The Revelation Revealed, Chapter 2 · Verse 10
Verſe 10. Fear none of thoſe things which thou ſhalt ſuffer; Behold, the Divel ſhall caſt ſome of you into priſon, that ye may be tryed; and ye ſhall have tribulation ten days: Be thou faithful unto death, and I will give thee a crown of life.
I know (ſays Chriſt) the tribulation and affliction that will overtake thee, O church of Smyrna, yet fear none of thoſe things which ſhall come upon thee: Neither art thou to ſuffer only the reproach and blaſphemy of the tongue, but alſo the divel ſhall ſo far prevail againſt you, as by his inſtigation, that the Tyrants of the world, and your malicious enemies, ſhall ſo far perſecute you, and caſt ſome of you into priſon; but comfort ye, it is not for your deſtruction, but only for the tryal of your faith and conſtancy to your chriſtian profeſſion: and your tribulation is not for a little ſpace, but to continue ten days, that is, ten years, that anſwers ten prophetical days; or rather I underſtand it, ten days of tribulation ſhall paſs over you, to wit, the ten great primitive perſecutions, the firſt whereof began againſt the chriſtians under Nero, and the tenth under Diocleſian; yet however, this long and tedious perſecution reach thee, yet leave not thy conſtancy, but be thou faithful unto thy Lord and Saviour, though their perſecution be ſo high and fiery, as to make thee to taſte the tortures of death for thy faith, yet be thou a faithful witneſs to me in that death, and thou ſhalt be crowned, as a reward of thy faithfulneſs, with the glory of eternal life.
Obſerv. 1. From the words is, God never lets the divel looſe to raiſe tribulation or perſecution againſt his churches, but he gives them firſt a cordial, a preparative, and ſtrength from himſelf, that they may not ſink under ut, though they may ſuffer by it.
Before the ten great days of perſecution fell on the primitive Aſian churches, Chriſt tells them, Fear not thoſe things which ye ſhall ſuffer, though impriſonments, and death it ſelf attend you; for it is only for your tryal, and that your faith may be more apparent, by your conſtant Martyrdom, in the face of all your adverſaries; yea, it is the way and method that Chriſt builds his Church by, by the way of the croſs and ſufferings. Sanguis Martyrum, ſemen Eccleſiae; The Martyrs blood was God's ſeed-plot of his Church and Truth. There is no promiſe that God's Saints ſhall be freed from Tryals, but there is a faithful promiſe that they ſhall not ſink under it; for, he will lay no more on them, then they are able to bear: If God calls any to witneſs his truth by tribulation and perſecution, he gives them hearts of courage, and conſtancy to bear it; he adminiſters ſutable ſtrength unto the temptations; the ſtrong in faith have ſtronger tryals then the weak, yet both are preſerved by a divine ſupply and influence, that neither periſh under them. Peter is deſired by Satan, to be winnowed as wheat, yet Peter ſhall be ſtill Peter, a Rock; for Chriſt hath prayed for him. Job is given into the hand of Satan to be touched in al that he has, and is dear unto him, yet Job by this means is preſerved and made an everlaſting example of faith and patience to all generations to come. The divel receives loſs by afflicting Chriſt's churches, for they grow the better for it; as Gold by the Refiners fire, loſes its droſs; ſo the Saints are more reſplendent in their graces in the times of ſufferings, and leſs corrupt and earthy, then in proſperity, as theſe and former days witneſs. The worſt that the divel can caſt on them, is death; and that is gain unto them, and an entrance unto a crown of life.
Obſerv. 2. Another Note is, That wicked tyrannical men, in the impriſonments and perſecutions of the Saints of Chriſt, are ſaid to do the work of the divel.
We well know, that the divel himſelf did not caſt thoſe poor perſecuted Saints of Smyrna into priſon, but they were divelliſh and wicked men, who were as the Inſtruments of Satan, to do his work, and ſet his deſigns in execution. O ſad to conſider! When men open their mouths againſt the Saints in blaſphemies and reproaches, their mouths are only Satans Organs, that he belches out his malice by: when they lift up their hands againſt them, in loading them with perſecutions and tribulations, they are but Satans wheels, whereby he moves and acts all his vilanies, yea, and are called Satan himſelf. Conſider ſeriouſly this, all ye that lift up your tongues and hands againſt the Saints of God, and tremble.
Obſerv. 3. Another Note is, God's ends, and the divel's, are far different in laying afflictions and tribulations on the Saints.
God's end is, That they may be tryed, not deſtroyed; as gold is caſt into the Refiners fire, that it may come forth more purified, ſo God's Saints are caſt into the fire of tribulations, that they may be purged from their droſs, kept cloſer, and more undefiled unto him, then before: The divel's end is, that they may not only be broken under affliction and tribulation, (and therefore he is termed Apollyon, a Deſtroyer; becauſe he delights in the deſtruction and ruine of the godly) but alſo he aims and intends thereby, to vilifie the truth of God, and if poſſibly he can, to bring the Profeſſors of the truth, by heaping afflictions on them, to impatience, and become wayward towards God and his truth; and as Job's wifes advice was unto her husband, to bring him unto a deſperate condition, to curſe God and die. This is Satans deſigne in afflicting the godly, either that they thereby may become Daſtards, and Apoſtates unto the Truth, that both the truth and godly may be vilified and ſcandalized, or elſe, that they may provoke God by their fooliſh, wayward, and impatient carriage under it, and ſo provoke God to become their adverſary, and to chaſtiſe them for it. Satan doth indeed deſire to winnow us as wheat, but ſure not for our good, not to cleanſe away our Tares and …arnel from us, but to deſtroy us, and undo us if he may; but our comfort is, Chriſt hath prayed for us, that we ſhall not fail, but hath given us alſo ſpiritual weapons, to oppoſe his fiery darts, and to ſilence the Tempter in all his ſoul deſtroying temptations for ever. Gon deſires by afflicting us, to try our faith, and keep us cloſer to him, that ſo we may become his approved children, as it is in Heb. 12. Deut. 8.16. Satan is on another pin, he deſires thereby to draw us further from God, and God alſo from us, if he may, by provoking him againſt us by our untoward carriages under the rod. O Lord, lay no more on us, nor give power to Satan to touch us, farther then thou haſt given us ſtrength and ability from thy ſelf to reſiſt, or bear with patience, and ſo we pray, Lead us not into temptatation.
Object. But ſome may ſay, God tempteth no man, according to Iſa. 1.13. How then ſay you, that God tempts, and the divel tempts?
I anſwer, Firſt, Indeed God that is the Author of all good cannot be the Author of evil, as evil is a ſin, and an obliquity to his holy and righteous Laws, for he is God, and unchangeable holineſs it ſelf, and therefore he never preſents ſeducements, or motions to ſin. This is the proper work of Satan, and their own luſts, and far from the nature of the unchangeable holineſs of God.
But ſecondly, God tempts, as temptation is taken for tryal, and ſo tries the obedience and faith of his children, by divers temptations and afflictions, as he did Abraham, Moſes, &c.
Object. 2. But again you will ſay, Does not God in his inevitable Decrees and Providences, caſt us neceſſarily upon the objects and temptations unto ſin, therefore may be ſaid to be author of them, and to tempt thereunto.
I anſwer, It was God's providence that the wedge of gold lay in Achans way▪ and it was the purpoſe and decree of God from everlaſting, that Judas ſhould betray his innocent maſter; and it was by God's providence that Bathſheba was preſented naked to David's eye, yet this doth not at all make God the author of ſin, nor render Achan, Judas, or David, the leſs culpable for their ſins; for God's ſecret Decrees, and providential dealings with, and towards his creatures, are no rules of duty unto us, nor render us more excuſable for our failings; for God does neither enforce our wills, either phyſically or morally, by urging or enclining them to act in ſinful ways, or by counſelling or perſwading thereunto; for that (as I ſaid before) is againſt his holy Nature, and ſo tempteth no man; but when we are drawn aſide, it is by our own luſts and concupiſcences, God is free from the charge thereof, otherwiſe then as the Sun that caſts his efficacious beams on a ſtinking dunghil, makes it ſend forth unſavoury vapours; the neareſt cauſe is the intrinſique corruption of the dunghil, the Sun is only a more remote cauſe, he only ſends forth (as it were) its providential heat, whereby the dunghil is enflam…d, and ſo ſends forth from its corrupted wombe, moſt unwholeſome ſtenches and ſavours: So God emits his comfortable beams of providences towards us, ſpreads our tables with good things, and our own baſe luſts make them a ſnare unto us; preſents us with objects of Beauty, as a remedy againſt ſin, and our baſe hearts and luſts makes them occaſions to ſin: God gives us the fruit of the Vine to cheriſh us, and we turn them to drunkenneſs. The providence of God diſpoſes riches and honours on us for good ends, and we employ them on our luſts, uſurpations, and grinding the poor. All the creatures of God are in themſelves good, phiſically conſidered, and we tacitely reflect on God as the author of our ſin, when we lay the blame of our ſins on the occaſions thereof. Women, wine, riches, honours, are excellent creatures of God, and for ſingular uſes and comforts unto men, but the occaſions that are taken thereby to ſin, riſe not from any innate quality in thoſe objects, for they all are good; but from the luſts of the heart of man; conſider that of 2 Pet. 1.4. The corruption that is in the world through luſt: the world is the object, luſt is the cauſe. The reaſon that men are covetous, effeminate, voluptuous, drunkards, ſenſual, &c. is not in riches, gold, wine, women, &c. but in mens moſt corrupt and naughty affections and diſpoſitions of heart, which does, as the Spider or Toad by their own corrupt natures, turn the extraction of the ſweeteſt flowers into poyſon.
Object. But again, doth not many Scriptures ſay, that God tempteth man? As Gen. 22.1. God tempted Abraham, God tempted, or moved David to number the people, 2 Sam. 24.1. God ſtirred up Pul King of Aſſiria, to carry away the Jews captive 1 Chron. 5.26. and alſo Pſal. 105.25. he turned their heart to hate his people, and to deal ſubtilly with his ſervants. Thus alſo 1 Kin. 22.22. Thou ſhalt be a lying ſpirit, go forth, and do ſo, and thou ſhalt prevail. It is alſo ſaid Rom. 1.26, 28. that God delivers over to a reprobate ſenſe, and to ſend ſtrong deluſions, 2 Theſ. 2.11. It is ſaid of Joſeph, Gen 45.5, 8. ſpeaking to his Brethren, Be not grieved nor offended, it was not you that ſent me hither, it was not you, but God: Or that, Is there any evil in the City, but God is in it? Amos 3. And many other places ſay, That God delivered Chriſt to be bruiſed and afflicted by his unbelieving enemies, which was an evil act. Therefore from thoſe, and the like places it may fully be objected, that God tempteth to evil, and hath a hand in ſin and iniquity.
I anſwer, Firſt, We muſt be careful to diſtinguiſh between temptations that are in themſelves ſimply ſinful, and thoſe that are not ſo: God may juſtly try the faith of Abraham, by calling him to ſacrifice his only ſon Iſaac, for he is the God and Maker of the whole Creation, and therefore without any injuſtice or ſin, can call for the life of any of his creatures. God can lay afflictions on Job, and who can queſtion his righteouſneſs for it? God can chaſtiſe the church of Smyrna with ten days of tribulation, and who ſhall lay any thing to his charge? Tryals and temptations on this account, are not ſimply evil, neither are they abſolutely to be deprecated, but with a ſubmiſſion unto the Will of God; for though no affliction at preſent ſeemeth joyous, but grievous, yet the fruits thereof are eternal life: If our judgement were rightly enlightned, we would not look upon the afflicting hand of God, or his tryals by the croſs, a bitter thing, conſidering the happy effects and conſequents thereof, even mortification of ſin, and a crown of eternal life. If God comes with ſharp corrections and Tryals on us, be ſure we have ſtrong corruptions to be mortified, and if we are called to great tryals, our hopes are the greater, and more ſublime; and indeed, a faithful chriſtian is of that heroick ſpirit, that he can look upon all the ſufferings of this preſent world with an eye of contempt, and not worthy to be compared with the joys that ſhall be revealed, and ſo with Moſes, can eſteem the reproach of Chriſt, better then the treaſures of Aegypt; and ſo often on this ſcore, God tries his children, and this is for their bettering, not for their worſe.
But ſecondly, I anſwer, When ye read that God moves or tempts to that act that is ſinful, it is either permiſſively, or judicially moſt commonly underſtood; as when God moves David to number the people, it was on God's part both permiſſively, and judicially: for, the anger of the Lord was kindled against Iſrael, and he moved David to number the people, 2 Sam. 24.1. God ſuffered it, and that judicially, but Satan did it maliciouſly, and deſtructively: God ſuffered, Satan tempted; God judicially permitted it, Satan executed it: for it is ſaid 1 Chron. 21.1. Satan ſtood up, and provoked David to number the people: So it was a judicial act of God, to ſtir up Pul of Aſſyria to carry away a rebellious people (the Jews) into captivity, 1 Chron. 5.26. God only permits the lying Spirit to go forth to deceive Zedekiah, 1 Kings 22. and ſo permits the Egyptians to deal deceitfully with his people the Jews, Pſal. 105.25. that thereby, he might riſe in judgement againſt them: And where it is ſaid, that God delivers over to a reprobate ſenſe, to harden the heart, to blinden, or ſend ſtrong deluſions, God does it moſt juſtly and judicially to puniſh evil with evil, adminiſters occaſions of ſin, that the ſins of the obſtinate may be heightned and aggravated, that their judgements may be the greater; and in the caſe of Joſeph, that was wickedly handled by his brethren, yet it is ſaid, that God ſent him into Egypt, and there is no evil done in the City, but God is ſaid to do it; yea, if it be rebellion it ſelf, as 1 Kings 12.15. Firſt, God pre-ordains it, intends, and appointed it ſhould be. Next, He permits it, and that not by an idle permiſſion, but by an efficacious permiſſion: then he diſpoſes the events thereof to his own glory, according to his pre-ordained purpoſes and decrees. And laſtly, God is ſaid to deliver Chriſt, to bruiſe and afflict him; that is, God pre-ordains him to that end, and hinders it not, but permits it, by a providential aſſiſtance and co-operation, by which every phyſical action of the creatures comes to paſs; for, in him we live, move, and have our being.
Object. But then it ſeems you make God to have a great hand or efficiency in and about ſin.
I anſwer, There would be no ſin, if God had not given the commandment; If there were no Law, there were no tranſgreſſion▪ neither is it beſide the Will of God, nor againſt his Will; for if it were, then he were not God omniſcient, or omnipotent: neither can we, without a continued concurrence and ſupportation of providence, produce any action or work of ours, wherein there is ſin; and therefore God has an agency, and concurrence in the action wherein ſin is, but not in the ſinfulneſs of the action: as the Sun that emits his efficacious beams upon a dunghil, yet it ſelf is undefiled from the corruption of the dunghil; ſo God that has his hand and efficiency about ſin, is far from mixing with the obliquities of the creature; neither can he be ſaid to be the direct author of it, nor the next proper cauſe thereof; ſin is only a moral being or entity, and it hath ſubſiſtence alone in our corrupt natures; but all our phyſical actions are good, wherein God hath a concurrence, and they become ill, or ſinful, by our own depravities; and ſo the divel, and our own luſts, are the mixt proper authors and fountains of all ſin: So, let God be juſtified, and all men lyars.
Secondly, Yet I ſay, God hath his hand and efficiency about ſin, ſeveral manner of ways; and for diſtinct method ſake, I ſhall briefly ſet them down.
1. God foreſees, and pre-ordains it, elſe, as I ſaid, it could not come to paſs, ſeeing God is omniſcient, and omnipotent, to hinder it if he would, Acts 2.23. Chriſt was delivered by the fore knowledge, and determinate counſel of God: What was a greater ſin, then the betraying the innocent, and that too, the Saviour of the world? Yet this was pre-ordained of God, and he meant to draw excellent good out of it: and Gen. 15.19, 20. Joſeph tells his brethren, As for you, ye thought evil, but God meant it for good, to bring it to paſs, as it is this day, to ſave much people alive.
2. God permits it. God's Decrees imply a neceſſity, that ſin ſhall be, but do not impel or enforce thereunto: We being left to our free choice, God is not bound to hinder us; he ſuffered them to walk in their own ways, Acts 14.16. and we being left unto our own choice, without God's ſpecial grace, we are ſure to chuſe the worſer part.
3. God hath his concurrence in every action wherein ſin is, but not in the obliquity of it; all our actions and motions are from God, but the ſinfulneſs thereof is from the luſts of the heart of man.
4. God withdraws his preventing Grace, or ſuſpends it from a ſinner; for God is not bound up to Laws and conditions unto us, and he may do it out of Soveraignty, and he will do it, ſomtimes in wiſdom, to try us, and ſee whether we will ſeek after him, and keep cloſe unto him, as he did to Hezekiah, 2 Chron. 33.31. God left Hezekiah, that he might know what was in his heart: So ſomtimes he withdraws his grace in Juſtice and Judgement, Pſal. 81.12. I gave them up to their own hearts luſts, and they walked in their own counſels.
5. God gives a conceſſion and permiſſion to wicked Inſtruments to ſtir up and move to evil, as 1 Kings 22.22. I will go forth, and be a lying Spirit in the mouth of Abab's Prophets: And God ſaid, Go forth.
6. God wiſely diſpoſes his Providences, that they become a ſnare unto the ſinner, and yet no diſhonour to God; for his acts of Providences are in themſelves good, and are rather motives to holineſs and duty, if our hearts were ſound, then temptations to ſin; yea, his very mercies will become unto them a ſnare, Pſal. 69.22. Let their Table become a ſnare, and their Welfare a Trap. A ſinner (like the Sea) will make all it receives brackiſh, though ever ſo ſweet that runs into it.
7. God's hand is converſant about ſin, as ſome of his judiciary puniſhments that he afflicts the ſinner with, as Rom. 1.26. 2 Theſ. 2.11. God gave them up to vile affections, and gave them ſtrong deluſions: When we leave God and his ways, juſtly may he give us up to our own luſts and perverſe ways, in a Judiciary way, and to a reprobate ſenſe.
8. God limits ſin: Thus far thou ſhalt go, and no farther, Pſal. 76.10. The wrath of man ſhall praiſe thee, and the remainder thereof ſhalt thou reſtrain: So far as God gets glory by the permiſſion of ſin, God will let the ſinner take his ſwing, but it ſhall not exceed its bounds, but can preſently deſtroy it, or ſtop the current of it in an inſtant: And ſo the remainders of wrath thou wilt reſtrain.
9. God diſpoſes the events and ends of all ſin to his glory. God would never permit ſin, if he could not bring good out of it, Rom. 3.7. Adam's ſin (as one wittily ſaid) was a happy ſin; becauſe it made way for the grace of God to be more clearly manifeſted unto the creature: Many of God's attributes would never be ſo clearly advanced, if it were not for ſin; to wit, his mercy in pardoning, juſtice in puniſhing, wiſdom in ordering, power in over-ruling it: Let us never therefore murmure againſt God for pre-ordaining and permitting ſin; for though the wages thereof be death, yet thanked be God, we have Victory through our Lord Jeſus Chriſt.
Obſerv. 4. Another Note from the words, The Divel ſhall caſt ſome of you in priſon, is, That it is the Saints great comfort, to know that their impriſonments and afflictions comes from Satan and his wicked inſtruments.
Saint Peter's rule was, 1 Pet. 4.15. Let none of you ſuffer as an evil doer. The comfort of ſufferings will be quite abated by the guilt of ſin: neither muſt the Saints ſufferings be voluntary, and out of choice; for unto ſuch it may one day be ſaid, Who required theſe things at your hands? There muſt be a juſt call unto afflications that muſt make them comfortable to us: It is but a fond preſumption, to caſt our ſelves upon impriſonments and tribulations, Satan and his wicked inſtruments will be apt enough to do it, and in that we may truly rejoyce, that Chriſt hath thought us worthy to be Martyrs to his Truth, Acts 5.41. Matth. 5.12. and hath given us ſo ſure and ſtrong a token of our Intereſt in him, together with a ſight of that glory of our intereſt, which we then under that condition muſt virtually and ſtrongly enjoy in him by faith; but ſuch are very fond, that will deſire to fall into impriſonments and tribulations out of an affectation to Martyrdom, as many of the Quakers of theſe days do: and Chriſt hath taught us to pray, Lead us not into temptation; and this had not been taught us, had it not been grievous and evil to fall into it, whether it were either the temptation unto ſin, or temptation of affliction or the croſs; for Chriſt himſelf prayed when his ſoul was troubled within him, Father, ſave me from this hour, and, Let this Cup paſs from me, John 12.27. though Chriſt ſubmitted to the will of his Father, and freely choſe death and ſufferings, as our Mediator, yet as a private perſon, he would manifeſt the ſame affections that are in us, and deprecate the evil of ſufferings, if poſſibly he could: Therefore for us to deſire or ruſh into them, would be a mad zeal, and irregular, and not according to ſound knowledge: but if we deſire to wait on God ſincerely, and live godly, we need not fear of want of perſecution or tribulations; for that is the common lot of all that will live godly in Chriſt Jeſus; for Satan is the great contriver and promoter of it.
Obſerv. 5. From the words, And ye ſhall have tribulation ten days. Note, That the afflictions of Gods people, are but for a definite time and ſeaſon.
The tribulation that paſſed over the Church of Smyrna, was but for ten days; that is, ten prophetical days, or years, as ſome will have it: But I rather ſhould underſtand ten days, to be ten times of perſecution; for it is to be obſerved, that days in Prophetical writings, do ſignifie times, as well as years: as in that of Dan. 4.29. Seven times ſhall paſs over thee; and in verſe 31. it is rendred, And at the end of thoſe days, I Nebuchadnezzar lift up mine eyes to heaven, Rev. 12.6. compared to verſ. 14. So that the higheſt pitch of Tribulation that ſhould happen to the Church at Smyrna, ſhould be the ten great days or time of perſecution that ſhould befal the Churches of Chriſt under the Kingdom of the red Dragon, the Heatheniſh Emperours. Seventy years were appointed to the Jews captivity of Babylon: And the longeſt day of tribulation that is to paſs over Gods church, that I read of in Scriptures, is but a thouſand two hundred and threeſcore days, or two and forty moneths; or a time, times, and half a time: therefore the time is certain, fixed, and determinated in the counſel of God, that the godly may have hopes to ſupport their ſpirits, and not faint under tribulations or afflictions, for their Deliverer will come, and will not tarry.
Queſt. But here you may demand, why this innocent church of Smyrna, wherein the Spirit could find no guil, nor had any thing to lay unto her charge, but on the contrary, was very eminent in graces and ſufferings for Chriſt's name, ſhould be ſo afflicted with ſo ſharp tribulations, and how the Juſtice of God can be vindicated in this particular.
Anſw. Firſt, I ſay, This doth not at all derogate from the Juſtice of God; for he doth not afflict his children as a Judge, de merito, for the guilt of ſin; for that is already done upon the Surety: but he does it in wiſdom, as a loving father would do unto his childe, keep him under the rod of correction, to prevent him from running into future evils: and ſo God deals here with the Smyrnians, that they may be tryed, that is, refined from their droſs, and become more purer mettal.
Secondly, God ſeeth or judgeth, not as man judgeth. We ſee nothing publiquely laid to the charge of the church of Smyrna, but is ſet forth as one of the moſt eminent and faireſt of the ſeven Siſter churches, both for faith, piety, and ſufferings; and worthily too ſhe did deſerve it in the eye of all: yet God could foreſee that ſhe would turn wanton and prodigal as well as the reſt, and that ſhe had the ſame heart of corruptions within, as the others had, and therefore had need of the rod of correction, to keep her cloſe to Chriſt: And this in few Ages did appear by their iniquities, whereby their candleſticks were removed from amongſt them.
Thirdly, When God chaſtiſes and afflicts his children, it is not to be look'd upon as an act of Juſtice, but of Grace. To you it is given to ſuffer, ſaith Paul to the Philippians, 1.29. It is an act of honour and ſervice, when we are ſingled out to be Martyrs for the Truth of Chriſt before men and Angels. And hence the Primitive Saints, Acts 5.41. They went away rejoycing, that they were accounted worthy to ſuffer for Chriſt.: Yea, they think themſelves Baſtards, and not beloved children, if God chaſtens them not. It is God's rod, as well as ſtaff doth comfort them.
Fourthly, Another reaſon that God afflicts his moſt innocent children, and the godly, is, The Truths of Chriſt are more propagated thereby. What though the godly ſhould ſuffer death, that is but gain unto them, and the church alſo gaineth by it: for the enemies of Chriſt ſeeing their patience and fortitude, have been often converted to the Chriſtian faith, as Antiquity teſtifieth, Sanguis Martyrum, ſemen Eccleſiae. Juſt as an Oak that liveth by its own wounds: The more blood of Chriſtians was ſpilt in the primitive days, the more they were multiplyed. The church was firſt founded in the blood of Chriſt, and it thrives beſt when they fulfil the remainder of the ſufferings of Chriſt in their own bodies: Therefore think it not ſtrange, nor againſt the Juſtice of God, when he caſts his children into divers tribulations.
Laſtly, God does afflict his beſt children to try them. The ordinary ſtrokes of God's providence, as loſſes, croſſes, ſickneſſes, and the like, are more properly corrections then tryals. Corrections great end is, either to mortifie ſin, or to keep from ſin; and to that end, God often takes the rod of affliction and correction into his hand: But Tryals that God ſends us by Satan, or his Inſtruments, aim chiefly at the diſcovery and maintenance of our graces; and therefore when ſuch befal us, they bring more inward comforts and experiences with them then ordinary croſſes of Providence, according to that of 2 Cor. 1.5 For as the ſufferings of Chriſt abound in us, ſo alſo conſolation aboundeth by Chriſt: Theſe are the two ways that God carries his Saints unto a crown of eternal life: They muſt be firſt hewen, before they will make fit ſtones for the building of the New Jeruſalem: Gold muſt paſs thorow the Refiners fire, before it come unto its perfection. Tryals, and the Croſs, though not meritorious for heaven, yet are Antecedents thereunto: It is thorow much tribulation that we muſt enter into the Kingdom of God; for we have much droſs and ſin within us, to be clenſed from us, before we ſhall be made meet for the inheritance of the Saints in light, Col. 1.12. And this work is much promoted by afflictions, which makes us more heavenly, and meet for the communion of Saints: For, before we were afflicted (as David) we went aſtray, but ſince, we have cleaved cloſe to his commandments: Wherefore when we enter into divers tribulations, let us not judge, that God hath done it in wrath and judgement, but rather as a gracious father, either to wean us from ſin, preſerve us againſt ſin, or to approve and improve our gifts and graces: Under Tribulations, ſincere graces are diſtinguiſhed from guilded or hypocritical, true faith from a feigned faith, and the ſtrong from the weak. Here is the patience and faith of the Saints in their higheſt glory, and in their greateſt fragrancy; therefore I conclude in S. James words, cap. 1. 2. My Brethren, count it all joy, when you fall into divers temptations.
Obſerv. From the words, Be thou faithful unto the death, and thou ſhalt have a Crown of life. Note, The Crown and reward is for him that faithfully perſevers under ſufferings for Chriſts ſake unto the end.
He that leaves off half way, is never like to win the prize: Heaven is ſet forth as a crown and reward of our faithfulneſs, though not for the merit of the work, but according to the work it is freely given; as wicked works ſhall not paſs unpuniſhed, neither ſhall good works, or our faithfulneſs towards Chriſt, paſs unrewarded. Every one ſhall receive according as he hath done in the fleſh, whether good or evil: And he that hath fought the good fight of faith, and perſeveres therein under all afflictions, and that even to death, he is the true chriſtian conquerour, and for him is laid up the crown of eternal life: The true militant chriſtian muſt not look for the crown, if he turn's back to the enemy: and that which is moſt admirable herein, is, that the method of obtaining this crown, is far different from that of obtaining worldly crowns: they are got by over-maſtering and ſurviving the enemy, but the chriſtians crown is gotten by ſuffering and dying; the chriſtians croſs and the crown kiſs each other. And to ſet you right that ſeek after, and contend for this crown,
Firſt, Underſtand what this crown of life is. It is not only the tranſlation of the ſoul after death into the ſupernal heavens, that is not ſo properly called life; but that bleſſed ſtate which ſoul and body ſhall enjoy after the reſurrection of the juſt, and therefore it is called a crown of life; that is, life given moſt eminently, which is the moſt deſirable bleſſing of all things, as being one of the chiefeſt gifts of the bleſſed Saints in the reſurrection, and ſo part is put for the whole; and therefore it is here called a Crown of life: To denote unto us, firſt, That that bleſſed ſtate of life which the Saints ſhall then enjoy, will be a moſt honourable ſtate, and ſo it is often ſet forth by a kingdom in Scriptures, Luk. 22.29.12.32. Rev. 3.21. Secondly, That it is an endleſs eſtate. Thirdly, That it is a ſtate gotten by conqueſt, and as a prize ſet unto a race, 1 Cor. 9.24. Fourthly, That it is a moſt glorious eſtate, and a living crown, and that that will continue to all eternity.
Secondly, In the next place, underſtand how this crown of eternal life is rightly to be obtained; every ſuffering will not do it: The cauſe muſt be good that makes a Martyr, it muſt be for Chriſt, and that in faithfulneſs. Secondly, The heart muſt be upright for Chriſt therein: It is not vain-glory, or worldly applauſe, or obſtinacy in private opinions, that will weigh the leaſt to make a Martyr; it muſt be in the uprightneſs of your hearts, and that you can appeal unto God with the Pſalmiſt, Pſal. 44.21. and ſay, The Lord knoweth the ſecrets of the heart, Yea, for thy ſake are we ſlain all the day long. Laſtly, This ſuffering muſt be out of love unto God and his glory, or elſe all in vain, as Paul ſaid, 1 Cor. 13.3. If I give my body to be burned, and have not love, it profiteth me nothing. There may many die for Chriſt, and yet not out of love to Chriſt; obſtinacy of mind, and formal profeſſion may do much in that particular; but a true zeal to God and his glory, makes the Holocoſt, a ſweet ſmelling Sacrifice, and the crown of life its reward.
Obſerv. The laſt Obſervation from theſe words, is, Sufferings and afflictions are but the opening the door to a Chriſtians happineſs.
The moſt happy eſtate of the worldling, is but vanity; and the moſt ſuffering ſtate of a chriſtian, is a crowning: when the chriſtian ſuffereth the loſs of all things for righteouſneſs ſake, he aboundeth then in greater meaſure of graces; yea, when he ſuffereth death it ſelf, it is gain unto him; for he hath only left thereby a world of troubles, ſin, and vanities, for a crown or life and glory: For, if our hopes were only in this life, we were of all men moſt miſerable: Therefore be thou faithful unto the death, and thou ſhalt have a crown of life.