Moses Choice, Treatise · Part 2 · Chapter 18
CHAP. XVIII. A gracious heart will appear for the people of God, whatſoever ſufferings may follow upon it.
A Gracious heart will appear outwardly with Doct. 5.Gods people, and be on their ſide, whatſoever ſufferings may follow upon it. Many things uſeful for the opening and enlarging this point, fall into the former, and therefore I ſhall be the briefer in it. The Point is of great uſe in theſe times, wherein God calls for ſo much appearing in his cauſe, for his people; but generally men ſeek a ſafe way to themſelves as they think, to keep their Religion within, and not to venture themſelves, by appearing what they are; and if any ſhall be ſo forward, to appear outwardly what they are inwardly, theſe are deſerted. St. Pauls complaint, 2 Tim. 1. 15. and chap. 4. 16. may juſtly be the complaint of many of Gods Servants in our times; Thou knoweſt that all they which are in Aſia be turned away from me, of whom are Phygellus, and Hermogenes: At my firſt anſwer no man ſtood with me, but all men for ſook me. This is no new thing in the world, every age affords many examples in this kinde, and ours excels; but certainly, it is the duty of all who would approve themſelves to God, to be willing to appear with, and for the Saints in their troubles.
Firſt, the Saints are dear to God, therefore God Why we ſhould own the Saints in their ſufferings.will certainly take it well at the hands of ſuch as ſhall joyn with them in their affliction, and appear for them: if any ſhould ſee your childe in affliction, and danger, and hazard himſelf in joyning with your childe, in his affliction, and danger, you would take it well at his hands.
Secondly, they hold out the honor of God in the 2.world, in their ſufferings, they are Gods witneſſes; Iſaiah 44. 8. They ſtand for God; in appearing therefore for them, and their cauſe, ye appear for God himſelf: the cauſe is yours as well as theirs, if God be yours.
Thirdly, they need encouragement, eſpecially in 3.the time of their affliction; the beſt have fleſh and blood, and if they be deſerted in their cauſe, much advantage is given to temptation; Wo to him that is alone: If any ſhould fail, if any ſhould miſcarry through your deſerting, or not coming in and joyning with them, it will prove a ſore and a fearful evil againſt you. If any of Gods ſervants in affliction ſhall go to God, and make their means to him, and in the grief of their ſouls tell him, how you have left them, how they are alone in ſo great a cauſe, whereas ſuch and ſuch might have afforded much help and encouragement; ſurely this will witneſs fearfully againſt you, and it will go ill with you; Certainly you bring much guilt upon your ſouls, in deſerting the Saints in the time of their affliction: Hence Paul prayed, that God would not lay to the charge of thoſe in Aſia that 4.left him in his firſt anſwer.Ad aras Jovis, aut Veneris adorare, ac ſub Antichriſto fidem occulture. Zuingl. ep. 3.
Fourthly, not appearing, is a betraying the truth: It is a ſpeech of Zuinglius, in his third Epiſtle; We may as well with Diocleſian, worſhip at the Altar of Jupiter or Venus, as hide our faith under Antichriſt: He that is not with me, is againſt me, ſays Chriſt.
Fifthly, Chriſt appears moſt for his people in their 5.afflictions, when they are at the loweſt; Iſaiah 63. 9. In their affliction he was afflicted, the Angel of his preſence was then with them, his love and his pity was towards them, he bare them, and carried them: Pſal. 69. 9. The Zeal of thine houſe hath eaten me up, the reproaches of them that reproached thee, are faln upon me. You know the place is ſpoken of Chriſt, and theſe words were ſpoken when the Church was in a very ill caſe, as appears in the Pſalm.
Sixthly, times of affliction are the eſpecial times 6.to manifeſt our true love to the Saints, which are near to us in many bonds. It is an ill part of a wife or friend, to forſake husband or friend when in affliction. Joſephus reports of Herodias, wife to Herod the Tetrarch, who when the Emperor had deprived her husband of his Tetrarchy, and baniſhed him, annexing his Tetrarchy to Agrippa his kingdom, underſtanding that Herodias was Agrippa's ſiſter, the Emperor gave her her husbands ſubſtance, ſuppoſing that ſhe would not accompany her husband; but ſhe anſwered the Emperor, There is a cauſe that hinders me from partaking the benefit of your bounty, the affection I bear to my husband, whom if I ſhould forſake in this his miſery, it would very ill beſeem me, in that I have been a partner with him in his felicity: the Emperor diſpleaſed with her anſwer, baniſhed her likewiſe with her husband: a brother, a friend, a wife, is for the time of adverſity.
Eſpecially hence it is recorded of Davids brethren, and fathers houſe, 1 Sam. 22. 1. When David was perſecuted, and came to the Cave of Adullam, when they heard it, they went down thither to him; they ventured the diſpleaſure, the rage of Saul, the forfeiting all their eſtates, to go down to David their brother, both his father and mother was there, though very old now, as appears ver. 3. Baſils forwardneſs Chryſ. l. 2. de Sacerd.in appearing for his friend in danger, mightily affected Chryſoſtom: he tells of him, that he hazarded himſelf much, to deliver his friend in danger, and being blamed by ſome for venturing ſo much, he gave this anſwer, I have not learned to love otherwiſe, I know Ego aliter amare non didici.not how to manifeſt my love but thus.
Seventhly, when Gods people ſuffer moſt in Gods cauſe, it is then moſt honorable to be called forth to 7.appear for it, to aſſiſt in it. Amongſt the Perſians, the left hand is accounted the moſt honorable. Xenophon reports of Cyrus, that thoſe whom he honored moſt, he placed at his left hand, upon this ground, becauſe that hand was weakeſt, and moſt ſubject to danger; the moſt honorable of the kingdom were ſet to defend, where there was moſt weakneſs and moſt danger: If the people of God be brought low, if they be brought under by affliction, if the cauſe of God in them ſeem to be in danger, then to come in and appear, to ſtand by them, and for them, this is honorable.
Eighthly, this appearing for the Saints, and joyning with them in their affliction, ſhall be highly rewarded 8.of God. When David was in his affliction, perſecuted by Saul, Abiathar fled to him with the Ephod, and abode with him; Although ſelf-reſpects might move him, Saul having ſlain his father, and fourſcore and four prieſts of the Lord, and if he had not eſcaped, he had gone to it too; yet becauſe he was with David in his affliction, mark how Solomon reſpects him for it, 1 Kings 2. 26. Thou art worthy of death, but I will not put thee to death, but go to Anathoth, to thine own fields, becauſe thou bareſt the Ark of the Lord God before my father David, and becauſe thou haſt been afflicted in all wherein my father was afflicted.
Joſephus reports of Agrippa, that being bound with chains, and ſent to priſon by Tiberius, for wiſhing Caius in the Empire; one Thaumaſtus one of Caius his Servants carrying a pitcher of water, met him, and Agrippa being very thirſty, deſired him to give him drink, which he willingly did; upon which Agrippa ſaid, This ſervice thou haſt done in giving me drink, ſhall do thee good another day: afterwards when Caius was Emperor, and Agrippa was made King; he firſt begged Thaumaſtus his liberty Joſeph. Antiq. l. 18. c. 8.of the Emperor, and made him a free man, then he made him his chief Officer over all his affairs, and after his deceaſe, he took order he ſhould continue in the ſame office with his ſon. This Agrippa was a wicked man, who thus rewarded him that relieved him in his affliction: it was the ſame Agrippa whom the Angel ſmote, and was eaten up of worms, becauſe he gave not glory unto God: How much more then will Chriſt reward thoſe, who ſhall give him in his members, cups of water in their affliction, yea, who ſhall ſo joyn with them, as to hazard themſelves for them? ſurely they ſhall not go without their reward, when Chriſt comes in his glory, he will own them.Queſt.
But how muſt we appear? what doth this point require Anſw.of us?How to …p…e…r for Gods people in their ſufferings.
Firſt, when Gods ſervants, and their cauſe, are accuſed, and condemned, you muſt not be ſilent, you muſt not let it paſs, as being afraid to be accounted one belonging to them. Luther in an Epiſtle to Staupitius, a German Divine, ſays, That when Jeſus Chriſt is condemned and blaſphemed, it is no time to fear, but to cry out; yea he profeſſes, that he had rather be accounted any thing, then to be accuſed of wicked ſilence in Gods cauſe; Let me be reputed Inveniar ſane ſuperbus, avarus, adulter, homicida, Antipapa, & omnium vitiorum reus, modo impii ſilentii non arguar dum dominus patitur. Luth. ep. ad Staupitium.proud, covetous, an adulterer, a murtherer, an enemy to the Pope, guilty of all kinde of vices, ſo I be not found guilty of wicked ſilence, when the Lord Chriſt ſuffers. In Euſebius his Hiſtory, l. 5. c. 3. we finde a Letter that the Chriſtians of Vienna, and Lyons in France, ſent to their brethren in Aſia and Phrygia, in which they tell of a notable example of a brave Noble man, Vetius Epagathus, appearing in the cauſe of the Chriſtians, not being able to bear their unjuſt dealings againſt them, when he heard thoſe vile accuſations againſt them, and condemnations of them, he deſired that he might be heard to plead for the brethren, but thoſe at the Tribunal being utterly againſt it, becauſe he was a Noble man, the Preſident would not admit of his petition, but onelyonly asked him if he were a Chriſtian, he profeſſed aloud, that he was, and ſo was taken amongſt the number of Martyrs, and called the Advocate of Chriſtians.
Secondly, appear for them, by viſiting them in their 2.troubles; that is a ſpecial duty that Chriſt looks for Tame… ſi multis terroribus, minis & periculis interdictū crat Chr. in …uv…ntinum. & Maximum Orat., and will examine at the great Day, whether it hath been performed, be not ſhy of this, leſt you ſhould be ſuſpected to be one of them. Chryſoſtom in an Oration upon the praiſe of two Martyrs, ſays of Chriſtians, that they would not be kept from viſiting the Confeſſors in Priſon, although it was forbidden with many threatnings, terrors, and it was great danger to them.
Thirdly, we muſt be ready and willing to entertain ſuch as ſuffer.3.
Fourthly, we muſt uſe all the intereſt we have in any friends, improve all opportunities for the relief of 4.ſuch as ſuffer.
Theodoret tells a famous ſtory of one Terentius, a Captain in the Emperor Valens his Army, who returning Theod. l. 4. biſt. eccl. c. 32.from Armenia with a great Victory, the Emperor bade him ask what reward he would; he onelyonly asked as a recompence of all his Service, that there might be granted a Church to the Orthodox in Antioch, that they might freely meet in publique: this he knew could not but be exceeding diſpleaſing to Valens the Emperor, becauſe he was an Arrian, and ſo it proved, for the Emperor tore his Petition, and bade him ask ſomething elſe; but Terentius gathered up the torn pieces of the Paper, and ſaid, This I ask as a reward of my Service, and I will ask nothing elſe. How few wil now improve ſuch intereſt in great ones, ſuch opportunities for the relieving the perſecuted Servants of God?
Fifthly, we muſt improve all our gifts, parts, abilities for them, in pleading for them: Thus in the 5.Primitive times, God ſtirred up many of great learning, of excellent parts, to plead for the perſecuted Chriſtians, who did much ſervice this way: as Juſtin Martyr, in his Apologies; and Tertullian, and one Ariſtides an Athenian Phyloſopher, a man admirably learned and eloquent, becauſe the Emperor then was much delighted in learning, he made uſe of his eloquence and learning, for Chriſt and his Saints, making eloquent Orations before the Emperor for them: and another Quadratus Athenienſis, when Euſeb. l. 4 c. 4. Cent. Magd. Cent. 2. c. 3. p. 16.Adrian came to Athens, he preſented a Book to him, pleading for Chriſtian Religion; God bleſſed the endeavors of theſe much, for the mollifying the Emperors heart towards the Chriſtians.
Sixthly, we muſt be willing to ſuffer with them; 6.we muſt be willing to lay down our lives for the brethren, much more ſuffer with the brethren: we muſt be willing to have fellowſhip with them, not onelyonly in their priviledges, but in their ſufferings, Rev. 1. 9. I John who alſo am your brother, and companion in tribulation, and in the Kingdom and patience of Jeſus Chriſt: many are willing to be brethren, and companions in the kingdom, but not in tribulation, and in the patience of Jeſus Chriſt; Heb. 10. 33. it was the commendations of thoſe Chriſtians mentioned there, that they were companions of thoſe that were ill uſed for the cauſe of Chriſt.
Wherefore for application, let us know our duty, Uſe.and ſhew our ſelves more ready and forward to joyn with, and ſhew our ſelves to the ſervants of God in their perſecuted eſtate; in the times of their proſperity there is not ſo much need we ſhould manifeſt our ſelves to be for them; this is the time wherein we are called, eſpecially to manifeſt our love to them, our ſiding with them; The greater their affliction is, the more we muſt appear for them: When the people of God were in a comfortable eſtate in Egypt, as they were in Joſephs time, Joſeph did not leave the Court to joyn with them, but when they were in an afflicted eſtate, as in Moſes his time, Moſes left all to joyn with them; here you have a tryal upon what ſide you will be, now you have an opportunity to witneſs for God.
Thoſe words, Hoſea 11. 12. Judah ruleth with God, the old Latine hath it, Teſtis deſcendit cum Deo, He deſcends a witneſs with God, and ſo the words will bear, if the pricks be altered, which may be, being according to the opinion of many put in, in latter times; Ribera maintains this reading, and hath two good notes upon it:
Firſt, Others leave the true worſhip of God, but Iudah continues, and ſo witneſſes to his truth.
Secondly, He deſcends, he is content to be in a lower condition; though he be fewer, and not ſo flouriſhing as Iſrael, yet if he may be Gods witneſs, he is content. Thus ſhould we be willing to deſcend to witneſs for the truth, to leave the flouriſhing people of the world, and to joyn with the loweſt and meaneſt.
Ordinarily men deal with the ſuffering ſervants of God, as Demas dealt with St. Paul, they forſake him, embracing this preſent world; but if you finde any inclination of heart that way, conceive as if Chriſt were now ſpeaking to you, Will you alſo forſake me? Take heed of flattering your ſelves, of putting off this duty with any vain pleas, or pretences, or excuſes; God ſees what lies at the bottom. We read Iudg. 5. divers of the Tribes are blamed, for not coming in to help to joyn with Barak and Deborah; and in their rebuke, their excuſes are mentioned, as ſome were to follow their buſineſs at ſea, they could not come: and eſpecially Aſher, he was to ſtand in his own breaches to defend himſelf, ver. 17. Reuben muſt follow his buſineſs, and look to his ſheep, he could not come, ver. 16. yet theſe are rebuked, but Zebulon and Nepthali are commended for a people that jeoparded their lives unto the death, they are honored for this. The people of God were now in a low condition, in great affliction, and no excuſe could ſerve turn, for their not joyning with their brethren; whatſoever neceſſities, inabilities we may pretend, that keep us from appearing in the behalf of, and joyning with Gods people in their afflicted eſtate, it will not bear us out before the Lord; In times of ſtorm, all ſhould come in and help. The two Tribes and the half on the other ſide Iordan, muſt not think to abide peaceably in their poſſeſſions, while their brethren were warring for theirs, but they muſt joyn with them in their battels, until they were in their poſſeſſions likewiſe.
It is a ſore and great evil, not to joyn with Gods ſervants in their troubles; but how great an evil then is it, to adde affliction to their affliction, to joyn with their enemies againſt them, eſpecially when they are weak in their ſuffering condition? Gods wrath againſt Amalek was, becauſe he came out againſt Iſrael in the wilderneſs, and not onelyonly ſo, but ſmote the hindmoſt of them, even all that were feeble behinde them, when they were faint and weary, Deut. 25. 18. Now you ſhall finde that the wrath of God was never ſo dreadful againſt any, as againſt the Amalekites: for,
Firſt, obſerve what expreſſions of indignation the Lord hath againſt them.
Firſt, This wickedneſs of Amalek, and his deſtruction, muſt be wrote for a memorial in a book, and rehearſed in the ears of Ioſhua.
Secondly, God will utterly put out the remembrance of Amalek from under Heaven.
Thirdly, The Lord ſwears that he will have war with Amalek, from generation to generation; all theſe Exod. 17. 14, 16.
Fourthly, Gods anger for many years after continued againſt Amalek. Numb. 24. 20. His latter end ſhall be, that he periſh for ever: and Deut. 25. 19. Moſes gives a charge, that after Iſrael was poſſeſſed of his inheritance, that he muſt blot out the remembrance of Amalek from under Heaven, Thou ſhalt not forget it. And further, although at the firſt, when Amalek came againſt Iſrael, there was a great ſlaughter of them, yet more then four hundred years after, 1 Sam. 15. 2. God ſays, He remembred what Amalek did to Iſrael, and gave a charge to Saul to go and ſmite them, and utterly to deſtroy all they had, not to ſpare, but to ſlay Man and Woman, Infant, Suckling, Ox, Sheep, Camel, and Aſs; and it is obſervable, whereas in all other places that were not of Canaan, though they did ſmite the male, yet they were to ſpare the women, the little ones, and the cattel, and all that was in the City, as Deut. 20. 14. but not ſo in Amalek, yet Amalek was not of Canaan; God had a more ſpecial quarrel againſt Amalek, then againſt any of the other Countries: Yea, whereas in Canaan, although men and women were deſtroyed, as in Ai, Ioſh. 8. Yet the cattel, and the ſpoyl of the City they took to themſelves, ver. 27. but they might not do ſo in Amalek, the deſtroying the Cattel, and all there was in it, was for the greater horror, to ſhew what an abominable, and an accurſed thing Amalek was.
Yet further, although in Jericho they deſtroyed men, women, and cattel, and ſo it was more accurſed then Ai, for there the cattel were ſaved; yet in Jericho the gold, ſilver, braſs, iron, were conſecrated unto God, Ioſh. 7. 19. but ſo it muſt not be in Amalek, for that muſt be more accurſed then Iericho. And God was ſo ſtrongly ſet upon revenge of this people, that becauſe Saul ſpared Agag, and the fat of the cattel, though in pity, though under pretence of Sacrifice, the Lord therefore rejected him, and accounted his ſin as rebellion and witchcraft, ſo as he would not have Samuel ſo much as mourn for him, 1 Sam. 16. 1. And when Agag was brought before Samuel, becauſe he was the King of the Amalekites, Samuel, though he were a loving ſweet natured man, yet he took a ſword, and himſelf hewed him in pieces before the Lord, being filled with Gods indignation againſt Amalek, 1 Sam. 15. 33. And Pſalm 83. 7. Ammon and Amalek is joyned together; God pronounces of the Ammonite, that to the tenth generation none of them ſhould enter into the Congregation of the Lord for ever; Why? Becauſe they met not Gods people in the way, with bread and water, when they came up out of Egypt, Deut. 23. 4. but hired Balaam to curſe them.
God expects that his people in their afflicted eſtate ſhould be relieved, and not curſed; the curſe of the Lord will purſue thoſe, who deny help to them in this condition, eſpecially ſuch as ſeek to adde to their affliction. What was the reaſon that Shimei muſt not go to his grave in peace? It was becauſe of his rayling againſt David, when he was in his affliction; The Jews gave Chriſt gall and vinegar when he was upon the Croſs, this was a great aggravation of their ſin: take heed that you give not the ſervants of God gall and vinegar when they are upon, or under the croſs; God expects you ſhould bring oyl to their wounds, not pour brine in; many think they may ſafely trample upon ſuch as are down; when the hedge is broken, when a gap begins to be made, every one treads it down lower and lower: but know, when the day of the recompences of Sion ſhall come, all the wrong done to Gods Servants, who were not able to reſiſt the malice of men, ſhall be recompenced to the full, eſpecially ſuch wrong as was done them in their affliction; God takes it ill that any ſhould once look upon his people in the day of their affliction, except it Obadiah 12. 13.be to pity them, and to relieve them.
I am very ſore diſpleaſed with the Heathen, ſays the Lord, Zach. 1. 15. Wherefore? They helped forward the affliction; and mark it, it was that affliction that was upon Gods people, out of Gods diſpleaſure for their ſin: and does God take that ſo ill, that that affliction ſhould be helped forward? how ill then will he take it, how ſorely will he be diſpleaſed, when the affliction that his people ſuffer for his name, is helped forward? Let us take heed of any hand in ſuch an evil as this; but let us know that it is our honor, and will be great advantage to us, to appear for to be helpful, and comfortable unto the Servants of God in their ſufferings; to be Obadiahs, Ebedmelechs, to the Prophets of the Lord. Obadiah pleads this with the Prophet, 1 Kings 18. 13. Was it not told my Lord what I did? when he was afraid of danger, that thereby he might be delivered: And God bade Jeremiah, chap. 39. 16, 17. Go to Ebedmelech, and tell him, Behold, I will bring evil upon this City, but I will deliver thee in that day, thou ſhalt not be given into the hand of the men of whom thou art afraid.
We read likewiſe, 1 Sam. 15. 6. of a merciful work of Gods providence towards the poſterity of ſuch, who had been kinde to his ſervants in the times of their trouble, namely the Kenites; when Amalek was to be deſtroyed, Saul ſent to the Kenites to depart from among the Amalekites, leſt they be deſtroyed with them: Why? For ye ſhewed kindeneſs to all the children of Iſrael, when they came up out of Egypt: Who were theſe Kenites? How long ſince was his kindeneſs ſhewed? What was this kindeneſs? For the firſt, The Kenites were the poſterity of Jethro, Moſes his Father in Law; this you may ſee, Judges 1. 16. For the ſecond, This kindeneſs was four hundred and twenty years before this time at the leaſt, for ſo long it was from the Children of Iſraels being then in the wilderneſs, and this time of Sauls reign. For the third, It is thought of ſome to be the kinde viſit of Iethro, viſiting his ſon in law, and Iſrael in the wilderneſs; and beſides, directing him in a way of government of the people, that he might not wear away himſelf, which was a great bleſſing to Iſrael at that time. And further, whereas Moſes deſired him to go with him to direct him in the way of the wilderneſs, where they ſhould go; it is like he did it in part, but though he did not ſtay with him, but returned to his Country, yet it is probable that ſome of his children ſtaid, and went along with Iſrael, and were helpful to them in their way: for Iudges 1. 16. The children of the Kenite, are ſaid to go up out of the city of palmtrees with the children of Iudah, now this is by Jericho, the firſt City the Iſraelites took in Cannan, as appears Deut. 34. 3. therefore its like that they accompanied Iſrael along in the wilderneſs, and ſo ſhewed kindeneſs unto them, which the Lord here remembers. Ye who are willing to ſhew kindeneſs to Gods people in their affliction, know there is mercy laid up in ſtore for you, and your poſterity: that childe not yet born may many years hence have the bleſſing of this your love.
Let no vain objections therefore, no carnal reaſonings hinder you in this great and honorable ſervice of Chriſt, for appearing for, for defending of, rejoycing in the perſecuted, deſpiſed, afflicted Saints of God, be not aſhamed of them, look not ſhy upon them, deal not ruggedly with them, let your hearts and houſes be open to them, let their ſpirits be comforted, their bowels be refreſhed, their names vindicated, their cauſe maintained, their perſons honored, their ſorrows eaſed, their burthens lightened, by what you have, or can do, by your ſelves or others: If there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowels and mercies, if any hope, any deſire that Jeſus Chirſt ſhould know your ſouls in the day of your adverſity, fulfil this truth now opened before you, applyed unto you, this duty urged upon you. It may be ſome of you have been Moſes's, ſuch as have been drawn out of the water, out of great afflictions, be you now Moſes's to others, ſeek to draw them out if it may be, howſoever to relieve and help them, while they are in the waters; and the bleſſing not of Moſes, but of Jeſus Chriſt, the mighty Savior, the great ſtander up for, and comforter of his people, in times of ſtraights, be upon you.