffering for a good cauſe and for Gods glorie, are euer ioyned together, and that ſuffering is ſure to hauehave a good iſſue and ſhall certainly end well: and therefore doubtleſſe onelyonly that ſuffering is truly comfortable.

And on this ground for application, Ʋſe. it followes that ſuch perſons as ſuffer for their errours and ſinnes, cannot poſſibly find true comfort in their ſufferings,Such as ſuffer for their errours & ſins, cannot poſſibly find true comfort in their ſufferings. as the Papiſts bragge of their ſufferings, and are lift vp in a conceit that they merit heauen by them: but poore ſoules they can find no true comfort in them, they ſuffer but as fooles, no not thoſe amongſt them that ſuffer for their conſcience and for religion. To paſſe by them that are canonized for Saints and for Martyrs, who ſuffer death for no leſſe then monſtrous treaſon againſt their Princes, euen thoſe their perſecuted Catholicks (as they call them) who ſuffer for their religion, can take no true comfort in their ſufferings, they ſuffer not for the truth and religion of Chriſt, but for ſuperſtition and Antichriſtian hereſie, and their ſufferings cannot be truly comfortable to them. And ſo other erring ſpirits, Anabaptiſts, Separatiſts, and ſuch like, ſuffering for their owne fond opinions and fancies, they cannot poſſibly finde true comfort in their ſufferings. When they are iuſtly dealt againſt and cenſured by the Magiſtrate, they commonly crie out, and ſay they are perſecuted: alas, they are deceiued, their cenſure is not properly perſecution, but the iuſt hand of God on them for their groſſe errours. And howſoeuer they pleaſe themſelues in their ſufferings, yet aſſuredly they cannot be truly comfortable to them. It is a true ſaying, not the ſuffering or puniſhment, but the cauſe for which a man ſuffers, that being good and any part of Gods truth, that is that which makes him a Martyr, and a witneſſe-bearer to the truth of God, and a comfortable ſufferer. And therefore looke thou to the cauſe of thy ſuffering of trouble, or thy enduring any hard meaſure from the hands of men in any kind whatſoeuer; and it thou ſuffer iuſtly for thine errour or ſinne, or for going beyond the compaſſe of thy place and calling, be humbled and repent of thy ſinnes, otherwiſe the p. 842Lord will charge it more fully and heauily on thy ſoule at the laſt day: and if thou ſuffer vniuſtly or for a good cauſe with meekeneſſe and patience, poſſeſſe thy ſoule in patience and reioyce, thou art therein partaker of Chriſt his ſufferings, 1. Pet. 4.13. and thou maiſt then find much comfort in thy ſuffering, and bleſſe God for it, that he hath not onelyonly giuen thee to beleeue in Chriſt, but to ſuffer for his ſake, Philip. 1.29.

In the next place we are to conſider the greatneſſe of the ſuffering that the Church and people of God complaine of; they were killed, and they were counted as ſheepe for the ſlaughter: that is, (as I ſhewed) they were extremely ill dealt withall, and did ſuffer extreme violence and crueltie, ſometimes to the ſhedding of their bloud, and the loſſe of their liues; and their cruell perſecutours and bloudy minded enemies made no more reckoning of them then as of ſuch as were fit to be murdered and ſlaughtered, and they made no more account of ſhedding of their bloud and taking away their liues by any crueltie, then the butcher doth of drawing out a ſheepe and cutting the throate of it. Hence then we may take notice of the ſauage diſpoſition and behauiour of wicked men and enemies, towards the Church and children of God: and the point hence is this.

Doct. 5 That wicked perſons euer hauehave bene, and are now at this day, vſually moſt bitterly and bloudily bent againſt Gods children for their pietie and religion,Wicked perſons euer hauehave bene & are at this day moſt bitterly and bloudily bent againſt Gods childrē for their pietie and religion. and for the grace and true feare of God in them. The wicked and ſuch as are enemies to the Church and children of God, are ſo maliciouſly bent againſt them, as nothing will ſatisfie them but the bloud of Gods children, and they commonly exerciſe on them, if they be able and hauehave power in their hands, whatſoeuer crueltie the diuell can put into their hearts, and they vſually make no more reckoning of ſhedding of the bloud of Gods children and ſeruants, then a butcher doth of cutting the throate of a ſheepe. And that this hath bene and is the diſpoſition and behauiour of the wicked towards Gods children, we may eaſily ſee if we take a view of it in all ages. Geneſ. 27.41. the text ſaith, Eſau hated Iaacob becauſe of the bleſſing wherewith his father p. 843bleſſed him, and Eſau thought in his mind, the dayes of mourning for my father will come ſhortly, then I will ſlay my brother Iaacob: I will then hauehave his bloud. See, nothing would ſatisfie him but the bloud of his brother, and it was his purpoſe to ſhed his bloud, but the Lord kept Iaacob that he could not ſo do, as he maliciouſly and miſchieuouſly intended. Iſai. 47.6. the Lord ſaith, He was wroth with his people, he polluted his inheritance and gaue them into the hands of the Babylonians their enemies: and they ſhewed them no merciemercy, but layed a very heauie yoake on the ancient. The wicked enemies of the Church and people of God are mercileſſe, yea their mercies are cruell, Prou. 12.10. What then are their cruelties? Surely monſtrous, eſpecially againſt Gods children, and that for their pietie and religion. We may ſee this in the Apoſtle Paul himſelfe before his conuerſion, he puts downe himſelfe for an example in this kind: Act. 22.4. ſaith he, I perſecuted this way, meaning the holy way of God, the true profeſſion of the Goſpell, to death, binding and deliuering into priſon both men and women. Nothing would ſatisfie him but the blould of the Saints and profeſſors of the Goſpell: the text ſaith, Act. 9.1.Act. 9.1. foreign, &c.Acts 9:1 He breathed out threatenings and ſlaughter againſt the diſciples of the Lord: his very breath was bloudie. And he ſaith, Galat. 1.13.Galat. 1.13. foreign, &c.Gal 1:13 that he perſecuted the Church of God extremely, and waſted it: he made hauocke and ſpoile of the Church and people of God. And thus Dauid brings in the Babylonians and the Edomites, and other enemies of Gods people ſpeaking, Pſal. 74.8. Let vsus deſtroy them altogether: and Pſal. 63.4. Let vsus cut them off from being a nation, and let the name of Iſrael be no more in remembrance. Thus the holy Ghoſt diſcouers vntounto vsus in many places of the Scripture, that wicked perſons euer hauehave bene and are vſually moſt bitterly and bloudily bent againſt Gods children for their pietie and religion, and nothing will ſatisfie them but the bloud of Gods children, and they make no more matter of ſhedding the bloud of Gods children and ſeruants by any crueltie they can, then a butcher doth of cutting the throate of a ſheepe. And the ſtories of all ages ſhew the ſame: the cruell perſecutions of the heathen Emperours in p. 844the primitiue times of the Church: the fires in England in the dayes of Queene Marie: the bloudie maſſacre in France in the dayes of Charles the ninth, ſhew plainly that the ſhedding of the bloud of the profeſſours of the Goſpell is of no more reckoning with the wicked enemies of the Church, then is the cutting the throate of a ſheepe, or the cutting of a dogs necke. And why, the reaſons and grounds of it are.

Reaſon 1 Firſt, becauſe the wicked and enemies of the Church, are ſtirred vp and ſet on by Satan againſt Gods children, and Satan is euer endeuouring the ruine, and ouerthrow, and vtter extirpation and rooting out of the Church and people of God by all meanes poſſible.

Reaſon 2 And againe, where ſinne takes place without reſtraint, it giues a man no reſt till it hath brought him to an height of wickedneſſe; and ſo hatred takes place, and that in full force in the hearts of wicked perſons againſt Gods children, it makes them reſtleſſe in their plotting and practiſing of miſchiefe againſt them, and they are neuer ſatisfied till they hauehave their bloud. Herodias hauing conceiued hatred and hauing a quarrell againſt Iohn Baptiſt, could neuer reſt till ſhe had his head, and ſhe choſe rather to hauehave his head in a platter then halfe a kingdome, as we reade Mark. 6.19. to 29. And therefore doubtleſſe this is a certaine truth, that wicked perſons euer hauehave bene and are at this day vſually moſt bitterly and bloudily bent againſt Gods children, for their pietie and religion, yea ſo maliciouſly bent againſt them, as nothing will ſatisfie them but the bloud of Gods children, and they make no more reckoning of ſhedding the bloud of Gods children by anie crueltie they can, then a butcher doth of cutting the throate Vſe 1 of a ſheepe.

And for the vſe of this, firſt the conſideration of this truth doth euidence and ſtrongly proue to Gods children, that the religion they hold and profeſſe is not the inuention and deuice of man, but indeed the holy religion of God,A ſtrong proofe to Gods childrē that the religiō they hold and profeſſe is the holy religion of God and the eternall truth of God. If it were the deuice of mans braine, it would fit the humours of men, and they would like it well p. 845enough, it would be generally loued and embraced: but being the holy religion of God, and ſo contrarie to the corrupt humours of men, and condemning thoſe wayes and courſes which men beſt like of, it is oppoſed and hated of wicked men, and euen for that are wicked perſons bitterly and bloudily bent againſt Gods children; and their very oppoſing and ſetting themſelues againſt it, and their bitterneſſe and bloudie mindedneſſe againſt Gods children the true profeſſours of it, proues it ſtrongly to be the holy religion of the euerliuing God, and that Gods diuine truth is in it.

Againe for a ſecond vſe: is it ſo that wicked perſons euer Vſe 2 hauehave bene and now are vſually moſt bitterly and bloudily bent againſt Gods children for their pietie and religion,What Gods children may looke for frō the hands of the wicked, and eſpecially from the hands of the Papiſts, diſcouered. and that the enemies of the Church and people of God are ſo maliciouſly bent againſt them, as nothing will ſatisfie them but the bloud of Gods children, and they make no more account of ſhedding their bloud by any cruelty they can, then a butcher doth of cutting the throate of a ſheepe? Surely then on this ground we may eaſily ſee what we may looke for from the hands of the wicked, and eſpecially from the hands of the Papiſts, who are enemies to the grace of God, and mortall enemies to the truth of God, and to his holy religion which we hold and profeſſe, and aboue all moſt deadly enemies to the ſoundneſſe of religion, and to the ſyncere profeſſours of it: and what may we looke for from them we being ſuch? Surely nothing but bloud and violence, and cruell ſlaughter, and cutting of our throats, if they hauehave power in their hands; howſoeuer they may for a time make faire weather, and make ſemblance of peace and quietneſſe, and that they meane vsus no harme, yet aſſuredly they are not to be truſted, they are as the enemies of the Church and people of God hauehave bene in all ages, bloud thirſtie and bloudily bent againſt vsus, nothing will ſatisfie them but the bloud of Gods Saints, as Reuel. 17.6. they are euer plotting and contriuing ſome bloudie deſigne againſt the Church and people of God, and they waite but for a fit opportunitie to put it in practiſe: yea they thinke and hold it meritorious, by any crueltie they can to ſhed the p. 846bloud of the true profeſſours of the Goſpell, as thoſe accurſed limmes of the diuell, the Ieſuits and Friers ſaid to their followers in France at the beginning of the troubles there, That now was the time for them to winne heauen by cutting the throates of the Proteſtants. And what then may we looke for from their hands if they ſhould hauehave power, but ſome bloudie practiſe or maſſacre, and cutting of our throats? and how ſoone they may come to hauehave power we know not; in all likelihood they looke for a day againſt vsus, and without queſtion in their malicious intention we are but as ſh…epe appointed to the ſlaughter. I know the Lord can keepe vsus out of their hands, yea if we were in their hands he can deliuer vsus, he can reſcue out of the iawes of Lyons, 2. Tim. 4.17. but we may iuſtly feare in regard of the ſinnes of our Land, and of our vnworthy walking of the Goſpell which we hauehave enioyed with much peace many yeares, that they may come to hauehave power againſt vsus; and if they hauehave, aſſuredly we ſhall finde nothing from them but bloud and violence, and all manner of crueltie. And yet if we ſhould come vnderunder their hands (which the Lord keepe vsus from) let vsus endeuour to be conſtant in the truth, and not to ſhrinke from it either in iudgement or in ſound practiſe of it for any terrour of man: and herein comfort our ſelues, that we ſo doing, They can but kill the bodie, as Matth. 10.28. when they hauehave ſhed the bloud of a child of God they hauehave done their vttermoſt, they can go no further. Yea remember we that ſweet ſentence put downe by Dauid, Pſal. 116.15. Precious in the ſight of the Lord is the death of his Saints. EueryEvery drop of bloud ſpilt by a true profeſſour of the Goſpell for the conſtant and ſound prof…ſſion of it, is precious in the ſight of God. If the Lord put the teares of his children into his bottle, Pſal. 56.8. much more their bloud, ſpilt for his truth, and ſhed by their bloudie minded enemies. Let then the conſideration of theſe things comfort vsus▪ if our wicked enemies ſhould hauehave power ouer vsus, and ſhould be able to effect that which their malice and bloudie mindedneſſe ſhould carrie them to.

One thing yet remaines to be ſpoken of in this complaint p. 847of the Church and people of God, namely, the continuance of their ſuffering, that it was all day long, that is, continually,foreign. Pſal. 44 22. foreignPs 44:22 and without intermiſſion: and hence we may note briefly.

That the wicked enemies of the Church and children of Doct. 6 God, hauing power ouer them, and being able to deale hardly with them, they giuegive them no reſt, no intermiſſion, no breathing; they follow them cloſe with one vexation and one torment after another, without ceaſſing,Wicked ene…ies of the Churrh and children of God, hauing power ouer thē, they giuegive them no reſt, nor intermiſſiō, nor breathing, but do follow them with one vexation and torment after another without ceaſſing. and with one breaking on another as Iob complaines, Iob 16.14. And to this purpoſe the Apoſtle ſaith, He dyed daily, 1. Cor. 15.31. & 2. Cor. 11.23. that he was often in death, y^t is, in continuall danger of death. And Chriſt ſaith to his followers, Luk. 9.23. y^t they muſt take vp the croſſe daily, euen in this kind in ſuffering hard meaſure from the hands of cruel perſecutours, if the Lord call them to it: & the doctrine before deliuered may be the ground of this.

Becauſe the wicked and the enemies of the Church and children of God are ſo maliciouſly bent againſt them, as nothing will ſatisfie them but the bloud of Gods children, and they are ſtirred vp by the diuell againſt them, Reaſon. and reſtleſſe in their malice and cruelties, therefore it is that hauing power in their hands to deale hardly with Gods children, they giuegive them no reſt, no intermiſſion or breathing, but follow them cloſe with one vexation, and torment, and torture after another. And what muſt this teach vsus? Vſe. Surely that which the Apoſtle hath taught vsus, Coloſſ. 1.11. to be ſtrengthened with all might to all patience and long ſuffering,We are to be ſtrengthened with al might to al patience and long ſuffering. if the Lord ſhould be pleaſed to exerciſe vsus in this kinde to giuegive our enemies power ouer vsus, and they hauing power ſhould deale ſo with vsus, as to giuegive vsus no intermiſſion of torment, but ſhould lay on vsus vexation after vexation, and one torment after another: we muſt labour to be conſtant in patience, and to reſolue with our ſelues patiently to beare one vexation and one torment after another. And that we may ſo do,Note. we are to conſider that the Lord in his holy wiſedome appoints the meaſure of our trouble, and how farre our enemies and perſecutours ſhall proceed in tormenting vsus, and the time how long we ſhall lye vnderunder any vexation, and that he in his good time will deliuer vsus and turne his hand p. 848on our enemies and perſecutours, and bring his iudgement heauily on their head, as we find, Reuel. 13.10. They that leade into captiuitie ſhall go into captiuitie: and that kill with the ſword, muſt be killed by a ſword: here is the patience and the faith of the Saints. Come we now to the 37. verſe.