Seasonable Truths in Evil Times, Sermon 2
The firſt and laſt in Suffering-work. SERM. II.
Matth. 29. ult.
But many that are first ſhall be last, and the last ſhall be first.
AT verſ. 27. Peter doth propound a queſtion unto Chriſt, ſaying, Behold, we have forſaken all, and followed thee: what ſhall we have therefore?
Jeſus anſwered him in the following verſe; and his anſwer is partly comfortable, and partly cautional.
In the comfortable part, he doth declare what great reward his diſciples or any other ſhould have, that did ſuffer, or leave any worldly intereſt for his Name-ſake.
The firſt part concerns the diſciples onelyonly, in verſ. 28. I ſay unto you, that ye which have followed me in the regeneration, when the Son of man ſhall ſit on the throne of his glory, ye alſo ſhall fit upon twelve thrones, judging the twelve tribes of Iſrael. This ſh…ll be your reward.
And as for others, though you make the queſtion, I'll give my anſwer ſo (ſaith he) as ſhall concern more then you: my prom…ſe ſhall be extended unto others alſo; at verſ. 29. And EVERY ONE that hath forſaken houſes, or bre…hren, or ſiſters, or father, or mother, or wife, or children, or lands, for my Names ſake, ſhall receive an hundredfold: Here's their reward, an hundred-fold. It is a very great improvement. We account Ten in the Hundred a great matter; and if Merchants can venture to Sea, and gain Twelve or Ten in the Hundred, and be Inſured of ſo great a gain, they account it a great matter: but here's an hundred-fold: not Ten or Twelve, but an hundred for one; and this inſur'd too: Verily I ſay unto you (ſaith Chriſt) every one that hath forſaken, &c. ſhall receive an hundred-fold.
And as for the cautional part, that follows at verſ. 30. But many that are firſt ſhall be last, and the last ſhall be first.
Wherein he doth give a Caveat, not onelyonly unto his diſciples, but unto all thoſe that ſhould ſuffer, and forſake any worldly intereſt upon his account. As if he ſhould ſay thus: 'Tis true, you have indeed left all to follow me; thereupon you ask me what you ſhall have; and I lay before you very great rewards: but I would have you for to walk warily, and to take heed how you walk in the matter of your ſufferings: for though you ſuffer for my Name-ſake, and though thoſe that do ſo in truth ſhall have very great rewards, an hundred-fold in this life; yet many that are very forward, ſhall appear to be backward; and many that are backward, ſhall appear to be forward; and many that ſtand behinde, they ſhall ſtand before; and many that ſtand before, they ſhall be ſet behinde: The firſt ſhall be last, and the last ſhall be firſt. Which being ſpoken in reference unto ſuffering, and forſaking of our worldly intereſt for the Name of Chriſt; the Doctrine then is this:
That many that are first ſhall be laſt, and many that are last ſhall be firſt, in ſuffering-work.
For the clearing whereof, there were four things propounded.
1. Firſt, what it is for a man to be firſt that is last, and to be last that is first.
2. Secondly, how it may appear that many that are firſt ſhall be laſt, and many that are laſt ſhall be firſt in ſuffering-work.
3. Thirdly, how and in what reſpect that is true.
5. Fourthly, what are the Reaſons on't.
And then the Application.
Firſt, what is it for one that is firſt to be last, and one that is last to be firſt? what's this?
Some think this is to be underſtood in regard of the ſameneſs of reward; as if Chriſt had ſaid thus: The firſt ſhall be as the laſt, and the laſt ſhall be as the firſt, in matter of reward. And for this, they have the next Parable to ſhew, where this ſame ſpeech is brought in: A certain houſholder went out early in the morning to hire labourers into his vineyard, and agreed with the labourers for a peny a day: and be hired ſome at the first hour, and ſome at the laſt; and thoſe that came in at the last, received a peny as the firſt did. Whereupon the firſt they grumbled. The Maſter anſwered, verſ. 15. Is it not lawful for me to do what I will with mine own? is thine eye evil, becauſe I am good? So the last ſhall be firſt, and the firſt last. Why? becauſe the laſt had the ſame peny. As if the meaning of this therefore ſhould be thus much, That there ſhould be the ſame reward given to the one as to the other. But this cannot be the meaning on't: for it is not true; for there ſhall not be the ſame reward given to all; ſome ſhall have more then others, ſome ſhall have greater degrees of glory then others.
If there be degrees of torments in hell, then there are degrees of glory in heaven. There are degrees of torment in hell; for Chriſt hath ſaid, He that knoweth his Maſters will, and doth it not, ſhall be beaten with MANY ſtripes, with more ſtripes then thoſe that are ignorant, and know it not. Now if there be degrees of torment in hell, there are degrees of glory in heaven: and therefore the thing is not true, That there ſhall be the ſame reward.
And here in chap. 19. we ſee, that the Apoſtles are ſet higher in their reward: When the Son of man ſhall ſit in the throne of his glory, YE alſo ſhall ſit upon twelve thrones, judging the twelve tribes of Iſrael.
And our Saviour Chriſt here, he doth not ſpeak univerſally, nor indefinitely: he doth not ſay that ALL that are firſt ſhall be laſt, and ALL that are laſt ſhall be firſt; neither doth he ſpeak definitely, The firſt ſhall be laſt, and the laſt firſt: but he ſpeaks thus, That MANY that are first; he doth not ſay ALL that are firſt ſhall be last; neither doth he ſay indefinitely, The firſt ſhall be last, but, MANY that are firſt ſhall be last, and the last ſhall be firſt. That's the meaning then.
Others think …herefore the meaning is this, and the words are to be underſtood in reference to mens conceit and opinion: as if he ſhould ſay, Be not conceited; for though ye ſuffer much, and forſake a great deal for me, and for my Nameſake, yet many that are firſt in their own conceit, ſhall be laſt; and many that are laſt in their own opinion and conceit, ſhall be firſt. This is true; but this is not all the meaning.
Therefore we muſt know, that a perſon or thing is ſaid to be firſt or last, in regard of time, or in regard of dignity or chiefdom.
In regard of time: ſo we ſay the laſt day is the firſt day of the week; firſt, in regard of time.
2. Secondly, in regard of chiefdom; and ſo Paul ſaith, Whereof I am chief. In the Original it is, This is a true ſaying, that Christ came into the world to ſave ſinners, whereof I am the FIRST; but we read it chief, becauſe the chief is the firſt. Firſt is put for chief in Scripture-language: and ſo 'tis true, many, many that are firſt in religion, ancient profeſſors, ſhall be laſt at ſuffering for the Name of Chriſt, when it comes to 't; and many that are laſt in religion, novices in religion, lately brought in, ſhall be the firſt in ſuffering for the Cauſe, and for the Name of Jeſus Chriſt. And ſo, many that are chief, and of great eſteem in the world, that are firſt in eſteem, ſhall be laſt at ſuffering-work; and many that are laſt in eſteem, and of no account, ſhall be firſt to ſuffer for the Name of Jeſus Chriſt.
Secondly, a thing is ſaid to be in Scripture, when 'tis declared to be, when it appears to be. So in Acts 13. ſpeaking concerning the reſurrection of Chriſt, According as it is written, This day have I begotten thee. Why this day have I begotten thee? why was Chriſt begotten that day, the day of his reſurrection? Chriſt was the eternal Son of God: how is this, This day have I bogotten thee, to prove the reſurrection? The Apoſtle explains it in Rom. 1. 4. by the reſurrection he was mightily DECLARED to be the Son of God. So that in Scripture-phraſe, a thing is ſaid to be, when it is declar'd to be, and appears to be. And accordingly now, many that are firſt, that appear to be firſt, ſhall in due time appear to be laſt in ſuffering-work; and many that appear to be laſt, ſhall in due time appear to be firſt in ſufferingwork for the Cauſe of Chriſt, and for the Name of Chriſt.
Thus now in the general we hear what this means: more particularly afterwards.
But ſecondly, how may it appear that many that are firſt ſhall be laſt, and many that are laſt ſhall be firſt in ſuffering-work, ſuffering for the Name of Chriſt? (For I am not now ſpeaking of the thing at large, that many that are firſt ſhall be laſt, and many that are laſt ſhall be firſt, in the general, but in reference onelyonly to ſuffering.) How may that appear? Thus:
'Tis in the ſuffering part of Religion, as in the doing part. In the doing part of Religion, many that are firſt ſhall be laſt: many that are great men in duty, and of great abilities and gifts, ſhall be laſt; and many that are laſt, and weak and low in grace, that you would think had no grace at all, ſhall be firſt. 'Tis ſaid ſo in the next Chapter, in the Parable: there 'tis ſpoken in regard of doing; here in this Scripture 'tis ſpoken in regard of ſuffering. Now in regard of doing, ſo it is (I ſay).
Is it not a great matter for a man to frequent the Ordinances with delight; to believe, and to repent, and to preach, and to propheſie, and do many wonderful works, caſting out devils in the Name of Chriſt? All theſe things in ſome ſenſe a man may do, and yet may fall ſhort of heaven.
Poſſibly a man may attend upon the Ordinances with delight. In Iſai. 58. Ye delight in approaching to me, ye unſound, hypocrites.
Poſſibly a man may in ſome meaſure believe, and yet be unſound. 'Tis ſaid of Simon Magus, that he himſelf alſo believed, in the Acts.
Poſſibly a man may repent in ſome ſenſe, and yet be unſound. 'Tis ſaid of Judas, in Mat. 27. when he ſaw what became of Chriſt, he repented himſelf, and carried the money again.
And in Matth. 7. they ſay, Lord, Lord, have we not propheſied in thy Name, and cast out devils in thy Name, and done many wonderful works in thy Name? And yet Chriſt ſhall ſay at laſt, Depart, I never knew you. So that many men go very far in the doing part of Religion, and yet fall ſhort of heaven. If then, the firſt may be laſt in the doing part of Religion, why ſhould it be a thing incredible to us, that the firſt may be laſt in the ſuffering part?
The ſecond demonſtration of it, to clear it, is this:
If a man may ſpoil and loſe all his former ſufferings by his after-ſins; and if a man may recover, repair, recompence his former backwardneſs to ſuffer, by his after-faith and grace; then preſently the laſt may be firſt, and the firſt may be laſt in point of ſuffering. So it is.
Poſſibly a man may loſe all his former-ſufferings by his after-ſins: Fooliſh Galatians! (ſaith the Apoſtle) have ye ſuffered ſo many things in vain, if yet in vain? They fell from the doctrine of grace, to juſtification by works; and they loſt all their ſufferings by their after-ſins.
On the other ſide, Nicodemus was very backward to come to Chriſt; he came by n…ght; he was afraid to ſuffer: yet afterwards, when Chriſt died, he owned Chriſt openly: and the Holy-ghoſt ſets a mark upon it, in Joh. 18. This is that Nicodemus which came to Jeſus by night. He did recompence his former backwardneſs to ſuffer, by his after-faith. So that a man may loſe his former ſufferings by his after-ſins; and a man may recover and recompence his former backwardneſs to ſufferings, by his after-faith and grace.
Thirdly, If a man may be a famous Preacher of the Goſpel, and loſe much upon that account, and yet prove an Apoſtate, a perſecutor of the Goſpel; and if a man may be a notorious perſecutor of the Goſpel, and yet afterwards prove a famous Preacher of the Goſpel, and ſuffer much upon that account: Then poſſibly the firſt may be laſt, and the laſt may be firſt in point of ſuffering So it is, that a man may be a famous Preacher of the Goſpel, and loſe much upon that account; and yet afterwards prove an Apoſtate, a perſecutor. So it was with Judas. When Chriſt ſent forth his diſciples, ſaying, Take no purſe, nor ſcrip, &c. Judas was among them, and left his purſe, &c. and was no doubt a famous Miniſter; yet after, he became a moſt notorious perſecutor, and headed the party that came to take Jeſus.
And always (as you may obſerve) the perſecutors are headed with ſome Apoſtate; they have ſome Apoſtate in the head of them.
And on the other ſide, who doth not know what a notorious perſecutor Paul was! inſomuch as he ſaith upon that ſcore, that he was the least of all the Apoſtles, becauſe he perſecuted the Church of God: and yet who doth not know what a famous Preacher of the Goſpel he was, and ſuffered much upon that ſcore! So then, the thing lies clear and plain, That poſſibly the laſt may be firſt, and the firſt may be laſt, in point of ſuffering.
Thirdly, How and in what reſpect is this true?
Firſt, it's true in regard of priviledges and enjoyments: many that are firſt in regard of priviledges and enjoyments, ſhall be laſt at the work of ſuffering for Chriſt; and many that are laſt in priviledges and enjoyments, ſhall be firſt in the work of ſuffering for Chriſt.
Many that are firſt in priviledges and enjoyments, ſhall be laſt in ſuffering. Here's a young man comes to Chriſt, and Christ loved him; and he ſaith unto Chriſt, What ſhall I do 10 inherit eternal life? Keep the commandments, ſaith Chriſt. I have done it, ſaith he. I but ſaith Chriſt, One thing thou lackest; go ſell what thou haſt, and give to the poor, and come and follow me, and thou ſhalt have treaſure in heaven. And ſaith the text, He went away ſorrowful, for he had a great eſtate; he was rich, he was a priviledged man, and he had great enjoyments, for he was a rich man; and yet notwithſtanding he was the moſt backward for to leave all for Chriſt.
On the other ſide, the poor receive the Goſpel: and as the poor do receive the Goſpel, ſo they hold it, and keep it, and ſuffer for it. So that 'tis true then in regard of priviledges and enjoyments.
Secondly, this is true in regard of abilities: many that are firſt in regard of ability, ſhall be laſt in ſuffering for Chriſt; and many that are laſt in abilities, ſhall be firſt in ſuffering for the Name of Jeſus Chriſt.
Many that are firſt in Abilities: ſo the diſciples, when Chriſt ſaid to them, Are ye able to drink of the cup that I am to drink of? and are ye able to be baptized with the baptiſm that I am to be baptized with? Yea Lord (ſay they) we are able. But when Chriſt came to ſuffer, 'tis ſaid, They all forſook him and fled. Firſt, in point of abilities; and laſt, in point of ſuffering. But Mary, and a company of weak women, cleaved unto Chriſt, and followed him to the very laſt: the firſt were laſt, and the laſt were firſt. And look into the Book of Martyrs: where do you finde the Martyrs growing? do you finde them growing upon Univerſities? Few were Scholars and Doctors that were Martyrs, but growing in Country-towns and Villages. So 'tis ſaid of Origen, that when he was a young man, about ſixteen or ſeventeen years old, his mother was forc'd to hide his very Shift from him, ſo that he was aſhamed to go into the ſtreets; for otherwiſe he would have gone to have ſuffer'd Martyrdom. But afterwards, when he came to be a great Doctor, then he offered to the Idols; inſomuch as they cryed out, Origen hath ſacrificed! While he was weak and young, very forward to ſuffer: when he was grown ſtrong, and had abilities, then backward. The last ſhall be first, and the firſt ſhall be last.
Thirdly, this is true alſo in regard of action, profeſſional action. Many that are firſt in profeſſion, and of great performance, ſhall be laſt in ſuffering for the Name of Chriſt. And many that have not been of ſo great profeſſion, and ſuch high performance, ſhall ſuffer when it comes to it; they ſhall ſuffer for the Name of Chriſt. You have an inſtance in the Parable of the ſtony ground; it receives the Word with joy: yet notwithſtanding, when tribulation and perſecution ariſe becauſe of the Word, by and by they are offended. So they were high, and firſt in profeſſion, yea action too, and yet the laſt in ſuffering.
So on the other ſide, you know the ſtories there that go together: a certain man comes to Chriſt, and ſaith, Lord, I will follow thee whitherſoever thou goest. Saith Chriſt, The foxes have holes, and the birds of the air have nests, but the Son of man hath not whereon to lay his head. Then Chriſt comes to another, and ſaith to him, Follow me. Lord, ſaith he, I must go bury my father. Why let the dead bury their dead. What's the meaning of this, but to ſhew thus much, That the firſt ſhall be last, and the last ſhall be first, in forſaking their worldly intereſts for Chriſt, and for the Name of Chriſt?
Fourthly, this is true alſo in point of Reſolution: many that are firſt in reſolving to ſuffer, ſhall be laſt to ſuffer when it comes to; and many that are laſt in reſolving, ſhall be firſt in ſuffering. Lord (ſaith Peter) though all men forſake thee, yet will not I. Bravely reſolved! but though he was firſt in the reſolve, yet he was firſt in forſaking Chriſt. The cock ſhall not crow before thou deny me. And you know how it was with thoſe *Pendleton and Sanders.two in the Book of Martyrs: the one was a very fat man, and he would burn, his greaſe ſhould fry in the fire for the Name of Chriſt: the other was a lean man, and he cries out, Oh I am afraid I ſhall never hold out! But when it came to, the lean man was the Martyr, and the fat man would not burn. So that that is true in the point of Reſolution.
And true it is alſo in the point of Indurance and pain in the work of ſuffering. And in that, many that are firſt in the work of ſuffering, ſhall be laſt in the reward; and many that are laſt in the work of ſuffering, ſhall be firſt in the reward. 1 Cor. 13. 3. Though I give all my goods to feed the poor, and though I give my body to be burnt, and have not charity, it profiteth me nothing. Poſſibly a man may give his goods to the poor, part with his worldly intereſt to the poor, and give his body to be burnt, and yet want love. So then, the firſt in the very work of ſuffering, may be laſt in the reward: 'tis true in that reſpect. And ſo I have done with that.
But then in the fourth place, what's the reaſon of this, and how comes this to paſs, that many that …re firſt ſhall be laſt, and many that are laſt ſhall be firſt in ſuffering-work? There are two Reaſons for it.
The firſt is drawn from God and his grace.
The ſecond is drawn from our ſelves and ſufferings.
The firſt is drawn from God and his grace, thus: 'Tis Gods ordinary way in his dealings with his creatures, to ſet thoſe things and perſons before, that do ſtand behinde; and thoſe behinde, that do ſtand before. As in Printing, you don't take the letters and place that firſt that is firſt in the Alphabet, but that which is firſt in the Word; as in zeal, z is the firſt, but it's the laſt in the Alphabet. And ſo God in writing down the names of men in the Book of life, he writes down them that ſtand behinde; the laſt letter firſt, and the firſt letter laſt. See it for inſtance.
When the Lord had to deal with Men and Angels, which was the firſt in the Creation? The Angels they were the elder brother to Man, they ſtood firſt: but when Men and Angels had fallen, God …e redeems Man, and ſets him before, that ſtood behinde; and takes the fallen Angels, and ſets them behinde, that were firſt in the Creation; ſets them behinde, and Man that was behinde, he is brought before. So when God would take a people to himſelf, what people did God take to be his people? A poor, forlorn, deſpiſed people, The people of the Jews; and paſt over all the glorious Nations of the world.
And when God would take a family out of that people, what family did he take? The family of J…ſſe. And when he would take a particular perſon, what perſon was it? David the younger brother, that ſtood behinde, and was among the ſheep: he that ſtood behind was brought before, and he that ſtood before was ſet behind. That for the time of the Old Teſtament.
So in the time of the N…w Teſtament; the Jew ſtands fi…ſt, he had the hanſel of the Market, he had the hanſel of the Goſpel; Chriſt was born of them after the fleſh; they had the Oracles of God; they ſtood firſt: the Gentiles ſtood behinde; they called them dogs: 'Tis not meet to take the childrens bread and cast it to dogs. Well, theſe Gentiles that ſtood behinde, they are brought before; and the Jews that ſtood before, they are ſet behinde.
And what Nation did God take out of the Gentiles? did he take any great continent in America, where the Gold and the Silver is? No, but the Iſles ſhall wait for thy law: and, the inhabitants of Kedar ſhall rejoyce, and the inhabitants of the rocks ſhall ſing.
And when God would convert theſe, whom did he make uſe of to do it? He makes uſe of Paul, Paul the last of all the Apoſtles: the twelve Apoſtles they ſtood firſt: but he that ſtood behind, that was brought in laſt, that was born out of time, he is taken to do the work.
And who are they that are converted to him? They are babes and ſucklings: not many wiſe, not many noble, but habes and ſucklings. Even ſo, Father, becauſe thou art ſo pleaſed. This is the ordinary way of God: he takes thoſe things that ſtand behind, and brings them before; and takes thoſe things that ſtand before, and ſets them behind. And why doth he do ſo? Why
Becauſe he will ſhew mercy to whom he will ſhew mercy: whom he will, he ſhews mercy unto; and whom he will he hardens: and he orders things in ſuch a way, that no fleſh may glory. 1 Cor. 1. But God hath choſen the fooliſh things of the world, to confound the wiſe; and God hath choſen the weak things of the world, to confound the things which are mighty; and baſe things of the world, and things which are deſpiſed, hath God choſen; yea and things which are not, to bring to nought things that are. Why? That no fleſh ſhould glory in his preſence, v. 29. God will carry things in ſuch a way, as no fleſh may glory, either in their doings, or in their ſufferings. And how will he order it then? Therefore the firſt ſhall be last, and the last ſhall be firſt, both in doing, and in ſuffering; that no fleſh may glory, but that grace may be all in all. Whom he will he ſhews mercy to, and whom he will he hardens. This is the firſt Reaſon, drawn from God himſelf, and from his grace.
The ſecond Reaſon is drawn from our ſelves, and from our ſufferings; and it lies thus:
If there be a great deal of ſuffering that will come to little; and if there be a little ſuffering that will amount to much, and come to much: then many that are last ſhall be firſt, and the firſt ſhall be last, in point of ſuffering.
Now ſo it is, that there is a great deal of ſuffering which will come to little, come to little account. Judas left all; and it came to little. Alexander drawn out of the croud in ſuffering for Chriſt, and it came to little: Alexander the copperſmith did me much evil; the Lord reward him according to his works. His ſufferings came to little. The poor Chriſtians that are taken ſlaves by the Turks, they lie in ſlavery ten years together, rather then they will renounce the Chriſtian Religion: yet when they come out, O what drunkards, and ſwearers, and enemies to God, and ſuch as have nothing of Chriſt in them! O they ſuffer much, but it comes to little; they ſhall not be ſav'd. So that I ſay there is a great deal of ſuffering that will come to little.
On the other ſide, there is a little ſuffering that will amount to much. A cup of cold water ſhall have its reward; the mite that the poor woman gave, more then all the reſt, ſaith our Saviour. 'Twas no great matter that Oneſiphorus ſuffered for Paul: ſaith Paul, On…ſiphorus was not aſhamed of my chains; he ſought me out diligently, and oft refreſhed my bowels. The Lord ſhew mercy to the houſhold of Oneſiphorus. It was no great matter that he ſuffered, but it did amount to much.
But you will ſay, How can this be, that there ſhould be a great deal of ſuffering that will amount to little, and a little ſuffering that will amount to much?
Both ways I anſwer.
Firſt, if you ask how it can be that a great deal of ſufferings ſhould come to little;
I anſwer firſt, 'tis poſſible that a man may loſe, that he may gain. I am a Miniſter, and have a Living; and I may loſe my Living poſſibly, that I may get a livelihood another way. I may ſuffer, and go to priſon, that I may be maintain'd. I do not reflect upon any particular, but only to ſhew the deceitfulneſs of our hearts in ſuch a caſe.
And who doth not know, that a man may ſuffer from a natural boldneſs and courage? and that he may ſuffer by crouding in among good people that are in a ſuffering way?
And who doth not know, that a man may ſuffer upon the ſtrength of education? As a Turk, a Jew, a Papiſt, a Proteſtant, may ſuffer in the Religion that they are educated and brought up in.
And who knows not that a man may ſuffer very much in a way of merit? It's recorded of one, that he invited a friend of his to dinner, that ſo he might ſhew unto him his Hounds. And when he came, he ſhewed unto him a company of poor people, and ſaid unto him, Theſe are my Hounds with which I do hunt for heaven. In a way of merit he ſpeaks. And we ſee how it is with a Horſe or a Cow in paſture that's eaten down; if there be herbs or pleaſant flowers growing in the ditch that's full of water, the Horſa or Cow will reach, and reach many times ſo far, that it falls into the ditch. Truly there are many fine flowers grow in the ſuffering ditch, and many an unſound heart may reach ſo far, till it falls into the ditch. As it's poſſible that a man may tread a great deal of ground, and never come to his journeys end: ſo 'tis poſſible a man may tread a great deal of ſuffering ground, and never come to heaven; for there's a great deal of droſs cleaving to our beſt ſufferings.
In a ſuffering time, then we are apt to be very froward, and to be impatient, and to dwell more upon our own pleaſures then upon Gods diſhonour.
Secondly, in ſuffering times, then we are very apt to forget our former experiences, and to be unthankful for our preſent mercies.
Thirdly, in ſuffering times we are very apt to boggle at the diſpenſation, to fall foul upon inſtrumen… … to complain of Gods dealings with us, and not of our own unworthy dealings with God.
Fourthly, in ſuffering times we are very apt to look to the ſmart of our ſufferings, and not to the cauſe; or elſe to pitch upon the wrong cauſe.
Fifthly, in ſuffering times we are very apt to wiſh that we had never begun in the work of God; As Joſhua and the Elders, when they ſmarted before the men of Ai: Would to God we had ſtayed on the other ſide Jordan, (ſay they.) So when men meet with the ſm…rt of afflictions in the way and work of God, O then, would to God we had never meddled with the work of Reformation; would to God we had been content with our leeks and onions which we had before.
Sixthly, in ſuffering times we are very apt to comply and correſpond with our enemies, and with Gods enemies; and to uſe unworthy ſhifts to get out of trouble: as Abraham did; Say, thou art my ſiſter. 'Tis true, ſhe was his ſiſter; but ſhe was his wife: and it was an unworthy ſhift for ſuch a man as Abraham was.
Seventhly, in ſuffering times we are very apt to tempt the Lord, and to limit the holy One of Iſrael; and to ſay, Can God provide a table now? Can God provide a table for me in this wilderneſs? Thus there's a great deal of droſs cleaves to all our ſufferings, and therefore no wonder that a great deal of ſuffering comes to little.
And on the other ſide, that a little ſuffering may amount to much. I can give no other reaſon of it but this; God hath a very gracious allowance for his people. As we uſe to ſay; We bear with children when it is their weaning time. Truly our ſuffering-time is our weaning-time: And God ſaith, Bear with ſuch a one, 'tis his weaning-time. You have beard of the patience of Job. Why I have heard of Jobs impatience. True; but God did not meaſure Job in hi… wallops, but when he was cold. As we do not meaſure milk when it wallops and ſeethes, but when it's cold: ſo God doth not meaſure Job in his paſſion, but when he was off the fire, when he was cool. You ſay, the beſt Gold muſt have its allowance; if it want a Grain or two, it muſt have its allowance. So all the ſuffering people of God muſt have their allowance: and God hath a very great allowance for his ſuffering people; and therefore this is all the reaſon that I can give, why a little ſuffering ſhall go a great way. So then, put all together, and you have the Doctrine clear'd in all the particulars of it.
If many that are firſt ſhall be laſt in point of ſuffering, why then ſhould we not all take heed how we ſuffer, look to the manner of our ſufferings, look to our hearts in ſuffering? He's a vertuous man, that doth what he ſhould, as he ſhould. So he's not a true ſufferer, that ſuffers what he ſhould, but that ſuffers what he ſhould, as he ſhould. When we hear how far a man may go in Religion, and yet be unſound, and go to hell; then we ſhould ſay, Good Lord, I will then look to my heart in prayer, and look to my heart in duty. So in point of ſuffering, if many that are firſt ſhall be laſt, and the laſt firſt; then I will look to my heart in ſuffering, if ever I be called to ſuffer.
Secondly, if that many that are firſt ſhall be laſt in ſuffering-work, why then ſhould we not walk humbly under all our ſufferings? The firſt ſhall be last, and the last ſhall be firſt. A man who hath prayed a prayer, or performed a duty, he ſhould do as one that hath written a Letter; why he will read over the Letter, and then he mends it, and then he looks over the letter, and throws duſt, duſt, duſt upon the Letter. And ſo a man when he hath performed any duty, he ſhould look over his duty, and throw dust, I mean humility, and ſelf-denial, upon his duties. So ſhould we do in regard of our ſufferings; if ever we be call'd to ſuffer, read over our ſufferings, and throw duſt upon our ſufferings, walk humbly under them: for many that are firſt ſhall be last in point of ſuffering.
Thirdly, why ſhould we reſt in what we ſuffer, and not preſs on to that which lies before? The life of a Chriſtian is like the life of a man in a Cooks ſhop, from one work to another. Like the life of a Husbandman; he plows and he harrows, and he ſowes and reaps, and threſhes; and he never ſtands ſtill. So the life of a Chriſtian, always at work. You know what our Saviour ſaith, If any man will be my diſciple, let him deny himſelf, and take up his croſs. What then? take a ſtool and ſit down? No, let him take up his croſs and follow me. Follow me after ſufferings, not ſit down and reſt there. When we have done all, ſtill preſs on to that which is before.
Fourthly, if many that are firſt ſhall be laſt in point of ſuffering, why ſhould we not take heed that we don't give in if ever we be called to ſuffering? As it is ſaid of the French, They are fire at the firſt onſet, but ſmoke in the iſſue.
So there are many that are rare men at a Charge, and they overcome in a Skirmiſh; but they give in at the Battel. But is this true, that many that are firſt in ſuffering, ſhall be laſt? Oh then why ſhould we not take heed that we don't give in if we be call'd to ſuffering?
Fifthly, if this be true alſo, that many that are laſt, ſhall be firſt in the work of ſuffering; why ſhould we cenſure or deſpiſe ſome that are weak, that do drag, that do come behinde, that are backward (as we think) unto the work of ſuffering? We will not blame an Apple-tree or a Pear-tree that is winter-fruit, becauſe it doth not come ſo ſoon as other trees that are ſummer-fruit? So there are ſome men that are ſooner ripe for ſufferings, and they are ſummer-fruit; others that are backward, and they are winter-fruit, they …on't come ſo ſoon. The Lord hath many guſts of ſuff…rings, and ſuch a one may be reſerved for the ſecond, or for the third part. Now as we do not blame the tree for bringing forth ſo late, becauſe it is a winter-fruit: ſo why ſhould we deſpiſe ſome that are backward in our eyes, that h…ng and flag as to the buſineſs of ſuffering? why the firſt ſhall be last, and the last ſhall be firſt.
Sixthly, why ſhould any be afraid, or be diſcouraged, becauſe they are weak, and unfit to ſuffer? As many that are firſt ſhall be last, ſo, many that are last ſhall be firſt. As there is a great deal of ſuff…ring that will come to a little, ſo there is a little ſuffering that will amount to much. Therefore though you be unfit (as you think) for this ſuffering work, yet be not diſcouraged.
But you will ſay, I am not afraid of ſuffering upon this account, but I am afraid of my ſuffering becauſe of my ſin: for now ſuffering times are come, and we ſuffer for our ſins; and can any ſuffering that comes by ſin, turn to a good account? If I did know that my ſuffering ſhould turn to a good account, I would never be afraid to ſuff…r: but I fear my ſuffering will not turn to a good account, becauſe my ſufferings come by ſin. Can any ſufferings that come by ſin turn to a good account?
I anſwer, Yea, through the grace of God. When the Ark was taken, were not the people in a ſad condition? Yes; they lamented after the Ark twenty years. And did not that condition come by their ſin? Yes. Did that turn to any good account? Ye…: for Dagon falls down before the Ark: the Philiſtims own hands brought it home again; and they give glory to God. So that it turned to a good account.
But eſpecially that inſtance of David. There was a Peſtilence, and many thouſands died: and did it come by ſin? Yes; David numbers the people. I, but did it turn to any good account? Yes: for then the Lord told David where his Temple ſhould be built, 2 Chron. 3. 1. David had a great deſire to know where Gods houſe ſhould be built; but never was it told till now. So that thus this ſuffering turned to a good account, although it came by ſin. Poſſibly a ſuffering may come by ſin, and yet (through grace) it may turn to a good account.
But then the great Queſtion of all is, ſuppoſe thus: Suppoſe there be ſuch a great reward laid out for thoſe that ſuffer for the Name of Chriſt: ſuppoſe there is a great deal of ſuffering will turn to a little account; ſuppoſe there is a little ſuffering will turn to a great account: How ſhall I ſo order and manage my ſufferings, as that my ſufferings may turn to a good account? Indeed this is a great Queſtion, and worthy of all our conſideration.
For anſwer unto this:
Firſt, if you would order and manage all your ſufferings ſo as they may turn to a good account, be ſure of this, That all your ſufferings be underlaid with Godlineſs; Perſonal Godlineſs, and actual Godlineſs.
With perſonal godlineſs: for if your perſon be not accepted, your ſuffering will not: if you be not in Chriſt, your ſuffering will come to little. As the tree is, ſo is the fruit that grows upon the tree: if the tree be a Crab, all the fruit is but Crabs. And if you be a Crab, and not implanted into Jeſus Chriſt, your ſuffering will not be accepted.
And not onelyonly perſonal godlineſs, but actual godlineſs; ſo as not to lie in any ſin, either of omiſſion or commiſſion. For any ſin is a hole in the bag of our ſufferings: if there be a hole in the bag, all your money will run out. Surely if a man lies in any ſin, that ſin is a hole in the bottom of the bag, and all the profits of his ſufferings will run out, though he ſuffers never ſo much for Chriſt, and for Religion. Therefore that's the firſt thing; be ſure that all your ſufferings be underlaid with godlineſs, perſonal and actual godlineſs.
Secondly, if you would ſo order and manage your ſufferings, as that they may turn to a good account; then labour to get your underſtanding clear, and your will free, in the matter and buſineſs of ſufferings. For though the thing that you ſuffer for be never ſo right, yet if you have not a clear underſtanding in what you ſuffer, your ſuffering will turn to little. And though you have never ſo clear an underſtanding, yet if your will be not free, it will turn to little. You know how it was with Moſes; it 's ſaid, He refuſed to be call'd the ſon of Pharaohs daughter, and choſe rather to ſuffer affliction with the people of God. Why when was this? when he came of years. Why when he came of years? Becauſe then he had diſcretion and underſtanding; and the Holy-ghoſt would ſhew, that he did what he did underſtandingly in the point of his ſuffering: and he did it freely in the point of his will; for he choſe rather: chuſing is an act of the will. So that if you would have your ſufferings turn to a good account, labour to get a clear underſtanding in the matter of your ſufferings, and be very free in your will.
You will ſay to me, How can I be freely willing to part with my houſe, or land, or liberty?
Yes, you may be very free, and freely willing to part with all in reference to the will of God your Father. Chriſt himſelf ſaid, Father, if it be poſſible, let this cup paſs from me. He was unwilling, in regard of the thing it ſelf he ſuffer'd: but he was very willing, in regard of the Fathers will; and therefore he ſaith, Not my will, but thy will be done. This is the ſecond thing: let your underſtanding be clear, and your will be free in the matter of your ſufferings.
Thirdly, take heed you run not into any ſuffering without a Call, nor ruſh out of that ſuffering without the ſame Call from God. Noah was in the Ark; and when the waters were abated from off the earth, Noah would not ſtir out of the Ark. Why would not Noah go out when the waters were abated? Why as Noah had a Call to go in, ſo he would have the ſame Call to go out. A man muſt not run into a ſuffering without a Call, and he muſt not ruſh out of it without a Call. And therefore you ſhall finde Chriſt and the Apoſtles, and all the Martyrs, that thus they acted: they would hide, and go aſide, and avoid their ſufferings: but when they were in hold, they would not go out, though the doors were open. So that that's the third thing; be ſure of this, that you do not run into ſufferings without a Call, nor ruſh out of ſufferings without the ſame Call from God.
Fourthly, if you would order and manage all your ſufferings ſo as they may turn to a good account, then ſet all your loſſes upon Chriſts head, and upon Chriſts ſcore: which you may do, if you do ſuffer for Chriſts cauſe; which you may do, if you do ſuffer according to Chriſts example; which you may do, if you ſuffer with the ſame ſpirit and diſpoſition that Chriſt did, & ſuffer in the ſtrength of Chriſt, ſet all upon the head & ſcore of Chriſt.
Fifthly, if you would ſo order and manage all your ſufferings as that they may turn to a good account, then take heed that there be no contradiction found in the way of your ſuffering. A man may be very ſtiff, and ſtand out here, and yet he may yeeld there. Saith the Apoſtle, If I build again what I have deſtroyed, I make my ſelf a tranſgreſſor. And, Bleſſed is the man that condemns not himſelf in the thing that he allows. 'Tis poſſible I may build that with one hand, that I may pull down with another. Poſſibly a man may be very ſtiff, and ſtand out at ſuch a thing, and yet he may yeeld there. There may be contradictions found in the way of our ſuffering. And let me tell you this, if it be thus, your ſufferings will come to little. Take heed that there be not contradictions therefore found in the way of your ſufferings.
Sixthly, if you would manage your ſufferings ſo as they may turn to a good account, then let your eye be more upon the Publike good, then upon your own private loſs; more upon Gods deſigne, then your own detriment; more upon Gods diſhonour, then your own grievance, or your own preſſure. 'Tis good for a man to be ſpiritual and ſavoury in his ſuffering: our Saviour ſaith, Such worſhippers the Father ſeeks, &c. and truly I ſay, Such ſufferers doth the Father ſeek, that ſuffer in ſpirit and truth, whoſe ſpirits are ſavoury in their ſufferings. And when is that? when that your eye is more upon the publick good, then your own private loſs; more upon Gods deſigne, then your own detriment; more upon Gods diſhonour, then your own grievance, and your own preſſure.
Sevently, if you would ſo order and manage all your ſufferings, as that they may turn to a good account, then let your eye be upon that, and obſerve what that is that you have moſt delighted in, and that your heart is moſt upon in this world; and give that up to God the firſt thing you do: for truly nothing is done till that be done. 'Tis ſaid of Abraham, that God tempted Abraham. Divines obſerve, that Abraham met with ten temprations; but it's never ſaid before, that God tempted him, till he ſpake to him to offer up his ſon Iſaac. Why there was his heart, and his love, and his delight. And where doth a mans temptation grow, but where his Iſaac is? he ſhall be ſure to be tried there. Here was Abrahams heart, here lay his temptation. And ſo, it may be, my heart is upon my houſe, or upon my land, or upon my trade; and I cannot part with this: I can part with any thing elſe, but when it comes to this, I am ready to ſay, The good Lord pardon me in this. Many ſay, I will not adventure to ſuffer any further for the Name of Chriſt, then I can ſecure my trade, or my land, or relations: but when it comes to this, I cannot part with theſe; I muſt have my trade, &c. Here's a but comes in. Anamas and Sapphira they parted with a great deal, but it came to little, becauſe they had a reſerve. And ſo if we have our reſerves with the Lord, our ſufferings will come to little. So that obſerve, that you give that up firſt to God that your hearts are moſt upon: for nothing is done in ſuffering till that be done.
Eighthly, if you would ſo order and manage your ſufferings, as they may turn to a good account, then let the load, and let the weight and the burden of all your ſufferings be drawn upon the wheels of faith and love: thoſe two wheels of faith towards God, and love towards man. Saith the Apoſtle, By faith Moſes choſe rather to ſuffer afflictions with the people of God. How ſo? why by faith he ſaw him that is inviſible; and ſo trampled upon viſible things. And by faith he had an eye to the recompence of reward; and ſo overlooked theſe things. And by faith he ſaw greater wealth in the reproach of Christ, then in all the treaſures of Egypt. And ſo the three children, they ſuffered by faith, and it turned to a good account.
And as for love, you know what the Apoſtle ſaith, If I give my body to be burnt, and want love, it profiteth me nothing. So then, as ever you deſire your ſufferings may turn to a good account, let your faith towards God, and your love towards man be exerciſed. And let theſe be the two great wheels that all your ſufferings ſhal be drawn upon.
Ninthly, if you would order your ſufferings ſo as they may turn to a good account, then labour to be ſerviceable in and by your ſufferings. If ever God call you to a priſon, labour to be as ſerviceable in and by your ſuffering, as ever you can. Peter was in priſon; what came on't? was there any converted? No. Why ſo? Peter ſlept. I but Paul and Silas they ſang in the ſtocks, and they preach in the priſon, and there's the Jaylor converted. They were ſerviceable in and by their ſufferings, and it turned to a good account. And therefore if you would deſire that your ſufferings may turn to a good account, labour to be ſerviceable in & by your ſufferings as God calls you into.
Tenthly, when you have done all, and ſuffered all, then ſay, and think in truth, that you are unprofitable ſervants; and let your eye be wholly to the ſufferings of Chriſt: offer your own ſufferings upon the ſufferings of Chriſt, in reference to your acceptance. For though you may have an eye to the recompence of reward, to encourage you to ſuffer; yet you are wholly to look to the ſufferings of Chriſt in reference to your acceptance. And therefore when you have done all, think and ſay, you are unprofitable. Two men went up to pray, and the one he was a Phariſee, and the other a Publican. The Phariſee he comes and praiſes God he was not as the Publican: I thank God I am not as this Publican. I fast, and pray, and I am not as this Publican. Well, there comes the Publican, and he ſmites himſelf upon the breſt, and ſays, I am a poor ſinner: Oh! the Lord be merciful unto me a poor ſinner. So ſay I, Two men go up to ſuffer, and there's one ſtands and vaunts, and ſaith, I thank the Lord I am not ſo cowardly and daſtardly as theſe poor-ſpirited men that dare do nothing; my fleſh ſhall fry in the fire. But the other ſtands at a diſtance, and ſaith, Oh, I am a poor creature, I am afraid to ſuffer, and I am afraid I ſhall betray the Cauſe of Chriſt. Now I tell you, this poor trembling ſoul that is laſt, ſhall be firſt, and he goes away rather juſtified.
Eleventhly, and laſtly, if you would ſo order and manage your ſufferings; as they may turn to a good account, praiſe God over your ſuffering, and pray to God under your ſuffering. I put theſe two together, praiſe and pray. This is a certain thing; thoſe ſufferings ſhall turn to a good account, that Chriſt bleſſes. How ſhall I know whether Chriſt will bleſs my ſufferings? Why if I can bleſs God over my ſuff…rings, God will bleſs my ſufferings to me. And then, are you call'd at any time to ſuffer? go away rejoycing that you a…e counted worthy to ſuffer for the Name of Chriſt.
Yet notwithſtanding, not onelyonly bleſs and praiſe God over your ſufferings, but pray unto God under you… ſuffering…. And what ſhould you pray for? Pray unto the Lord, that he would turn your ſufferings unto a good account. There is an old promiſe wrapt up in the Apoſtles prayer, 1 P…t. 5 10. The God of all grace, who hath called us un…o his eternal glory by Christ J…ſus, af…er that ye have ſ…ffered a while, make you perfect, ſtabliſh, ſtrengthen, ſ…ttle you. So then, have you ſuffered a while? you may go then to God, as to the God of all grace, and ſay, Lord, through thy providence I have now ſuffered a whil…: thou art the God of all grace; make me perfect, confirm me, ſtabliſh, ſtrengthen, and comfort me; and let all theſe ſufferings turn to a good account. Thus praiſe God under your ſufferings, and pray over your ſufferings, and ſo ſhall you manage and order all your ſufferings, as that they ſhall turn to a good account.