Spiritual Refining, Religious treatise · Section 3 · Sermon 24
SERMON XXIV.
Manifeſting that the greatest Sufferings for Chriſt are not infallible Evidences of Grace.
1 COR. 13. 3.
And although I give my body to be burned, and have not Charity, it profiteth me nothing.
THe Apoſtle his ſcope in the former part of this Chapter is to commend the graces of Gods Spirit above the gifts of the ſame. Hence he makes ſuppoſitions of the moſt excellent perfections, which if without Charity, are but as a tinkling cymbal that may pleaſe the ear of others, but it ſelf is worn out and deſtroyed thereby. And by charity he means that unfeigned love of God, Charity, what?and the good of others, whereby all our gifts are improved for this end, and not for our ſelves.
His firſt inſtance is diverſity and variety of tongues, a gift in the Primitive times, that made the enjoyers thereof admirable.
A ſecond is of Prophecie and underſtanding of all Myſteries, all Knowledge, and All faith.all Faith. This place doth not prove juſtifying Faith to be ſeparable from Charity. But either it is a conditional, hyperbolical ſpeech, like that Gal. 1. If an Angel from Heaven, &c. as not onelyonly ſome later Divines, but even the Ancients have thought: or elſe it may very well be reſtrained to miraculous Faith, in this ſenſe, If I had all miraculous faith, ſo that I were able to work the greateſt miracle. And thus it is plain, ſuch a faith may be ſevered from true love.
The Apoſtle having thus inſtanced in Gifts, he further proceeds to give two glorious inſtances of the external works of grace, which are moſt admirable amongſt men, whereby he would teach us, That the moſt ſpecious and glorious external acts of grace, if ſeeming onelyonly, are nothing, if grace it ſelf doth not inwardly animate them; ſo that inward grace in reſpect of thoſe external actions, is like the ſoul to the body, like art to the inſtruments of Muſick, without which an uncertain ſound is made.
Theſe glorious externals the Apoſtle ſpecifieth are of two ſorts:
1. A work of extraordinary mercy, If I beſtow all my goods to feed the poor. The Greek word foreign ſignifieth to divide victuals in ſeveral pieces, and ſo to diſtribute it. Now this is very terrible to conſider, that a man may do all the external works of mercy, even the higheſt and moſt tranſcendent, yet not have true love.
The ſecond inſtance is of remarkable fortitude and glorious courage for Chriſt and his truth, which is expreſſed in the deſignation of that action, wherein my courage may manifeſt it ſelf, If I give my body to be burnt. Where ſome obſerve this aggravation, Though a man be not ſummoned by others, and condemned to death, but although he willingly and ultroneouſly offer himſelf, and then not to be whipped or impriſoned, but to die, and that the moſt terrible kinde of death, even burning, yet if all this be without true love to God, his glory, Church and truth, foreign, All this will profit me nothing. In which ſenſe Hierom ſaid in Gal. 5. Timeo dicere, ſed dicendum eſt, Martyrium ipſum ſi ideo fiat, ut admiraetioni, & laudi habeatur à fratribus, fruſtra ſanguis effuſus est. A man may be the fleſhes martyr, the devils martyr, as well as Chriſts.
No kinde of external ſufferings, though never ſo grievous either for the truth of Obſerv. The greateſt ſufferings for Chriſt & conſcience, do not infallibly teſtifie grace in the heart. Conſider, 1. Perſecutions often diſcover firmneſſe of grace.Chriſt indeed, or for that which a mans conſcience judgeth to be the truth of Chriſt, is a ſure and infallible ſign of the ſtate of grace.
This Doctrine will be like a two edged ſword, dividing between the joint and marrow. It's not all thy marks, ſtripes, impriſonments, perſecutions, though for a good cauſe, is enough to evidence thy true intereſt in Chriſt. To open this Point many things are conſiderable.
Firſt, That many times perſecutions are a true diſcovery of a mans firmneſſe in grace. Inſomuch that all the while Chriſts cauſe and carnal accommodations are conjoyned together, every hypocritical and unſound heart makes as great a ſhew, as that which is faithfull, But when ſtorms and tempests ariſe, then the houſe built upon the ſand fals, but that on the rock endureth. Thus Matth. 13. when the hot Sun aroſe, perſecutions began to be violent, then that which was not deeply rooted, preſently withered. So that howſoever we may not certainly gather the truth of our grace, by our perſeverance in perſecutions, yet troubles and oppoſitions do frequently diſcover who is falſe. Hence afflictions and not mercies are alwaies in Scripture called temptations, God is never ſaid to tempt by a mercy, but by an affliction, becauſe it is more difficult to withſtand an evil then to enjoy a good. The high and ſtrong windes diſcover how well-rooted the tree is; the fire will manifeſt the cracked veſſel. Oh then account it nothing to reſt upon, that thou art for the truth, thou owneſt God and good men! Alas as yet thou loſeſt no good, no profit by doing thus. If a man may be impriſoned, impoveriſhed, undone for the truths of God, and yet be nothing; then what a poor nothing indeed is Chriſts truth and thy riches with it! Alas Chriſt hath not put thee upon any trials, and thou knoweſt nothing by thy ſelf as yet. It's true, outward ſufferings, and that to death, are the higheſt expreſſions before men; and therefore we are to judge with charitable apprehenſions of all thoſe who are able thus to ſuffer for that which is the truth, eſpecially they at the ſame time demonſtrating all Chriſtian deportment. Therefore it was cruelty in the Popiſh perſecutors to charge thoſe bleſſed Martyrs with ſtoutneſſe and pride. Hence alſo it is, that we account the Martyrdom of ſo many millions of all ſorts for Chriſt, to be an eminent teſtimony of the truth of Chriſtian Religion. No Sect could ever inſtance in the like, as Chriſtians may, which we read was acknowledged by Trajane the Emperour; and Juſtine Martyr confeſſeth the conſideration of the willingneſſe and zeal of Chriſtians to die for Chriſt, was the occaſion of his converſion. The Heathens inſtance only in Socrates and ſome few Gymnoſophiſts for their falſe Religion.
Secondly, From hence it followeth, That whereſoever the Scripture promiſeth 2. True motives that draw out the heart to patient ſufferings for Chriſt, are ſuppoſed in promiſes to the external actionſalvation to any external action that is by way of Patience or Fortitude for Chriſt; That muſt be underſtood with this proviſo, that as the action for the matter is good, and the cauſe is good; ſo the motives that draw out his heart be alſo good. Matth. 10. 33. Whoſoever ſhall confeſſe me before men, him will my Father alſo acknowledge before his holy Angels. In this place a glorious reward is promiſed to a ſtout confeſſion of Chriſt in the midſt of an adulterous generation, yet you muſt explain it thus, ſuppoſing he do as for Chriſt, ſo out of pure ends and holy affections, without which theſe external actions are but as ſo many glorious branches without any root at all; for we may ſee this fully confirmed in a parallel about giving of alms, and relieving the poor. There is ſcarce any religious duty hath more promiſes made to it in the Scripture then this hath, yet a Phariſee who frequently gave aims, could take no comfort at all from thoſe Promiſes, becauſe his motives were carnal and unworthy. Thus in ſufferings for Chriſt even in impriſonments and death it ſelf, it being poſſible that corrupt grounds may ſway us, as well as heavenly, there can be no ſolid comfort from ſuch external ſufferings, though never ſo ſad and miſerable. Therefore no promiſe of heaven is made to the moſt ſpecious external exerciſe of any religious action whatſoever; Even now as on the contrary our Saviour ſaith, He that ſhall deny him before men, him will God alſo deny. This is to be underſtood univerſally, for Peter and many godly men have denied Chriſt, yet God did not deny them, becauſe their denial was through infirmity out of fear, not from any malicious or purpoſed obſtinacy againſt him. So then in all externall duties we are not onelyonly to look to the matter that it be good, but alſo to what frame of heart, we doe thoſe things with; and in this lieth the marrow of Chriſtianity, to look to internals, as well as externals; the former onelyonly commends us to God, though the later make us admirable among men.
Thirdly, It is very poſſible for a man to ſuffer much loſſe, and endure hardſhip for 3. There may be patient ſuffering for Chriſt, without ſoundneſſe of heart.Chriſt, and yet have not his heart ſound towards God. In the Apoſtles times, troubles were ſo great, and carnal diſcouragements ſo many, that we may wonder any hypocrites or unſound men ſhould joyn to that way which was ſo oppoſed and perſecuted, yet there were falſe Apoſtles and falſe Brethren; There were many that ſought their own, and not the things of Chriſt, as Paul complaineth, Phil, 1. 22. and this was ſtrange, for if they did ſeek their own, why did they not renounce Chriſt? why did they not abjure the Goſpel, ſeeing that was the cauſe of all the violence brought upon them? All that profeſſed Chriſt in thoſe daies were like Sheep among Wolves, Doves among Hawks; yet even among thoſe acknowledging Chriſt in the midſt of an adulterous generation, all were not upright. Judas left all as well as the other Apoſtles, and this was a kinde of ſuffering, this was a taking up of the Croſſe and following him; We ſee when Chriſt required ſuch things of others, though they ſeemed to profer themſelves, yet they preſently revolted. Therefore Judas went further. And the Apoſtle Gal. 3. 4. ſuppoſeth men may ſuffer great and grievous troubles for Chriſt, yet all in vain, Have ye ſuffered foreign an aggravating word, ſo many things for number, ſo grievous for quality, and all this in vain? implying, that if they revolted to thoſe Moſaical Ceremonies from Chriſt, all their former ſufferings for the truth, would be wholly unprofitable, indeed he addeth a rhetorical correction [If ſo be in vain] as hoping better things of them. Take we heed then, that we do not only loſe all our praiers, Sacraments, and ſuch like Duties, but alſo our ſufferings and troubles for a good cauſe. For ſufferings for God are more then doings for God. Hence the Apoſtle ſpeaketh by way of aggravation, We account theſe light afflictions, not comparable to that eternal weight of glory, and for an inſtance of loſing our ſufferings for God, we have a remarkable inſtance Act. 19. 33. of Alexander venturing his life in the multitude enraged at Paul and others for the cauſe of Chriſt, yet by moſt learned Interpreters, this is that Alexander Paul doth ſo complain of, 1 Tim. 1. 20. that did him ſo much wrong. And it is abundantly known, that many who in Queen Maries daies continued faithful to Chriſt, in Queen Elizabeths daies through peace and quietneſs grew corrupt.
Now that it may more plainly appear, our ſufferings though for a good cauſe What ſinful in gredients make ſufferings unprofitable? I. When men ſuffer for truth as their intereſtmay be corrupted, we may take notice of what ſinfull ingredients there may be which will make theſe ſufferings unprofitable.
Firſt, A man may ſuffer for the truth, or a good cauſe, not as it is true or good, but as his interest is in it, and as it is that way he hath ingaged himſelf in. Thus a man may die for Proteſtaniſm againſt Popery, not ſo much becauſe it's the truth of God, but becauſe it is that truth he hath lived in, it is that wherein all his outward intereſt lieth. O beloved! This curſed corruption is too common and frequent, not to look upon the truth of Chriſt, the cauſe of Chriſt, as his, but as it is ours, and ſo we become ſufferers or Martyrs for our ſelves, and not for Chriſt. Among the Corinthians, ſome ſaid they were for Paul, others for Apollo, others for Chriſt. It is judged by ſome Interpreters, thoſe were indeed for Chriſt, but they ſet him up by way of a party and faction, as their Chriſt, rather then Chriſt. Although therefore impriſonments, perſecutions, are terrible and dreadfull to fleſh and bloud, and they may be thought great teſtimonies of love to God and his cauſe? Yet be not too confident here, make diligent ſearch of thy heart, whether that which moveth thee in all theſe ſufferings, be not thy intereſt, thou art ingaged in this way; And ſo an argument from thy propriety, not Chriſts propriety, prevail over thee. We may obſerve of Chriſts kindred, how deſirous they were that Chriſt ſhould do miracles; now their motive was not ſpiritual, that hereby he might be demonſtrated the true Meſſiah, and ſo men graciouſly receive him, but from carnal pride, becauſe he was their kinſman, and this might exalt their glory among others, ſuch carnal ſelf-ſeeking affections men may have to the truths of Chriſt, deſiring they may be exalted, becauſe hereby themſelves ſhall be exalted.
Secondly, The power of truth may undeniably ſo work on the conſcience, that they II. Suffering only upon truths conviction, not ſanctifying operations.cannot deny it, yet for all this not powerfully ſanctifie their hearts. Thus a man may be ſo convinced of the true Doctrine, and his conſcience ſet ſuch a ſtrong ſeal to it, that if he had all the world, he dared not gainſay it. Balaam, though he had a houſe full of gold, yet would not curſe thoſe whom he ſaw God would bleſſe. There is a natural light and goad by the conſcience, whereby it makes a man willing to undergo any puniſhment rather then contradict it. Thus Socrates he died for this truth, that there was but one God, and when he was condemned by the Magiſtrates, ſtaid himſelf with that which we read of the Apoſtles, It is better to obey God then man. This makes it evident, that a man having no more then nature in him, may yet die for thoſe truths he is convinced of. Thus there are many who it may be reform not their lives from groſſe impieties, yet would die rather then turn Papiſts or Socinians, I mean learned men, who have their underſtandings fully ſatisfied with the truth. And Hiſtory affords us many examples of Heathens, who would rather endure the moſt terrible death, then do any thing againſt moral honeſty, why may not there be ſuch orthodox Proteſtants, venturing as much for thoſe truths, which they are perſwaded are of God? There is a know approved ſentence, Cauſa non poena facit Martyrem, the cauſe not the puniſhment makes a Martyr, but this is not enough, for neither puniſhment nor cauſe make a Martyr, without a gracious frame of heart, at leaſt to God, though with man he may be judged ſo. So that theſe three muſt go to make a Martyr, puniſhment, a good cauſe, and a good heart. Therefore in all thy ſufferings, ſay, It is not enough that I ſuffer for God and his truth, but doeſt thou alſo ſuffer with ſuch a gracious, humble and heavenly heart, as Gods cauſe doth require? Look that beſides conviction of judgement, there be alſo renovation of affections.
Thirdly, A man may ſuffer, though for Gods truth, yet the motive be the III. Suffering for truth but from a ſtout ſtomack.meer ſtoutneſſe of his ſtomack, and undaunted reſolutions of ſpirit. As there is a ſpiritual fortitude wrought in us by Gods Spirit, ſo there is alſo in ſome men a natural height of ſpirit, whereby they fear not dangers or death. Now it is much to be enquired into, Whether thy ſufferings ariſe from the ſtrength of Gods Spirit, or the ſtrength of thy own? Even Ariſtotle with his purblinde light of nature could make a difference between fortitude a vertue, when a man would die for vertues ſake, and upon vertuous grounds; and an audacious man, who would contemn death out of a raſh boldneſſe in him. Oh then! How ſtraight is the way to Heaven? How rare is grace, when our very ſufferings in a good cauſe, may be ſo much corrupted and polluted through ſinfull ingredients? when men ſhall ſay not only, Lord, we have prayed in thy Name, propheſied in thy Name; but Lord we have ſuffered in thy Name, been impriſoned in thy Name, died in thy Name, and yet God return this anſwer, Depart from me, I know ye not.
Fourthly, A fourth corrupt motive in ſufferings though for God, may be IIII. Suffering to get a name.Pride and Vain-glory, Ambition to get a Name in the Generations to come. One would think this were a poor thing to venture a mans life for ſuch an aëry bubble. Yet if we reade humane Hiſtories, and ſee how willingly men have expoſed themſelves to death for this outward glory; or if we peruſe Eccleſiaſtical Hiſtories, and conſider, how much the Patriarchall Hereticks, Heads of Factions, have ſuffered to propagate their Sects, we will ceaſe to wonder; for as by the bloud of Martyrs, the Church hath flouriſhed, ſo ſometimes by the bloud of Hereticks, Hereſies have encreaſed; as Paul ſaid, Many of the godly waxed bolder by his bonds; So many times doe erroneous perſons grow more obſtinate by the ſufferings of their fellow Hereticks. Though aſhes and fire are barren things, yet pride is ſuch a Salamander, that will live in theſe flames.
Fourthly, In the fourth general place, As ſufferings for Chriſt, doe not 4. To ſuffer for ſuppoſed truths but real errors, cannot poſſibly argue grace.argue neceſſarily a ſtate of Grace, ſo much leſſe doe ſufferings for thoſe things a miſguided conſcience thinketh the truths of God, but are indeed damnable Herefies, and dangerous Opinions. Yet how often doe we finde this in Books to prove Hereſies great innocency, becauſe they goe with a good conſcience, they deny all carnal emoluments, patiently ſuffer the utmoſt dangers! but (alas) here is no ſolidity in this: For firſt, A falſe miſled conſcience may put a man upon all outward dangers. A deluded conſcience in matters of Religion, will throw a man, as that Devil did the party poſſeſſed, Sometimes in the fire, and ſometimes in the water: So that as our Saviour ſaid, Some men thought they did God good ſervice in putting others to death: So again, They may think they doe God great ſervice in ſuffering themſelves to be put to death. Doe not Socinians die? Doe not Papiſts die for their Religion? A falſe Religion, eſpecially if received upon conſcientious, not politicall Principles, will make a man think his bloud not dear enough to loſe for that. The Phariſees by what reaſon they compaſſed Sea and Land to make proſelytes, by the ſame they would have loſt their lives to defend their ſuperſtitious worſhip. Doe not then hereafter admire that ſpecious Argument for Hereticks? Doe they ſeek themſelves? Doe they not deny all worldly hopes? Doe they not give their bodies to be deſtroyed? for this is no more then Heathens do for their Idols. Nor is it any wonder, if men die thus for a falſe Religion, ſeeing we reade of Atheiſts who have died becauſe they held there was no God. Vaninus who once wrote a Book to prove God and his Providence, yet afterwards revolted to Atheiſme, holding no God, and was put to death for it at Paris: And being commanded by the Judge, that he ſhould ask forgiveneſſe of God, and the King, and his Judges: He anſwered, Of God he would not, becauſe he did not believe there was any: Of the King he would not becauſe he had not wronged him; Of his Judges he would not, but rather if there were a Hell, as he believed there was none, he would curſe them all thither. Thus Voetius de Atheiſmo. You ſee here a miſerable wretch, dying for this profeſſedly, becauſe he thought there was no God. So that all ſufferings even to death, are not preſently to move us.
And if you ask, What ſhould make them thus venturous, if they be not in Gods way?
I anſwer, two things, Firſt, There is a Carnal Self. Secondly, A Spiritual What makes men ſo ready to ſuffer, if out of Gods way. 1. Self.Self; which alſo is carnal, though not groſſe. A carnal Self is then ſet up, when a man proſtitutes all Religion to outward advantages: Of ſuch were ſome falſe Apoſtles Paul ſpeaks of, Whoſe God was their belly, who minded earthly things, and did all they could to avoid perſecution. Such an one was one Theophilus a Biſhop in Eccleſiaſtical Hiſtory, nicknamed Euripus, becauſe of his fickleneſſe in Religion, turning his conſcience, as Diogenes did his Barrell alwayes againſt the winde. This man, when the warre was between Conſtantine the Chriſtian, and Lycinius the Heatheniſh Perſecutour, appointed his Deacon to reſide at Constantinople, with this Direction, That he which did prevail in the battel, either Conſtantine or Lycinius, he ſhould gratifie his victory with ſome Preſents to him. This kinde of carnal Self is odious in the eyes of all men.
But then ſecondly, There is a Spiritual-carnal Self. When a man ſeeks not outward greatneſſe and pomp in the world, but is inwardly proud, ambitious, affecting a Name by ſome ſingular thing; And becauſe this cannot be had in the world, without outward paſſages of worldly ſelf-denial, therefore he is diligent to deny himſelf carnally, that he may ſeek himſelf ſpiritually: and this hath been the temper of many Hereticks, prizing their Opinion and intellectuall Abilities above all externall glory. Now this ſpirituall carnall ſelf, is that which may put them upon impriſonments, and all outward ruine; So that herein they be the fleſhes Martyrs, Pride-martyrs, not Gods. Hence although they may ſuffer like true Martyrs, yet for the moſt part they diſcover a carnall temper then, not ſhewing that holineſſe, humility, ſelf-reſignation into Gods hands, as the godly Martyrs doe. So that their very external ſufferings have not ſuch ſweet Concomitants, as the godly men have. The godly men burning in the fire, being like Juniper in the fire, ſending a ſweet ſmell. The Heretick like crackling Thorns in the fire, full of diſcontent, rage and revenge.
2. The Devil who was a Man-ſlayer from the beginning, he through ſtrong 2. Satan.deluſions tempts men to ſuch hardineſſe, as to be prodigal of their lives. That as when he poſſeſſed the bodies of ſome, he delighted to torment them, and to make them miſerable; ſo he doth alſo when he hath bewitched their ſouls. It is matter of amazement to me, when I reade the Story of the Donatiſts, eſpecially the Circumcelliones, how greedy they were to die, threatning to kill men, if they would not kill them. Whence ſhould this madneſſe ariſe, and fury to die, but from the Devil? yet they thought this great piety, and contempt of the world. Therefore the Devil by Gods juſt permiſſion, may benumme and harden a man to die, as well as the Spirit of God in a gracious manner imbolden a man: And this may ſuffice to open the Point.
Now two grounds among others there are, Why we may not judge the firmneſſe Why we may not judge of our ſpiritual eſtates by theſe ſufferings. 1. Becauſe inward life onelyonly maketh all externals good.of our ſpiritual eſtate by theſe ſufferings.
Firſt, Becauſe no externals, whether in actions or paſſions, are any further good, then as they are animated from a ſpiritual life within. Theſe outwards may be informed from a corrupt principle, as well as a ſpiritual one. We cannot judge of the Tree by this fruit, becauſe it will grow both upon good and bad. Now herein we daily delude our ſelves, becauſe we judge our eſtate good, by external Actions, when yet reprobates may doe the like. It is not here as it was with Moſes, and Jannes and Jambres, Moſes doth many miracles, and they do the like, but at laſt Moſes doth ſuch things which they could not imitate. If you ſpeak of externals meerly as abſtracted from inwards, we cannot judge. Do the godly pray, hear? ſo doe the reprobates: May the godly ſuffer, be impriſoned, die for the truth? ſo may reprobates. It is true our Saviour ſaith, Greater love then this can no man ſhew, then to lay down ones life for another. So one would think, to give ones body to be burnt, and yet have no Charity, were to ſpeak a contradiction. But when we conſider how ſtrong and potent corruption and a falſe Religion is, then we may no more admire. We reade in the Old Teſtament of ſome ſuperſtitious parents, that would make their children paſſe thorow the fire to Moloch, that is, they offered them as a Sacrifice in the fire to Moloch: who would not wonder, how the tender bowels of a father or mother could ever become thus ſenſleſſe like a ſtone? But ſuperſtition made them thus unnatural. And certainly as they offered their tender children, ſo if Moloch their god had required it, or rather his Prieſts for him, They would have given up their own bodies into the flames. Judge not then of the goodneſſe of thy eſtate, by any externals whatſoever, though never ſo ſpecious. They are a ſheath that will receive either a golden, or an iron Sword in them. They are the Trumpet that make no other ſound, then what the mouth bloweth into them.
2. That is not a pillar to be relied on, which may conſist with unmortified luſts 2. Becauſe outward ſuffer… may conſ… with unm… fied luſts.and affections, yea with ungodly practices. But experience teacheth us, how many men in their impriſonments, yea death it ſelf, have been unſavoury, ungodly; inſomuch that their ungodlineſſe hath more diſhonoured the cauſe they ſuffered for, then their ſufferings have honoured it. Therefore if thou reſteſt upon thy ſufferings, and yet liveſt in ſinne, ſay as Auſtin, Habes quod in te occidas, martyr thy ſins, before thy body be martyred. If therefore thou ſuffereſt for one truth, and holdeſt any thing, or practiſeſt any thing againſt other fundamentals, it's no true Martyrdom; Hence the Primitive Church never judged a Macedonian (for example) who denied the Deity of the holy Ghoſt, to be a Martyr, though he were put to death by the Arrians, becauſe he profeſſed the Deity of Chriſt.
Uſe 1. Of Inſtruction, not to admire as ſigns of grace, or Gods being in a man, Uſe 1.when you ſee a man patient, denying all outward advantages and comforts for his opinion and doctrine he holdeth. As ſome, miſunderſtanding places of Scripture, have given away all their goods and eſtates, and one parting with his very garments that covered him: being asked, Why he did ſo? held up the Bible, ſaying, Hoc me nudavit, This hath made me naked, whereas indeed it was his errour, his miſtake. Thus many may ſay, It is their conſcience makes them endure all miſery, whereas it may be corruption or carnal motives, or at moſt, an erroneous, miſguided conſcience, which although it may excuſe à tanto, yet not à toto. Thoſe that reade what Heathens have done in this way, will never admire at Chriſtians.
Uſe 2. Of Direction, If God call us to ſuffer, Reſt not on all the hardſhip thou Uſe. 2.haſt endured for Chriſt, Boaſt not of the bonds and chains thou haſt born for his ſake, but examine with what heart thou haſt undergone all this. It is a wofull thing to be impriſoned in chains here for Chriſt, and at the day of Judgement Chriſt to caſt thee in everlaſting chains of darkneſſe. It is miſerable to be burnt with fire here for Chriſt, and afterwards Chriſt to bid thee, Depart into everlaſting fire hereafter. Loſe not then thy ſufferings by any corrupt frame and ſinfull diſpoſition of heart. It is a great matter to ſuffer for Chriſt, but it's a greater to ſuffer with that heart Chriſt requireth.