An Expository Comment on 2 Corinthians 1

SERM. XLVI.

THe Doctrine that hath in part been treated on, is, That a true and faithful owning of Christ, is accompanied with sufferings and persecutions. Some Particulars have been given in to clear this. We proceed to add more; and the first in order shall be, That although it is very difficult to flesh and blood, to own Christ so far as to suffer for him, yet the Scripture represents it as a most blessed and glorious thing, howsoever the world judge it reproachful. I shall not here enlarge myself about the encouragements to suffer, when Christ calls for it; it is enough at this time, in the general, to inform, That God will not honor everyone with persecutions for himself; It is a great expression of his grace and favor. Hence some Confessors, have desired to be Martyrs, but God by his providence preserved them, they have been greatly humbled, and dejected under this, as if it were for some special sin and unworthiness in them, that God would not in that manner dignify them. These are not words, and mere oratory, the Scripture is clear in proclaiming this for a title of favor, to be a sufferer for Christ. Act. 5. 41. The Apostles rejoiced that they were accounted worthy to suffer shame for his Name. That they might have shame and reproach for Christ, this they rejoiced in, as a great matter of honor. Who were they that the Lord should so exhalt them? So Phil. 1. 29. To you it's given, not only to believe, but to suffer. By this you see, that everyone to whom God doth give to believe, he doth not also give to suffer for him. It's a gift then, and where this is bestowed, they ought to rejoice, and to be exceeding glad. Yea, 1 Pet. 3. 14. They are happy. And, 1 Pet. 4. 16. Thy are to goorifie God in that behalf. If we could believe these Scripture truths, so much sinful fear and pusillanimity in the cause of Christ, might not be charged upon us, as too often it may be, we would not run from a duty accompanied with sufferings, as Moses did from the rod turned into a Serpent; neither should we with Simon the Cyrenean, be compelled to bear the cross. That is observable, 1 Pet. 2. 19. If a man suffer for conscience towards God: 〈 in non-Latin alphabet 〉 ; We translate it, this is thankworthy. But happily that is not so proper; for, if a man should suffer all the Martyrdoms that have been in his own body, yet God is not to thank him; he hath not suffered more then he ought to do. Neither do I know that the word 〈 in non-Latin alphabet 〉 is used in such a sense. Therefore it's better translated, This is a favor; this is grace, if God bring us to suffer for a good conscience towards him. If then thou art to suffer, either verbally, by mocks and slanders, or really, by miseries and persecutions; set the Crown of Glory, to the Crown of Thorns; set the honey, to the gall; set the honor with God, to the reproach amongst men. That which the carnal heart is so afraid of, the Scripture makes matter of joy, and of glorifying God for it.

Secondly, It being therefore so glorious a thing, it is good to inform you, What it is to suffer for Christ. For we may be the devils Martyrs, suffer as offenders, or as busybodies; suffer for heresies, and the works of the flesh, yet persuade and flatter ourselves that we suffer for Christ.

Now to clear this, we must consider what is required ex parte objecti, on the behalf of the matter we suffer for. And

2. What is required ex parte subjecti; what qualifications ought to be in him who doth suffer for Christ.

And for the Object matter, the Scripture describeth it in these Particulars:

First, That what a man suffereth for, it must not be for any sin, that is justly punishable by the Law: It must not be for our folly and busy meddling in such things wherein we have no call. The Apostle Peter (1 Pet. cap. 3. 15, 16.) speaketh notably to this; for giving the people of God in that Chapter, great encouragements to suffer, he cometh in with a caution, They must take heed for what they suffer: which is laid down positively, and then oppositly. Positively, as a Christian; it must be for professing and doing such things as Christ requireth: Let it not be strange fire, but the fire from the Altar. If thou wouldst have comfort, it must be for doing that which as a Christian thou art bound to do. And the opposite to this, is to suffer as a murderer, as a thief, or which is more general, as a busybody in other men's matters: 〈 in non-Latin alphabet 〉 ; that is, one who busily spyeth into, and meddleth with those things that he hath no call to; it's not his Office to deal in. Now this must not be understood, as the world will judge a man a busybody. If a Minister, a Magistrate, or any in Office be zealous against sin, and see to the punishing of it, the profane ones of the world call this an an hot busy meddling. So if private Christians cannot bear the impieties they see committed in the places where they live, but do faithfully and boldly admonish and reprove such offenders; and if this doth no good, then they will proceed further, to the Magistrate and Officers to complain of such, that sin may be punished, God honored, and public judgments prevented. If (I say) private Christians be thus stirring (as they ought to be, unless they will have other men's sins lie at their doors, and they become thereby very guilty;) then what an out-cry is made? these are factious, troublesome, disquieting follows. So that to judge who is a busy-body, and when a man is guilty of it, you must have recourse to the Scripture, and to sound casuistical Divinity, applying the general rules of Scripture to particulars, and not to the common voice and noise of people in the world. That good zealous Prophet for God Elisah, who because he burned with fire for God, had a wonderful reward thereof, to be carried up in a fiery Chariot to Heaven, yet because he would not endure the ungodliness of Ahab and Jezebell, what is said to him? Then art the troubler of Israel. They condemn him for a busy-body, whereas indeed Ahab by his wickedness (as the Prophet said) was the troubler of the Land. In suffering then for Christ, we see much prudence as well as zeal is required; yet so, as not to regard the censure of the world: For, whoever suffered for Christ, and their persecutors did not represent them so odiously, as that they might seem to deserve it? This is the first thing.

Secondly, For the object matter, The Scripture expresseth it another time, for the Name of Christ. Mat. 19. 29. Whosoever shall for sake houses, lands, &c. for my Names sake. Job. 15. 21. All these things will they do to you for my Names sake. What is Christ's name? not only the Person of Christ himself; but as the Name of God, is that whereby God is known, so is the Name of Christ. Yea, under this, is comprehended those Doctrines, and that Faith which Christ had delivered to us. The truths of Christ are to be dearer to us then ourlives. Hence it was, that Christianity hath amazed the world, with those millions and millions of Martyrs, that have been for the faith of Christ. It was a wicked opinion of the Priscillianists of old, That a man migh lie, dissemble, and forswear the truths of Christ, bow to Idols, and communicate with heathens in any bodily worship, so as they kept the true faith in their hearts. But this is directly opposite to Scripture. Rom. 10. 16. With the heart man believeth, and with the month confession is made to salvation. To salvation: So that a man cannot be saved, though he doth in his heart believe, if he do not, when it is casus confessionis, a case of confession, confess also with his mouth the same faith. And Rom. 11. 4. The true worshippers of God in Elijah's time, are described not only by their inward grace, but externally also, that they did not bow their knee to Baal. It is true, there is a difference between profession and confession strictly taken: As Cyprian, Maluit nos Dous confiteri fidem, non profiteri. To profess, is to do it ultroneously of our own accord, when we are not called to it; as some of the Martyrs would do, crying out, Christianus sum, I am a Christian; for which they were put to death. And this could not be excused in them, unless we say, an extraordinary heroical frame of spirit was at that time infused into them by the Holy Ghost. This voluntary profession, when danger is, is not required: Yea, in lesser truths, we are not to profess them so, as to disturb the faith of others. So the Apostle, Rom. 14. 22. Hast thou faith? have it to thyself. But then, in case of confession, when the glory of God, the good of the Church, and our own salvation requireth it, then we are to confess the truths of Christ, though we loose all. It is the great glory attributed by Paul to Christ, that (1 Tim. 6. 13.) before Pontius Pilate, he witnessed a good confession. To suffer then for Christ, it is to loose all for his Truth, for his Faith, when he requireth. Therefore though Heretics may glory in their sufferings, and they be canonized as Saints amongst their Disciples, yet they will be sound to have lost their blood in vain, and that they were not the Lord Christ's, but the devils Martyrs. The Donatists of old, yea those Circumcelliones, that would kill themselves, and like mad men, would make others kill them, did triumph in the name of Martyrs. The Messaliani also, because they were punished for their Idols, called themselves Martyriani, the Martyrians; as if they only were the Martyrs. How greatly are the Popish Calenders filled with their saints, when yet some of them died of desperate and high rebellions and treasons? So that this always falleth out, as men are persuaded of their way, so they judge it true persecution or false. Hastia did truly call the Donatists persecutions, Persecutiones steriles, • barren and fruitless; as losing the crown of glory, though they boasted of them. On the other side, the rigid Lutherans did condemn our Martyrs in Queen Mary's days, (because they died against that error, That Christ was bodily present in the Sacrament;) yea, and called them Martyrs Diaboli, The Devils Martyrs. This (I confess) is more grievous many times, then all the persecutions of the adversaries, when those who are of the same general profession, yet for some particular differences, shall so uncharitably censure one another: But this is no new thing in the Church of God. The Socinians, though they blaspheme the Deity of Christ, and their doctrine is not simply heresy, but blasphemy also, yet they will admire their sufferings, as if for Christ also. The Polonian Gentleman, that writ Socinus his life, would prefer him above Luther and Ignatius As for Ignatius, the Father of Jesuits, we have nothing to do with him; but that he should prefer him above Luther for the greatness of his faith, Because (saith he) Luther's Doctrine at the first had many to applaud it, but Soci • ius had few or none to encourage him: Though we might say, Luther's was universally hated, the whole world being then subject to the Pope, yet that can be nothing with that writer, who confesseth that pride and vain-glory, may make all a man's sufferings to be fuel to it. Thus you see, how that all suffering parties in Religion, will pretend to Christ, and plead they suffer for him; but as Christ is Christ, though there have risen many false Christ's, so suffering and persecution for Christ is truly so; and some there are, and they only, who can claim this honor, though others do gloriously pretend to it. It is a true rule of Austin's, Causa non paena facit Martyrem, Not the punishment, but the cause makes a Martyr. Even as Causa, non separatio, facit schismaticum: It must be indeed the Doctrine of Christ, not our opinions and presumptions we suffer with.

Thirdly, The Scripture expresseth this, Suffering for righteousness sake. He that suffereth for doing that which is righteous, suffereth for Christ. Mat. 5. 10. If ye be persecuted for righteousness sake, blessed are ye. This is made the same with suffering for Christ's sake. This is good to observe, lest we should think, that then we only suffer for Christ, when the matter we are troubled for, is either Christ himself, or his truth and ordinances; something that is immediately terminated upon Christ. No: this is to be extended farther. For, when a Magistrate is zealous to rebuke sin, and put it to shame, if he be maligned for this, he suffereth for Christ. So, if a private Christian set himself, in a lawful way, against all the impieties that abound where he liveth, and thereupon all his neighbors hate and oppose him, he suffers for Christ: And all because it's for righteousness. Insomuch that thou mayest take much comfort herein, as one Martyr did, That it is not for any wickedness of thine, any wrong or injury thou hast done them; only because thou hast had a zeal for God and his glory: therefore it is that they rise up with such malice against thee. And let this encourage all such, who desire to have all ungodliness and dishonor to God by sin, be wholly rooted out; though in this labor they have many oppositions, and much hatred, yet remember it is for Christ. It is true indeed, that besides mere righteousness, there must be also a knowledge of Christ: For without faith, it is impossible to please God, Heb. 11. 3. And therefore, though Aristides the just, was banished for righteousness, and Socrates put to death, for maintaining there was but one God; yet these cannot be said to suffer for Christ, because they had no knowledge of him: Seeing Christ is only in the Church, therefore there cannot be any true suffering for him, but in the Church.

Lastly, In respect of the object matter, Then we suffer for Christ, when we are persecuted for keeping a good conscience, and will not break the peace thereof for all the advantages in the world. Thus the Apostle Peter, 1 Pet. 3. 16. maketh the having of a good conscience, to be equivalent to suffering for righteousness sake, and also for the Name of Christ. This good conscience consists in this, That whereas the enemies and persecutors speak all evil of us as evil doers, they may at last be ashamed for such false accusations. Here you see, none ever persecuted the Church of God, but they laid foul things to their charge: That as they did put the Christians sometimes in Bear-skins, to make the dogs tear them with the greater rage, so also they have turned their names into Heretics, Schismatics, and every odious title, that so they might be the more justified in their cruel ways. Now then, to suffer with, and for a good conscience, is to be innocent from all these calumnies; that we dare appeal to God, as Christ said, For which of the good works do ye stone me? So, for what good is it that I have done, you reproach, you revile and persecute me? But when we say a good conscience, we mean, that which is truly so, and informed out of God's Word; otherwise, as Paul said, he had a good conscience, while he was a Pharisee, and thought he was bound to do against Christ what he did. So, many deluded consciences may endure much misery, yea death itself, with a good conscience thus far, that they do not go against any light thereof: They are not as some Heretics, 〈 in non-Latin alphabet 〉 , self-condemned, as it is commonly expounded; No, they may think they are bound to suffer as they do: Yea, if they should recant their errors, though never so damnable, while their conscience is persuaded to the contrary, they would sin against God, (not because they renounce an error materially, but because they do that which formally appeareth a truth to them) and it may be bring much horror and teror upon their own consciences. It is not enough therefore to make a man a sufferer for Christ, if in a false way, because he is persuaded so; his conscience doth not tell him to the contrary; he hath much comfort doing as he doth; whereas, if he should do otherwise, he should have no peace: For, conscience is but an inferior Judge, and is no further to command, then guided by the Word of God; and when it is so, then whosoever will not please men, but endure all hardship, rather then wound this conscience, this man suffers for Christ. Thus you see what it is to suffer for Christ, in the Scripture expression, and let it be thy earnest prayer to God, to have a preparedness of heart thus to suffer. Oh, consider how much Christ suffered for thee, both from God and man! He suffered in his Name in all reproach and ignominy, dying a most accursed death, and shalt thou be so tender and delicate, as not to endure the mocks and rages of men for him? Shall Christ be in cruce, and thou in luce? Christ in convitiis, and thou in conviviis? Christ in patibulo, and thou in Paradiso? (as Gerhard expresseth it.) Oh fear left this prove dreadful at the latter end!

SERM. XLVII.

WHat it is to suffer for Christ ex parte objects, in respect of the matter for which, hath already been dispatched. We now proceed to show, What is required ex parte subjecti; What are the qualifications necessary in him, who doth truly suffer for Christ. When we read of so many glorious privileges promised to such as are troubled for Christ's sake, you must know, that their bare suffering, no not for that which is righteous, is enough to entitle them to this blessedness; but there must be the Adverb as well as the Nown: it must not only be pro bono; but been, for that which is good; but also in a good manner for suffering and martyrdom itself; as all other duties is not integrated of all its causes; as it is not enough to pray, to hear, though these for the matter be commanded, but they must be done in an holy and spiritual manner. Thus it is not enough to suffer, or to be persecuted, and that for Christ's sake, unless also we have that holy frame of heart in suffering, which God's word doth require.

Let us then examine this truth, viz. What are the requisites to qualify a true sufferer for Christ? When his cause is good, his heart, his ends also must be good. Therefore that ordinary saying, Causa non poena facit Martyrem, The cause not the punishment doth make a Martyr, must be further limited; for the cause doth not, unless there be also those concomitant graces in the subject, as well as there is truth in the object; and we shall find this suffering temper to have as curious ingredients into it, as there was into that precious ointment, made for the high Priest alone, and no wonder, for it is the highest pitch of love we can arrive at, to suffer for him, and it is the most contrary to flesh and blood: So that • one can do this for Christ, but such who are wonderfully enabled by him.

First, Therefore in a sufferer for Christ, there is required Faith in the eminent and powerful actings thereof. It is as impossible to suffer without faith, as a bird to fly without wings. It's faith alone that can remove these mountains in the Sea, Heb. 11. Those great exploits the Saints did, yea and those wonderful sufferings they underwent, is attributed by the Apostle, wholly to their faith. Now this faith requisite to true suffering for Christ, emptieth itself into two channels; there must be a Dogmatical Faith, and a Fiducial Faith. A Dogmatical Faith is that whereby a man is assured of the truths be suffereth for as divine, and because of Divine Authority. Faith must be, as Heb. 11. 1. an 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , The substance and evidence of things. For if a man have not this faith, it's obstinacy and pertinency, not faith that maketh him suffer, as we see in Heretics. Hence also it is that a mere Opinionist or Sceptic in Religion, will never suffer for Christ, because he hath no faith, but opinion in Religion. So likewise those who are of a Religion merely for human Authority sake, because of the custom and Laws where they live, commanding such a Religion; as those amongst the Grecians, that were called Melchitae, because they followed the Religion the King was of (though indeed the Orthodox were so branded by the Heretical party, Vide Hornbeck. de Graecis.) These cannot suffer truly for Christ. Indeed they may suffer for their Religion, as it's local and traditional to them, as Turks and Jews do; but yet this is not from faith, which doth necessarily relate to divine testimony. This then cuts off the glory which Heretics and erroneous persons may boast of; if they suffer truly, they suffer with a true Faith; if they have a true Faith that can be proved and demonstrated out of God's Word. And when we say a Dogmatical Faith, that must be understood in respect of its completeness and integrity, as to Fundamentals. No man can suffer truly for Christ, that peremptorily denieth any I undamental; if he hold the foundation, though he build hay and stubble, superstructive errors, yet if he do not demolish any of the foundation stones, he may be saved, but so as by fire. And truly is this charity be not allowed, we shall scarce find any person or Church truly suffering for Christ. For where hath there been such a sound faith in Fundamentals, circa- fundamentals, and praeter- fundamentals, as that there hath not been any spot or wrinkle in the face of the Church. This prerogative belongs to the Church in Heaven. They therefore suffer for Christ, who are persecuted for his truths, though happily they err in many things not necessary to salvation. But if they deny any Fundamentals (I do not say doubt, and that for a season, as the Apostles did about the nature of Christ's Kingdom, and his Resurrection) and that with persevering obstinacy, then though he suffer for one Fundamental, yet because he denieth another, he doth in effect destroy the whole building of Christ. Thus when a Macedonian suffered for holding the Deity of Christ, being put to death by an Arian, the primitive Church never judged him a Martyr, because he denied the Deity of the Holy Ghost. There is therefore required a sound Dogmatical. Faith; for which cause some have doubted, Whether the Church did well in making all those infants, which were killed by Herod, because of Christ, in reckoning them among Martyrs. For they did not know anything of Christ, neither it may be many of their parents had any true faith about him. Certainly lie they cannot be called Martyrs or Sufferers for Christ in an active fence, but passively only.

The second act of faith, is a fiducial dependence on the promise of God, and his Power, which is able to raise up the heart above all fears and discouragements, yea to represent prisons, palaces, and coals of fire, beds of roses, such a transubstantiating nature is faith of. It was faith, Heb. 11. which made Moses esteem the reproaches of Christ more than all the glory and honor which was in Pharaoh's court; especially faith as it is the substance of things hoped for. As it maketh Heaven and glory present, so it's admirably quickening and enlivening the heart of him that suffereth. It is therefore called The shield of faith, which above all, or to all (as some expound) we are to take, as if no other part of the spiritual armoury would do any good, unless we had faith, Ephes. 6. 16. Hence when Peter was to undergo Satan's winnowings, which were chiefly by persecutions, Christ saith, He prayed that his faith might not fail him, Luk. 22. 32. not his fortitude, patience or zeal, but his faith, because this is the root; the tree can never fail as long as the root is good. It was want of faith made many in times of persecution sacrifice to Idols, and deliver the Bible to be burnt. It was want of faith made Spira fall into so great an Apostasy. Thus faith is the chief grace that enableth to suffer for Christ. This makes weak, strong, and Lambs, Lions.

Secondly, Another qualification to suffer for Christ, is Love, a grace not indeed to be exalted above saith, but yet as necessary in its sphere, where it hath to do, as that is; and as faith, so this love required in every sufferer doth discover itself two ways: There must be hearty love to God and Christ, for whom we suffer; and there must be love to man, yea to our enemies and persecutors, or else we shall lose the advantage of all our sufferings. The Apostle speaketh fully to this, 1 Cor. 13. 3. Though I give my body to be burned, and have not charity, it profiteth me nothing: And what charity is this? Even twofold, First, A love of God and Christ. If thou sufferest because of force and necessity, thou canst not avoid it; this is not to suffer rightly. It must be true love to Christ and his glory, that thou preferrest his glory above all thy comforts, even life itself. And indeed this is the greatest expression of thy love to Christ, when thou canst die for him, as Christ discovered his great love in dying for us. A man that doth not love Christ, cannot suffer for Christ. The second act of charity is, To love our enemies, our persecutors. While they are railing, we are to pray; while they are persecuting, we are to bless: and truly by this we are known to be Christ's Disciples, more than by enlargements, or any miracles. When one met with a Christian, and falling upon him in a great rage, beating and buffeting of him, saying, What great thing did Christ ever do? The Christian replied, Even this, that though you beat and abuse me, yet Christ hath taught me to pray for you. If therefore malice, and a revengeful spirit be predominant in thee, while thou sufferest, Oh consider, this is not to suffer as Christ did.

Thirdly, There is required in him that suffereth for Christ, Spiritual fortitude and courage. No such enemy to this duty of suffering, as worldly fears and pusillanimity of spirit. Indeed there is a godly fear, whereby we have an holy jealousy of our strength, and therefore rest alone upon God's power: and this is an excellent preservative against Apostasy in the hour of temptation. Many that have been exceeding fearful, have yet been more faithful and stout in the hour of danger, then those who have been more confident, as many instances in the History of the Martyrs will evidence. When Peter was so presumptuous, as to say, Though all men should forsake thee, yet I will not: He proved more cowardly than any. So that there is a good humble fear, whereby we renounce our own strength, and this we are to preserve. But then there is a carnal, worldly, natural and excessive fear, this is to be mortified. Now against this, Christian courage is the proper help; but this is the gift of God's Spirit. Therefore none can suffer for Christ, but such who have the Spirit of God enabling them. It's a gift to suffer not only by way of honor, but also by way of power. Hence when Stephen and others were enabled to be bold against their adversaries, they are said to be filled with the holy Ghost. And thus Timothy is exhorted to be strong in the grace of God, 2 Tim. 2. 1. and to endure hardness as a good soldier of Christ. So Ephes. 6. 10. Be strong in the Lord, and in the power of his might. It is true, Aristotle speaketh of fortitude a moral virtue, despising deaths and dangers; but he was ignorant of God, and so giveth us a Glowworm instead of a Star. Pray therefore for this holy courage in the way of God.

Fourthly, To suffer for Christ there is required, An holy Wisdom and prudence. For it is not Christian fortitude, unless regulated by Christian prudence. Discretion is the salt to season all our Sacrifices: for to Sacrifices there was salt required, as well as fire. When our Savior gave that admirable counsel, Be wise as Serpents, and innocent as Doves, Matth. 10. 16. he showeth what an excellent temper even ad pondus a Christian should be of. The Serpent must not eat up the Dove, yet a Dove-like temper must be accompanied with wisdom. Courage to suffer without wisdom, is like Samson without eyes, and many times did more dishonor God, then all sufferings did honor him. Austin disliked the zeal of some, who demolished the Heathenish Idols, of their own private accord, having no Authority thereunto. The indiscretion of one Andas a Bishop, setting fire on a Persian Temple, where they worshipped fire as a god, brought a sad and sore persecution; and when the Bishop was commanded to build it up again at his own charges, for his resusal he was put to death. Now saith an Ecclesiastical Primitive Writer, I discommend him for his imprudence in demolishing the Temple, but I admire his zeal that he would die rather than rebuild it. He then suffereth for Christ, that hath prudence and wisdom to order his zeal, so that he suffer not for his own folly, but merely for Christ. Only this is a very nice point, to distinguish prudence from carnal policy; but that is not my work now.

Fifthly, We are always to remember Patience, as that which is a special qualifier of everyone to suffer. You have need of patience, saith the Apostle, Heb. 10. 36. Therefore Heb. 6. 12. Faith and Patience are put together, as those two which made the godly inherit the promises, Rom. 12. 12. Patient in tribulation. This holy patience is that which doth quiet and compose all the waves and storms of the soul; it commands all diffident and unbelieving thoughts, all murmurings and repinings to be gone. Therefore it's said, In patience possess your souls. And Jam. 13. Let patience have its perfect work. If therefore thou art called any ways to suffer for Christ, take heed of fretting, of repinings, of unruliness of heart; for impatience argueth a want both of faith in, and love of Christ. The Martyrs were admirable in the patience they discovered under the most provoking torments; they suffered as if it had been in another's body, and not their own.

Sixthly, To suffer there is required a mortified heavenly heart, as to all earthly comforts and relations; not to know father, or mother, or life itself comparatively to the cause and glory of Christ. And this makes it so difficult to suffer. This hath made the Apostates, that have many times been in the Church. This hath filled the hearts of many with woe and wounds implacably: For their children's sake, for their lives sake, they deny Christ and a good conscience; and how can it be otherwise, while Earth is dearer than Heaven, when we esteem the favor of men, more than the favor of God? This hath proved bitter wormwood to many at last.

Lastly, To suffer for Christ, there is required pure and holy motives. To lose all for Christ's sake, out of mere conscience; that this is the only cause why we are in any trouble. We may read both in sacred and profane Histories, how men have suffered even death itself, only for vain-glory. All Aristotle's virtuous men, they were ambitious and vain-glorious men. The very Heathen could make it Laudum immensa cupido, as well as Amorpatriae. We would think it a madness to lose comforts and life for an airy bubble of windy glory, yet many have been thus transported: not only Philosophus, but Haereticus est animal gloriae, vanissimum. If then it's not Scripture-grounds, but ambitious vain-glorious principles that make thee to suffer, Christ doth not, will not provide sugar for thy bitter pills. Thus have we seen, what is required to suffer for Christ. Oh the difficulty of this duty! No wonder so much seed hath withered away, when the scorching Sun of persecution did arise! No wonder Christ hath many Swallow-friends that endure with him the Summer time only! No wonder few are lovers of Christ for Christ's sake. As Alexander had more 〈 in non-Latin alphabet 〉 , then 〈 in non-Latin alphabet 〉 . These are the Bees that follow for the honey-pot only. Now to all these we must add this Caution, A Christian that suffereth for Christ, though he have not those qualifications in a perfect degree, but find corruption opposing everyone of them: He must not therefore cast away his confidence: for we can no more suffer perfectly for Christ, then do perfectly for him; and if our gracious works cannot justify us, no more can our gracious sufferings, Martyrdom is not meritorious. Though we shed our blood for Christ, yet the blood of Christ must cleanse that duty also. The Martyrs died only in resting upon Christ for salvation; and no wonder the godly heart finds more imperfections in his sufferings, more carnal fear and impatience then in other duties, because this is the hardest service Christ doth ever put his upon. What else is to be said in this point, will come in in the next particulars.

SERM. XLVIII.

THe second absolute Proposition in the Text is, That our comfort aboundeth by Christ. The Greek word 〈 in non-Latin alphabet 〉 , is rendered by some Exhortation, but more generally and fitly Consolation. Though this be spoken in the singular number, and afflictions in the plural, yet this is to be understood collectively, as a treasure that hath all kind of comforts in it, not one or two, but all. Therefore the word 〈 in non-Latin alphabet 〉 , is here repeated again, aboundeth, which is to be understood, partly repletively, it filleth the hearts of those that do suffer for Christ; and partly diffusively, it extends also to the comfort of others. And then you have the cause of all this, By Christ. Christ who is the cause of their sufferings, is also the cause of their comfort. As from the same root proceedeth both the Rose and its pricks: Thus from Christ, the same Fountain cometh both bitter and sweet. Were not this added, who would suffer for Christ, who would lose all for him; but Christ hath so ordained it, that these sufferings are advantageous to us; and though we lose in the retail, yet we gain in the bulk and whole. Observe,

That as our sufferings are for Christ, so by the same Christ are our comforts.

Though he strike with one hand, yet he supporteth with the other. If David said to the Priest who fled to him, many of them being slain at No • , by the bloody cruelty of Saul, Stay with me, I am the occasion of your deaths, thou shalt fare as I fare. How much more will Christ own such, who suffer for him, saying, Depend upon me, for I am the cause of all the reproaches and cruel usages you meet with in the world.

But to explain this, Let us consider, In what respects comforts may be said to abound by Christ. And

First, Efficiently; He being the same with God, is therefore a God of all consolation. Yea Christ as a Mediator he is sensible of our temptations, knoweth our need and wants, and therefore the more ready to comfort. Christ that wanted comfort himself; and therefore had an Angel sent to comfort him, is thereby the more compassionate and willing to comfort us Thus you may read Christ and God put together in this very act, 2 Thess. 2. 16, 17. Our Lord Jesus Christ himself, and God even our Father, who hath given us everlasting consolation, comfort your hearts. Paul here prayeth, that both Jesus Christ, and God the Father would comfort them. Christ therefore not only absolutely as God, but relatively as Mediator, is qualified with all fitness and fullness to communicate consolation; he is the fountain and head, as of grace, so of comfort.

Secondly, We are comforted by Christ Meritoriously; he hath merited at the hands of God, our comfort; for without Christ's death and atonement, we were no more subjects prepared for comfort, then the damned Angels. Had all mankind with Dives begged but for a drop of comfort, such was the gulf between God and us, that it could not be obtained: So that by Christ a way is made for our consolation: Christ did not only obtain the communication of the holy Ghost in the gifts and graces thereof. So that as by Christ the Spirit of God is given to the Church, as a guide to teach and lead into all truth, as the sanctifying Spirit, and use of all holiness: So he is also as the Comforter, who giveth every drop of consolation, that any believer doth enjoy. Though therefore joy and comfort be in Scripture attributed to the holy Ghost, as the appropriated and applying cause thereof; yet this is wholly because of the merits of Christ: And therefore we may pray for comfort upon the same grounds, as we do for holiness; They are both the fruits of Christ's death.

Lastly, We are comforted by Christ Objectively, that is in him, and from him we take our comfort. As Christ is called Our righteousness, because in and through his righteousness we are accepted of in him, we are complete: So Christ is our comfort, because in him we find matter of all joy, though there be troubles and vexations from the creatures, though the Sun and Moon be turned into blood, all powers threaten persecution, yet from and in Christ he can abundantly rejoice. And indeed this is the wine the carnal man never drinketh of, the honey he never tasted of. The world is a stranger to this joy in Christ; They rejoice in riches, in honors, in worldly advantages, but they know not what it is to rejoice in Christ, as our Mediator, and treasure of all fullness. Phil. 3. 3. They are said to be the circumcision, who rejoice in Jesus Christ, and have no confidence in the flesh. As therefore in the day time we see the Sun only and no Stars: Thus the people of God in their sufferings behold Christ the Sun of Righteousness; and as for the Stars of the creatures, they do not afford any light. What made the Martyrs leap for joy? Could they take any comfort from the world? No, that was an Egypt to them, a valley of tears; so that it was in Christ only that they did rejoice. For want of the knowledge and experience of this, it is that the unsound professor, will deny Christ, and his truth rather then suffer the loss of anything, because he feeleth more sweetness, more pleasure, in his goods, in his pleasures, in this world, then he can do in Christ. It is the gracious heart that can thus rejoice in Christ.

In the next place, Let us consider, How many ways Christ doth make our consolations in sufferings for his sake to abound. And

First, Christ doth it by assuring and persuading of our hearts concerning those truths and righteous actions, we do suffer for. If comfort arise from suffering for Christ, then the more assured we are, that we do suffer for him, the greater is our consolation. If a man have great doubts in his heart, whether he suffers for Christ or not? Whether it be a truth or an error that he is troubled for? Whether he was a busy-body, or not? Whether he did keep within his calling and bounds, or not? If (I say) there be these hesitances and disceptations in his mind, How can he have any comfort? Therefore that our comfort may be full, Christ giveth us the riches of assurance in our understanding; Faith becomes the evidence, and strong conviction, Heb. 11. upon their souls, insomuch that they know they are in the truth; They know it's righteousness they suffer for. Thus you may observe the Apostles in all the oppositions they met with from the world, and all the malice of Satan, yet never questioning or doubting, whether they were deluded or no, but were fully assured of those things they did preach. Now this consideration is the more to be taken notice of, because the sufferings for Christ, in the latter age of the Church, have differed wonderfully from the former. For in the primitive persecutions, their sufferings did arise from Heathens and Pagans, it was for professing of Christ, and opposing of Idolatry. Now these things were plain, here was no disputing. But then in the after-ages of the Church, when Heretics got power, especially when Antichrist was exalted, and the Papacy lifted up with all strength, then those that did persecute, pretended Christ, that what they did, they did for the honor and glory of Christ; and those who did suffer, though indeed for Christ, yet were reputed enemies to Christ: And this is that which makes suffering for Christ to be a more difficult thing in these later days. The Papists that have put to death so many Protestants, defend themselves with these glorious Titles, That they are only the Church of Christ; That Christ is only amongst them; That all who withdraw obedience from the Pope, are out of the Ark, out of hope of Salvation: That it is service to Christ to root them out; and therefore the Doctrines suffered for, were not about the Trinity, the Incarnation of Christ, the Resurrection; for which of old believers suffered from Pagans, but about Transubstantiation, the Universal Jurisdiction of the Pope, the Infallibility of the Church, the worshipping of Images, and praying to Saints: The Popish party pleading for these, as allowed of by Christ; The Protestant abhorring of them, as Idolatry, and also injurious to Christ. Now on the Papists side was the whole Christien world, almost all the learned men, all the great men, all the devout religious men, they were zealous this way; and the Martyrs they were but few comparatively, many of them private men and women. What a temptation was here to those that suffered? How easily might they think, what am I wiser than all? Is it likely God would reveal that to me, which he denieth to others more learned? Besides, they dispute, they bring Scripture and Fathers: May not I be deluded? May not the Devil transform himself into an Angel of light, and so deceive me? Truly such temptations would quickly have blown down the house, had it been built only upon sand; but the Martyrs were established upon a Rock, Christ gave them full assurance of those truths they lost all for; and this made way for their great comfort. This conviction then, and assurance of faith wrought by the Spirit of God, is that which is the root of our comfort, whereas doubtings and fears would disquiet all. It is true, Luther speaketh of himself, That he had many times such thoughts, Tune solus sapis, Art thou only wise? What if thou art damned, and drawest others to Hell with thee? And when a grave Divine came to him, complaining of this temptation, That of the Evangelical Doctrine, which he preached, he could not find that Faith and Assurance upon his soul he desired, which was a bitter trouble to him. Luther upon the disclosing of this, brake out, saying, I think God I have met with one tempted, as I am tempted. There were it may be some temptations and doubts sometimes upon the spirits of those who did suffer, for there was flesh still remaining in them, and the Devil was desirous to winnow them: but yet the power of Faith, and the evidence of Divine Authority in the truths they suffered for, would at last like the Sun break forth and dissipate those mists. Therefore pray much for the guidance of God's Spirit herein through the Word, that thy comfort may be sure. The Heretic that suffers, because he hath a false and erroneous persuasion; therefore he hath a false and a deceitful comfort, and therefore is but like one in a dream, pleasing himself with great imaginations, when he awakeneth poor and hungry: but the true sufferer, he hath joy, and he knoweth his joy is good, and upon • ound grounds, which never can be taken away.

Secondly, Christ doth comfort, by informing of us aforehand of all the troubles and sufferings which will necessarily accompany the true profession of faith in his Name. Is not our Savior often upon this subject? Doth he not frequently fore-tell his Disciples, what reproach and hatred they shall meet with? Doth not the Scripture also in several places insist upon this point, That all who will live godly must suffer many tribulations; That the Disciple must not be above his Master. Yea, that we are appointed and set by God to afflictions, they are the effect of our predestination, as well as grace and glory is. Now in this we may be comforted, Christ hath done is no wrong; he hath told us what we must look for, it's no more then we expected, The fiery trial is not a strange thing. Surely this maketh way for much comfort, that we looked for afflictions aforehand; we prepared an Ark against the deluge should come. The Devil he being a deceiver dealeth contrary to Christ, for he tempts with pleasant baits hiding the hook; he showeth thee pleasure and profit, but not a word of that hell and torments which will necessarily follow thereupon. But Christ tells thee of the worst at first, and keepeth his best wine to the last.

Thirdly, Christ comforteth us, by informing of us of his Sovereignty and conquest over the world. So that both Devils, and his Instruments are but Lions in his hand, and so he lets them loose, and pulleth them off, as he pleaseth. If our enemies were equal, or superior to Christ in power, then we might justly be left without comfort; but what Christ spake to his Disciples, belongs to all, I will not leave you, John 14. 18. I will not leave you comfortless, Orphans, in the original: your condition is as good, as if Christ were here corporally upon the earth, and should speak to thee to be comforted. Would not this rejoice thee in thy afflictions, if Christ himself should come to thee and say, Be of good comfort, I am with thee, I will support thee? Now Christ giveth his Spirit to be a Comforter in his room. That as Tertullian calleth the Spirit, Vicariam vim, (Lib. de praescript.) in respect of Doctrine; so also it is in regard of comfort; and wherein can it more be manifested then in teaching of us, that the world is conquered by Christ? John 16. 33. In the world ye shall have tribulation, but be of good cheer, I have overcome the world. Faith maketh us behold this conquest over principalities and powers, as also over all adversaries: so that thou art to receive comfort, because there is no argument of discouragement; but it may be answered from Christ; and if thou art dejected, it is because thou hast low thoughts of Christ; Thou doest not judge of him, as he is.

Fourthly, Christ comforteth, by virtue of his prayer put up in that very behalf. In that solemn valedictory prayer of Christ, John 17. 13. one end why he poured out that so affectionately before his death, was, that believers might have Christ's joy fulfilled in themselves. It's Christ's joy, and their joy; Christ's efficiently, theirs subjectively. So that as there is fullness of grace in Christ to subdue every corruption; thus there is fullness of joy in him for every tribulation: and that this may be applied to thee, Christ, who cannot be denied by his Father, for he heareth him in all things, hath thus prayed to God for it. And therefore 〈◊〉 by virtue not only of his death, but also of his prayer and intercession; that thou art made to rejoice.

Lastly, Christ comforts in sufferings, by instructing thee of the good use, and heavenly advantage all these tribulations shall turn unto, which is twofold, they shall,

1. Turn to thy own spiritual and eternal good. Thou shalt hereby be more purified from thy filth and corruption; this will winnow away thy chaff; this fire will purge out thy dross; this will be a School, wherein thou wilt learn more spiritual and divine knowledge in heavenly things, then ever before. Sufferings have taught more than vast libraries, or the best books can teach.

Again, They will conduce to thy eternal Glory. God taketh up every tear in his bottle; how much more every drop of blood? For indeed by suffering in the work of the Lord, thou art more than Angelical; though the Angels do the will of God purely, cheerfully and constantly, yet they meet with no troubles nor persecutions for it, as believers do. No wonder therefore if God at last take his Joseph 's out of prison, and sets them on thrones of glory. Besides, believers are comforted, because they know all their sufferings will turn to the advantage of the Church. Others are comforted and encouraged by this; what rejoicing doth this create in the heart of a believer? as we may show more largely in the next verse.

Use. Of Instruction to all such, who take upon them the profession of Christ, let them not be in jest; do not fall upon it by custom and education only; but remember when thou profferest to follow him, that he will ask, whether thou canst be baptized with his Baptism or no; he will tell thee of the troubles that follow his way; his advice is, to sit down and consider with thyself, whether thou canst build this house or no, fight this warfare or no: For it had been better for thee, never to have owned Christ, than by carnal fears to apostatize, saying, I did not look for these reproaches, these troubles; I thought not the way would have been so difficult. Luke 9. 57. We have some come voluntarily to Christ, proffering to follow him whithersoever he did go; but Christ accepted them not, because they understood not how much they must suffer in his way, and therefore when they had put hand to the plough, they would look back. Oh then again and again look upon what terms you profess Christ! If thou canst not be a Martyr in thy soul, how wilt thou be in thy body? If thou canst not leave thy sins, thy lusts for his sake; how canst thou thy life?

SERM. XLIX.

WE shall now put a period to our discourse about this text; there remaineth the last Observation to be improved, which is from the habitude or proportion, that is between our sufferings and our comforts, as the one aboundeth, so the other aboundeth. Should we have great sufferings, and small comforts, this would be to put some few drops of honey into a fountain of gall: The bitterness would still abide. The Lord therefore doth commensurate his comforts according to our afflictions; he layeth a Giants burden upon Giants shoulders, and Children's burden upon a Child.

Doct. That God doth proportion our comforts to our sufferings.

If our sufferings increase, our consolations increase. So that if thy afflictions are greater, and more multiplied then ever, thou hast no cause to fear, for thy supports and cordials shall also be more increased. As thou art a man of sorrows, so thou shalt be also a man of joys, if thou callest upon all that pass by, as the Church did, Lam. 1. 12. Behold and see, if there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me! So thou shalt call to others, to come and see the wonderful mercies which God hath vouchsafed unto thee.

But to pour this oil into the wounds of those that are afflicted, consider,

First, That the Lord Christ in all his dispensations, still accommodateth himself to the capacity of his people. He regards what they can bear; like the wise Physician, doth not give the strongest Physic that may be, to expel the disease, but looketh to the infirmity of his Patient. We see Christ did this in the promulgation of the truths of the Gospel; if that Sun of righteousness had appeared at first in his noon-day light, weak eyes would have been offended thereat; he did not enjoin them those high observances of fasting, &c. at first. To which purpose also, (Luk. 5. 27.) he useth that notable similitude, how no man putteth new wine into old bottles, but the bottles break. There is regard to be had to the Auditors. Paul said, 1 Gor. 3. 1. I could not speak unto you as spiritual, but as carnal. And indeed, all may observe, that Christ did communicate the knowledge of divine things to the Disciples by degrees: I have many things to say unto you, (Joh. 16. 12.) but you cannot bear them now. As the Nurse cheweth her meat for the Infant, doth not give it whole to him; thus did Christ as a Doctor to his Auditors, still accommodating himself according to the receptivity of the subject. In like manner, thus also God doth in laying afflictions upon us: He takes notice how frail thou art; if this suffering should be brought upon thee, it would bruise thee to pieces; or if it lay longer on thee, it would make thee put out thy hand to wickedness; and therefore he taketh it off in due time. If the fourth day would consume thee, the third day thou shalt be freed from it. The Apostle speaketh fully to this, 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above that ye are able. Above your strength, (that is) not our own natural strength; for there is not the least temptation, the least affliction, but if left to ourselves, we should fall under it. The voice of a maid to Peter, before ever he came into any danger, made him deny Christ, with cursings and swearings. Therefore he meaneth the strength which Christ will furnish us with. So that the sense is, as any temptation cometh, so your strength also is supplied. And indeed, as long as Christ makes us stand upright, so long the affliction cannot hurt us; but when we bow and yield to carnal reasonings, then we miscarry. As a Pillar, as long as it stands firm and upright, will bear any weight; but when it begins to bow, or grow crooked and sloping, then it presently falleth. We have then here a text full of comfort; It is not every affliction, every suffering thou mayest be exercised with, but that for which God hath furnished and prepared thee with strength for. We have a notable explication of this, Isa. 20. 28. where under a parabolical similitude of the divers ways of the Husbandman to thresh out his Corn, the lesser grain not requiring such weight as the other, is signified, that God maketh a difference in our afflictions; some are more knotty and difficult then others, and therefore they need more strong Physic to free them from their disease. The cart wheel is not turned about upon the cummin, a rod will serve to beat them out: A word will do more to some, then a blow to others.

Secondly, God in his dispensations, doth not only keep to an equality, but he doth superabound, his mercy doth overflow. The Lord always giveth full heaped measure, overflowing: In all things Christ hath an overplus. There cannot be an hyperbole in his goodness to us: As Luther said, Celum & gehenna non patiuntur hyperbolen. So neither do the riches and grace of God in Christ: For if first we confider Christ comparatively with Adam, the one is the original of condemnation, the other of justification. There we shall see, that Christ is not only equal to Adam, but exceedeth him, transcendeth him. You may read Rom. 5. 15. where the Apostle making a Divine collation between Adam and Christ, as two heads, when he had instanced in Adam, how powerful he was to convey sin and condemnation to all; then on the contrary he instanceth in Christ, and there he makes an how much more, still on Christ's side: If through the offense of one, many be dead, much more the grace of God through Christ, hath abounded to many. And Vers. 17. If by one death reigned upon many, much more they which receive abundance of grace, shall reign in life. Here you see, that though sin by Adam be very terrible and dreadful in itself, yet if compared with Christ, it is but as the Nations to God, like a drop, or the small dust in the balance. Therefore Christ thought it not enough to remove the evil Adam brought upon us, but to do it abundantly, with a how much more. Thus also, if we speak of the grace of Christ in pardoning of sin, we do not meet with grace just equal, and no more, to remove the guilt of it, but it doth overflow. Even as the light of the Sun, is not only enough to enlighten thy eyes, but for all the world besides. Rom. 5. 20. Where sin abounded, grace hath much more abounded. Hence the Prophet compareth God's mercy in pardon of sin, to the Heavens comparatively with the earth, which is but as a punctum to it; thus are all our sins to the grace of God. So likewise the righteousness of Christ, is not a garment too narrow for us, or that will just serve to cover our nakedness, and no more; but it is an infinite righteousness, as it is in Christ, though the application of it to us, be according to our necessity. Thus Christ calleth to the Church, Cant. 5. I. to drink of his wine abundantly. Hence it's called riches of grace; and, unspeakable riches of grace. And Christ said, He came that his people mght have life, and that they might have it more abundantly. Thus the power of God, the favor of God, is in abundance; Heaven, and salvation, is in abundance. As Christ is our overflowing fountain in all other things, so in this of consolation likewise. Hence some have received so much comfort from God, that they have not been able to bear it: They have said, They had enough, more would even overwhelm. For there are those who died by joy, especially when sudden, as well as by grief.

In the next place, let us consider the grounds, Why God is thus merciful, that he not just only proportions his comforts to our sufferings, but maketh them to exceed. And

First, Because God in these administrations, doth chiefly regard his own honor and greatness, not our deserts. Now because God is a great God, therefore his mercy is great mercy; his comforts are great comforts: Though thou art not worthy to have such, yet it beseemeth God's glory and greatness to give such. Wonder not then at the supports and comforts which God's people may have, even in the Whales belly, where there seemeth to be no hope: For, consider who it is that giveth them, from what fountain they flow, even the Lord Christ, the fountain of all fullness, for his people; and then you will say, Our cruce is too little to receive all the oil he could create for us. So that the afflicted soul hath this encouragement in prayer; Lord, I ask no more then a great God is able to give; though I am unworthy to receive it, yet thou art worthy to be exalted, as the great God, who can as easily give great comforts as little comforts. God can as easily give an Ocean as a drop.

Secondly, It belongs to the faithfulness of God in his Promises, to make comforts abound, where sufferings. For, by what reason God out of his faithfulness will give any support at all, by the same reason he will double and treble his consolations as need requireth. It is a rule among the Schools, Sicutse habet simpliciter ad simpliciter, ita magis ad magis, & maximum ad maximum. Now then, as God hath promised and engaged to support under sufferings, so also as these do abound, his comforts must abound; otherwise, his people would be overcome by their temptations, which is against his Promise. For as such a degree of heat will not warm cold water, unless it be made more intense; so neither will comfort simply, unless made more and increased, serve against grievous afflictions. An ordinary boat would not be like the Ark, when that deluge of waters did overflow: This support, this joy thou hast now, would not serve, if God should exercise thee with greater trials. The widows food of Sarepta might have served her in an ordinary way, but when the famine came, and no supply could be had, then her stock would quickly be spent. Therefore urge God, and say, Lord, if thou bringest me in a wilderness, thou wilt provide Manna for me; by what reason thou givest me any comfort, give me more now that my sufferings are more.

Thirdly, If God should not increase the strength and comforts of his people, according to the increase of their afflictions, then he who is the fountain of all pity and wisdom, should be exceeded by man, who is but a cistern receiving from this fountain. For such is the care and compassion of a man to his beast, that he will say no more burdens on it, then it can bear, and when he puts it to more labor, he giveth it more meat to strengthen it. Now shall man do thus to his beast, and not God to his Children? So the Artificer, the Refiner of gold, when he throweth his gold into the fire, he lets it be no longer then the dross is purged away; it shall not stay a moment longer then will serve for the preparing it to excellent use: And shall not the great God of Heaven use such wisdom to his people, when in afflictions, which are called their fire to try them?

Lastly, If God should not give proportionable comfort in sufferings, his glorious end would not be obtained in bringing these upon us. For these are to demonstrate and draw out our graces; That we may be more then conquerors, Rom. 8. And, That we may 〈 in non-Latin alphabet 〉 , as 1 Cor. 10. more then bear. It is not enough merely to conquer afflictions, but we are more then conquerors: For, there is no conqueror but hath some loss, but the Children of God lose nothing, for they are advantaged every way, both here and hereafter. So that as their sufferings are an effect of their Predestination, thus also their support and consolation floweth from the same fountain. Shall God, as the Author of grace, be more deficient in his works, then as he is the Author of nature? If then, in the course of nature, we live, and move, and have our being; yea, everything hath a natural delight and facility to its works of nature; shall not the godly in the exercises of grace, which are most put forth in the times of trouble? God will provide, that all thy sufferings shall not be in vain.

But you may say, Have the people of God in their sufferings, always such overflowings of comfort? Are they not many times afflicted without, and destitute within?

We have answered this heretofore, informing that Job, yea Christ himself, had sufferings without, and sufferings within: Their afflictions did abound, but their joy did not. We distinguished and explicated that case, only we shall now give some Reasons why God, at least for a time, may leave a suffering people without consolation, because then they were omitted. As

First, God in thy troubles, may deny thee comfort, to teach thee that they are his gift. This cooling wind bloweth when he pleaseth. We might think, that comfort was our desert, that God could not be just to leave us without it, when it is for his cause we are troubled; but God will let thee know, that when thou hast suffered to the utmost, thou hast but done thy duty; God is not beholding to thee. And therefore, if he giveth thee these cordials, know, it's of his mercy; thou hast not merited them: And when thou hast them, receive them thankfully.

Secondly, Doth God deny thee thy desired comforts? consider whether thy sins have not deserved it. For although thou sufferest for him, yet it may be, much unbelief, much impatience, much frowardness hath risen in thy heart; now these misty fogs, will obscure the glorious beams of his favor. God is ready with his comfort, but thou art indisposed: Thy heart is like an untuned Instrument, and so there cannot be any melodious sound.

Thirdly, If thou hast no comfort, it may be God delayeth, and puts off, that so they may be the more welcome, when they do come. Thus God doth not answer prayers presently, that when the mercy doth come, it may be the more esteemed. Christ delayed to raise Lazarus, that when he was restored to life, the mercy might be acknowdged the greater. When Paul and his passangers for a great while had not seen the Sun, this made them rejoice the more when they did behold it.

Fourthly, Doth God deny thee comfort? it may be it is to try whether thy obedience be pure. Whether thou wilt serve him, though he giveth thee no wages. Comfort is for our refreshment, it is to encourage us. We, like Children, cannot live without these breasts; now, if denied these, though we have a stone for bread, yet thou wilt not give over suffering for Christ, then thou showest thyself upright indeed: For we are apt to look to consolations, more then duty; to regard comfort, more then obedience. Now when thou canst say, O Lord, I will not repine, I will not be weary of righteousness, or deny the Name of Christ, though I have no comfort at all; it is not my ease, so much as thy glory, I look at: This will greatly indear thee to God.

Fifthly, God may deny thee comfort, to inform thee how much thou art beholding to Christ. He suffered for thee, and that without comfort: He was willing to be deprived of it, that so he might accomplish thy Redemption. Now as Christ would be tempted like us, so God will have us tempted like Christ, that we might be the more thankful to him. Certainly, all the pains on his body, all the disgrace and reproach he went under, was not equal to his being without comfort; yet this he endured for thee.

Lastly, Conclude on this, That if comfort were absolutely necessary for thee at this time, thou shouldst have it. Rom. 8. How can he not but give us all other things, who hath given us Christ? Is comfort equal to Christ?

SERM. L.

THis Verse is acknowledged by many Learned Expositors, to be very difficult, not so much from the matter, for that is easy, as from the grammatical disposition of the words, there being several conjectures, and divers adventures about the transposing of them. In most of the Latin Copies, there are three members in the disjunction, whereas the Greek hath but two, after this manner: Whether we be afflicted, whether we be comforted, and whether we exhort. But according to the Greek word, which is 〈 in non-Latin alphabet 〉 , this would make a tautology; therefore, no doubt, this was inserted in the Latin Copies, by some, not diligently attending to what they did. Then as for the Greek, Chrysostom doth transpose the words otherwise then we do, putting off the second member of the disjunction, viz. Whether we be comforted, &c. to the next Verse, Knowing that as you are partakers of the sufferings, &c. and then reduceth all the rest to the former part. Some also blame Erasmus, for adding in the Original, (it is;) Whether we be afflicted, it is for your consolation: which way our Translators also render. And indeed, the sense would run well enough without it, relating to those words, Our hope of you is steadfast. But this is not material, for the sense is still the same. Not therefore to trouble you with these grammatical difficulties, seeing the scope and meaning of the Apostle is evident, which is, That whatsoever did befall him in his ministerial Office, it was for their good, and therefore they were to be so far from being discouraged at his sufferings, or to despise him for them, as the false Apostles labored to make them do, that they ought rather to honor him, and they themselves to be more animated in their sufferings for Christ. And in this the Apostle doth so overflow with words, that Erasmus absurdly giveth this profane censure, Intempestivae copiae affectatio, as if he could teach the Spirit of God how to speak. But no wonder at this presumption of his, seeing in his Epistle to Barbirius, (purging himself from being a Lutheran, much more from holding everything that Luther wrote,) he addeth, he would not be so addicted to Austin or Jerome; vix etiam ipsi Paulo, scarce even to Paul himself. Whether this vix would preserve him from blasphemy, let others judge.

But come we to the first member in this distribution, wherein we have the condition supposed, the consequent and effect of it, with the amplification thereof.

I shall begin with the condition supposed, 〈 in non-Latin alphabet 〉 , whether we be afflicted, squeezed, or pressed; for the word signifieth such afflictions, as are like the •• ail to the corn, that doth bruise it. The end of this, in the general, is for the good of the Church; more particularly, for their consolation and salvation. From whence Observe,

That the afflictions and sufferings we endure for Christ, do not only turn to our own good, but to the good of God's Church.

That they are for our own good, hath been partly spoken to. Yea every dispensation of God to those that fear him, is a benefit and an advantage: For if it be a mercy, it is bonum Dei consolantis; if an affliction, it is bonum Dei admonentis, as Austin. But I am now to speak of the diffusive good by afflictions in respect of others.

That sufferings for Christ are of public edification to the Church, appeareth by two or three notable texts, concerning what Paul speaketh of himself, Phil. 1. 12. I would ye should understand, that the things which happened to me, have fallen out rather to the furtherance of the Gospel. I would ye should understand; It is a truth that Believers should possess themselves with: For indeed, it is a ridle, that out of this strong one should come honey, that out of darkness should arise light, from death come life. The not understanding of this, hath made so many Apostates, thinking that the Kingdom of Christ and his ways, would never hold, because all the power of the world conspire to oppress it; but the Apostle would have them know, that persecutions do not hinder, but further the Gospel. The treading and trampling on this Camomile, makes it thrive the better. Another remarkable text, is 2 Tim. 2. 10. where the Apostle having shown, that though they did cast him into bonds, yet the Word of God could not be bound; no more then a man (as Chrysostom observeth) that cutteth off a branch from the tree, can cut off the Sun-beams also from the Sun, that may shine upon that branch: he addeth, that he doth endure all things for the elects sake, that they may obtain salvation. Oh wonderful expression! you might think Paul goeth too high, these words become Christ rather; Who can say this, but Christ? He suffereth for the elects sake, that they may have salvation. But Paul speaks this only as a Minister, not a Mediator, as is more particularly to be urged: His scope is to show, that it is not for any sins of his own, any wickedness that he hath committed, but it is for the good of the Church, that he thus suffereth. So that Paul doth not only propagate the Gospel by preaching, but by suffering; when he cannot preach, he doth most preach; when his person is bound in chains, then the Gospel is more enlarged: As Herod by cutting off John Baptists head, did in effect make John 's tongue more speak, and witness against him. The last instance is, Col. 1. 24. which place is the more famous, because abused by the Papists, to uphold a treasure or overplus in the sufferings of the Saints, that they suffer more than they deserve; and therefore the overplus is to be dispensed by Papal authority, for the relief of such who want merits. And here cometh in their doctrine of Indulgences, which was the occasion of that Reformation wherein Luther was so greatly instrumental. For the Text itself, you have Paul professing his rejoicing in his sufferings; though so afflicted, so reproached, being made a spectacle to men and Angels, Accounted the off-scouring of the world, yet in all this he did rejoice. For God loveth a cheerful sufferer, as well as a cheerful giver, Si quid boni tristis feeris, per te fit, magis quam tu facis; It is done in thee, rather than by thee, the good thou doest with grudging and reluctancy. Yea admire the public affection of Paul; this was not so much because he should hereby have a greater crown of glory, that he should hereby be more honored, but principally he rejoiced, because he suffered for others, that by his persecutions many others may be imboldened to profess the Gospel. Now he showeth in what manner he did suffer for them, viz. By filling up that which is behind of the affliction of Christ in his flesh, for the bodies sake, which is the Church. This seemeth strange, how could Paul fill up the 〈 in non-Latin alphabet 〉 , the things behind of Christ's sufferings? Were Christ's sufferings imperfect? Could Paul make up that which was deficient in Christ? This would be to make Paul copartner with Christ in the work of the mediation; and then Paul might truly have said, that which once by interrogation he so vehemently denied, Paul was crucified for them. Therefore you must know, the sufferings of Christ are of two sorts.

1. Those which he suffered in his own Person, as Mediator and head of his Church; And thus by once offering up of himself, he forever made perfect those that do believe in him; and thus there are no 〈 in non-Latin alphabet 〉 , no remainders behind to be done.

2. There are the sufferings of the members of Christ united to him their Head; and these are called his sufferings, because of that mystical conjunction between Christ and his members; as also that sympathy that is in him with them in their sufferings. Now as Christ was appointed to sufferings; so is every member of his, by way of conformity to their Head set apart also for their sufferings; and these are the afflictions of Christ that are still behind. All the members of Christ have not yet fully suffered. In every age there are some still to be afflicted for his sake, and as long as any one believer is to suffer, so long something of Christ's afflictions remaineth still behind. Therefore the Apostle addeth, He was to fulfill these afflictions in his flesh; and the end is, for the good of the Church. They suffer for the Church, but not as Christ suffereth, as will appear by some Propositions to clear the Doctrine.

First therefore, when we say, That the afflictions of the godly, especially of eminent officers in the Church, are for the good of the Church, you must still distinguish them from the sufferings of Christ for the Church also. The Martyrs they died to witness the truth, and hereby occasionally to procure salvation for others; but Christ's •… ng for others was in a far more transcendent and efficacious way. For

1. Christ's death was not only a martyrdom, but a propitiation, and an atonement also. Christ (we grant) did suffer as a Martyr, he came into the world to bear witness to the truth. And he is said 1 Tim. 6. 13. To have witnessed a good confession before Pontius Pilate. But those wretched Socinians are therefore to be abhorred, because they make this the only end of his death, That he died by way of example, not by way of propitiation for our sins. Thus with them the sufferings of Christ, and of Paul for the Church, differ only gradually, not in kind. Christ died as a more eminent Martyr than Paul, but both only by way of witness to the truth. Take we heed then, that we do not split our souls at this rock of blasphemy, denying the atonement of Christ's sufferings.

2. They differ in the efficacy also. For Paul 's sufferings, and so all the sufferings of the godly do only objectively, or by way of example turn to the good of others: They comfort, convert, or save others only ministerially; but Christ's sufferings did meritoriously and efficiently also procure all the benefits which the Church standeth in need of. Hence remission of sin, justification, renovation, and glorification are attributed unto his blood, which cannot be to the blood of the Martyrs. So that Christ's death did by way of merit and causality procure all the privileges the Church enjoyeth.

Hence in the second place, All the sufferings which any undergo for the Churches good, they are not meritorious or satisfactory, either for ourselves or others. As the Papists do most derogatively to the honor of Christ maintain; for their Doctrine about the sufferings of Martyrs for Christ's cause, is very proud and pharisaical. They dogmatize that by these he may merit and satisfy God (yet through the merits of Christ, Tincta sanguine Christi) yea not only thus satisfy for his own sins, but may supererogate. So that they exceed the wise Virgins, they will part with some of their oil, because they have more than enough. So that from the overplus of all their sufferings the Church hath a great stock and treasure to relieve those that have no merits of their own. Now this is a mere political engine in Popery, to make the Pope have indeed a great treasury, for he communicateth and dispenseth out of this stock for money. Insomuch that Albertus Magnus saith plainly, That a rich man is in a far better condition to be saved than a poor man, because he hath money to buy his pardon, and to redeem himself, which the poor hath not. Thus these like Judas, make a sale and bargain of Christ; but though the godly suffer, yet their sufferings are not for that end as Christ's was; even as when they obey the Law of God they do it not for that end which Christ did. For both in suffering and doing Christ was only meritorious, because he was without sin, and did more than he was bound to, which cannot be said of any Martyr.

Thirdly, When we say, the sufferings of the godly turn to the good of others, This is not to be understood, as if of themselves they did so, but by the mighty power and grace of God working by them. For Paul cannot of himself cause comfort and courage in others; for he acknowledgeth God only to be the fountain of all comfort; and therefore he prayeth to God, that God would do good by such afflictions. And as Paul cannot of himself thus do good to others by his sufferings: (For it is with him, as in his preaching, He doth but plant and water, it is God that giveth the increase:) So neither do these sufferings work good of themselves by any intrinsical virtue and efficacy they have. For how many by these persecutions are the rather terrified. So that as the Gospel is, though to some a savor of life, yet to others a savor of death. Thus afflictions and troubles to some do discover their hypocrisy and guile, as winnowing doth the cha •• , but to others they are blessed, either to conversion, or to edification. So that in all the sufferings of the Church, we are by prayer to importune God, that by these means greater glory may come to Christ; and that these waters of persecution may be like those to the Ark, which could not drown it, but exalted it nearer to Heaven. Hence

Fourthly, We may admire the wisdom, power and goodness of God, that wherein the enemies of God's Church deal craftily and cruelly, in that very thing he is above them, working the contrary to that which they are intending. For how many persecutors hath the Church had, who like Haman resolved to root out the very name of Christianity, and their persecutions have increased the number of Christians? Thus it must needs be madness and torment to the Churches enemies to see that the ways they take to demolish, is indeed to build up the Church of God. Even as it was with Pharaoh, when he called a counsel to deal craftily with the Israelites, to oppress and diminish them, then they were the more multiplied. Thus Act. 12. 24. when Herod set himself to kill the eminent servants of the Lord, and thereby weaken the Church of God: for when the shepherds were dissipated, what would become of the flock? it is said, But the word of God grew and multiplied. See how the contrary fell out to Herod's design.

These things premised, Let us consider, What is the general good promoted by the Churches sufferings. And

1. Hereby the glory of God and Christ is the more exalted amongst all that fear him. For when the Churches of God shall see the wisdom and goodness of God thus to his people, turning all the cruelty and craft of their adversaries to their own good, that what they could never do, their enemies do for them: What glory and praise doth this cause in all Congregations? How is the Church endeared hereby to God, to trust in him, to continue faithful to him in all exercises? God hath been good and will be good. God hath turned the greatest evil of men to the greatest advantage, and he will do it. As Christ's death is called a glorifying of him: Thus also are the sufferings for Christ, the believers glory, and not only so, but the glory of Christ also. What saith Paul, Phil. 1. 20. Christ shall be magnified in my body, whether by life or death. But

2. The great good overflowing to the Church by its sufferings, are the propagation and enlargement of the Gospel thereby. Phil. 1. 13. Paul there showeth, how his troubles fell out to the furtherance of the Gospel; for his bonds were made manifest in Caesar's palace, and in all other places. That of Tertullian is known, The blood of Martyrs is the seed of the Church. When men did behold their faith, the r • patience, their constancy and courage, it made them inquire into the cause of their sufferings, what it was that could make them so constantly endure all kind of torments; Insomuch that this was instead of the working of miracles, to bring men to faith. So that as the shaking of a ripe flower maketh many seeds fall to the ground, and instead of that one flower many come up in the room of it: or as when the Vine hath its branches cut off, there come far more instead thereof. Thus it hath also been by all the troubles on the Church of God, by afflictions, and by patience under them. How numerous did the Church of God grow, even like the stars in Heaven?

Let the Use be, To consider those examples of all such worthies, who have suffered for Christ, whether recorded in Scripture, or in Ecclesiastical History, read them for thy comfort and thy salvation. The word of God, and the lives of Martyrs bearing witness to it, may much prevail over a stony heart. It hath been a good blessing of God, that the Names and Histories of most Martyrs have been preserved and recorded for the good of the Church of God to come. The lives and sufferings of our Martyrs here in England, what influence may they not make upon thee? What patience, what heavenly mindedness, what courage should this put into thee? As Abel though dead speaketh: Thus do all the godly Martyrs, the Bradfords, the Ridleys, the Latimers, they all speak still; and God suffereth such persecutions to be as perpetual Sermons to teach us.

SERM. LI.

THe second particular in this Text, as it stands divided, is the Consequent or Effect of this tribulation; which is set down in a particular and special manner above any other fruit of it, and that is twofold, Consolation and Salvation. Of the word Consolation enough hath already been said. For the other, viz. Salvation, we shall remit it to the end of the verse, where it is again specified. So that our work is immediately to proceed to the Observation, which is,

That sufferings for Christ should be so far from disheartening, and offending others, that a true and right consideration of them, may much provoke our comfort and salvation.

This truth is of great use. For the afflictions accompanying the ways of Christ, have been an offense, and a stumbling block to many. Now when a curb shall be made a spur, when an hindrance, a furtherance; and we shall be encouraged from those particulars which should drive back, this consideration must be very profitable.

Before we come to amplify in what manner, in what respects persecutions are made thus serviceable to others, Let us take notice,

First, That the sufferings of others do work good only occasionally, or by way of example. We must not conceive any merit or causality (as was declared before) in Martyrs; They are Examples, not Mediators; Their light did shine that we might thereby glorify God. So that we must take heed that the sufferings of the godly do not obscure the sufferings of Christ, that they should not be accounted the only treasure of Christ. But as Luther was afraid, lest his books should take men off from meditating on the Bible: Or as Paul was afraid men should judge of him, as if he by his own power had done that miracle; and therefore told them, It was only by the Name of Christ. So also it was with all the true Martyrs of Christ, they were humble, looking upon themselves as unworthy of the name of a Martyr; neither would they have their blood derogate from the blood of Christ. Hence

Secondly, We may greatly deplore and bewail the Apostasy of the Church concerning those that were Martyrs and sufferers for Christ: in what superstition and sinful devotion were they plunged in about them? So that their sufferings were not for the salvation, but the destruction of many, through the sin and indiscretion of after ages. It is true there is a lawful and due honoring of God for his graces bestowed on those Worthies; yet they were but the pens, God's Spirit was the ready writer; they were but the vessels God poured that curious ointment in them. It was not they so much as God in and by them; for they were men like us, subject to carnal and worldly fears; they were reeds of themselves ready to be shaken by every wind, but God established them. So that it is our duty to bless God, who gave such power and grace to men; yea and we are in a civil way to honor and love them, to desire to imitate them, to make them examples for us to follow. If the Papists had gone no further, we and they should have been at concord in this point; but from imitation they fall to adoration: And although they heap up as many distinctions, as Samson did men by his slaughter, Heap upon heap, to clear themselves in this matter, yet it is but vitreum acumen, these glasses are quickly broken. That the name of such who suffer for Christ should be like a precious ointment, and an honorable esteem of them be had always in the Church, none can deny. Therefore those moral respects vouchsafed to them in the primitive times are not to be blamed; as the regarding of the judgment of a Martyr, as much or more than any Bishop or Doctor. As also when any had fallen by infirmity in times of persecution; such repenting did first go to the Confessors in prisons that were Candidates, or designed Martyrs, entreating their favor, and desiring liberty of admission into Church-communion from them, which the Church received, they making public satisfaction in respect of scandal by serious humiliation; but this afterwards began to be greatly abused, and Cyprian complaineth of it; therefore it was at last justly abrogated, howsoever such respects as were merely moral, are to be allowed; but for religious considerations to do anything to them that is unjustifiable. A learned man thinketh, that the Prophecy spoken of by Peter, 2 Tim. 4. 1. which tells of an Apostasy, bringing in Doctrines of daimons, as he explains it, is the worshipping of these Saints departed; and that this was the great Apostasy of the Church. Whether that be the intent of the holy Ghost, is not here to be disputed. Certainly there was great Apostasy in the Church from primitive simplicity, when they began to worship such who had been Martyrs; yea their relics they would in a religious manner preserve and adore praying also unto them, and expecting both soul-mercies and body-mercies from them. Here this wine did begin to turn into vinegar, and contrary to Christ, they turned wine into water; that which was only for example and imitation, they turned to Adoration and worship, wherein they did not only derogate from the glory due to Christ; but even those Confessors and glorious Martyrs themselves, were they corporally present, would with Paul and Barnabas rend their clothes, and refuse such worship. Certainly if the Angel did forbid John from worshipping him, saying, He was his fellow-servant, and therefore he must worship God: How much more would the Martyrs, who were subject to like passions as we are. Though therefore the godly are afflicted and persecuted for our comfort and salvation, yet take heed of superstitious excess about them, turning imitation into religious adoration.

Thirdly, Those that suffer may be very useful to encourage us, but then we must be sure they be such, who do indeed suffer for Christ. For no doubt all those who have suffered in any false way, The Heretic for his heresies, the Papist for his Idolatry and superstition, have greatly confirmed those that were of that persuasion. They did greatly comfort and animate others that did believe them to be the true Martyrs of Christ. So that we may say of such, contrary to that in the Text, They are afflicted for the destruction and damnation of others. Others are hardened in their Idolatries and Heresies by their sufferings. Look we then, that we do propound right patterns to ourselves, that we be not deceived, as sometimes in Popery they have worshipped the bone of an Ass or an horse for a Saints relique; for the Devil hath his Martyrs. Heresy hath her Martyrs; yea vain-glory hath had many Martyrs. And Austin saith, It is possible for a man who dieth for the truth, yet to have no other motive but vain-glory. The Apostle affirmeth it also, 1 Cor. 13. when he supposeth a man may give his body to be burnt, and yet for want of charity be a tinkling cymbal, or it will profit him nothing. This is so secret a sin, and we are so prone to it, that the Heathens did charge it upon all the Christians (though falsely and maliciously) that they suffered only for vain-glory; being the more induced to think so, because the Christians did in such an excessive manner give honor and praise to them.

These things premised, let us consider how the afflictions of others for Christ's cause work to our comfort and salvation.

First, We shall have the greater assurance and persuasion of those Divine Truths upon our souls, that they are not the mere inventions of men, or delusions of our own souls. For how can it but greatly assure us, that if this were not the truth of God, they could never have that comfort, that courage, that evidence and demonstration upon their hearts: the presence of God with them in those exquisite sufferings, do demonstrate, that the truths are of God, as well as the power and comforts to be of him. It is true indeed the mere suffering, and that with some joy, the most exquisite torments. For a religious opinion doth not presently argue, that it is a divine truth, that it hath God's superscription upon it. For many heretical and deluded spirits have demonstrated much confidence and comfort: yet on the other side, there cannot be an external greater sign of our love to the truth, and that it is of God, then by patient suffering for it. And therefore though Heretics die, though Papists die for their Religion, as well as the true Martyr, yet the frame of their spirits and concomitant dispositions are greatly different. For as their minds are corrupted with error, so also are their hearts and affections unsanctified, and therefore discover not the sweet and gracious workings of God's Spirit upon them, as the true sufferer doth. So that it was not merely suffering; it was not merely torments, but the patience, faith and heavenly mindedness, their love even to their very enemies, that did draw out others to love them. So that when we see others can be imprisoned, executed for such Doctrines, and they be full of an heavenly, mortified, gracious heart at that time; this must needs work in us a greater assurance of the truth, especially this doth confirm the more, when we see it is not one or two, but multitudes, yea millions, which have given testimony to such truths and that by their blood, that so many should thus be willingly undone for that which is a falsehood, is very improbable. And therefore our Divines do usually bring the constancy of Martyrs, as an argument to prove the divine truths of the Scriptures. Oh then shalt thou doubt? Shalt thou question, whether this or that be truth, when thou hast such presidents of so many laying down their lives to confirm it?

Secondly, From the sufferings of others for Christ and his way, we may be greatly encouraged to trust in God, and to depend on him, to enable us also, if he should call us thereunto. How apt are the people of God to be despondent within themselves, to be afraid of their own weakness and hypocrisy, saying, their hearts are so carnal, so unmortified that they know not to part with anything, much less life itself for Christ? He cannot, will one say, he dare not say with Peter, Though all men forsake Christ, yet he would not; but rather if there be any that will deny Christ, he should be the man. This temptation is very incident to the gracious heart. But if they look off from themselves to these champions before their eyes, what hope and confidence may they attain unto in the Lord? For what were those confessors of themselves? Were they not men? Were they not flesh and blood as well as thou art? Were they not affected with wives, children, and life itself? Were they marble and rocks? No surely, but they were subject to all such temptations as thou art, and yet God was with them, he raised them up above their own strength. So that while thou art out of this fight, thou canst not conceive what strength, and what gracious influence God will vouchsafe unto thee. As we read of one French Martyr in Fox his Martyrologie, that was exceedingly possessed with fear about suffering, insomuch that he disguised himself, and took upon him to be a pedlar, carrying ware up and down; but being at last discovered, and hiding himself in a bush, no sooner was he apprehended, but as he acknowledged afterwards, as soon as ever the enemy had laid hold on him, that spirit of fear and cowardliness left him, being filled with undaunted courage. If therefore we read the lives and deaths of those who have been persecuted for Christ, and observe what wonderful supports they have had, and how God hath glorified himself in their infirmities: so that with Paul they could say, I could do all things through Christ that strengthens me, they did partake of a kind of Omnipotency: And at another time he saith, When I am weak, then am I strong. This may make thee, though a Lamb for meekness and innocence, yet a Lion for courage and spiritual fortitude. Hence the Apostle, when Heb. 11. he had instanced in the great achievements, many worthies had accomplished by faith, at the twelfth Chapter he beginneth, Seeing we are compassed about with such a cloud of witnesses, or Martyrs, for so we may render it, Let us run the race that is set before us. We have such a cloud of witnesses, that as the cloud did direct and guide the people of Israel in the wilderness; so also should the lives and examples of so many (called for that end likewise a cloud) guide us and teach us. Who then can be diffident, unbelieving, fearful, when he hath such encouragements before his eyes?

Thirdly, From the consideration of such worthies suffering for Christ, we may also take occasion to rejoice, and to be glad. So far should we be from shrinking and apostatizing from Christ, there are several causes of rejoicing; partly in God, blessing and praising him, who doth so much exalt himself in weak vessels. As God hath always delighted to bring about the greatest glory to himself by abject and contemptible means. Thus also he doth by the sufferings of his people; that which is most unlikely, by that he magnifieth himself: and that God is seen, and made great in the world, this should mightily rejoice us, partly, Because we have the same God, and the same promise that they had. And therefore we may look to rejoice as well as they. They have not a more merciful or powerful God than thou hast; neither have they more excellent or better promises than thou hast. So that as fire kindleth fire, thus their joy may produce joy in thee.

Fourthly, From the sufferings for Christ's sake we may inform ourselves much in this great lesson, that they were in earnest, and real for him. It was not only words, or a profession, but a lively submission unto the ways of Christ. That which the Scripture complaineth of so much, is the general sin of the Christian world, They follow Christ, because of loaves: They profess him while the scorching heat of the Sun doth not arise; but when once Christ and their earthly comforts cannot stand together, then they discover their unsoundness, and that they had no root at all. But those that suffer for Christ, they profess no more with their tongues then they manifest in their lives, Non loquimur magna, sed vivimus, as Cyprian, We do not so much speak great things, as live them. This was the great Objection to Seneca, and such moral Philosophers, that they had expressions about Virtue, but in their practice were far from it. Seneca was forced to purge himself in this accusation. But neither he, nor Socrates, nor Aristotle, nor any of those Masters in Morality, could acquit themselves. Aristotle that maketh Temperance a virtue, and that he only is temperate who doth it for virtues sake, that a virtuous man will rather die than do an evil or dishonest action, yet he kept a whore, yea and sacrificed to her, as the Heathens did to a goddess. He was moved to study Philosophy by the instinct of Pythias, which is no more than by the command of the Devil. He was ungrateful, betrayed his Country, and then afterwards had a great hand in poisoning Alexander, which made Caracalla the Emperor, expel all Philosophers of Aristotle's Sect, because of his mischief to Alexander. He was also exceeding covetous; for this end Lucian bringeth Alexander in hell upbraiding Aristotle, that therefore he made riches part of the Summum bonum, that under that pretext he might the rather heap up wealth; insomuch that Lactantius said truly of him, Aristoteles nee Deum coluit, nec curavit. So that these great Moralists were like some Painters, who can draw excellent and beautiful pictures, when they themselves are foul and deformed. So that to add action and suffering to our profession, when we are called to it, this is to show we are Christians indeed, Nunc incipio esse Christianus, said Ignatius, when he was going to his Martyrdom.

Lastly, By those that suffer we may learn to crucify our hearts to the world, to be weaned from all comforts, not to love them more than Christ. Oh say, I find my heart so inordinate, so glued to these dear relations I have; I find them so cleaving to my heart, that much prayer, faith and meditation cannot cast them out. What a shame is this? I look upon the Martyrs, I see wives, children, estates, goods were nothing; Christ was all, Heaven was all: Oh how unworthy am I to be compared with such glorious servants of Christ! I have not the Martyrdom of the heart, and how then can I endure that of the body?

SERM. LII.

WE are now come to the third particular in this Text, which is the amplification of the end specified of the Apostles sufferings, especially the latter, viz. Salvation, which Salvation is effectual. Wherein we may take notice,

• 1. What is attributed to Salvation, 〈 in non-Latin alphabet 〉 .
• 2. The manner how, 〈 in non-Latin alphabet 〉 , in enduring; with the object of the same sufferings, We also suffer.

I shall at this time only consider the Attribute, or what is predicated of our Salvation, it is effectual. The Greek word 〈 in non-Latin alphabet 〉 is contested about. Some, especially Estius is very industrious to prove, that it should be rendered passively. Thus, which Salvation is wrought. And it is true indeed among profane Authors, the word is used passively; but in the New Testament in some places, it must needs be rendered actively. For whereas the word is used four times in the New Testament, in all which places we translate it actively; yet he contends for the passive sense, as Gal. 5. 6. Faith which worketh by love, he will have it, which is wrought by love: Whereas Vasquez granteth it may be rendered actively. So Jam. 15. 16. the 〈 in non-Latin alphabet 〉 , we translate, The effectual prayer, he would have the prayer wherein the Spirit of God doth so powerfully move us, that we are acted rather than act. Even as afterwards in the Church, those who were possessed by the Devil, were called 〈 in non-Latin alphabet 〉 . But though in this place he may argue something probably, yet in the two other places, Ephes. 3. 20. According to the power, 〈 in non-Latin alphabet 〉 , which worketh in us. Col. 1. 29. Striving according to his working, 〈 in non-Latin alphabet 〉 , which worketh in me mightily: Here he cannot with any color understand it passively. It is true, there is another word 〈 in non-Latin alphabet 〉 , which is in the active sense used so 1 Cor. 16. 9. Heb. 4. 15. but that doth not hinder, but that this in the middle voice may be rendered actively. Certainly though Greek Authors do not, yet the Apostle useth the verb 〈 in non-Latin alphabet 〉 , actively, as 2 Thess. 2. 13. The Mystry of iniquity worketh. For whereas the same Estius would have it passively, It is wrought, or is in agitation, that is no ways probable: for 1 Thess. 2. 13. the word of God is there said 〈 in non-Latin alphabet 〉 , It effectually worketh in them that believe. So also the word is used actively 2 Cor, 4. 12. and Rom. 7. 5. It is not then necessary that the word should be used passively. Hence Erasmus and our Translators render it actively, it is effectual, yet I rather join with those, that think it more genuine to understand it passively in this place, Which salvation is wrought by patience in afflictions. And this is consonant to other Texts, of which I shall instance in one afterwards. Certainly Chrysostom aggravateth the passive signification; he did not say (saith he) 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; yet the active sense, if it be retained, cometh to the same purpose with the passive. For the Apostle contends, that by afflictions for Christ's sake, our salvation is advanced: Salvation puts forth itself, and thereby is more exalted by these sufferings, which certainly must be of unspeakable comfort, to think that by these I am the more prepared for Heaven, and my glory will the more increase. Only you must remember always, that these sufferings have no causality or meritoriousness in them; it is only the gift and grace of God, hereby to increase our blessedness; for after all our sufferings, we are unprofitable servants, and might be thrown into hell. Observe,

That the salvation of believers is promoted and advanced by their sufferings for Christ.

Let none with Simon the Cyrenean be compelled to bear Christ's cross; let them not grudge and repine, thinking they suffer more than Christ will ever make them amends for, that they are losers by him; for no less than eternal salvation is exalted hereby; thou hast gold and precious stones for parting with this earth. The Text I promised to confirm this truth, and is a parallel with mine, is 2 Cor. 4. 17. where the Apostle showeth the unspeakable benefit that we have by our afflictions for God, Our light affliction, which is but for a moment, worketh for us a far more, and eternal weight of glory. It is but a light affliction; light in comparison of hell torments. Are thy sufferings like to the sufferings of the damned in hell? yet thou hast deserved them. And then light in comparison of the weight of glory. There is no proportion between that everlasting blessedness, and thy afflictions: If thou shouldst for millions of years endure such torments as the Martyrs did, yet that was not equivalent to one hours being in Heaven. Again, he saith, It is but for a moment.] All thy afflictions are not eternal afflictions: Thou shalt not forever and ever be thus in a suffering condition, compare it with eternity, It is but a moment. Now these afflictions thus diminished by him, do yet work for us an exceeding and eternal weight of glory. Oh the goodness of God, not the merit of man, that blesseth such contemptible things with an everlasting reward! It is true, the Papists do most arrogantly from the word 〈 in non-Latin alphabet 〉 infer, that afflictions have a causal and meritorious influence upon our salvation; that we are to abhor such thoughts, as that we should have Heaven, Per modum eleemosynae, but coronae, Not by way of alms, but by way of a crown for our striving and conquering. But let men presumptuously dispute this in their Books; when they are to give up an account to God, and to stand before his bar, they will then plead mercy, and not justice; but the Word doth not signify causality: only that order God hath appointed, that by these sufferings we shall come to glory. And indeed to inter any causality or merit from that Word, would be plainly to derogate from the Apostles intention, which is to show the great disproportion that is between these light afflictions, and that eternal glory, there is no equality between them; whereas if they had a meritorious causality, there must be a condign proportion between them.

But let us pursue this comfortable Doctrine. Only

First, Lay this as a foundation, that when we say, Our salvation is promoted by afflictions, you must not understand this, as if they of themselves did it; but it is solely by the power and grace of God. For in many Apostates, and such who had not deep rooting, sufferings did not promote their salvation, but their damnation: Even as to herbs not well rooted, the heat of the Sun doth wither them: So that some men falling into afflictions, are like noisome herbs thrown into the fire, which make the more unsavory smell; like earthen vessels, that break in the fire. They never discover their rottenness, their love to the world, their unbelief so much, as in those times. It is true, the Apostle saith, Rom. 5. 3. That tribulation worketh patience: But that is not to be understood of itself, for in many it worketh impatience and unbelief; but by the power of God moving in these waters; there doth come healing. So that the presence of God, and his assistance is that alone which can turn these stones into bread. Hence also afflictions do not advance our salvation, as the Word preached doth; for that alone is properly the instrumental cause in God's hand, both for sanctification and glorification; as afflictions are only occasional, and set home by the Word. It is true, the Word itself doth not convert or save, by any inherent virtue, as the fire burneth, but by the co-operation of God with it; yet afflictions have not that efficacy, or respect in the same way, as the Word hath. By sufferings then we are as the stone by its hewing and sawing, prepared for that everlasting building in Heaven; but it is the grace and power of God that doth polish and smooth us, otherwise through tribulations we should enter even into the kingdom of hell.

But let us examine, Wherein these heavenly sufferings do thus carry on our salvation. And

First, They are a special means to humble us, to bring us low in our own eyes, to repent of all the evil we have done, and to turn unto God. As mad men are cast into prison, kept in the dark, and under all hardship, to bring them to their mind again: Thus doth God with those that are his. So that it is an effect of his love to bring us into tribulations. It is his love, that maketh him to chastise us, Heb. 12. O beatum cui Deus dignatur irasci. (Tertul. lib. de patientiâ.) O blessed is he to whom the Lord vouchsafeth to be angry! And this is true, not only in afflictions merely for sins, but also in our sufferings for Christ. For though the motive be thy faithfulness in owning of Christ and his way, though it be not for thy sins principally, but thy graces, that thou art thus exercised, yet God hath some respect to thy sins also. Therefore such tribulations they are of a mixed consideration, thy gracious love to Christ provoketh the adversary, yet thy sins also God looketh at in this fiery trial to purge them away. Hence 1 Pet. 4: 16, 17. the Apostle encouraging believers to suffer as Christians, and that by many arguments, he bringeth one amongst the rest, that relateth to their sins, For judgment must begin at the house of God. These persecutions he calls them judgments, and that in respect of the godly, which denoteth, That although God did honor them, as suffering for his truth, yet he did also judge them in those sufferings for their sins. It is then the duty of all Champions and sufferers for Christ, as to rejoice, because they are accounted worthy to suffer for him: So also by those tribulations to humble themselves, to condemn and judge every sin that they can discover. It is a false and sinful opinion of some, mentioned by Raynardus (Lib. de Martyrio.) that affirmed, Whosoever did suffer for the faith of Christ, his very Martyrdom was enough to cleanse him; so that he was not bound in, or before his sufferings to repent for such sins, as his conscience might re-mind him of. No, were it possible for a man to give his body to be burnt for the truth, and yet not to mourn for, and bewail the sins he was guilty of, such Martyrdom would not profit him. So that as God commands the Israelites, when they went to war, that they should cleanse the Camp of unclean things: Thus also all those who suffer for Christ, and in some sense may be said to fight the battles of the Lord, it is their duty to arraign themselves for their sins, and to pray, That this washing of them, may take away their spots and filthiness.

Secondly, These afflictions for Christ, do much promote our salvation, Because they are a School to every believer, whereby to know more of God and Christ, of his grace and power then ever they did before. These sufferings lead us into much experimental knowledge of God, and his ways These see the wonders of God in the depths. A man not afflicted knoweth not what the experiences are that usually the godly find in such exercises. Hence as David acknowledged, Psal. 119. Before he was afflicted, he went astray. Those afflictions did him more good than his mercies. Thus also the godly, who as Joh, come like gold out of the fire, they can truly say, They would not be without those teachings, those experiences they have had, not for all the world: especially, this they are experimentally to observe, How the power of God, as Paul speaketh, was perfect in his infirmities; that the more his troubles did grow, the more were the supports and comforts of God: Insomuch that the afflicted soul wondereth, and is amazed to see and feel the presence and power of God with it: It hath that comfort, that courage, which it thought had been impossible for him ever to enjoy. For (as formerly you heard) as afflictions abound, so also do consolations and supports. So that you must not expect God should give such extraordinary discoveries of himself, but in extraordinary cases: As we read of a notable instance of a woman Martyr in the primitive Heathenish persecutions, who being great with child, was delivered the day before she was to suffer, and in her travail sending forth great and grievous groans: The Jailor reproved her, saying, That if she did thus cry out about the bringing forth of a child, how would she be able to suffer a cruel and tormenting death? To whom she well replied, That her present exercise was natural and ordinary, and therefore expected but common supply in that case, whereas her Martyrdom was extraordinary, and therefore looked for extraordinary help and comfort from God. This is to show, That the discoveries we have in our exercises and troubles under the unusual presence, and consolations of God, make us to say with Job, They had heard of God with the ear, but now they see him with the eye. They did but know in a riddle, now they do (as it were) face to face.

Thirdly, These afflictions do promote and quicken to more grace, and more grace will have more glory. In these trials and heavenly conflicts, their faith, their patience, their crucified affections to the world are more enhanced. As Grapes in the wine-press send forth juice and sweetness: As fragrant Herbs in the fire, send forth a sweeter smell: The Frankincense needeth fire to make it more refreshing: In the race a man puts forth his swiftness: In the fight, fortitude and valor is more manifested: Natural exercise increaseth the health of the body: So also doth spiritual, the health and graces of the soul. Seeing then that these afflictions heat thy soul seven times hotter than they were before, seeing they make thy five to gain ten: No wonder if our salvation be exalted by them.

Lastly, Our salvation is advanced by these sufferings, Because of the glorious promises which are made to such. Some indeed have doubted, Whether there be Degrees of Glory or no in Heaven? But that may be fully proved, that those Stars in Heaven do differ from one another in Glory. And certainly, those that suffer more, shall have greater Glory. Insomuch that some learned men have concluded from Revel. 20. 4, 5. That the Martyrs only shall have a peculiar Glory bestowed on them to reign with Christ a thousand years here on Earth. But that being not so clear, we may firmly conclude, That if a drop of cold water be given for Christ's sake, will be so greatly rewarded, How much more many drops of their own warm blood? Do not then repine under temporal losses for Christ; it is abundantly made up spiritually here, and will be eternally hereafter.

SERM. LIII.

THe second part considerable in this amplification of the divine advantage and heavenly profit we have by afflictions for God's cause, is the manner, how this salvation is promoted, and that is 〈 in non-Latin alphabet 〉 , In the enduring, or in patience under sufferings. It is not simply and barely sufferings, for murderers suffer, robbers suffer; but it must be for God; there must be a good cause. And yet further, a good cause is not enough; there must be an humble, patient and meek deportment in those that do suffer. For if they suffer with grudging and repining, thinking God is a severe Master, who imposeth such hard tasks upon them, then they lose their reward; neither is salvation advanced hereby. The Greek word 〈 in non-Latin alphabet 〉 , is translated sometimes tolerantia, enduring; and thus in the Text: Even as the Verb 〈 in non-Latin alphabet 〉 , is sometimes Matth. 10. 22. Heb. 12. 3. But for the most part it is rendered patientia, patience. Thus Luk. 21. 19. Rom. 5. 3. It is also taken by some for perseverance and constancy; so that is explained, Heb. 12. 1, Let us run 〈 in non-Latin alphabet 〉 , with patience, we render it, or rather with perseverance and constancy, that we faint not, or be weary, ere we come to the end of our race. Although therefore many other graces are necessarily required to go through afflictions; so that our salvation may be exalted thereby, yet the Apostle here, and in many other places, instanceth impatience, as that which is the most proper and genuine grace for the improving of our sufferings. Therefore from hence observe,

That sufferings not barely of themselves, but as improved by patience, do conducē to our salvation.

Without patience our corruptions, and our damnation is furthered by all the tribulations we groan under. So that patience is like the salt to season this Sacrifice, that it may be acceptable. If we struggle and strive against God, complain plain and murmur, because we meet with such hardship, this depriveth us of our glory. We are not to be like the Sacrifice, that did struggle and strive, and therefore must be bound to the Altar; but we are to deny ourselves, to take up the cross (which argueth voluntariness and readiness) and then we must follow him. Holy obedience must accompany this bearing of the cross, Luk. 9. 23. yea it is added, He must take it up daily; implying, that though this cross be put upon thy shoulders every day; though it be from week to week, from year to year, thou must not repine, but take it up daily. You must not carry the cross of Christ, as the Philistines heifers did the Ark, lowing as they went for their young ones; where patience is, there is also a quiet, meek and ready resignation of ourselves, even as was in Christ, Behold I come to do thy will, O God; which will of God was partly to suffer most dreadful things to flesh and blood. Contranitency then and contrapugnancy to the will of God, bringing tribulations upon us, doth deprive us of all that soul-saving benefit we might have by them. It is true indeed, there is a conditional will in every sufferer for Christ, arising necessarily from nature within us, which desireth to preserve itself; and by this we would deprecate that cup which God is giving us to drink. Even Christ himself in this conditional manner prayed, Father, if it be possible, let this cup pass away from me; but then with their absolute will, they do submit and say, Not our will, but the will of God be done. Thus we have a notable expression, John 21. 18. where Christ speaking of the death and martyrdom Peter should suffer for his name, he saith, Another shall gird thee, and carry thee whether thou wouldst not; not that Peter suffered against his will absolutely, not that he repined at it, but rather rejoiced in it, only it was against his conditional will; nature of itself would have desired rather freedom from those torments.

But let us proceed to inquire into the Nature or Properties of this Patience; and I shall not enlarge myself on this subject in this place, because it will come in more expressly and explicitly some where else.

1. Therefore take we notice, That although human Philosophers by their several Sects did greatly oppose one another, yet they did agree in the commending of patience. Indeed Aristotle doth not reckon patience nor humility amongst the moral virtues; but the Stoics especially, they did so commend patience, as that thereby they would have a man turned into a mere stone (as it were) and an unnatural dedolency; but no Philosophical patience, not that of Anaxarchus (who cried out so stoutly to the Tyrant, who caused him to be brayed and pounced to death, Tunde, tunde Anaxarchum non tundis.) or of others so greatly applauded by human Writers, is worthy of the name of Christian patience. There is a vast difference in the principles, in the end, in the effects, in the concomitants, as might be shown; but I shall not dilate at this time. This particular is brought in, to make us examine, What is the grace of patience, and what may be Natural or Moral Patience. Natural Patience I call that, which cometh much from the constitution and complexion of their bodies, they are more mild, quiet and enduring of grief than others. Moral patience I call that, when men by wisdom and reading of moral precepts can harden themselves heroically to bear the tribulations up on them; but Christian patience is that which comes from a regenerated and sanctified nature, eying God's glory, his will and command only, not regarding other sinister respects. So that a Natural Patience, a Moral Patience under thy sufferings, will not advance thy salvation, but that which is Christian. You have a notable place for this 2 Pet. 1. 6. To patience, godliness. The Apostle doth there exhort to have the chain of graces linked together, not to think it enough to have one grace, unless he have all. And therefore patience must be added to temperance; for that requireth the denial of our pleasures, the crucifying of our delights, which cannot be without patience: but then to this patience we must add godliness, implying, that though we be never so meek, so still, so Lamb-like under our troubles; yet if godliness be not added to this patient deportment, if it be not from divine principles, and to divine ends, then our patience is greatly defective. Look we therefore that when we quietly and patiently suffer, it came from the grace of patience, not from a counterfeit patience, for this is not true gold, and so will not enrich us.

This distinction being premised, whereby a Christian may be enabled to know when it is Nature, and when it is Grace that doth bear; when flesh and blood doth suffer, and when a divine Nature within him. In the next place, let us consider, What goeth to the producing of this grace of patience; for we cannot of ourselves perform this duty of patience no more than a wilderness can bringforth roses. Therefore

First, The efficient cause of patience is God only. The heart of man under any afflictions is like a wild bull in a net, there is nothing but raging and repining under every exercise, till God give a patient spirit. Hence Rom. 15. 5. he is called, The God of patience: For what a wild unruly bedlam is an unsanctified man under any pressure upon him: Like Cain he crieth out, It is greater than he can bear. Like Jobs wife, he is tempted to curse God, and so die. Doest thou therefore under thy trials, want patience? Doth it grieve and sadly afflict thee, to see thyself so passionate, so impassionate? Then let this make thee to run to the throne of grace, improve this title, God is the God of patience: Say, Oh God, it is but speaking the word, it is but saying, Let there be patience, and there will be patience! How often have I resolved for patience? How often prayed for patience, and yet Lord my heart is tormented and tossed up and down, like that Lunatick, which could not be bound by any chains? Not only my tongue, but my heart are worse than unruly and savage beasts they may be tamed; but this, no man, only God can tame it. It's God only therefore that maketh in us patience: The grace of patience is far above our power. Tertullian wrote a Book of Patience, but in the very beginning he apologizeth for himself, why he should write of that subject, which he had so little experimentally and practically attained unto, and he excuseth it thus, That he doth as those who are sick, they delight to be talking and praising of health: So I (saith he) who am Aeger caloribus impatientiae, sick with feverish impatient heats, do delight to write of patience. Thus do thou, seeing it is more then of thyself thou art able to do. The least trial, the least affliction, is ready to heat thee with impatience; pray to God importunately, let him not alone, till he bless thee with this composed patient spirit. Say with the same Tertullian, Pereat seculum dummodo patientiam lucrifaciam, Let the whole world perish, so that God will give me patience.

Secondly, As God is the efficient cause, so the word of God that is instrumental. The Word is like David's harp to drive out this evil spirit. So the Apostle, Rom. 15. 14. That we through patience of the Scriptures might have hope. When thy impatient flesh doth suggest this, and that argument to discontent and repining, Oh remember what the word of God saith! It is for want of Scripture-consideration, of Scripture-arguments that thy heart is so clamorous and unruly; such a command, such a promise would presently have made all calm and quiet. The Heathen adviseth an angry furious man to look in the glass, while he is in those passionate fits, that he may see how deformed he is made thereby; but how much rather, when thy heart hath boiled over with impatient repining thoughts, art thou to recover thyself immediately, and to look into the Word? See what that faith, what that requireth, and then thou wilt be ashamed, and abhorring thyself as a very beast.

Thirdly, Afflictions themselves according to Scripture-expression, they work patience also. Thus Rom. 5. 3. Tribulation worketh patience. Jam. 1. 3. The trying of your faith worketh patience. Here you see afflictions are said to work patience, but not of themselves, it's the power of God in and through them; only as the beast accustomed to the yoke is more tame than at first; so when we are constantly exercised with afflictions that they seem to be no new thing, then through God's grace, we come to be more ready and willing in a patient enduring of them. It is said of Christ himself, He learned obedience by the things which he suffered, Heb. 5. 8. not that he could grow properly in grace, or be more obedient than he had been formerly; but it is spoken in regard of experimental obedience, he had the sense and feeling of it more than before: but the adopted sons of God, they do increase in obedience and patience by the things that they suffer. Therefore thou who hast more afflictions than others, it is a reproach to thee, if they have not taught thee more patience and meekness than others.

Fourthly, The exemplary or ideal cause of patience, is God and Christ. From them we have a most exact and complete rule of patience, Mat. 5. 48. Be ye therefore perfect, as your heavenly Father is. To be perfect is there to be patient, for he had before instanced in the patience of God, that even to the unjust he causeth the Sun to arise; and from this inferreth, Be ye therefore perfect: To be patient, and that to enemies, may be called perfection, because this alone is taught in Christianity. To love our friends is acknowledged a duty by all Nations, but to love enemies is only professed by Christians. Well then may we be patient under all the persecutions, reproaches and vexations the enemies of God bring upon us: For is not God patient towards them, and yet they are more his enemies then thine? He that could immediately be avenged on them; he that could command legions of Devils to drag them to hell presently, yet with much patience suffereth them. God is so patient, that as Tertullian, Ipsa sibi detrahit, ( •• de pat.) His patience detracteth from him, he seemeth to be a loser by it. For people sin the more obstinately and willfully, because they meet with impunity. Because vengeance is not speedily executed, therefore the heart of the wicked is encouraged to evil, Eccles. 8. 11. It is true indeed, if we speak properly we cannot attribute the Greek word 〈 in non-Latin alphabet 〉 to God, as if that were an attribute in him. The Scripture useth other words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , but never 〈 in non-Latin alphabet 〉 , because God being most absolutely blessed and happy in himself, he cannot be under any misery: So as to be said 〈 in non-Latin alphabet 〉 , to be patient under it: neither can God be said to pati, to suffer, in a passive sense, yet his goodness, his forbearance, these are called patience. And from the patience of God we may be encouraged to a conformity thereunto. Should God be as impatient of thee, should he as little endure thy failings, as thou canst his dispensations, thou hadst been with Dives, calling for a drop of water long before this time, and not able to partake of it. Christ also is a wonderful examplar cause of patience, for him to lay aside the manifestation of his glory, to be born of a Virgin, to be exposed to such an ignominious death: in all which he did seem, as Tertullian expresseth it, Contumeliosus sibiipsi, Injurious and reproachful to himself; which made the Marcionites say, He had only a phantastical body, thinking it a reproachful and dishonorable thing to him, to have a true real body of the Virgin Mary. But this exinanition and emptying of himself, doth the more commend and make his patience illustrious. Hence 1 Pet. 2. 23. and in other places, Christ is commended as a pattern to us of patience in all our sufferings; and certain never may we more shame and abhor ourselves for all our repining and impatient workings of soul, then when we set Christ before our eyes; he was as a sheep in the hands of the shearer that opened not his mouth: Yet how much did he suffer both from God and man, and that without any cause in respect of himself, though justly in respect of God's Covenant with him, as our Surety. Now though all this was for us enemies to him, such who would contemn his love, and be ready to crucify him over and over again, yet in these great agonies and unspeakable sufferings, he is not impatient. Thus we have heard of a patience greater than that of Job, even of Christ himself, and let his patience shame thee out of thy impatience.

SERM, LIV.

WE are yet treating on the manner, How the Salvation of believers is promoted by their sufferings, which is said to be 〈 in non-Latin alphabet 〉 , In enduring or in patience; in a patient enduring. It is not my purpose (I told you) to enlarge myself according as this Subject of patience might require. Some things have been spoken to declare the nature of it; I shall add at this time some motives and encouragements to be patient under the most extreme sufferings we are put upon. And

First, This consideration may greatly calm and compose our spirits, If we sensibly affect ourselves with what we have deserved. All-impatiency and turbulency of heart ariseth, because we are not thoroughly humbled under our own guilt and unworthiness; for if this were taken notice of, we would wonder, why dogs should have children's bread, why we should have the least drop of mercy, who deserve the deluge of God's wrath. Doest thou at any time find repinings and frettings of heart within thee? Do thou presently possess thy soul with thy wretchedness and unworthiness: Say, Who am I Lord, that it is no worse? This is not hell, nor everlasting damnation that I am in, and yet I have a thousand times over deserved that. It was this that quieted David 's heart under that sour affliction he conflicted with, when Absalom had made such a strong conspiracy against him, 2 Sam. 16. 11. when Shimei cursed him with such a grievous curse, that Abishai had no patience to bear it, Why should this dead dog curse my Lord the King (saith he) let me go and take off his head? Who but a David would have been avenged? But what tameth David's heart? Let him alone, let him curse, for the Lord hath bidden him. David knew that it was for his sins that Absalom rebelled, Shimei cursed; and therefore he dare not grudge nor mutter. So 2 Sam. 15. 26. while David is compassed about with the same difficulties; see how soft his heart is, ready to receive any impression; But if he say, I have no delight in him, behold here I am, let him do to me, as seemeth good to him. Thus David 's heart is like the vessel cast into the fire, it may be put into any form, or fashion; and what is the reason of it? A true humbled spirit under all its unworthiness. Thus the Church Lament. 3. 22. though she be in such desolations, that she calls to all the passengers who come by, to see if there were ever any affliction like hers, yet (saith she) It is of the Lord's mercies that we are not consumed: As wretched as we are, we might be worse. It is the Lord's mercy that we do but taste of his cup of wrath, that we do not drink up the dregs. Here is a good pattern to write after. Let thy troubles and exercises be like Nebuchadnezzar's furnace, heated seven times hotter then ordinary, yet thou wilt have cause to say, if thou regard thy own guilt, It is of the Lord's mercy, that it is no worse. And verse. 39. Wherefore doth a living man complain, a man for the punishment of his sins? Art thou a living man not a damned man, and doest thou complain? Think, what if thy condition were like those that are chained up in everlasting darkness, gnashing their teeth, and roaring out for the endless torments that are upon them? Wouldst thou not then judge this condition thou art in, though afflicted and troublesome, to be a mercy? Certainly if the damned in hell are bound to acknowledge the justice of God, and to give him the glory thereof, though it be in their confusion; How much rather art thou bound to give God the glory of all his Attributes in these dispensations to thee, though bitter to flesh and blood? Take heed then of being like Jonah, of saying, Thou doest well to be angry. It is an ease to pour forth thy complaints. For what, doth God do thee any wrong? Doth not the worm that eateth up all thy comfort breed in thy own breast? Is not thy destruction from thy own self? Certainly if anything, this may stop thy mouth, and quietly compose thy soul. But

Secondly, Not only the apprehension of thy guilt may thus rebuke all storms within thee, But the consideration of God's goodness and mercy is admirable, that doth thus alter and change the nature of these afflictions that are upon thee. For whereas thou mightest have been suffering for thy sins, thou now sufferest for God and a good cause. Whereas they might have been a curse, now they are made a blessing, whereas they might have administered all sorrow and bitterness; now thou art to account it all joy, when thou fallest into divers temptations; give not over sucking of this honey-comb, till thou hast got all the sweetness out of it; God maketh this crown of thorns, a crown of gold; That which might have been a stone is turned into bread; The fruit of thy sin is made a privilege and an honor: Hence the godly have always looked upon their sufferings, as a blessed thing, as eminent expressions of God's love to them: Hence in all their troubles they have been more prepared and purified to bless God: As Bels cast into the fire, do afterwards make a sweeter and clearer sound; so that this is encouragement enough, to consider how God changeth the nature of these troubles, the fruit of sin is made the fruit of God's love to thee, and also of righteousness to thyself.

Thirdly, Be not dejected under sufferings for God, but rejoice with patience, Because God will be with thee, thou shalt have the presence and assistance of Christ, and then Christ being in the ship with thee, thou canst not suffer shipwreck. Paul speaking of that admirable and strong constitution of grace, whereby he was able to endure heats and cold, he could abound, and he could want, be changed from one extreme condition to another, and yet be the same in heart and affection, he addeth, He can do all things through Christ that strengtheneth him, Phil. 4. 13. Thou hast the same power with Christ in some sense; what he can do thou canst do: as a little child enabled by a Giant, can do what the Giant can do. I can do all things; Paul hath a kind of Omnipotency. If then the troubles thou art to combat with were too strong for thee, such as would overwhelm thee, then thou mightest be impatient and discontented, but be quiet and wait for the power of God. See also how notably Paul speaketh to this, 2 Cor. 12. 10. I take pleasure in my infirmities, in reproaches, in necessities, For when I am weak, then am I strong. And verse. 9. God's strength is said to be perfected in Paul's weakness: most gladly therefore will I glory in my infirmities, that the power of Christ may rest on me. What wonders and paradoxes doth Paul speak? His words are miracles, he will most gladly glory and rejoice in all his reproaches; and why? Because hereby God's power will be the more manifested. Thus you see great ground for patience, because Cods power will come in, and that very seasonably you will have grace to help in time of need, Heb. 4. 16. The Pythagoreans called God, Ipsam opportunitatem, Oppornunity itself, because he did always come in seasonably to help: How much more may Christians put forth their patience and faith in this particular? Thou art sure to have his gracious power and assistance, and thou art sure also to have it in the best season, and most opportunely. Let not then impatience so trouble the waters of affliction, and bemud them, that thou canst not see the face of God shining upon thee, and his arm stretched out to help and deliver thee.

Fourthly, As you have need of patience under these exercises, So let it have its perfect work, because of the unspeakable good that will redound to thee hereby. If this be duly weighed, thou wilt bless God for thy sufferings more than for all thy mercies and outward safety; thou wilt see, that to lose father, and mother, and life itself, is to win them. God doth by these sufferings bring in Novum & inauditum modum salutis, interire ne poreas, a new and unheard of way of safety, by making thee to die, that thou mayest not perish. We might heap up many places of Scripture that demonstrate the benefit of such sufferings. So that the opinion of the Gnostics, which Tertullian confuteth, was directly opposite to Scripture. It seemeth the Gnostic was an hater of Martyrdom, and accused Christ of severity and cruelty for requiring such things at the hand of his followers; he thought Christ was injurious to his people, if he expected such hard things from them; but this made them charge Christ thus foolishly, because they did not consider that those sufferings were advantages, that it was no more a loss to the godly, then it is to the grains of corn, when thrown into the earth, and die (as it were) there; unless you do so to the corn, it cannot bring forth fruit. Thus the godly, except they are thus afflicted, except they have these trials, they are great losers, and that in a twofold respect. For

1. Their spiritual good is promoted by the patient enduring of afflictions. Our Savior calls it, John 15. The purging of the Vine; that as the cutting of the luxuriant branches do not hinder, but increase the fruit thereof: Thus also do these tribulations, they are like razors to cut off all superfluities; and therefore compared so often to the fire, which doth consume the dross, and make gold more purified. Art thou then impatient, because God taketh away thy corruptions from thee, because he applieth such remedies that will kill thy lusts, and make thee more believing, and more heavenly minded? Do you not see the diseased person under the Physicians care, though for the present under austeer remedies? The person complains, and cries out, yet afterwards, when by this means he cometh to perfect health, then he thanketh the Physician, and rewards him. Now all thy afflictions and tribulations for God's cause are medicinal: It is God the wise Physician, that commandeth thee to be thus let blood: Fear not therefore, neither faint under it; this is the way God taketh to sanctify and cleanse thy soul; this winnowing will deliver thee from thy chaff; these bitter pills will kill those worms of pride, vain-glory, and other lusts within thee.

2. It's not only thy spiritual good here, But thy eternal good hereafter that is promoted by these sufferings. It's the salvation of thy soul that is interested in these troubles; so that thou art to be afraid (as it were) lest if thou art without these here, thou shalt be without salvation hereafter. Christ hath promised so much to him that shall lose anything for his sake, that it must be high Atheism not to believe it. And if thou doest believe it, and yet hadst rather have present pleasures and profits, than future glory, then thou proclaimest thy exceeding great folly and madness. If then thou love thyself, thy soul, thy salvation, be patient in enduring all that God layeth upon thee.

Fifthly, Be patient under such sufferings, Because hereby thou promotest the good of others, the salvation of others. And certainly this should much prevail with us. These sufferings of mine, these patient endurings for the cause of Christ may provoke and encourage many others. This did greatly induce Paul, and animate him in all his reproaches and difficulties he met with for the Gospel, because that hereby the Church was more propagated. With what joy, (Phil. 1. 13.) doth he speak of this? That his bonds were made manifest everywhere, and many of the brethren waxed more confident and bold than before. As on the contrary we see the impatience, worldly fears, and Apostasy of some have done a world of hurt to others, not only falling themselves, but making others also to tumble down with them. This is a sad thing to consider of. If the Apostle, Rom. 14. speaks so dreadfully about a strong Christian abusing his liberty, that thereby he is a stumbling block, and on his part destroyeth him for whom Christ died: How much more will this hold true on him, who shall perfidiously forsake Christ rather than suffer for him? And although some of these have recovered again, and manifested as much faithfulness as they had formerly falsehood, yet those that did wholly fall off, their fall was great, making the adversary to rejoice, and animating others to do the like. Therefore on the contrary, if thou endure with constancy and patience under all opposions, in nothing being dismayed, this will embolden others; thou mayest prevent the backsliding of others. Insomuch that to suffer for Christ is a great act of love, not only to Christ, but to the Church; when with Paul, we shall be willing to be sacrified for the good of other men's souls. Now this duty of love we owe to the Body of Christ, we are bound in conscience to suffer reproaches, and all manner of trials for righteousness sake, not only because Christ requireth it, and with reference to him, but also out of love to the souls, and salvation of others. When we suffer, we do not only suffer as private Christians, but as members of the body; and therefore the concernment of the whole body is in the suffering of every member. This then should greatly encourage us in all our afflictions for Christ's sake; It is not I alone, it's not my salvation only, but the salvation of many others is carried on in this business. Hence some have thought more implied in that expression then ordinarily is conceived, 1 Cor. 4. 13. where the Apostle saith, We are made as the filth and off-scouring of the world; they say, the words are not to be understood only of dishonor and reproach; but because they were applied to such Sacrifices, and devoted things, in the offering whereof common judgments were removed, piacula; therefore they infer, That the Apostles sufferings did conduce to the whole Church of God. Others come to obtain mercy by following them for an example. I shall not plead for this interpretation; only this is a truth in the general, That many have been converted, and so saved by beholding the courage and patience of godly Confessors and Martyrs. It's then a duty we owe to the Church of God, to suffer when Christ requireth. And if we read of Heathens, the Curtii and Decii, who have devoted themselves to present death, to remove some public calamity, what shame will this be to Christians, if they shall not in a regular way show such zeal for the Church of God? We have a notable passage, 1 John 3. 16. We ought to lay down our lives for the brethren; What Christ did for us, we are to do for the Church. So that from this Text it is plain, there are cases and instances wherein a man is bound to lose not only wealth and estate, but even life itself for others. Hence there is a distinction of Martyrium charitatis, and Martyrium fidei. A Jesuit (Raynardus de Martyrio.) doth industriously endeavor to maintain, That if a man, having a call from God, doth venture his life by visiting some infected with the plague, doing this out of love to God, and people's souls, such a man is as truly and properly a Martyr, and that in a strict sense, as one who dieth for witnessing the faith. I shall not here examine this point; only in the general we may conclude, That he who layeth down his life for the brethren, for the spiritual good of others, having a call thereunto, he he is a Martyr, and may encourage himself with all those promises, that those who died for the faith have done: Yea such a suffering and Martyrdom may be called Martyrium fidei, as well as charitatis, or misericordiae; Faith having imperate acts, as well as elicit. Hence the Apostle, Heb. 11. attributeth divers worthy actions and achievements unto Faith. By this you see in any suffering whereby the Church of God is edified, wherein we demonstrate our love to the salvation of others, we may greatly encourage ourselves. Hence also it is observed by one of the Ancients, That he who shall suffer to prevent schisms and breaches in the Church of God, is more to be honored, than he who suffereth, because he would not offer to an Idol, because here is more love to the Church of God. Let this then in all sufferings, whether verbal, or real, mightily support thee, that not my own salvation only, but the good and salvation of all those, who shall come to hear or know this, will also be furthered. To be a means of conversion by suffering, is in some respect greater than by preaching.

SERM. LV.

THe first part or member of that distribution, which the Apostle here useth hath been dispatched. For as to the last particular observed in the illustration, which the Apostle useth, viz. The object matter of their patient enduring, which is said to be the same sufferings which we also suffer. If any new matter shall present itself, it will be more fitly considered in the next verse.

I proceed therefore to the second part of the distribution used here by the Apostle; In that we may observe, The Condition supposed, If we be comforted. Here is light as well as darkness, Summer as well as winter. The godly are not always afflicted, but they have also their seasons of comfort. It is not an impossible thing here supposed, but what God doth ordinarily bring about for those that fear him. So that in the time of adversity, thou art to remember the time of thy consolations also; whereas the people of God in their distress are apt with David to cry out, Hath the Lord cast off forever? Will he be gracious no more? Thy tribulations are not eternal: After thy wilderness condition thou wilt be brought into a Canaan.

2. We have the effect or end of such consolations, which are vouchsafed to others, especially the Officers of the Church, who are like the mountains whose springs empty themselves into the valleys, and that is two-sold, Consolation and Salvation. Of the former enough hath been said already.

We come therefore to the latter, which is their Salvation, 〈 in non-Latin alphabet 〉 . We have three words in the New Testament, tending to the same, 〈 in non-Latin alphabet 〉 , a Savior, thus Christ is often called; and his Name Jesus is, because he doth save his people; Christ is the cause of our salvation. Then there is 〈 in non-Latin alphabet 〉 , Actual salvation, Act. 4. 12. Yea this is applied sometimes to Christ himself metonymically. Even as in the Old Testament David doth often call God his salvation. Act. 13. 47. Christ is there said to be 〈 in non-Latin alphabet 〉 , For salvation to the ends of the earth. Luk. 1. 69. he is called the horn of salvation, that is, a powerful and strong Savior. Lastly, There is 〈 in non-Latin alphabet 〉 , which doth not so much signify salvation itself, as the means and instrument by which it is procured; and thus Christ as Mediator is our 〈 in non-Latin alphabet 〉 , Luke 2. 30. Luk. 3. 6. Hence Ephes. 6. 17. The helmet of salvation, because it's 〈 in non-Latin alphabet 〉 , it may relate even to Christ himself; as David calleth God, his helmet, and his shield, &c.

As for the thing itself, viz. Salvation, that may answer the Hebrew word Peace, which containeth a confluence of all good things. The Heathens did so admire it, that they built a Temple Deae Saluti, to the Goddess Safety; though they understood only a temporal safety; and therefore when they were saved or delivered from dangers, they did offer their Sacrifices called 〈 in non-Latin alphabet 〉 ; Thus they thought all their safety came from Heaven, though corrupted with blind minds. In the Scripture we read of a twofold salvation: A Temporal one; and the Old Testament speaketh much of this salvation, because temporal mercies were in a more plentiful manner vouchsafed to them; not but that the godly looked for a spiritual salvation, as Jacob witnesseth in his benedictory prayer before his death, saying, Gen. 49. 18. I have waited for thy salvation, O Lord; only spiritual things were not so clearly and plainly manifested, as in the Gospel times. Hence the Temple, 1 King. 6. 4. had windows indeed, but they were of narrow lights. This Salvation temporal is often in the Old Testament expressed in the plural number, The salvations of the Lord, because of the multitude and Frequency of them.

2. There is a spiritual Salvation; and this is sometimes applied to the Gospel and means of grace, because they are instituted means to bring to salvation, Act. 13. 26. It's called the Word of salvation. 2 Cor. 6. 2. Behold now is the day of salvation, Heb. 2. 3. How shall we escape, if we neglect so great salvation? So that the very title which is given to the preaching of the Gospel, should partly much affect and win upon us; who would not be saved? Why should not all Congregations endeavor after a godly Ministry? This is to bring in Salvation amongst them: And partly it should terrify all profane atheistical men, who delight in their lusts, and slight the Gospel preached; what is this but to refuse salvation? What is this but to say, Let me be damned, I had rather with my lusts go to hell, then without them to Heaven? Every Sermon thou despisest, salvation itself is rejected by thee. But then, 2. This spiritual Salvation is either inchoate, or consummate. Inchoate or Salvation begun, is attributed to the works of grace in this life, Sanctification, especially Justification. So Ephes. 2. 5. and 2. 8. By grace ye are saved; he speaks of Justification in this life, and as that which is already ob • ained, 2 Tim. 1. 9. Justification is salvation begun, though good works are other ways required to one and the other. The Consummate or complete Salvation, is that in Heaven, which is the Salvation so often promised in the Scripture, and that is the Summum bonum, and the ultius finis, the mark all are to aim at. The Scripture doth clearly describe that, which the Philosophers did grope in the dark about, having many several opinions about it. That as our Savior asked his Disciples, Whom do men say I am? And they answered, Some John the Baptist, some Elias. Now though these were holy men, yet it was a dishonor to Christ to be accounted no more than a man; Woe be to us, if Christ had been no more than a mere Prophet. Seeing therefore these did so mistake, our Savior asketh further; But whom say ye that I am? Then Peter answered, The Son, of the living God. It was the Father, not flesh and blood that had revealed this. Thus if you ask, What do the men of the world say Happiness and Salvation is? One will reply, Riches; another, Honors; but what do ye say, who are more than flesh and blood, who have the Spirit of God revealing things to you? Even the enjoyment of God and Christ to all eternity, this is Salvation, this is Blessedness. This Salvation is that which we are to endeavor after in our whole life. Better never have been borne, and not saved. What will it profit thee to have had a little pleasure, a little greatness and honor in this life, and hereafter to lose this salvation? There are some places of Scripture, wherein it's disputed, what Salvation is spoken of, whether temporal or spiritual, or both? 1 Pet. 3. 20. Eight persons were said to be saved in the Ark. So 1 Pet. 4. 18. The righteous shall scarcely be saved. The Arminian would bring that place, 1 Tim. 4. 10. Who is the Savior of all men, to a spiritual salvation. But that is absurd, for he speaks of being an actual Savior, and that cannot be to wicked men, for they are not saved, therefore it is of a temporal preservation; for even to wicked men he vouchsafeth daily salvations and deliverances. Now it is plain my Text speaketh of a spiritual Salvation, and that which is to come, called eternal Salvation. Observe,

That God doth by all his dispensations carry on and further the salvation of his people.

If others be afflicted, if others be comforted, all helpeth forward to the salvation of those that believe. In this sense it is said, 1 Cor. 3. ult. All things are yours. The Officers and Ministers of the Church, life and death, things present, and things to come, How are all these things a godly man's? Even because they further his salvation; by all these he promoteth the happiness of his people. Thus Paul knew, Phil. 1. 19. that all his enemies practices, yea their preaching Christ out of envy, thinking thereby to afflict him more, yet this would all turn to his salvation. What Doctrine can be fuller of comfort than this, to consider that what ever befalleth thee, whatsoever God's dispensations are towards thee, yet all doth advance thy salvation, thou shalt not be a loser by anything? The people of Israel indeed they were hindered and put backwards in their journey to Canaan, being forty years detained therein, when their arrival at Canaan might have been far sooner; but our journey to Heaven is hastened by everything, yea our very stumblings do make us afterwards go the faster.

To open this, Consider.

First, What this Salvation doth imply; and therein is connoted the state and condition from which we are saved, that we were in danger of being lost in the contrary estate. Thus it is called a Salvation, because a man by his sins was in danger of being eternally damned, and lost in soul and body forever. Even as you see it was with Lot, when he was in Sodom, fire and brimstone was ready to consume the City; now God being merciful to him, he sendeth an Angel even to pull him out. Thus it is with everyone that is saved, he was in a state deserving the brimstone and fire of hell, within a little time it would have been poured upon him; but God in much mercy pulleth him out; his neighbors (it may be) they are lost, some in the same family, some of his brethren or sisters, yea it may be his parents, they are lost in this fire, and he is delivered; this is to be saved. It may also be emphatically resembled by Noah's Ark, when the deluge overwhelmed the whole world, there were but eight persons put into the Ark, and saved from the waters. Think in what fear and agonies the rest were, how desirous to come into the Ark; and of all mankind there were but eight preserved. Thus those who shall be saved, are but very few in comparison of those who shall eternally perish. And at the day of judgment, what praying and crying will there be, Lord, Lord, open to us; but they shall be commanded to depart into everlasting fire. So that while we are here in this life, we cannot tell what it is to be saved; we know not how to put a due esteem and prize upon it: But at the day of judgment, when the world shall be on fire, when all shall stand trembling at the bar of God's justice; then for you to hear God call such and such an one, Come into Heaven as an Ark, come and partake of eternal glory; but to thee God shall say, Go thou cursed. Oh the unspeakable horror and confusion that will then fall on thee! What worlds wouldst thou give then to be saved? What cries and agonies wilt thou then roar out for thy salvation, but it will be denied thee? Salvation will one day be in request, and accounted a blessed and happy thing, though now it be contemned by thee, and thou thinkest thy lusts will be better then salvation to thee. In what a pathetical manner doth our Savior represent this? Luk. 13. from verse. 24. to 28. Many shall strive to enter in: And when the Master hath shut the door, then those that stand without shall knock at the door, saying, Lord, Lord, open to us; but he shall bid them, depart, then there shall be weeping and gnashing of teeth; when ye shall see Abraham and Isaac, such and such godly men received, and yourselves thrust out. Doth not our Savior speak thus, who is truth itself? Oh imagine all these things to be now a doing! Let faith make future things present. If this consideration will not make a change in thee, what canst thou expect, but to be in the number of those, who shall forever be denied this salvation?

Again, Salvation doth not only denote a Negative, a freedom from all this misery, but also a Positive, a state of glory, holiness and happiness, and that to all eternity. Thus it is described in Scripture by all such positive good things, that may make us readily part with all, leave all for this condition. As Joseph was not only saved from death, and from the prison, but advanced also to high honor and glory. Thus Salvation doth not only deliver from hell torments and everlasting wrath, but also doth give us possession of all holiness and perfect blessedness. This is the salvation God hath provided for those that fear him. No wonder if all afflictions be born patiently in expectation of this. No wonder if this be in the eye, and hope of all the godly. Were it not for this salvation, how miserable and wretched should they judge themselves? This is the salvation that we are commanded to make sure of in this life, and who would live in uncertainties about it? Is it not day and night worth the striving for? This is the salvation that every wicked man willfully depriveth himself of. It is for this that sin is justly called folly and madness; and well may it be so styled. For can there be greater sottishness and madness to put thyself from this salvation, to have the pleasures and profits of this world, which abide but for a season? No wonder if the damned in hell weep and gnash their teeth; if they have a worm always gnawing of them, a conscience always torturing and tormenting of them, because for a drop of honey, they are rewarded with an ocean of gall. Would the damned in hell do as they once did, if they were to live again? Have they such thoughts, such purposes, now they are roaring in those flames, which they had, while in their carnal jollity? Oh that God would persuade you about these things!

But I proceed. This happy and blessed estate is promoted, as the Doctrine informeth us, by all the dispensations which the people of God meet with. That as passengers in a ship are still carried on to the haven, though sick and well, though waking and sleeping, yet every moment they are driven forward to their home. Thus the people of God, if afflicted, this helpeth forward to Heaven; if comforted, this also maketh for Heaven. So that let the Devil be never so busy a Lion to devour them; let the world be filled with never so many snares, yet the counsel of God cannot be frustrated. That gracious purpose of God to bring them to salvation will be effectual, and be accomplished even by those things that seem to oppose it.

Now there are two sorts of dispensations from God, which further the salvation of belivers.

1. There are those things that are means instituted and appointed by God, and so do directly and genuinely tend to save them; and these are the Ordinances, the Ministry, the preaching of the Word, and the Sacraments. These do in God's way wonderfully promote the salvation of those that are rightly exercised therein. Hence you heard, that the preaching of the Gospel is called Salvation, because it doth so directly work thereunto; and those who fear God, do find these Ordinances very powerful for their salvation. They are like the saws and hammers, that did prepare and polish the stones to be fit for the building. So that to be deprived of these, to be denied these, is even to be deprived or denied salvation itself: Only when we say, they are means instituted to procure salvation, You must not think there is any intrinsical virtue in these, as the Lutherans speak about the Word preached; or as the Papists about the Sacraments, working salvation, as Physic doth health by a natural causality: No the Apostle tells us, That in some it is not the Word of life, but of death, 2 Cor., 2. 16. It's to some people as the Ark to the Philistines, because not used aright, it becomes their further damnation.

2. There are occasional means, which do not directly, but occasionally promote the salvation of believers. And they are,

1. Their very sins. These are Occasiones passivae, passive occasions, merely because sin of itself hath such a deadly nature, that it is not ordinable to salvation; only the Omnipotency, the Wisdom and Goodness of God make the former sins the godly have commitred to be admirable antidotes and preservatives against future sin. Thus Paul's blasphemy and persecution was overpowered to promote his salvation by making him more active. Even as one grief doth cure another sometimes, or the burning of fire is taken out by fire, which made one not afraid to say, That he got good by his sins, more than by his graces. Hence Rom. 8. many learned men do not exclude sins themselves from that comfortable expression of the Apostle, All things shall work together for their good.

The second occasional means are Afflictions, and these may be called Active occasions, because in their nature they are ordinable and actually by God are ordained to help forward our salvation. Now the ground of all this is from God's Predestination and Election of such to salvation; and because so elected everything becomes instrumental to that end: so that God governeth and ruleth in all things, thereby to bring them to eternal blessedness; for Election will obtain, and cannot be frustrated.

So that the Use may be to inform the people of God of their infinite obligation to the goodness and grace of God towards them in this particular, if grace did fall asleep (as it were) but a moment; thy salvation might be forever lost; but this grace that keepeth thee, doth neither slumber nor sleep. What joy and gladness may it fill the godly heart with, when he is allowed to say with Paul, I know this shall turn to my salvation! If I be afflicted, if I be comforted, if I have mercies, if I be without them, if I live, if I die, I know all these things shall carry on my salvation.

SERM. LVI.

THese words (brought in, as some say, be a parenthesis) are by way of mitigation and mollifying the minds of the Corinthians. For Paul in his former Epistle having severely reproved them, it obtained good success, and procured some spiritual effect upon them, for they were made sorrowful thereby, and set upon the work of Reformation. And although the false Apostles had too much prevailed with them, yet they were brought to a sounder temper than formerly. Neither were Paul's afflictions such matter of contempt as formerly; yea they are partakers of the same sufferings with him. These things laid together, maketh Paul use these encouraging and softening passages; to rebukes we must join meekness and love together. The Artificer cannot build his house with hard brick or stone, he must have his soft mortar to cement them together: Rigidness to rigidness will nener unite. There must be yielding as well as severity, else the edification of God's Church cannot proceed.

The words are a profession of Paul's charitable esteem and loving apprehensions of them, though sometimes he doth rebuke them very sharply. If he had said, I have no hopes of you, no Epistle, or writing will do you any good, this might have more hardened them in obstinacy. Yea as Chrysostom well observeth on this place, He speaketh more hopefully and confidently of these Corinthians, then he doth of the Thessalonians: For, 1 Thess. 2. 2, 3, 4, 5. he there discovereth the holy jealousy and fear he had, lest they should be oot much moved with the afflictions that do accompany the Gospel, When I could no longer forbear (saith he) I sent Timothy to establish you, that no man should be moved by these afflictions. Again he repeateth it, When I could no longer forbear, I sent to know your faith, lest by some means the tempter should tempt you. By these vehement and doubled affectionate expressions, you see with what a holy jealousy he was possessed concerning them, but he speaketh far more confidently about these Corinthians, Our hope of you is steadfast, That which the Apostle here calleth his hope, he doth often in other places name his persuasion, Heb. 6. 9. We are persuaded better things of you. 2 Tim. 1. 5. I am persuaded that the same faith dwelleth in thee also. 1 Pet. 5. 12. The Apostle speaking of Sylvanus, calleth him a faithful brother, (1 Pet. 5. 12.) as I suppose. The word doth not there denote any doubt or fear about him; for that is contrary to the Apostles scope, who intends to commend him; but it signifieth a firm and steadfast judgment concerning his faithfulness. Now the Question is, What is that hope and persuasion, or knowledge, which Paul had concerning other men? To understand this you must know, Paul had a twofold hope, A Divine Hope, and a Charitable or Prudential Hope, which we may call a Moral Hope. Divine Hope is a supernatural grace wrought by God in the heart of Paul, and so in every believer, whereby he is enabled to put his confidence in God, expecting from him only what he stands in need of. So that of Divine Hope God is the efficient, and God also is the object on which it is determined, and as we must not believe in anything, but God, so nether hope in anything but God. Of this Divine Hope Paul doth not here speak, he doth not say, Our hope in you is steadfast, but of you, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 (as those Prepositions are often changed.) Therefore it is a Moral Hope which is grounded upon principles of prudence and charity, by which Paul was bound to judge thus favourably of them. Paul could not tell the hearts of those he wrote to; he could not infallibly discern, whether they were hypocrites, or sincere, only he judgeth the tree by the fruits. Yet you must not understand this, as spoken o • every particular and individual, but collectively; for he writeth to them as a body, and a Church, and so it must be understood indefinitely, not determinately of this or that person. It is true indeed, there was in the primitive times, among other extraordinary gifts, that of the discerning of spirits (if by Spirit we are not rather to mean Doctrines pretended to be of the Spirit, as 1 John 4. 1. rather than the hearts and frames of men's spirits.) For although absolutely, originally and independently it be God's only prerogative to know the hearts of men; yet in some cases, as in Elisha with Gehazi, God may reveal the thoughts and secret motions of heart to others; but this is extraordinary, not constant, no more than working of miracles. So that it is a very absurd opinion of those that are called Quakers, who say, That light within them discovers what is in other men's hearts, abusing that place, The spiritual man judgeth all things, whereas the Apostle there informeth us, 1 Cor. 2. 11. That no man knoweth the things of a man, save the Spirit of man, which is within him. The persuasion then or hope, Paul had of these Corinthians, was not divine and infallible, in which he could not be deceived, but of an inferior nature, yet not light and foolish neither: for he saith, It was 〈 in non-Latin alphabet 〉 , firm and steadfast. Hesychius renders that word 〈 in non-Latin alphabet 〉 , unshaken, that is, not like the waves of the Sea. So that Paul's hope did not fluctuate about him, and 〈 in non-Latin alphabet 〉 , abiding, continuing. It was not hope at sometimes, and fear at another, but it did abide and dwell in him. Observe,

That it is a great encouragement to a godly Minister, to see good grounds for the hope of true grace and steadfastness in God's ways, in the people committed to his charge.

This was that which did here refresh Paul, that though he was put to many exercises and temptations about them; yet his hope was, that as it is said of Lazarus, his sickness was not unto death, but that the glory of God might be manifested. So those failings and decays amongst the Corinthians were not for their destruction, but by their recovery and repentance to manifest the truth of grace more in them. In most of Paul's Epistles you may see this spiritual and public affection in him, where any are decaying or falling off, there his heart is wounded within him, where any flourish and continue steadfast in holiness, there he rejoiceth and triumpheth. How notably doth he speak, 1 Thess. 3. 7. We were comforted over you in all our afflictions by your faith: for now we live, if ye stand fast in the Lord. Here we see Paul did not so much regard his own afflictions and distress, as the grace of the Thessalonians; and because they did not abate in their faith by the afflictions they met with, therefore this comforted him in all his distress: Yea he professeth he liveth, if they stand fast, as if their Apostasy would be worse than all his troubles to him, yea would break his heart, and be his death. The Epistle also to the Galatians, who began to decay and to end in the flesh after their beginning in the Spirit, doth abundantly declare what agonies he was in about them, Galat. 4. 19. Little children of whom I travail again in birth: he compareth those troubles and exercises of his mind about them to the pangs and groans of a woman in travail, Who hath bewitched you, Galat. 3. 1. By this you may gather, that the joys of Paul did ebb or flow according to the increase or decrease of the graces of these he had spiritual inspection over.

To discover this truth, Let us consider, What things made Paul have such hopes about these Corinthians, and apply these things to ourselves And

First, Their amendment and repentance, by the former Epistle wrote to them, in that you may see the body of the Church of Corinth was almost like Jobs or Lazarusses body, full of spiritual loathsomeness, corruptions in Doctrine and practice, and some of them in a very high nature, for which our zealous Apostle, as the Lord Christ once did, maketh a rod to drive these corruptions out, he is both a light shining and burning; he keepeth to that rule, which he giveth Timothy, Rebuke sharply, and reprove in all Doctrine. He is salt to these Corinthians. Now these sharp reproofs do not provoke them to discontent, to impatience; but it had a savoury and spiritual operation upon them. If he said, Genus quoddam est Martyrii reprehensionem patienter ferre, It's a kind of Martyrdom to suffer reproof patiently; then these Corinthians were Martyrs in this sense; for they did not only take these rebukes well, but are thereby put upon a zealous and powerful repentance. So that when this spiritual Physician saw his medicines kindly operate, then he began to hope well of them. On the other side, we se the Prophets complaining of Jerusalem as incurable, Because she slighted the Prophets, and stoned them, so that there remained no more remedy for them. The Prophets complained, They stretched out their hands all the day long to a rebellious people, and that the bellows were consumed, yet the dross was not purged away, This then is a very hopeful symptom about a people, when we see by the Word preached, that their hearts are broken, that they are counvinced and ashamed of what they have done, and reform for the future. The Apostle speaketh fully to this, 2 Cor. 7. 8, 9, 10, 11. This self same thing that you were made sorry after a godly manner; what carefulness it wrought in you, yea what zeal, what revenge, &c. In all things you have approved yourselves to be clear in this matter. Oh the carefulness and zeal that was in the Corinthians after Paul's admonitions to repent and reform. So that he had good grounds to say, Our hope of you is steadfast. Oh then, let our Congregations be examined and tried in this very particular. What repentance and reformation hath the profane man shown after the many admonitions to him? What Reformation is there made about the holy and strict observation of the Sabbath? What careful performances of holy duties in thy family, concerning which thou hast heard so much? Oh that we had cause to say of such persons, of such families, though once we feared for them, though once we mourned and grieved for them, yet now we rejoice, and our hope of them is very steadfast. But may we not cry, woe, woe, and again woe to our Congregations, that are like Golgothaes, places not of dead men's skulls, but dead hearts; yea dead men, according to that of our Savior, Let the dead bury the dead. Have not the Ministers of God been many years laying the Axe of the Word to the root of profaneness and ignorance, which is in most families, in most Congregations? Yet how greatly doth it abound? Surely of such families, of such Congregations, we may with grief of heart say, As yet we have no hope.

Secondly, This is more particularly observable in the Corinthians repentance, that they repair and set up that good and holy order, which was collapsed amongst them. And therefore as Paul said to the Colossians, Chap. 2. 5. He did rejoice to behold their order: So might he here. In his former Epistle he severely taxeth them for want of Church-Discipline, that they neglected good order; there was a scandalous sinner suffered amongst them, and they did not mourn and humble themselves, because of it; they did not cast him out, and free the Church from that contagion; therefore with many arguments he presseth them to gather together, and to execute Church-Discipline, to cast out this wicked person from amongst them, 2 Corinth. 5. which accordingly they did. or were about to do; yea they seem to fall into too much austerity from their lax indulgence and connivence at sin to too much severity against a penitent humbled sinner, as appeareth 2 Cor. 2. where the Apostle exhorts them, To confirm their love to the incestuous person, now deeply sensible of his sin, lest he be swallowed up with overmuch sorrow. When therefore Paul saw that those who had such disorders in their Church, no zeal against sinners, no endeavors to purge out the old leaven, to be so greatly changed, that they are hardly persuaded to moderate their zeal; this may well provoke him to say, His hope was steadfast of them. For if they would have been remiss, and negligent in anything, it would have been about Church-order. For we see sound Doctrine is sooner received into any Church, than holy Discipline; There were but few Kings among the Jews, that did endeavor a Reformation of the disorder which was about Ordinances; and it is noted as a peculiar work of God upon those men's hearts, who were ready thereunto; as for the other they mocked and derided at such a pious endeavor, 2 Chron. 30. 10, 11, 12. There was the hand of God upon some in a special manner to induce them thereunto. The Church of Ephesus, Revel. 2. 2. is commended, Because she could not bear those that were evil. It argueth the strength of the stomach to exonerate itself of burdensome humors. So that by this we see, That the hopes of those who are faithful Guides in the Church, are greatly quenched concerning such who are refractory, and adversaries to that holy order which would deliver the Congregation from the ignorance and profaneness abiding there. The very Heathens will rise up in judgment against them, who would admit no profane sinner to their Heathenish Rites, witness that known acclamation, Procul, ô procul este prophani. The Priest also about to sacrifice, asked, 〈 in non-Latin alphabet 〉 , Who was there? And answer was retuened, 〈 in non-Latin alphabet 〉 , Good and honest men. Origen also justifying the Christian Discipline that did shut out from their communion profane persons, instanceth in the Sect of Pythagoreans, who when any of their company had fallen into gross sins, they ejected him, and sent a Coffin to him made for that purpose; signifying thereby, that he was no better than a dead corpse. Yea, the Socinians though blaspheming the Deity of Christ, will condemn such carnal Gospellers. For this is one argument they use against the Evangelical Reformed Churches, that there is not such holy order against profane and impenitent sinners, as ought to be. Yea some of them go so far, as to say, That that is not a Church, which hath not Discipline. If then Heathens and damnable Heretics have been zealous for purity about their religious Rites; how hopeless are they, who had rather with the Gadarenes have Christ go out of their Country, then be deprived of their swinish lusts?

Thirdly, Lastly, Paul's hope was therefore steadfast concerning the Corinthians, Because of that which followeth in the Text: they did communicate with Paul in a patient suffering for Christ, and therefore being sufferers with Christ, they should also reign with him. Christ's friends are tried in the time of adversity. It's an hopeful sign of an honest and sincere heart, when thou canst cleave to Christ, and confess his Name in the midst of all persecutions: Then Christ saith, Now I know thou lovest me, because thou hast not withholden thy dearest comforts for my sake. When under persecutions for Christ's name, thou canst rejoice, and not as Bonaventure expresseth it, be like the Cart-wheel, which while it beareth its burden, doth sometimes make an harsh and unpleasant noise. Christ hath both his Summer and his Winter for his Church; and therefore this Garden, Habet Lilia sua & rosas suas, Her Lilies in time of peace, and her Roses in time of persecution. Now those that love Christ more than father or mother, or life itself; and then (as it followeth) Matth. 10. 37, 38. take up his cross; for this can never be done without the former; these do give great hopes of the truth of grace in them. Now the ground of this encouragement to a godly Minister is, the state of grace here, and of glory hereafter. For his flock is both the end of his work, and the end of him that worketh. It is both finis operis and operantis. As then Christ whose death was for the salvation of believers, is said to see the travail of his soul, and to be satisfied: So it is with every true Pastor. What a joyful thing would it be to have good hopes of the work of grace in everyone that belongeth to his charge? So that thy ignorance, dissoluteness, and such damnable ways are the grief and trouble, the thorns in the sides of those, who are to give an account for thee. Oh let not the contrary be true, that such is the ungodliness, the profaneness of thy life, that our fear of thee, our grief about thee is continual!

SERM. LVII.

IN these words we have a Declaration or Specification, wherein, or wherefore the hope of the Apostle was thus steadfast concerning them; it is, because they did not wholly cast off Paul, and contemn him for his afflictions, as the false Apostles endeavored. The Apostles hope was steadfast (as you heard) not like the hope that we sometimes have, which is mutable and uncertain. For how many are there with Pharaoh and Abab under some judgments of God, or under some exquisite agonies of the soul, which complain of their sins, cry out of their impieties? So that we have some buddings of hope concerning them, till at last they dash all, and disappoint all expectation by their Apostasy; but such is not the Apostles hope concerning these, he hath a surer foundation; and therefore he saith, 〈 in non-Latin alphabet 〉 , Knowing, not guessing, or opinionating by slight conjectures, but knowing. It should according to the rule of Grammar be 〈 in non-Latin alphabet 〉 , for it is constructed with 〈 in non-Latin alphabet 〉 , but it is usual with the Apostle to transgress such rules of Grammar. This Samson is not tied in such cords. The vehement and affectionate zeal of Paul in his expressions cannot be so manacled. Thus the word is used abruptly, Rom. 13. 11.

In the second place, we have the object of this his knowledge concerning the Corinthians, and that is, that they were 〈 in non-Latin alphabet 〉 , Partakers of, or in communion with him in his afflictions; 〈 in non-Latin alphabet 〉 : What is more humble and lowly than Paul in this expression? saith Chrysostom; they who had not in the least measure shared with him in sufferings, yet he maketh them copartners with him. They are as Salmeron expresseth it, Copartners in the gain, and in the loss with Paul. They venture (as it were) in the Ship together. The word 〈 in non-Latin alphabet 〉 , of which cometh 〈 in non-Latin alphabet 〉 in the Text, is taken sometimes actively, not for communion so much as commuuication. Therefore it is called distribution, 2 Cor. 9. 13. Thus 1 Cor. 13. 13. The communion of the Spirit, that is, The communication of the Spirit. And so 1 Cor. 10. 16. The bread and wine, Is it not the communion? The sense may be, The communication of his body, and his blood; but very often it is used intransitively (as it were) and signifieth Fellowship, Society and Communion. The Object of which spiritual communion is fully set down, 1 John 1. 3. Ye have fellowship with us, and truly our fellowship is with the Father, and with the Son.

As for the Adjective, which is the word in the Text, we have it used in that which is Evil, and in that which is Good. In that which is sinful, 2 Cor. 10. 10. I would not have you 〈 in non-Latin alphabet 〉 , partakers of the table of Devils. Thus also the Verb 〈 in non-Latin alphabet 〉 is used, 1 Tim. 5. 22. Partake not of other men's sins. And 2 John 12. He that biddeth him, God speed, is partaker of his evil deeds. We are not only to keep ourselves from acting of sin; but look we do not partake with other in their impieties; and that is done many ways; most have cause to pray with that good man, Lord forgive me my other men's sins. If thou doest communicate with such, then the Text will on the contrary be verified upon thee; as thou doest partake with them in their sins, so thou shalt in their terror and damnation. But

2. There is a good participation or copartnership, of which the Text here speaketh. Though Paul was persecuted and suffered much for the preaching of the Gospel, yet this did not deter the Corinthians, or make them to be scandalized at Christ, and so to fall off from him; but they looked upon Paul's sufferings, as their own, and so are affected with his persecutions, as if they themselves were persecuted. This was it which made Paul have such a steadfast hope of their sincerity; for if their foundation had been sandy, such tempestuous winds would have overthrown all. Observe,

That a partaking of, and communion with those who suffer for Christ, is a sure way to interest in all that joy and glory which such sufferers shall at last receive from God.

The Corinthians shall partake with Paul in joy and glory, because they are willing to partake with him in afflictions and persecutions. The joy that is spoken of in the Text, is a distinct thing from glory and eternal happiness; for that is not till the Resurrection, but Consolation is for the present while we are here in the valley of tears. And indeed if we take consolation for the relieving and reviving of the heart under miseries, so it cannot be in Heaven, but in this world only.

To discover this truth, consider

First, That there may be a twofold participation of, or fellowship with others that are in afflictions:

1. When though we ourselves are freed and delivered from all troubles, enjoying all outward peace and quietness, yet we are compassionately affected with the condition of all those members of Christ upon the earth who may be in an afflicted and troubled estate. For seeing all the people of God make up one body, if any part thereof suffer, the other parts condole and suffer with it: Insomuch that it is plain, thou art a dead part in the body, destitute of all spiritual life, if thou canst see the Church of God, or any part thereof lie wounded like the man of Jericho, and thou like the Priest and the Levite pass by, not laying it to heart. This fellowship in suffering is part of the Apostles meaning, which he attributeth to the Corinthians, and is indeed a good and sure hope of grace in whomsoever we find it, Heb. 13. 3. The Apostle there exhorts to remember such as are in bonds, but how? Not in a superficial careless manner, but as cordially and affectionately, as if we were bound with them. Now consider, that if thou wert impoverished, if thou wert banished, if thou wert imprisoned, how much would it possess thy heart all the day long? No less is to be done for others, whom God thus exercises. The Scripture doth much delight in the comparison of the Church with the natural body, and that because of the intimate conjunction and sympathy which is between the members if one be honored, all rejoice; if one be pained, all grieve. The Prophet complaineth, Amos 6. 6. of those who enjoyed their pleasures, and made themselves merry, but did not remember the afflictions of Joseph. Know then, that it is a special touchstone of thy grace, when with Nehemiah, thou hast all things that can be desired for thy private content, yet doest mourn and pray, because of the desolations of Jerusalem; and this may be one answer to that Question, Why should you speak so much of afflictions and troubles to those who have none at all? For let that be granted, yet are all the Churches of God in quietness and freedom? Look abroad and see how it fareth with many that call on the Name of Christ; and thou wilt have cause to see, that though thou art not afflicted outwardly, yet in thy heart and soul thou art to be afflicted in all the afflictions of others. Why doest thou live, as if thou wert not of the body? Be of a more public spirit, let the Churches gain, or losses be as thine own.

2. There is a fellowship with the afflictions of others, not only spiritual, but real, when we are cast into the same outward condition, as others are. And this also may be part of the meaning in the Text. They were not only Spectators of Paul's troubles, but they themselves had part of this burden upon their own shoulders: That cup of tribulation was given them to drink, as well as others. For although persecutions do sometimes fall only upon the Pastors and Officers in the Church, yet for the most part it is universal, and pursueth all that call on Christ: That as with Christ there is no bond or free, no Jew or Gentile, all are one; so it is also with the enemies of God's Church in their persecutions, all are one to them. Look not then for an Ark, when all the people of God shall be in the waters. Though an Obadiah may live quietly in Ahab's Court, when the Elijah's are sought for, to be put to death, yet this is not always so; and that man, who will own Christ upon no other condition, but that he may not suffer for him, or be persecuted for him, that man is unsound and rotten at the very heart.

Secondly, Consider that it is no less glorious before men, and acceptable unto God, to be a companion and an associate with those who do suffer, then if we did suffer ourselves in our own person. This hath been always a very hard task for flesh and blood, to own the godly, while they are in a suffering condition. The Disciples themselves proved cowards and unfaithful in this temptation: for when the Shepherd was smitten, all the sheep were scattered. When Christ was to be crucified, all his Apostles fled from him, they dared not own him; and when Peter was charged to be one of Christ's company, He curseth and sweareth, he did not know the man; he was afraid to own so much as the very knowledge of Christ. Indeed the godly women, Mary the mother of Christ, and others, they shown more grace and courage than the very Apostles, that all honor and glory may be given to God alone; but as for his Disciples, they hid themselves, and were afraid to be companions with him. Hence the Apostle, Heb. 10. 33. exhorting believers, To call to mind their enduring of a great fight of afflictions, he instanceth wherein, partly, Whilest ye were made a gazing stock both by reproaches and afflictions; and partly whilst ye became companions of them, that were so used. Here you see, to become a companion to those that suffer, not to fly from them, or forsake them, is made a great expression of their love to God. Paul also 2 Tim. 1. 16. remembers what Onesiphorus did to him, while in bonds, he mentioneth it, as if he would never have it forgotten anymore, than that woman's box of ointment poured on Christ. The Lord give mercy to the house of Onesiphorus; Why? Because he answered his name indeed, He oft refreshed me, he sought me out very diligently, and was not ashamed of my chain. What a glorious character is here given to Onesiphorus? He was not persecuted himself, but he made himself a companion with those that were. Paul complaineth of Demas, 2 Tim. 4. 10. That he had forsaken him, for he was now in hands, and to answer before Nero, who was known to be nothing but clay and blood mingled together, whose cruelty would extend to all abettors and well-wishers. If any did but sigh in his time, it was a capital crime. This fear made Demas, (as it did all his other friends, verse. 16.) forsake Paul; they had not faith and courage enough to venture for him, and therefore it's said, He did love the present world; he loved his life and liberty too much; though some think this was but a temptation in Demas, and that he did return to Paul again. By this we see, how hard a thing it is, to own those that are godly in their extremities. John 19. 38, 39. It is noted both of Joseph of Arimathea, and of Nicodemus, both Disciples of Christ, but secretly for fear of the Jews, yet when Christ was crucified, they shown their boldness and courage about Christ's body, when he was dead. And Matth, 25. at that terrible day of Judgment, judicial process against sins of omission, will be for neglect in this, I was in prison, and ye visited me not. When Christ and his cause are discountenanced in the world, then unless a man have a sincere and upright heart, he will curse with Peter, and swear, That he knoweth not the men.

These things laid as a foundation, let us consider, why such sympathizing with, and partaking of others afflictions, doth interest in eternal glory. And

First, This Reason is evident, Because hereby we plainly demonstrate, that our Faith in Christ, and acknowledging of him, is upon divine and spiritual grounds, that we do not know Christ, and the Christian faith after the flesh, Matth. 13. This discovered the thorny ground not to be true and right soil, because in time of temptation, when the scorching Sun did arise, then all the hopeful fruit began to wither. This apostatizing from Christ in time of such temptations, is so great a matter, that we are constantly to pray for the grace and assistance of God therein, that we be not left to ourselves. For Peter being forsaken in some measure only, how dreadful was his fall? And for this end it is that God suffereth persecutions and troubles to accompany the profession of his truth, that so it may be known who are sound, and who hypocrites. If thou art but chaff, this winnowing will drive thee away. They are but a very few that acknowledge Christ upon spiritual and enduring grounds. So that though the world rage, though enemies be furious and bloody, yet they stand like Mount Zion, that cannot be moved. Many become Christians, as some did Jews in Mardochees time for fear, and because the State favored the Jews. Outward restraint maketh many take the title of Christians, but they live the life of Heathens, because the pleasures of sin are present, and affect the sense. Orant quia timent, peccant quia volunt, They pray and perform outward religious duties, because they are afraid; but they sin, because their will and pleasure inclineth thereunto. Now these drossy Christians, when they are brought to the fire, they presently melt away. It cannot be denied but that men may suffer much for a while at least, and yet at last deny Christ, as we have sad instances in Ecclesiastical History; but many times such, with that famous Cranmer, did prove the more courageous, and took an holy revenge upon themselves. This accompanying Christ in his dangers, hath a notable promise, Luke 22. 28. Ye are they which have continued with me in my temptations, therefore I appoint unto you a Kingdom, that ye may eat and drink with me, and sit on thrones judging Israel. Even as Christ manifested his pure love to us, that in the midst of all the agonies and miseries he grappled with from God and men, yet he did not give over our cause, but completed our redemption for us. If so be Solomon did so much favor Abiathar, though he deserved death, that he told him he would not put him to death, though guilty, because he had been afflicted in all wherein his father was afflicted, 1 Kin. 2. 26. How much more will Christ say thus to such, who have not been driven from him by great afflictions?

Secondly, Such communion in afflictions must needs interest in glory, Because this is suffering for Christ. Thou that art a companion to such as suffer, thou doest suffer, partly in thy heart and affections, and partly exposing thyself to the rage of men, for owning such. The approving, the pleading for, and refreshing of those that do suffer for Christ, proclaimeth to others, that thou art of the same way and persuasion, and that thou art ready to receive whatsoever load the world shall lay upon thee. So that it is not any defect in thy zeal, or in the adversaries malice that maketh thee no sufferer, but the mere providence of God, which restraineth these Lions that they do not devour thee, when they do others.

Use of Instruction, how false and hypocritical a thing it is to forsake any godly persons, while they are in danger for God's work; especially for people to recoil and draw back from their Pastors and Guides, while valiant for the truth. In such curnal and worldly fears, thou publishest thy corrupt and hypocritical heart to all the world: Thou that doest not in thy place and calling stand by and encourage such who suffer for righteousness sake, thou betrayest Christ like a Judas for thirty pieces of silver. See what a sad complaint Paul maketh of such false and self-seeking revolters, 2 Tim. 4. 16, 17. At my first defense no man stood with me, but all men forsook me. Now lest you should think that it might be such an infirmity of fear as might excuse, he addeth, I pray God, it be not laid to their charge. The same petition Stephen (Act. 7.) useth about his persecutors. Indeed concerning Alexander who so much withstood him, he saith, The Lord reward him according to his work; because he was a malicious opposer; but these did withdraw out of infirmity; yet Paul's prayer argueth it to be a very dangerous thing so to do.

SERM. LVIII.

WE are now arrived at the eighth verse, which Piscator maketh the beginning of that Apologetical Narration, which we have Paul declaring in the following part of the Chapter against those calumnies that were cast upon him. The first whereof was his levity and inconstancy. For having promised to come to them, he did not, which the false teachers branded with mutability. Now it is thought that Paul instanceth in this great trouble he met with in Asia, as the cause why he did not come, as he had promised. But I rather join with those, that do make it part of the precedent Discourse about afflictions and consolations in them. So that what he had in the general only spoken of before, he now illustrateth in particular; because (saith Cajetan on the place, Sermones morales, &c. Moral Discourses are the more effectual, by how much the more particular they are. Paul