Moses Choice, Treatise · Part 3 · Chapter 38
CHAP. XXXVIII. A gracious heart hath a high eſteem of reproaches in the cauſe of Chriſt.
THat a gracious heart hath a high eſteem of Point. 3.the reproaches of Chriſt, he highly eſteems of every diſeſteem he ſuffers for Chriſt: And not onelyonly bears reproaches and ſufferings patiently, but triumphingly; he is not onelyonly contented with them, but counts himſelf enriched by them. This is a great riddle and myſtery to the world, that Sufferings, Troubles, Miſeries and Reproaches ſhould be rejoyced in, and eſteemed highly of. We are to underſtand by reproaches is this point likewiſe, not onelyonly ſlanders, and mocks, and ſcorns, the ſufferings of Gods people in their names formally, but materially their ſufferings, they ſuffer for Chriſt, upon which they come to be contemned: So that whatſoever Gods people do ſuffer in the cauſe of God, and for Chriſt, they have high thoughts of it: If God ſhould give unto them all the riches and honors of the world, they could not count themſelves ſo enriched as they do by their ſufferings. For men to be enriched by the glorious things of heaven, this is no wonder; but to be enriched by their ſufferings and reproaches, this is the great wonder of the world, that onelyonly thoſe that have the Spirit of God are acquainted withal. Says St. Paul in Rom. 5. 3. We glory in tribulations: There is a patient bearing of tribulation, and a rejoycing in tribulation, and glorying in tribulation; now they did not onelyonly bear them patiently, and rejoyce in them, but they did eſteem them their glory. It is a notable ſpeech in Acts 5. 41. It is ſaid of the Apoſtles when they were called before the Councel, and were very ill handled, They departed from the Councel, rejoycing that they were counted worthy to ſuffer ſhame for his name; to be worthy of ſhame, is a ſtrange kinde of phraſe: But in the Original it is, They counted it honor foreign.to be diſhonored. In Luke 6. 22, 23. you have another Text to ſhew forth unto us this truth clearly, Bleſſed are you when men ſhall hate you, and when they ſhall ſeparate you from their company, and ſhall reproach you, and caſt out your name as evil, for the Son of mans ſake: Here is an expreſſion of the greateſt diſhonor that can be to Gods people: What ſhould they do then? Rejoyce in that day, and leap for joy, for, behold your reward is great in heaven: As if Chriſt ſhould ſay, I do not bid you bear it patiently, but joyfully, and more then an ordinary joy, leap for joy. And that is remarkable of St. Paul, in 2 Cor. 11. where he reckons up many things to vindicate his Apoſtleſhip, wherein he was equal and above others; you ſhall finde they are his ſufferings principally he endured for Chriſt, at verſe 23. Are they the Miniſters of Chriſt, I ſpeak as a fool, I am more: in labors more abundant, in ſtripes above meaſure, in priſons more frequent, in deaths oft: now this is brought to ſhew the dignity of his Apoſtleſhip; and therefore in the concluſion at verſe 30. when he was put upon glorying, he ſhews what he moſt gloried in: If I muſt needs glory, I will glory in things that concern mine infirmities: by infirmities we are not to underſtand the infirmities of ſin, but his weakneſs, and evils that he endured for Chriſt. And ſo in chap. 12. ver. 10. foreignTherefore I take pleaſure in infirmities, in reproaches, in perſecutions, in distreſſes for Chriſts ſake.
And thus the people of God in former times Crudelit as veſtra, glorea noſtra, Tertul. ad Scapul. Spectabat laeta fileorū funera tot trophia & morientium vocibus tanquā pſallentium cantibus delectabatur. & pietatis barmoniam pulcherimā veutris ſui either am in filiis cernens omni lyrae numero dulciorem. Ambroſ. offic. l. 1. c. 36.have much gloryed in that they have ſuffered in the cauſe of Chriſt. It is the ſpeech of Tertullian, Your cruelty is our glory. We read of tender mothers beholding their childrens ſuffering death for Chriſt as their Trophees and Triumphs, and delighting in their laſt breathings, as in moſt melodious muſick. And it is reported of Balilas, when he was to dye, he required this favor, to have his chains to be buried with him as the enſigns of his honor. It was the maner of the Romans, when any had received any wounds for their countrey, they would ſhew the ſcars and places of their wounds for their glory. Pliny tells us of one, becauſe he got forty five wounds for his countrey, by that he got immortal honor amongſt the Romans. Thus Saint Paul ſeems to argue, Let no man put me to buſineſs, I bear about me the marks of the Lord Jeſus. And Ignatius profeſſed, he had rather be a Martyr then a Monarch. And Prudentius tells us of the Martyrs in his time, and eſpecially of Vincentius, that the great *Tormenta carcer ungulae ſtridcnſ que flā mis Lumina atque ipſa paenarū ultima mors Chriſtianis Lu dus eſt. Prudentius hymno in laudem Vincentii Sanctus Vincentius ridens occiſores ſuos dixit nortem & cruces eſſe Chriſtianis quaedam jocularia & ludicra & ſuper prunas incidēs gloriabatur ſe ſuper Roſas ire. S Agatha ad epulas & …p…ias ire ſe dixit cum id carceres & torment… iret, Lutherus To. 4. p. 315. "Corona Martyrii.torments that were preſented to them, were but ſports and plays to them, they delighted themſelves in thoſe things they ſuffered for Chriſt, they trod upon burning coals as if they had trod upon roſes. And ſo in the Primitive time they were wont to call Martyrdom by that name, The "crown of Martyrdom. I deſire to know nothing, ſays St. Paul, but Chriſt and him crucified. And we know how ſuperſtitiouſly they did uſe the Croſs of Chriſt in former times, and how high reſpect they would give unto a piece of wood that Chriſt was crucified upon; yea, if they had but that piece of wood in imagination: what a deal of buſineſs was there made by Conſtantines mother about the Croſs of Chriſt? Certainly it grew upon this, it was but the abuſe of the high eſteem that the people of God had of ſufferings. The Emperor Baldwyn thought himſelf bleſt, if he had but a piece of the Croſs of Chriſt; that he would carry about with him in his arms. It is reported of one King of England, that he beſtowed as much upon a Croſs, as the Revenues of his Kingdom came to in a year. And that eſteem which they had of a piece of wood, the Martyrs in the Primitive times had of the Croſs of Chriſt; namely, of the ſufferings they endured for Chriſt.
Quest. But you will ſay, wherein does it appear, and how comes it to paſs, that Gods people do ſo eſteem of their ſufferings for Chriſt?
Anſ. There are great riches in them: Firſt, the riches of evidence: Secondly, the riches of preferment: Thirdly, the riches of employment: Fourthly, riches of improvement: Fifthly, riches of experience: Sixthly, riches of promiſes: Seventhly, riches of comforts: Eighthly, riches of glory.
Firſt, they are great riches, becauſe they have rich evidences from them, and that in theſe four or five 1.particulars.
Firſt, by the ſufferings they ſuffer for Chriſt, they have an evidence to themſelves, that the way they are 1.in is the right way: They have reproached the footſteps of thine anointed: there was a time when they walked in the ways of ſin in their footſteps, and then they were never reproached; but now they have changed their way, and walk in the footſteps of the anointed, now they are reproached. If a man being Dura videtur, ſed ipſa eſt tuta via alia forte deli…ias habet, ſed latronibus plena eſt, Aug. in Pſ. 36. Ego niſi illos tumultus viderē, verbū Dei in mundo nou eſſe dicerem. Luther.going in a way, the end of which is of great conſequence, and if he ſhould miſcarry in his way, he were undone: If one ſhould tell him ſome marks of the way; as you go you ſhall meet with ſuch a dirty lane, and ſuch a craggy mountain; though he would be glad they were not, yet when he comes at them he is glad, becauſe they are ſigns of the way he muſt go. Straight is the gate, and narrow is the way that leads to life. Maſter Bradford made uſe of that place when he came to the Stake, and looked upon his ſufferings as an evidence to him that he was in the right way.
Secondly, they are an evidence to him of that difference that God hath made between others and him: 2.there was a time, when as other men could cloſe with me, and agree with me; now ſee what a difference there is, they nothing but contemn me and deſpiſeme: I might have gone on and have been a ſcorner and a mocker as they are; O the difference that God hath made between me and them! that God ſhould call me from them, who was as vile as they; and ſuffer them to be reproachers of godlineſs, and make me a ſufferer for godlineſs! Jerome *Quod ſignum major is gloria eſt omnes Haretici leteſtantur Hyeron. ad Auguſt Epiſt. 25 inter Epiſtolas Auguſtini.writ to Auguſtine, that it was a great ſign of glory to him, that all Hereticks did hate him.
Thirdly, it is an evidence of the ſincerity, and the power of his grace, and his love that he bears to Chriſt: and this is great riches; for a gracious heart ſays, Lord try me, Lord prove me: he would fain have an opportunity to manifeſt the truth of his love to Chriſt: all the while I go on in a way of proſperity, 3.and have the deſire of my heart, wherein appears my love to Chriſt? but now when I am called to ſuffering, and to part with much for Chriſt, here is an opportunity to ſhew I love Chriſt for himſelf, that my love to him does not depend upon any thing that I gain by him in the world. The Apoſtle ſays, The tryal of your grace, he ſpeaks of faith, is more precious then ſilver and gold: and not onelyonly your grace is more precious, but the tryal of grace is more precious then gold and ſilver. A gracious heart does rejoyce much in evidencing love to Chriſt; as any dear friend rejoyces much in any opportunity of manifeſting his love to another friend, and the greater the opportunity is, the more does he rejoyce. And likewiſe the power of grace is manifeſted: as David ſaid to the King Achiſh, Thou ſhalt know what thy ſervant can do; and ſo a gracious heart thinks here is an opportunity to manifeſt the ſtrength and power that is in grace.
Fourthly, they are an evidence that much good is done, 4.that Satans kingdom is ſhaken; in ſufferings we ſee the rage of the Devil, and he rages then moſt when he ſends moſt oppoſition to his kingdom; wherefore thoſe againſt whom he rages moſt, may have hereby evidence that they were moſt inſtrumental againſt him: I rejoyce, ſays Luther, "Gaudeo ſic Satana indignari & blaſphemare quoties à me tangitur. Luther 2. Epiſt. ad Amſdorſium.That Satan does ſo rage and blaſpheme, as often as I do but touch him: he took it as an argument that much good was done, otherwiſe the Devil would not have been ſo vexed, he would not have raged ſo much.
Fifthly, a gracious heart hath an evidence to it ſelf, that God will ſpare him when others ſhall ſuffer from 5.his wrath. Certainly, the more any one is called to ſuffer in the cauſe of God, and when he findes his heart ready and willing to yield to God in ſuffering, the more evidence may he have to his ſoul, that when others ſhall be called to ſuffer from Gods wrath, he ſhall be ſpared: and this is the bottom of the prayer of the Pſalmiſt, Pſal. 89. 50. Remember Lord, the reproach of thy ſervants; how I do bear in my boſom the reproach of the mighty people. I read of one Eſcelus, being condemned to be ſtoned to death, and all the people were ready to caſt ſtones at him; and his brother came, and run in, and ſhewed that he had but one hand, and the other hand he had loſt for the defence of his countrey, and then none would ſtone him: and ſo the marks of the Lord Jeſus, are notable marks to ſafeguard thee in the time of trouble: when the Lord goes out in his wrath, he will ſet his mark upon thoſe that he will ſave; and none more notable marks, then the reproaches and ſufferings they bear for Chriſt. This was Jeremiahs plea before the Lord, chap. 15. ver. 5. O Lord thou knoweſt, remember me and viſit me; know that for thy ſake I have ſuffered rebuke.
Laſtly, it is an evidence of ſalvation, Phil. 1. 28. not that all that ſuffer ſhall be ſaved: but a gracious 6.heart that ſuffers in a gracious Chriſtian maner, hath God ſealing to him by his ſpirit in his ſufferings, his ſalvation. Put theſe together, and we ſee one cauſe why we ſhould count the reproaches of Chriſt great riches, yea, this is greater riches then the riches of Novam gloriam nibi annū …ias quod Aduter principum vocer quales mihi glorias hi… …nnis Satā …xcitavit. Amajori …raeaorum ornamenta …unt vuln… …a. Hiero …ym. ad …micum …grotum Eſt enim …edra dig…atio etiam contumelia …ffici & ligari Chry…oſt. in Acta Hom. 39. …s conſeſſor …erus & …lluſtris de …uo non c…ubeſcit Eccleſia, ſed gloria…ur. Cyp. Ep. 6.Egypt.
Secondly, the reproaches and ſufferings which we endure for Chriſt, are riches of preferment. It was a ſpeech of Ignatius, when he was to ſuffer, It is better for me to be a Martyr, then a Monarch. Epiſt. 12. ad Romanos, Euſeb. l. 8. c. 7. To be preferred to honor, is counted great riches: now there is a preferment of Gods people here, theſe three or four ways: Baſil upon that famous Martyr Bar-aam, ſays, he rejoyced in ſtripes as in honors, he exulted in the ſevereſt puniſhments, as if praeclara bravia acceperet.
Firſt, the Saints look upon this as high preferment, becauſe it is a teſtimony that God hath a high eſteem of them: God does not uſe to call thoſe that are weak and mean to great ſufferings, but his ſervants that are moſt eminent; God will diſpoſe of the conditions of his people, ſuitable to their diſpoſitions, therefore he will not call thoſe to the ſtrongeſt work that are weakeſt. A Captain does not call out his mean Soldiers to a notable enterprize, but he calls out his moſt able couragious Soldiers; and the more deſperate the enterprize is, the more honor the Soldier thinks it to be called out: ſo the greater work God calls one to, the more preferment is in it; and we have cauſe to admire that God ſhould deal ſo with us his poor creatures, rather then others; as if we were fitter then' others: though we cannot ſay we are fitter, becauſe we are conſcious to our ſelves of ſo much weakneſs; but God honors us as if it were ſo.
Secondly, by this we come to be honorable in the eyes of the Churches, and the Saints of God: nothing makes Gods people more honorable in the eyes of the Saints, then when they are called to ſuffer much for God. And ſo in the Primitive times, they eſteemed much of the Martyrs, even too much. Chryſostom aMagnus atque admirabil is vir ſi modo viri nominc diſignare …llum fas …ſt Chriſ. Oratione contra gentiles.ſpeaking of Babylas the Martyr, calls him a great man, a man to be admired, and ſays, if I may call him a man: and Tertullian bNon …antus ſum …t vos alloquar.writing to ſome of the Martyrs, ſays, I am not worthy to ſpeak to you: he writes that it was a cuſtom of ſome in thoſe times to creep to the Chains cReptare ad vinculaof the Martyrs, in a way of honor to them. Baſil *O Beatus linquas que ſacrā vocē iſtam imiſerunt quā …er quidem …ecipiens, ſacer fictus eſt. Baſil Hom in 40 Marty… Thirdly, the honor they have in conformity to Chriſt.ſpeaking of the forty Martyrs, breaks out into this expreſſion, O bleſſed tongues which put forth ſuch a confeſſion, as the ayr receiving it was even made holy by it. You muſt ſuppoſe the expreſſion to be hyperbolical, yet ſo as ſhews how honorable the Martyrs were in their profeſſions of Chriſt.
Thirdly, it is a greater dignity in ſome degree then God puts upon the Angels in Heaven; the Angels glorified God in a way of ſervice, but the Angels and Saints in Heaven have not this way to glorifie God, they are not called to ſuffer in the cauſe of God▪
Thirdly, the reproaches we ſuffer for Chriſt, are riches of imployment: in this they are called to be imployed in the greateſt work that God hath to do in the world: there are no people in the world imployed ſo to ſet out Gods praiſe, as they are that are called to ſuffer; this is the loweſt ſubjection that can be to God, but the higheſt honor.
And they are called to be maintainers of the truth of God. Says Calvin upon this argument, What are we poor worms, full of vanities and lyes, that we ſhould be called to be maintainers of the truth? The great cauſe of Gods truth, is maintained eſpecially in Hi ſunt utiliſſimi credentibus qui ſunt cis nocentiſſimi, modo recte ferā tur, Luth O beatem Eccleſiam, quam temporibus noſtris glorioſus Martyrum ſanguis illuſtrat, erat in operibus fratrū candida, nunc facta eſt in Martyrum cruore purjurea; floribus ejus nec lilia uec roſae deſunt, de operibus coronae candidae, de paſſione purpureae, Cypr. Ep. 9.Gods peoples ſuffering for the truth: Here is a glorious contending for the faith of God that is delivered to the Saints. Thoſe who are in Priſon, ſays Cyprian *Glorioſa voce Deum confeſſi qui in carcere, Cypr. Ep. 5., Confeſs God with a glorious voyce.
Again, they are imployed in bringing credit to the Church of God; Gods people that ſuffer, are a great honor to the Church of God: whereas Apoſtates do diſgrace the Church of God; thoſe that ſtand out in the defence of the truth in ſuffering, make up that honor that the Church hath loſt: theſe are great employments. A gracious heart accounts it as great riches to bring honor to the Church, as to have honor himſelf: of which before. It is a notable expreſſion that Cyprian hath, to ſet out the honor the Church hath by ſuch who ſuffer for the truth; O bleſſed Church, which in our times is made glorious, by the glorious blood of the Martyrs; it was white by the works of the brethren, now it is purple by the blood of Martyrs; there are neither Lillies nor Roſes wanting in her flowers; white garlands from their works, and purple from their ſufferings.
Fourthly, they are riches of improvement: Firſt, grace is improved; grace is never ſo improved, as it is at that time when a ſoul ſuffers for Chriſt; *Mihi maximè proſunt, qui mei poſſime miminerūt. Luth. Ep ad Spalatinum.they moſt profit me, ſays Luther, who ſpeak worſt of me? as oppoſition of ſin in the wicked improves their ſin, ſo oppoſition of grace in the godly improves their grace: Lutherus paſcitur convitiis, Luther made reproaches his food, he was nouriſhed by them: virtutem intelligo animoſam & excelſam quam incitat quicquid infeſtat, Sen. Ep. 72. Secondly, here is improved whatſoever Gods people do enjoy, that they are willing to loſe; no ſuch improvement of a mans credit or eſtate, as the loſs of it for Chriſt: if we would deviſe how we ſhould improve and lay out all our talents for God, we cannot lay them out better; we ſhall quickly gain from five to ten here: If men know how to improve their ſtocks to the utmoſt, they count the knowledge of that way, more then if a man had given them many hundred pounds: we come to improve all that we have in a glorious maner, when God calls unto ſuffering. Thirdly, by 3.ſuffering Gods people come to improve the malice and wickedneſs that is in the Devil and men; that is a great improvement, when I can turn the malice of the Devil and wicked men into my riches. It is a notable ſpeech that one Vincentius had of his Perſecutors, Never any man did ſerve me better then you ſerve me; and he told them what a great deal he did get by their malice in perſecuting of him: if a man were able to turn dirt into riches, how would that enrich a man? but to have that which can turn the dirt of wicked men and the Devil into our riches, that muſt be a rich thing. Again, a childe of God 4.never improves his time ſo wel, as when he is ſuffering for God, when he is a doing good, he is improving his time, but when he is ſuffering, he does as much in a little time, as he was doing a great while before; God does much reckon upon the time of his people in ſuffering.
Fifthly, ſufferings and reproaches are riches of experiences. 5.As firſt, when they are called to ſuffer for 1.Chriſt, to be reproached for Chriſt, they have experience of Gods power in upholding them. Secondly, 2.experience of the ways and many paſſages of the providence of God towards them in all their ſufferings. Thirdly, they come to have experience of the 3.working of their own hearts. And laſtly, they come 4.to have experience what it is to be in a ſuffering condition: men have another apprehenſion of a ſuffering condition before they are called unto it, then when they are called to it; and therefore they are ready to ſay, I never knew what a priſon meant, and what reproaches meant till now, I do not finde that in them that I was afraid of; and theſe experiences are great riches.
Sixthly, reproaches and ſufferings bring in rich promiſes, and they bring in a great deal: O that Chriſtians 6.did but know their riches in regard of the precious promiſes, 2 Pet. 1. 4. Every promiſe is a pearl to enrich Gods people withal, and where there is true grace, that ſoul does count it ſelf more enriched by the promiſes, then by any trading. Now the promiſes that are ſo rich unto a gracious heart, they are of divers ſorts; As firſt, the promiſe of Gods preſence with them, and they count thoſe promiſes to be rich things: as the promiſe of Gods gracious preſence, 1.and the promiſe of his glorious preſence, and the promiſe of his abiding preſence. For his gracious promiſe, in Iſa. 43. 2. When thou paſſeſt thorow the waters, I will be with thee, and thorow the rivers, they ſhall not overflow thee; when thou walkeſt thorow the fire thou ſhalt not be burnt, neither ſhall the flame kindle upon thee. Again, his glorious preſence and his abiding preſence, for that you have one promiſe take in both together, 1 Pet. 4. 14. If you be reproached for the name of Chriſt, happy are ye, for the Spirit of glory and of God reſteth upon you; there is the Spirit of God in all the Saints, but there is the Spirit of God, and the Spirit of glory on thoſe that are reproached for Chriſt, that is, The glorious Spirit of God, the Spirit of God in a glorious maner. Secondly, the Spirit of God and of glory reſts upon you, it does not paſs away, but reſts upon you: now what a rich promiſe is here; and what is in all the world that may be named with this promiſe.
Secondly, promiſes of direction: ſays Chriſt, Take 2.no thought when you are called before rulers for my names ſake, how or what you ſhall ſpeak, for it ſhall be given you in that ſame hour what you ſhall ſpeak. Thirdly, there are promiſes of aſſiſtance; I will be 3.with you to the end of the world. Fourthly, there is 4.a promiſe of acceptance; He that forſaketh houſes, or brethren, or ſiſters, or father, or mother, or wife, or children, or lands for my names ſake, ſhall receive a hundred fold, and inherit eternal life. Fifthly, a 5.promiſe of bleſſing; Bleſſed are you when men revile you and perſecute you, and ſay all maner of evil falſly on you for my ſake. Sixthly, a promiſe of a Kingdom; If we ſuffer with him, we ſhall likewiſe reign 6.with him, Luke 22. 28, 29. Ye are they which have continued with me in my temptations; and, I appoint unto you a Kingdom, as my father hath appointed unto me: the appointing of a Kingdom follows upon their continuing with Chriſt in temptation. Brethren, God promiſes much to thoſe that ſhall be ſenſible of the reproaches of others, much more when thou thy ſelf ſuffereſt in the cauſe of Chriſt. In Zeph. 3. 18. I will gather them that are ſorrowful for the ſolemn Aſſembly; time was, when the ſolemn Aſſemblies of Gods people, their gathering together to hear a Sermon was their reproach, and they were contemned by many: were you ever in any place where the Aſſemblies of Gods people were reproachful, and was this a burthen to your ſouls, and grievous to you? mark the bleſſed promiſe, I will gather them together: but to be reproached our ſelves, and to bear our reproaches in a Chriſtian maner, great and rich promiſes are made unto it.
Seventhly, in reproaches and ſufferings for 7.Chriſt, there are rich conſolations; never ſuch conſolation let out to a gracious heart, as when it is under reproaches and ſoreſt perſecutions: if ever Chriſt does turn water into wine, it is the tears of Gods people that are turned into wine of conſolation. Baſil Has epulas ego ſemper deſideravi, Guliel. Pariſ. de moribus. Ad epulas & nuptias ire ſe dixit, cum ad carceres & tormenta iret, apud Lutherum T. 4. 315.in his Oration for Barlaam that famous Martyr, ſays, He delighted in the cloſe Priſon, as in a pleaſant green meadow, and he took pleaſure in the ſeveral inventions of tortures, as in ſeveral ſweet flowers. And Vincentius the Martyr ſpeaking of the great things he ſuffered for Chriſt, hath this expreſſion, I have always deſired theſe dainties. Luther reports of that Martyr, St. Agatha, that as ſhe went to Priſons and Tortures, ſhe ſaid, ſhe went to Banquets and Nuptails. And Iames Bainham ſaid when they kindled the fire at his feet, Me thinks you ſtrew roſes before me. And Mr. Saunders hath a moſt full expreſſion of his conſolation, he felt a wonderful ſweet refreſhment flow from his heart unto all the members of his body, and from all the parts of his body to his heart again. And that Martyr Hawks, lifts up his hands above his head, and claps them together when he was in the fire, as if he had been in a triumph: this is a ſpecial fruit of the Spirit of God, and of glory, of which St. Peter ſpeaks, 1 Pet. 4. 14. If ye ſuffer reproaches, happy are ye, the Spirit of God and glory reſts upon you, and one conſolation, one beam of Gods face is worth all the riches of the world. The Sun enlightens the world, ſays Cyprian, but he that made the Sun is a greater light to you in priſon; that darkneſs which is the horrible deadly darkneſs of the place of puniſhment to others, he irradiates to you with his bright and eternal light. Vobis idem qui Solem fecit majus in carcere lumen fuit horribiles caeteris atque funeſt as paenalis loci tenebr as aeterna illa & candida luce radiante, Cyp. Ep. 16.
Eighthly, in reproaches and ſufferings there are riches of glory both before the day of Judgement and after: riches of glory before; if ſo be that opinion of ſome be true (which I dare not altogether deny) of Chriſts coming to reign in the world here before the day of Judgement; though I will not affirm it as a truth, yet if there be not a truth in it, I confeſs I cannot make any thing of many places of Scripture, Rev. 20. 5. But the reſt of the dead lived not again till the thouſand years were finiſhed. This is the firſt reſurrection. Bleſſed & holy is he that hath part in the firſt reſurrection; on ſuch the ſecond death hath no power, but they ſhall be Prieſts of God, and of Chriſt, and ſhall reign with him a thouſand years. I know this is ordinarily interpreted of the reſurrection from ſin to grace, and reigning with Chriſt a thouſand years, that is, reigning with him in Heaven: but this cannot be the meaning of the Text; this thouſand years muſt be before the day of Judgement, becauſe Satan muſt be looſed after: now if this prove to be true, O the riches of glory, that thoſe that ſuffer for Chriſt ſhall have! all thoſe that have ſuffered for Chriſt, they eſpecially ſhall be raiſed up to reign with Chriſt on the earth; and therefore you have it in ver. 4. And I ſaw thrones, and they ſate upon them, and judgement was given unto them: and I ſaw the ſouls of them that were beheaded for the witneſs of Ieſus, and for the word of God, and which had not worſhipped the beaſt, neither his image, neither had received his mark upon their foreheads, or in their hands, and reigned with Chriſt a thouſand years. Suppoſe it to be ſo, then the more any do ſuffer for withdrawing himſelf from Antichriſt, the more glory they ſhall have when Chriſt comes to reign upon the earth. Some are loth to receive the mark of the Beaſt upon their foreheads, openly to appear for Antichriſt; yet they will have the mark of the Beaſt in their hands; but here is a promiſe to them that ſhall refuſe both: and it is not meant onelyonly of thoſe that ſuffer death in their lives; the death in our liberties, and death in our eſtates, and other kinde of deaths ſhall not go unrewarded; it is a point that was ſpoken of in the Primitive times, and afterward it was condemned upon this ground, becauſe many grew to be ſenſual, and thought the Kingdom of Chriſt ſhould be for a thouſand years in pleaſure to the fleſh: but take the Kingdom of Chriſt to be ſpiritual in the glory of his Ordinances, as I am confident that Chriſt ſhall reign Perſonally, in his fleſh I will not ſay, but Spiritually, farre more gloriouſly then he hath done.
But then at the day of Judgement, O the glory of thoſe that ſuffer for Chriſt, they ſhall have Crowns upon their heads, and Palms in their hands, and all their perſecutors ſtand as baſe creatures before them! O the imbracings that there ſhall be then. If a father ſend his childe abroad about buſineſs, and the childe meet with much difficulty, and comes home in a rainy tempeſtuous day, how gladly his father receives him, and all are buſie to tend on him, and to make a fire, and get him dry cloathes! So when the people of God meet with ſuch hardſhip in the world, when they ſhal come and meet with Chriſt for whom they have ſuffered, how ſhall they be entertained? What riches of glory ſhall they enjoy in the higheſt heavens for ever hereafter? our ſufferings are but the ſeeds of our glory; and the deeper the furrows are, the more plentiful will the Harveſt be: and therefore Gordius *Majora certamina majora ſcqu untur premiae, Tertul. ad S…pulamthe Martyr ſaid, It is to my loſs, if you bate me any thing in my ſufferings. Are you reproached for Chriſt? Bleſſed are you; for the Brand of reproach (ſays Baſil *Propter-Chriſt no nen afficeris ignominia, Bea…us es, quouiam injuſta tibi …gnominiae labes in Augeli gloriā cō mutabitur, Baſil. orat de pat.) ſhall be turned into the glory of an Angel. A gracious heart counts it more riches to be conformable to Chriſt, then to have Crowns upon his head: As in Phil. 3. 8. he counted all the things of the world dogs meat, for the fellowſhip of Chriſts ſufferings; he did not count all the world dogs meat, for the glory he ſhould have by Chriſt onelyonly; but for the fellowſhip he ſhould have in the ſufferings of Chriſt. Truly happy is that Neque nobis ignominia eſt pati equod paſſus ſt Chriſtus Cypr. Ep 55.ſoul, and to be equalled with Angels, ſays Jerome, who is willing to ſuffer, if it were poſſible, as great things for Chriſt, as Chriſt hath ſuffered for it. Vera eſt illa anima faelix, & Angelis aequanda quae pro nomine & opere Chriſti tanta quanta pro nobis ille ſuſtinuit, voluit ſuſtinere, Hyeronym. Epiſt. ad Oceanum. Such as have been followers of eminent men, they highly eſteemed to be like their Maſters, though in things that were ſome diſhonor; As Plato was a man of a crooked back, and his Schollars counted it an ornament for to go crooked. And Ariſtotle had a liſping ſpeech, and his Schollars thought it an honor to have a liſping ſpeech. And Alexander had ſomewhat a wry neck, and a harſh ſpeech, and his ſoldiers thought it an honor to be like him: how much more ſhould the godly count their ſufferings an honor, becauſe they are comformable to Chriſt? For Application.
In the firſt place, hence we ſee the excellency of grace, what an excellent and glorious thing it is, Uſe 1.whereſoever it is, that it does conduce ſo far to encreaſe riches out of any thing: great muſt needs be the gain of godlineſs, when it gains from their ſufferings and reproaches; grace is ſuch a thing, as can turn duſt into gold: The Philoſophers ſtone is counted a rich thing, becauſe it turns duſt into gold, grace will do it, the dirt that the world caſts upon Gods people, is turned into gold: well may it be called the Divine nature; for as God brings light out of darkneſs, and comfort out of ſorrow, and riches out of poverty, and glory out of ſhame, ſo does grace. How does grace conduce to the comfortable life of Gods people? as for the ſervice that God employs them in, they count that honorable; and the ſufferings that God calls them to, they count them comfortable; we need not therefore be ſo afraid of ſufferings; indeed, if we have not a principle to change the nature of them, we may be afraid, but if God do put a principle into us, to turn our ſhame into glory, and ſufferings into riches, we need not be afraid: If any did ſee Moſes his Serpent, he would be afraid; but if he had Moſes hand, he would not be afraid, becauſe Moſes hand had a divine vertue with it to turn the Serpent into a rod; and ſo if we look upon ſufferings as a Serpent ready to devour us, we may be afraid, but when we conſider the excellency of grace, that it hath a divine power to turn the Serpent into a rod, you need not be afraid; labor to prize this jewel of grace, that can do ſuch great things: It was the curſe upon the wicked, that God would turn their glory into ſhame; It is the bleſſing of grace, that it will turn ſhame into glory.
Secondly, we ſee a reaſon of the meekneſs and quiet behavior of Gods people in ſufferings: Though they are perſecuted, they carry themſelves meekly, and are ready to forgive, they are not diſcouraged, and ſink in their ſufferings, becauſe they look upon ſufferings with another eye then the men of the world do, they look upon their ſufferings as their glory and riches: When a man hath riches coming in, he is quiet; and though he were angry, paſſionate, and vexing before, yet when riches come in, that quiets his heart, and he is ready to do any office of love then; this is the reaſon why Gods people are ready to do any office of love to them that do perſecute them, becauſe they look upon them as their glory. St. Paul was a man that had a high eſteem of his ſufferings, and therefore when he ſuffered much, and from thoſe that were his friends, in Gal. 4. 12. ſee his behavior, Brethren, I beſeech you, be as I am, for I am as you are, ye have not injured me at all; As if he ſhould ſay, How ſoever you have carried your ſelves, yet be as I am, I am as you are, let our hearts cloſe and joyn together; you have not injured me at all: Thus his ſpirit was carryed in this quiet and meek frame, becauſe he had a right underſtanding of the nature of ſufferings. And ſo we read of Stephen, when they were ſtoning him, ſays he, Lord forgive them: What was the ground of this? He ſaw the heavens opened, and Chriſt ſtand at the right hand of his Father, he ſaw a great deal of glory that was in his ſufferings when he ſuffered thus for Chriſt; he could pray for his perſecutors: What was the reaſon Chriſt endured all ſo quietly? he knew the good that was in his ſufferings. Indeed, as for thoſe that ſee no good in them, that finde nothing but trouble and vexation, no marvel though their hearts fret and revile again; but where a gracious heart findes ſweetneſs and good in ſuffering, ſurely there need not be that fretting and vexation of ſpirit in them as in others. And why ſhould we vex and fret, when we ſuffer any thing for God? it muſt be upon one of theſe two grounds; either becauſe of the evil that we do endure, or the evil of thoſe from whom we do endure. The evil that we do endure cannot cauſe fretting, becauſe it is turned to ſuch great riches. But you will ſay, The ſuffering it ſelf I do not care for, but the baſe malicious hearts of thoſe from whom I ſuffer, that troubles me. To that I anſwer, It is reported concerning Socrates, being once reproached, and yet behaving himſelf meekly and quietly, one came and asked him how he could be ſo meek and quiet, when he was reproached by ſuch a one as he was that did reproach him? Socrates anſwered, If as we go along we ſhould meet with a man that had a diſeaſed body, more diſeaſed then our bodies, more weak then ours, ſhould we fret at him becauſe we ſee the diſeaſe of his body more grievous then ours: No, this ſhould make us pity him; then ſays he, if as we go along, we ſee the ſpirit of one more diſeaſed, and more diſtempered then ours, ſhould this make us fret at him? it rather calls for pity and commiſeration: ſo if that be the thing that makes thee fret; namely, the malice of them from whom you ſuffer, it ſhould rather turn your vexation into commiſeration, and look upon his ſpirit as diſeaſed, and ſickly, and weak, and bleſs God that hath given you a more ſtrong and hail ſpirit.
Thirdly, if Gods people account ſufferings and reproaches Uſe 3.greater riches then the treaſures of Egypt, then here we may ſee to what a heighth a gracious ſpirit is raiſed to, how high above the world; in that it looks upon the riches, and glory, and ſweet contentment of the world, as under the meaneſt and baſeſt thing that does attend godlineſs; namely, as things under reproaches, and under ſcorns and ſufferings; Gods people do not onelyonly look at Chriſt, and grace, and heaven, as above the riches and glory of the world, that they are infinitely above them; but mark how a gracious heart is raiſed above the world, take the very dirt that is caſt upon the ways of God, and he counts that very dirt to be higher then all the riches, and glory, and dignity of the world; ſurely then a gracious heart hath a very low eſteem of the world, and the riches and glory of it, howſoever other men that know no better things, eſteem highly of them: A man that hath rich Revenues, plentiful comings in, he bleſſes himſelf in this, and counts himſelf a great man here; but know, while you are bleſſing your ſelves in theſe things of the world, that do glitter in carnal eyes, a gracious heart is ſo far from looking at that which you do ſo highly eſteem of as great matters, as he accounts the very baſeneſs that attends the ways of godlineſs, as a higher preferment by far then all your glory, and rejoyces more in it, and bleſſes God more for it; yea, bleſſes himſelf more in the very baſeſt and meaneſt things that attend godlineſs, then in all your riches; ſo that a godly mans feet are where a wicked mans head is.
The head of a worldly man, that is, the chief of his deſires, and joys, and endeavors, it is in the riches of the world, and there a godly mans feet ſtand, and he counts them ſo low, as he counts the dirt of his feet better: Surely it is but a little room that riches have in the heart of a godly man, when as the very reproaches of Chriſt are more to him then all the riches of the world: The very filth that is caſt upon him while he is in his way, he does count better. When we would expreſs our moſt vile eſteem of any thing, we uſe to ſay, We prize it no more then the dirt under our feet; then ſurely a godly man muſt have a vile eſteem of the things of the world, for he does not ſo much prize it as the dirt that is caſt upon him. And ſo the Pſalmiſt in Pſal. 119, 118. ſpeaking of the vile eſteem that God hath of the wicked, ſays he, He treads them down under his feet, and puts them away as droſs: Gods ſervants are compared in Mal. 3. 17. to jewels that are ſcattered up and down in the dirt, for ſo the phraſe does intimate, but the dirt that is upon his jewels, is highlier eſteemed by Gods people, then all the jewels of the world: The ſcrapings and waſhings that come from the trenchers of men, is the ſweeteſt food unto a Swine; ſo that which is the ſweeteſt and moſt delightful things of the men of the world, it is meaner then the baſeſt thing that does belong unto the ſufferings of Gods people. O the advantage that the Saints have above the men of the world! Were there any great matter in the things of the world, howſoever eſteemed by men, it could not be that the very reproaches of Gods people could be counted better; but whatſoever eſteem the men of the world have of them, it appears by this there is no great matter in them.
Riches in Scripture are compared to thorns, there How riches do reſemble thorns.are five or ſix things wherein they are like thorns; Firſt, thorns are the vileſt plaints, ſo riches are to a gracious heart. Secondly, in regard of the ſuddenneſs 1.of their paſsing away, if the fire do but touch them, 2.they are quickly gone, ſo riches ſoon paſs away, it is ſaid, They have wings and fly away. Thirdly, in regard 3.of their unfruitfulnes, thorns bear nothing fit for man, ſo riches are very unfruitful, they make men unfruitful. Fourthly, in regard that thorns are ſuch hindrances to better things; and therefore the Scripture 4.ſays, the ſeed of the word that was ſown among thorns it was choaked, they will not let better things grow by them; ſo the riches of the world and cares about them, choak up all, and hinder other things that are good. Fifthly, they are compared to thorns, in regard 5.of the prickly nature of them: So there are many ſnares in riches; ſays the Holy Ghoſt, They pierce themſelves through with many ſorrows: It is hard for a man to go through thorns, and not to pierce himſelf; he may be in the outſide of them, and not pierce himſelf; ſo though a man be buſie in the world, he may keep himſelf from pricking, but if he be over head and ears in the world, he will be pricked; as the ſheep that is got into the thorns will loſe part of her fleece, ſo Gods people will loſe part of their good amongſt the world. Laſtly, many venomous creatures, as 6.Snakes and Toads, and the like, are creeping and crawling in the thorns, ſo many venomous luſts are hidden by riches, an outward glorious eſtate does hide many filthy luſts. Theſe arguments may for ever teach us to look upon theſe things as very mean and low.
Fourthly, if ſufferings and reproaches for Chriſt be Uſe 4.greater riches then all the riches in the world, O how are they miſtaken, how are they deluded that look upon theſe things as the greateſt evils! that are ſo ſhy of ſufferings and reproaches for Chriſt, as that they will loſe the greateſt riches, rather then they will be enriched by them, rather then they will endure them, when as they are ſo great a good: As firſt, is not peace of conſcience a rich jewel, more then all the riches of the world; and yet how many are there that will loſe the rich jewel of peace of conſcience, rather then endure reproaches, rather then be enriched by reproaches? though they be convinced in their conſcience, ſuch ways are according to Gods minde, that they are bound to do them, ſuch things ought to be done, and ſuch things ought to be left undone; yet rather then they will endure reproaches, they are content to part with the riches of the peace of conſcience.
Secondly, is not the truth of God a rich jewel, a precious jewel? O any one truth is rich, we ſhould prize 2.it above our lives! O that faith that was once delivered The benefit of ſufferings.to the Saints, how ſhould we prize it! Buy the truth, ſell it not: Buy it at any rate, ſell it not upon any terms. The truth is that, that the blood, the lives of ſo many dear and precious Saints of God that were the glory of the world, have been laid out for the maintenance of, and well laid out too: For though God does eſteem of the blood of his Saints, and precious in his eyes is the death of the Saints, yet God eſteems highlier of his truth, that is worth the blood of all that have been ſpilt for the defence of it. The truth of God is the eſpecial end for which the Son of God came into the world, and took mans nature upon him, to teſtifie to the truth. The truth is more worth then rubies and all precious ſtones, then gold and ſilver: Whatſoever thou canſt deſire, is not to be compared to it; and though there be ſo many riches in the truth of God, yet how many are there that will rather betray the truth of God, loſe the truth of God, rather then ſuffer reproaches.
Thirdly, is it not a rich thing to enjoy communion with God? It was an expreſſion of that truly noble 3.Marquis Galeacius, that parted with all for Chriſt, when his friends that were very rich, offered him bags of gold and ſilver to return to them again, he put them all away with this expreſſion of indignation, Curſed is that man that counts all the gold and ſilver in the world, worth the enjoyment of communion with Jeſus Chriſt: This is riches, yet ſome had rather loſe this then endure reproaches.
Fourthly, is not the bleſsing of God upon us, the protection of God over us, the love of God unto us, the 4.care of God for us, and the brightneſs of the face of God ſhining upon us, and brightning all our ways, are not theſe riches? and yet behold how many are there that are ſo far from counting reproaches riches, as they will loſe theſe riches, rather then bear reproaches.
Fifthly, is not the inheritance of the Saints, that 5.kingdom of glory, that incorruptible undefiled crown that is reſerved for them, riches? and yet how many are ſo far from eſteeming reproaches riches, as they will venture the loſs of that too, rather then they will endure reproaches.
Laſtly, are not the Ordinances of God riches, that 6.are the eſpecial conduits and means of conveyance of the choice mercies of God unto his people; thoſe mercies that have ſuch an immediate dependance upon eternity, are not theſe riches worth all the world? yet how many are ſo far from counting reproaches riches, as will rather loſe all the riches of the Ordinance, then be reproached: Though their conſcience tell them, You might enjoy abundance of bleſſing in the Ordinances, were it that you might have them in the power of them, and they have a good minde to them: Ah, but my friends will ſcorn me; and upon this ground, they forbear coming to the Ordinances: And thus they are ſo far from counting the reproaches they ſhall endure, riches, as they deprive themſelves of all the riches in the Ordinances of God, rather then they will endure them: Like unto Aſa, in 1 Kings 15. 18. he took all the gold, and ſilver, and riches of the treaſure of God, to ſend them unto Benhadad, that he might free him from the King of Iſrael: So men are willing to part with the gold and ſilver, and all the riches of Gods houſe, and of Gods Ordinances, ſo they may be freed from reproaches and ſufferings, and from enduring trouble; was there ever deluſion like this deluſion, to loſe ſuch riches, rather then endure that which in it ſelf is riches? were it that reproaches were as great evils as you can imagine, ſuppoſe you might go to live where you might enjoy the Ordinances, though it were in ſuch a place as Job ſpeaks of, in Job 22. 10. A land of darkneſs, as darkneſs it ſelf, and of the ſhadows of death, without any order, and where the light is as darkneſs; yet that ſubjection that your ſouls do owe to God, does call for a willingneſs to yield to that, and to yield to reproaches and ſufferings, though there were no good in them: but now, when there is ſo much good, ſuch glorious things mingled together with reproaches, for you now to be ſo afraid of reproaches, as to be willing to loſe ſo much riches rather then to endure them, how is your heart beſotted? Suppoſe reproaches had ſuch ſhame in them as you think they have, cannot God put honor upon them? man can put honor upon mean things: As the Garter that is counted an ornament of the higheſt Nobility, that Kings wear about their necks as an enſign of their princely order: A Garter fell from a Lady, and ſhe bluſhed for ſhame, the King took it up, Well, ſays he, I will make this an honorable ornament ere long; and upon that came the Order of the Garter. If man can put an honor upon that which is mean, ſurely God can do it: And therefore Calvin ſpeaking of ſufferings and reproaches, ſays, They are the enſigns of heavenly nobility; and if God hath put this honor upon them, ſhall you be ſo ſhy of them, as to loſe ſo much, rather then to endure them?
Firſt, if they were evil, you are to endure them, in 1.regard of your ſubjection to God.
Secondly, if there were nothing loſt by your drawing 2.from them, and your unwillingneſs to endure them, it ſhould be a great deal of evil; but firſt conſidering that there is good in them, and ſo much loſt by your unwillingneſs to endure them, what folly is here? there is an art and skill in Chriſtian Religion, that would ſhew you other things then you ſee: You would never have ſuch low eſteem of reproaches, if you had the skill of Chriſtianity: If a man did fling bags of pearls and gold at a dog, he would be afraid of them, and run away, but a man would not, but be ready to catch them; and ſo men of the world and baſe hearts, that are not acquainted with this skill of Chriſtianity, they will run way at reproaches and ſufferings, but a heart that knows what they are, does not run away.
But are you ſhy of ſufferings, and run away? what a difference is there between the diſpoſition of your hearts, and the diſpoſition of the moſt worthy ſervants of God in all ages? you are afraid of them, as if they were evil like hell it ſelf; Gods people earneſtly deſire them. I remember a ſpeech of Jerome upon Qu is poſt hujuſmodi vocem tentari ſe non ſinat? quis ab bominibus erſequi ſe juſtitiae cauſa non optet? quis ſe non maledici deſi deret? Utinam ob Domini mei nomen at que juſtitiam cuncta infidclium turba me perſequatur et tribulet: utinam in opprobrium meum ſtolidus hic mundus exurgat.that, Bleſſed are you when men ſpeak evil of you, and revile you; ſays he, Who would not be willing to ſuffer? who would not wiſh to be perſecuted for righteouſneſs ſake? who would not deſire to be reviled? O would all the rout of unbelievers did perſecute and trouble me for the name of my Lord, and for righteouſneſs ſake; I would this fooliſh world would all riſe up againſt me to reproach me.
Secondly, Gods people have been greedy of them. Origen was ſo earneſt to ſuffer with his father, when he was a youth of ſixteen years of age, that if his mother had not kept his clothes from him, he would have run to the place where his father ſuffered, to profeſs himſelf a Chriſtian, and to have ſuffered with him. And ſo the ſtory of the poor Woman in the book of Martyrs, that made haſte to the place where many Chriſtians were to be burned, and meeting with the Perſecutor, ſays he, What need you make ſuch haſte to that place, there are many to be burned? Ah, ſays ſhe, that I know, and I am afraid all will Hieronym. ep. ad Ocean.be done before I come; I and my childe would fain ſuffer with them: And many bleſſed the day of their ſuffering. Alice Drivers expreſſion was, That never Ambienda bominum maledictio quae acquirit Domini benedictionem. Amb Ep. 25. lib. Ep. 3.neckerchief became her ſo well, as that chain did: and are you ſo ſhy of them? what difference is between you and their ſpirits. Again, what unthankfulneſs and diſhonor is this to Chriſt, that hath ſuffered ſo much for you. Chriſt hath gloried in the ſufferings he ſuffered for you, and why ſhould you be afraid of ſufferings for him? it was a notable ſpeech of an Ancient, Acceptable is the reproach of the Croſs to him that is not unthankful to him that was crucified upon the Croſs. And what confuſion will it be upon Grata ignominia crucis qua ei qui crucifixus fuit non cst ingratus. Uſe 5.you another day, when you ſhall ſee thoſe that ſuffered are ſo glorified, that their ſufferings are crowns of ſuch immortal glory? O conſider what you do; deprive not your ſelves of ſuch glorious riches.
Fifthly, let us labor to get this Chriſtian magnanimity of ſpirit, namely, for to glory in all that we ſuffer for Chriſt: Heathens can be patient in ſufferings, but Chriſtians muſt go beyond them, and glory in their ſufferings. You have been bold in ſuffering for ſin, if you might have your minde and will: now if you may have your minde and will for Gods glory in ſuffering in a good way, why ſhould you not ſuffer? Mark the expreſſions that we have of Job, Did I fear a great multitude, or did the contempt of families Iob 31. 34, 36.terrifie me, that I kept ſilence, and went not out of the door. O that one would hear me, behold my deſire is, that the Almighty would anſwer me, and that mine adverſary had written a book: let them ſay what they can againſt me, & write a book againſt me, Surely, I would take it upon my ſhoulder, and binde it as a crown to me: Thus it ſhould be with the people of God, they ſhould take their reproaches as an enſign of honor: This indeed is truly in a ſpiritual ſenſe to tread upon the Aſp and the Adder, that when the Aſp, and Adder, and the old Serpent does ſpit out her venomous poyſon, a gracious heart ſhould tread upon them. There How to get a ſuffering …pirit.are three things that will put a ſpirit of ſuffering, and ſo a holy magnanimity into us: All the arguments in the world will not do it, unleſs we have a ſuffering ſpirit; and theſe three things will put a ſuffering ſpirit in us. Firſt, if you had a full ſatisfaction of your own ſpirits in the cauſe of God you maintain, and the ways of God, you walk from your own experience you have in them; if you take upon you the profeſſion of Religion by the reports of others, and be carried by the example of others, that will not do it; but if in your own experiences you finde that ſweet and onelyonly ſatisfying content in the truths and ways of God, this will do it. It was a notable reſolution of Luther, My purpoſe is not, ſays he, to maintain my life or name in reſpect what men ſay, or can ſay of me for my maners, but my purpoſe is to maintain the cauſe of God; let whoſoever will tear my life and name in this regard: Propoſitum eſt mihi neque vitam neque mores tueri, ſed ſolam cauſam; lacerent mores meos quicun que velint. Luth. ad Nicolaū Hanſman.
Secondly, if you get your hearts inflamed with love 2.to Chriſt: Love delights in opportunities of expreſſing it ſelf, and it hath never ſuch a full opportunity of expreſſing the ſtrength and heat of it, as in ſuffering much for the Beloved.
Thirdly, if you have an eye of faith, and can behold 3.God the Father, and Chriſt, and the bleſſed Angels looking upon you when you are in your ſufferings; By the eye of faith look up to heaven, and ſee God looking upon you, and ſaying, Here is a ſervant of mine is called to ſuffer for me, now you ſhall ſee his behavior; and Chriſt and the Angels looking upon you to ſee your behavior, and this will do it; not onelyonly make you patient, but glory in them.
Sixthly, if there be ſo much glory, and ſuch riches Uſe. 6. Incouragement to Sufferrs.in ſuffering: Hence we have an Uſe of abundance of comfort and encouragement to them that are willing to endure reproaches for Chriſt. There are five or ſix branches of conſolation to Gods people in this Uſe. Firſt, are you willing to ſuffer reproaches, and 1. Foelix palatum tali… ſaporare poteſt.to glory in them? I remember a notable ſpeech of Gulielmus Pariſienſis, O happy pallat that can taſte ſuch delicates! O it is a bleſſed thing that God hath given you ſuch a taſte! Again, know, if you glory 2.in your ſufferings for God, God will glory in doing for you: None ſhall glory in ſuffering for him, but he will count it his glory to be doing for them. Thirdly, 3.if you glory in your ſufferings for Chriſt, God will count it his glory to uphold you in his ſufferings. Fourthly, do you glory in the low condition you are put into for Chriſt? certainly God will own your 4.ſouls, and glory in you when you are in the loweſt condition, when your ſouls ſhall be in adverſity, God will know you then. Fifthly, can you glory in a ſuffering Chriſt, when Chriſt comes in glory, he 5.will own you, when he ſhall be glorified, his glory ſhall be yours: Thoſe that are aſhamed of me, I will be aſhamed of them (ſays Chriſt) before my Father and the Angels: But thoſe that glory in Chriſt, Chriſt ſhall be their glory. Laſtly, now you glory in 6.Chriſts ſufferings, you ſhall glory in his praiſes.
Seventhly, if ſo be that Gods people account Uſe 7.themſelves ſo enriched by ſufferings and reproaches, let us take heed we do not deſpiſe any that do ſuffer Sufferers for Chriſt not to be deſpiſed.for Chriſt, that we have not low eſteem of them, becauſe of their ſufferings: God hath high eſteem of them when they ſuffer, and they themſelves ſee cauſe to glory in their condition; and are you that are ſtanders by aſhamed of them? and do you diſeſteem of them for their ſufferings? while the Saints of God flouriſh in the world, they are eſteemed of by many carnal hearts; but let them ſuffer any thing and be diſgraced, and they withdraw themſelves from them, they are deſpiſed as a lamp in the ſnuff, but who do deſpiſe thoſe that are ready to fall into trouble? thoſe that are in eaſe: When a lamp is bright and ſhining, every one eſteems it; but when it comes to be in the ſnuff, men deſpiſe it: and ſo in outward proſperity, many do eſteem of them, but when they come into trouble, then they ſlight them: O let not thoſe that are like to fall into trouble be deſpiſed by you: I pray what ſervice do you for God, that you ſhould deſpiſe them? ſuch a one as ſuffers in the cauſe of God, does more ſervice for God, then you have done in all your lives, and God hath more honor by him; and will you deſpiſe him, and look with an evil eye upon ſuch a one? behold him, look upon him, ſee whether the preſence of God be not more with him then ever; ſee whether the glory of God does not appear more upon him then ever? and will you deſpiſe him? It is ſaid, God will not withdraw himſelf from the righteous, however others do withdraw themſelves; (that is) let the righteous be inany condition, though in the pooreſt meaneſt condition, God withdraws not himſelf from him, and ſhall you withdraw your hearts from him? you ſhould embrace them, and the more they ſuffer for God, the more you ſhould delight in them, and be in their company the more, and not be ſhy of their company, and aſhamed to own them.
In Rev. 1. 9. you ſee how St. John does boaſt in his tribulation; he does not ſay, I John that am an Evangeliſt, who am an Apoſtle, who have revelations revealed unto me, but, I John, who am alſo your brother and companion in tribulation: This he rejoyces in, that there is a company of Gods people that I may joyn with in tribulation for Chriſt. And ſo it is ſpoken of the honor of thoſe Chriſtians in Heb. 10. 33. that they were companions of thoſe that were reproached and perſecuted: It is therefore well taken at Gods hand, when any of Gods people are in trouble, that others are willing to be their companions, and not to deſpiſe them, but to embrace them. And Conſtantine the Emperor, when he came to Pagnutius, that had loſt his eye for Chriſt, he embraced him, and kiſſed that eye.
Eighthly, if Gods people do ſo glory in their ſufferings: 8.Hence there is diſcouragement to all wicked men to meddle with them; certainly they will get nothing by it. You think if they will not do thus and thus, you will make them do it: Alas, you are infinitely deceived; what will you do to make them do it? you will reproach them, and caſt diſgrace upon them, and take away their eſtates, and hunt them up and down: This is that which they glory in, and they count their riches; you enrich them by this: And therefore if there be any policy in you, leave off this way; for when are the people of God more ſetled in the way of godlineſs, and againſt the way of Antichriſt, then when they are perſecuted? Nazianzen in his Oration upon Baſil, tells of a famous conteſtation that Baſil had with Modeſtus, the Emperors Lieutenant: What, (ſaith Modeſtus) what do we ſeem to be to you? Nothing, ſays Baſil. What, do you not fear our power? Why ſhould I fear? what will it do? what ſhall I ſuffer? What ſhall you ſuffer? (ſaith he in indignation) then he reckons up a company of ſcaring things, Loſſes of goods, Baniſhment, Tortures, Death: then, ſays Baſil, if you have any thing elſe, threaten it, for theſe things are nothing. How is that, ſays he? Baſil anſwers, for loſs of goods, I have nothing but a few torn cloathes, and a few books; for Baniſhment, I account the whole earth mine; for Death, that will be a benefit to me, you will ſend me ſooner to God, to whom I live, and to whom I hasten; and a little after he ſaith, Fire, Sword, Priſon, Famine, are all a pleaſure, they are delightful to me.
We read likewiſe of a notable ſpeech of this Lieutenant to the Emperor Julian: While they ſuffer, they deride us (ſaith he) and the torments are more fearful to them that ſtand by, then to the tormented. Gulielmus Pariſienſis "Coqui mei ſunt omnes Tyranni, ſive Imperatores, ſive Reges ſive, Principes in his apparet gloria mea & magnificē tia & ſublimitas meorum in eujus coquina ſervierunt: ſervire non ceſſant toto to ſtudio & viribus qui toto mundo imperare & dominari videantur.in his Tractate de moribus, brings in the patience of the Saints triumphing over Perſecutors, ſaying, The Emperors, and Kings, and Princes of the world are but Cooks to prepare dainties for me, in whoſe rage appears my glory; the magnificence and ſublimity of thoſe who are mine, and thoſe that ſeem to dominier in the world, do ſerve in my kitchin to prepare food for me. And Tertullian ſpeaking of the patience of Job, and Guliel. Pariſ. de morib. Armant nos Haeretici, dum putant nos ſua comminatione terrere, Ep. 55.the Devils coming to ſtrike him, ſays, The Devil with his own hands did but make a crown for Job. And (ſays he) here is the glory, and magnanimity, and ſublimity of patience, that it does glory in thoſe things that the world think to get them off from the ways of godlineſs by. Hereticks, ſays Cyprian, do arm us, when they think by their threatnings to terrifie us. Do you think reproaches from you will take off their hearts from all the good they had experience of Gods ways? you know not their hearts.
In Jeremy 23. 7. ſays God, They think to cauſe my people to forget my name by their dreams, which they tell every man to his neighbor, as their fathers have forgotten my name for Baal: becauſe a company of baſe Hypocrites are taken from the ways of godlineſs, and from the profeſſion of truth by ſcorns and reproaches, the men of the world think to get Gods people to forget his Name, but they are infinitely miſtaken: although you prevail with hypocrites, do not think to prevail in like maner with gracious hearts. The anſwer of Baſil to Modestus, that Nazianzen in his former Oration mentions, is very remarkable; When Modeſtus heard his bold anſwers, ſays he to him, Never any man anſwered me thus, thus boldly as you do: It may be, ſays Baſil, you never had to deal with a Biſhop before. So although perhaps others who make ſhews of Religion, yet not well grounded, will yield to you; yet if you meet with a true gracious heart, you ſhall finde another maner of power there to reſiſt whatſoever you can do. Do what you can, thoſe who are truly godly, will be above you in whatſoever ſufferings they endure from you. It was a notable ſpeech I have read of one Cyrus Theodorus, to the former Modeſtus, concerning Baſil: O Modestus, Baſil is above you, you are but a poor Piſmire to him, though you roar as a Lyon! Luther likewiſe reports of Vincentius, that he laughed *Ridens Occiſores ſuos dixit mortem & cruces effe Chriſtianis quaedam jocularia & ludiera, & ſuper prunas incedens gloriabatur ſe ſuper Roſas ire, apud Luther. T. 4. 315.at thoſe that ſlew him; ſaying, that to Chriſtians tortures and deaths were as ſports, and he gloryed when he went upon hot burning coals, as if he trod upon Roſes.
Ninthly, If we are to glory ſo much in the ſufferings we endure for Chriſt, then certainly we are to glory in the ſufferings that Chriſt hath indured for us: if there be riches in our ſufferings for Chriſt, what riches are in Chriſts ſuffering for us? I have ſhewn in eight particulars the riches of ſufferings for Chriſt; I might in as many particulars ſhew the riches of Chriſts ſufferings for us. Firſt, riches of the infinite deep wiſdom of God. Secondly, the riches of the infinite love of God to mankinde. Thirdly, the rich patern of humility. Fourthly, there is riches of honor that is put upon the Children of men, ſuch a price is paid for them, and ſuch great things are done by the Lord for them. Fifthly, there is a rich fountain of mercy, cleanſing of all pollution, and the healing of all ſouls in Chriſt. Sixthly, there are the riches of the ſprings of all graces. Seventhly, there are the riches of the rich treaſure of all conſolations. Eighthly, a rich purchaſe; thus our ſufferings for Chriſt are riches, and Chriſts ſufferings for us are riches. Chryſoſtom *Haec pul cherima & gloricſiſſima ſunt, in his ego ſummopere glorior nec minus me hi ſui dolores. ſublimem efferunt, quam mille mortui quos excitavit, Chryſoſt. Hom. 86. in cap. 26. Mat.ſpeaking of Chriſts reproaches, hath this expreſſion, Theſe things which we ſuffered, are moſt beautiful and glorious to me, in theſe I do principally glory; neither is my ſpirit leſs raiſed by the thouſands that be raiſed from the dead, then by the dolours that ſuffered. How rich is a Chriſtian in regard of ſufferings; as men uſe to look at their riches, and be thinking of their riches, ſo let us be viewing and looking at our riches, the riches of our ſufferings; and Chriſt makes us to glory in our riches. It is an expreſſion of Chryſostom upon the Sermon in Matthew 26. ſpeaking of the ſufferings of Chriſt, ſays he, They are glorious things, he glories more in them, then in raiſing thouſands from the dead, Chriſt glories in them; And that is obſervable in the ninth of the Acts, where Chriſt appears to Saul, ſays he, Saul, Saul, why perſecuteſt thou me? ſays Paul, Who art thou? I am Jeſus of Nazareth; why does he ſay, Jeſus of Nazareth? does any good come out of Nazareth? he does not ſay, I am the ſecond perſon of the Trinity, the Son of God, the King of the Church; no, but I am Jeſus of Nazareth, that was a reproach that was caſt upon Chriſt, and Chriſt glories in that, ſurely we ſhould glory in it then.
Laſtly, if there be ſo many riches in ſuffering Uſe 10.for Chriſt in reproaches, what riches are there in the Crown, in the reward of the reproaches, and ſufferings? men do dig riches out of dark holes and mines in the Earth; here is a hole, though it be dark, yet it is a mine, where-out you may dig great riches, if you have wherewithall to dig, if you have a true Chriſtian Spirit; you ſee out of this deep dark pit you may dig riches.