Chapter 38: A gracious heart has a high esteem of reproaches in the cause of Christ

THat a gracious heart has a high esteem of the reproaches of Christ, he highly esteems of every disesteem he suffers for Christ: And not only bears reproaches and sufferings patiently, but triumphingly; he is not only contented with them, but counts himself enriched by them. This is a great riddle and mystery to the world, that Sufferings, Troubles, Miseries and Reproaches should be rejoiced in, and esteemed highly of. We are to understand by reproaches is this point likewise, not only slanders, and mocks, and scorns, the sufferings of Gods people in their names formally, but materially their sufferings, they suffer for Christ, upon which they come to be contemned: So that whatever Gods people do suffer in the cause of God, and for Christ, they have high thoughts of it: If God should give unto them all the riches and honors of the world, they could not count themselves so enriched as they do by their sufferings. For men to be enriched by the glorious things of heaven, this is no wonder; but to be enriched by their sufferings and reproaches, this is the great wonder of the world, that only those that have the Spirit of God are acquainted withal. Says St. Paul in Rom. 5:3 We glory in tribulations: There is a patient bearing of tribulation, and a rejoicing in tribulation, and glorying in tribulation; now they did not only bear them patiently, and rejoice in them, but they did esteem them their glory. It is a notable speech in Acts 5:41 It is said of the Apostles when they were called before the Councel, and were very ill handled, They departed from the Councel, rejoicing that they were counted worthy to suffer shame for his name; to be worthy of shame, is a strange kinde of phrase: But in the Original it is, They counted it honorto be dishonored. In Luke 6. 22, 23. you have another Text to show forth unto us this truth clearly, Blessed are you when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of mans sake: Here is an expression of the greatest dishonor that can be to Gods people: What should they do then? Rejoyce in that day, and leap for joy, for, behold your reward is great in heaven: As if Christ should say, I do not bid you bear it patiently, but joyfully, and more then an ordinary joy, leap for joy. And that is remarkable of St. Paul, in 2 Cor. 11. where he reckons up many things to vindicate his Apostleship, in which he was equal and above others; you shall finde they are his sufferings principally he endured for Christ, at verse 23. Are they the Ministers of Christ, I speak as a fool, I am more: in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft: now this is brought to show the dignity of his Apostleship; and therefore in the conclusion at verse 30. when he was put upon glorying, he shows what he most gloried in: If I must needs glory, I will glory in things that concern mine infirmities: by infirmities we are not to understand the infirmities of sin, but his weakness, and evils that he endured for Christ. And so in chap. 12. ver. 10. Therefore I take pleasure in infirmities, in reproaches, in persecutions, in distresses for Christs sake.

And thus the people of God in former times have much gloryed in that they have suffered in the cause of Christ. It is the speech of Tertullian, Your cruelty is our glory. We read of tender mothers beholding their childrens suffering death for Christ as their Trophees and Triumphs, and delighting in their last breathings, as in most melodious musick. And it is reported of Balilas, when he was to dye, he required this favor, to have his chains to be buried with him as the ensigns of his honor. It was the manner of the Romans, when any had received any wounds for their country, they would show the scars and places of their wounds for their glory. Pliny tells us of one, because he got forty five wounds for his country, by that he got immortal honor amongst the Romans. Thus Saint Paul seems to argue, Let no man put me to business, I bear about me the marks of the Lord Jesus. And Ignatius professed, he had rather be a Martyr then a Monarch. And Prudentius tells us of the Martyrs in his time, and especially of Vincentius, that the great torments that were presented to them, were but sports and plays to them, they delighted themselves in those things they suffered for Christ, they trod upon burning coals as if they had trod upon roses. And so in the Primitive time they were wont to call Martyrdom by that name, The "crown of Martyrdom. I desire to know nothing, says St. Paul, but Christ and him crucified. And we know how superstitiously they did use the Cross of Christ in former times, and how high respect they would give unto a piece of wood that Christ was crucified upon; yea, if they had but that piece of wood in imagination: what a deal of business was there made by Constantines mother about the Cross of Christ? Certainly it grew upon this, it was but the abuse of the high esteem that the people of God had of sufferings. The Emperor Baldwyn thought himself blest, if he had but a piece of the Cross of Christ; that he would carry about with him in his arms. It is reported of one King of England, that he bestowed as much upon a Cross, as the Revenues of his Kingdom came to in a year. And that esteem which they had of a piece of wood, the Martyrs in the Primitive times had of the Cross of Christ; namely, of the sufferings they endured for Christ.

Quest. But you will say, in which does it appear, and how comes it to pass, that Gods people do so esteem of their sufferings for Christ?

Ans. There are great riches in them: First, the riches of evidence: Secondly, the riches of preferment: Thirdly, the riches of employment: Fourthly, riches of improvement: Fifthly, riches of experience: Sixthly, riches of promises: Seventhly, riches of comforts: Eighthly, riches of glory.

First, they are great riches, because they have rich evidences from them, and that in these four or five particulars.

First, by the sufferings they suffer for Christ, they have an evidence to themselves, that the way they are in is the right way: They have reproached the footsteps of your anointed: there was a time when they walked in the ways of sin in their footsteps, and then they were never reproached; but now they have changed their way, and walk in the footsteps of the anointed, now they are reproached. If a man being going in a way, the end of which is of great consequence, and if he should miscarry in his way, he were undone: If one should tell him some marks of the way; as you go you shall meet with such a dirty lane, and such a craggy mountain; though he would be glad they were not, yet when he comes at them he is glad, because they are signs of the way he must go. Straight is the gate, and narrow is the way that leads to life. Master Bradford made use of that place when he came to the Stake, and looked upon his sufferings as an evidence to him that he was in the right way.

Secondly, they are an evidence to him of that difference that God has made between others and him: there was a time, when as other men could close with me, and agree with me; now see what a difference there is, they nothing but contemn me and despiseme: I might have gone on and have been a scorner and a mocker as they are; O the difference that God has made between me and them! that God should call me from them, who was as vile as they; and suffer them to be reproachers of godliness, and make me a sufferer for godliness! Jerome writ to Augustine, that it was a great sign of glory to him, that all Hereticks did hate him.

Thirdly, it is an evidence of the sincerity, and the power of his grace, and his love that he bears to Christ: and this is great riches; for a gracious heart says, Lord try me, Lord prove me: he would fain have an opportunity to manifest the truth of his love to Christ: all the while I go on in a way of prosperity, and have the desire of my heart, in which appears my love to Christ? but now when I am called to suffering, and to part with much for Christ, here is an opportunity to show I love Christ for himself, that my love to him does not depend upon any thing that I gain by him in the world. The Apostle says, The tryal of your grace, he speaks of faith, is more precious then silver and gold: and not only your grace is more precious, but the tryal of grace is more precious then gold and silver. A gracious heart does rejoice much in evidencing love to Christ; as any dear friend rejoyces much in any opportunity of manifesting his love to another friend, and the greater the opportunity is, the more does he rejoice. And likewise the power of grace is manifested: as David said to the King Achish, You shall know what your servant can do; and so a gracious heart thinks here is an opportunity to manifest the strength and power that is in grace.

Fourthly, they are an evidence that much good is done, that Satans kingdom is shaken; in sufferings we see the rage of the Devil, and he rages then most when he sends most opposition to his kingdom; therefore those against whom he rages most, may have hereby evidence that they were most instrumental against him: I rejoice, says Luther,That Satan does so rage and blaspheme, as often as I do but touch him: he took it as an argument that much good was done, otherwise the Devil would not have been so vexed, he would not have raged so much.

Fifthly, a gracious heart has an evidence to it self, that God will spare him when others shall suffer from his wrath. Certainly, the more any one is called to suffer in the cause of God, and when he findes his heart ready and willing to yield to God in suffering, the more evidence may he have to his soul, that when others shall be called to suffer from Gods wrath, he shall be spared: and this is the bottom of the prayer of the Psalmist, Psalm 89:50 Remember Lord, the reproach of your servants; how I do bear in my bosom the reproach of the mighty people. I read of one Escelus, being condemned to be stoned to death, and all the people were ready to cast stones at him; and his brother came, and run in, and showed that he had but one hand, and the other hand he had lost for the defense of his country, and then none would stone him: and so the marks of the Lord Jesus, are notable marks to safeguard you in the time of trouble: when the Lord goes out in his wrath, he will set his mark upon those that he will save; and none more notable marks, then the reproaches and sufferings they bear for Christ. This was Jeremiahs plea before the Lord, chap. 15. ver. 5. O Lord you knowest, remember me and visit me; know that for your sake I have suffered rebuke.

Lastly, it is an evidence of salvation, Phil. 1:28 not that all that suffer shall be saved: but a gracious heart that suffers in a gracious Christian manner, has God sealing to him by his spirit in his sufferings, his salvation. Put these together, and we see one cause why we should count the reproaches of Christ great riches, yea, this is greater riches then the riches ofEgypt.

Secondly, the reproaches and sufferings which we endure for Christ, are riches of preferment. It was a speech of Ignatius, when he was to suffer, It is better for me to be a Martyr, then a Monarch. Epist. 12. ad Romanos, Euseb. l. 8. c. 7. To be preferred to honor, is counted great riches: now there is a preferment of Gods people here, these three or four ways: Basil upon that famous Martyr Bar-aam, says, he rejoiced in stripes as in honors, he exulted in the severest punishments, as if praeclara bravia acceperet.

First, the Saints look upon this as high preferment, because it is a testimony that God has a high esteem of them: God does not use to call those that are weak and mean to great sufferings, but his servants that are most eminent; God will dispose of the conditions of his people, suitable to their dispositions, therefore he will not call those to the strongest work that are weakest. A Captain does not call out his mean Soldiers to a notable enterprize, but he calls out his most able couragious Soldiers; and the more desperate the enterprize is, the more honor the Soldier thinks it to be called out: so the greater work God calls one to, the more preferment is in it; and we have cause to admire that God should deal so with us his poor creatures, rather then others; as if we were fitter then' others: though we cannot say we are fitter, because we are conscious to ourselves of so much weakness; but God honors us as if it were so.

Secondly, by this we come to be honorable in the eyes of the Churches, and the Saints of God: nothing makes Gods people more honorable in the eyes of the Saints, then when they are called to suffer much for God. And so in the Primitive times, they esteemed much of the Martyrs, even too much. Chrysostom speaking of Babylas the Martyr, calls him a great man, a man to be admired, and says, if I may call him a man: and Tertullian writing to some of the Martyrs, says, I am not worthy to speak to you: he writes that it was a custom of some in those times to creep to the Chains of the Martyrs, in a way of honor to them. Basil speaking of the forty Martyrs, breaks out into this expression, O blessed tongues which put forth such a confession, as the ayr receiving it was even made holy by it. You must suppose the expression to be hyperbolical, yet so as shows how honorable the Martyrs were in their professions of Christ.

Thirdly, it is a greater dignity in some degree then God puts upon the Angels in Heaven; the Angels glorified God in a way of service, but the Angels and Saints in Heaven have not this way to glorifie God, they are not called to suffer in the cause of God▪

Thirdly, the reproaches we suffer for Christ, are riches of imployment: in this they are called to be imployed in the greatest work that God has to do in the world: there are no people in the world imployed so to set out Gods praise, as they are that are called to suffer; this is the lowest subjection that can be to God, but the highest honor.

And they are called to be maintainers of the truth of God. Says Calvin upon this argument, What are we poor worms, full of vanities and lyes, that we should be called to be maintainers of the truth? The great cause of Gods truth, is maintained especially in Gods peoples suffering for the truth: Here is a glorious contending for the faith of God that is delivered to the Saints. Those who are in Prison, says Cyprian, Confess God with a glorious voyce.

Again, they are imployed in bringing credit to the Church of God; Gods people that suffer, are a great honor to the Church of God: whereas Apostates do disgrace the Church of God; those that stand out in the defense of the truth in suffering, make up that honor that the Church has lost: these are great employments. A gracious heart accounts it as great riches to bring honor to the Church, as to have honor himself: of which before. It is a notable expression that Cyprian has, to set out the honor the Church has by such who suffer for the truth; O blessed Church, which in our times is made glorious, by the glorious blood of the Martyrs; it was white by the works of the brethren, now it is purple by the blood of Martyrs; there are neither Lillies nor Roses wanting in her flowers; white garlands from their works, and purple from their sufferings.

Fourthly, they are riches of improvement: First, grace is improved; grace is never so improved, as it is at that time when a soul suffers for Christ; they most profit me, says Luther, who speak worst of me? as opposition of sin in the wicked improves their sin, so opposition of grace in the godly improves their grace: Lutherus pascitur convitiis, Luther made reproaches his food, he was nourished by them: virtutem intelligo animosam & excelsam quam incitat quicquid infestat, Sen. Ep. 72. Secondly, here is improved whatever Gods people do enjoy, that they are willing to lose; no such improvement of a mans credit or estate, as the loss of it for Christ: if we would devise how we should improve and lay out all our talents for God, we cannot lay them out better; we shall quickly gain from five to ten here: If men know how to improve their stocks to the utmost, they count the knowledge of that way, more then if a man had given them many hundred pounds: we come to improve all that we have in a glorious manner, when God calls unto suffering. Thirdly, by suffering Gods people come to improve the malice and wickedness that is in the Devil and men; that is a great improvement, when I can turn the malice of the Devil and wicked men into my riches. It is a notable speech that one Vincentius had of his Persecutors, Never any man did serve me better then you serve me; and he told them what a great deal he did get by their malice in persecuting of him: if a man were able to turn dirt into riches, how would that enrich a man? but to have that which can turn the dirt of wicked men and the Devil into our riches, that must be a rich thing. Again, a childe of God never improves his time so wel, as when he is suffering for God, when he is a doing good, he is improving his time, but when he is suffering, he does as much in a little time, as he was doing a great while before; God does much reckon upon the time of his people in suffering.

Fifthly, sufferings and reproaches are riches of experiences. As first, when they are called to suffer for Christ, to be reproached for Christ, they have experience of Gods power in upholding them. Secondly, experience of the ways and many passages of the providence of God towards them in all their sufferings. Thirdly, they come to have experience of the working of their own hearts. And lastly, they come to have experience what it is to be in a suffering condition: men have another apprehension of a suffering condition before they are called unto it, then when they are called to it; and therefore they are ready to say, I never knew what a prison meant, and what reproaches meant till now, I do not finde that in them that I was afraid of; and these experiences are great riches.

Sixthly, reproaches and sufferings bring in rich promises, and they bring in a great deal: O that Christians did but know their riches in regard of the precious promises, 2 Pet. 1:4 Every promise is a pearl to enrich Gods people withal, and where there is true grace, that soul does count it self more enriched by the promises, then by any trading. Now the promises that are so rich unto a gracious heart, they are of divers sorts; As first, the promise of Gods presence with them, and they count those promises to be rich things: as the promise of Gods gracious presence, and the promise of his glorious presence, and the promise of his abiding presence. For his graciouspromise, in Isa. 43:2 When you passest thorow the waters, I will be with you, and thorow the rivers, they shall not overflow you; when you walkest thorow the fire you shall not be burnt, neither shall the flame kindle upon you. Again, his glorious presence and his abiding presence, for that you have one promise take in both together, 1 Pet. 4:14 If you be reproached for the name of Christ, happy are ye, for the Spirit of glory and of God resteth upon you; there is the Spirit of God in all the Saints, but there is the Spirit of God, and the Spirit of glory on those that are reproached for Christ, that is, The glorious Spirit of God, the Spirit of God in a glorious manner. Secondly, the Spirit of God and of glory rests upon you, it does not pass away, but rests upon you: now what a rich promise is here; and what is in all the world that may be named with this promise.

Secondly, promises of direction: says Christ, Takeno thought when you are called before rulers for my names sake, how or what you shall speak, for it shall be given you in that same hour what you shall speak. Thirdly, there are promises of assistance; I will bewith you to the end of the world. Fourthly, there is a promise of acceptance; He that forsaketh houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive a hundred fold, and inherit eternal life. Fifthly, a promise of blessing; Blessed are you when men revile you and persecute you, and say all manner of evil falsly on you for my sake. Sixthly, a promise of a Kingdom; If we suffer with him, we shall likewise reignwith him, Luke 22. 28, 29. Ye are they which have continued with me in my temptations; and, I appointunto you a Kingdom, as my father has appointed unto me: the appointing of a Kingdom follows upon their continuing with Christ in temptation. Brethren, God promises much to those that shall be sensible of the reproaches of others, much more when you yourself sufferest in the cause of Christ. In Zeph. 3:18 I will gather them that are sorrowful for the solemn Assembly; time was, when the solemn Assemblies of Gods people, their gathering together to hear a Sermon was their reproach, and they were contemned by many: were you ever in any place where the Assemblies of Gods people were reproachful, and was this a burden to your souls, and grievous to you? mark the blessed promise, I will gather them together: but to be reproached ourselves, and to bear our reproaches in a Christian manner, great and rich promises are made unto it.

Seventhly, in reproaches and sufferings for Christ, there are rich consolations; never such consolation let out to a gracious heart, as when it is under reproaches and sorest persecutions: if ever Christ does turn water into wine, it is the tears of Gods people that are turned into wine of consolation. Basil in his Oration for Barlaam that famous Martyr, says, He delighted in the close Prison, as in a pleasant green meadow, and he took pleasure in the several inventions of tortures, as in several sweet flowers. And Vincentius the Martyr speaking of the great things he suffered for Christ, has this expression, I have always desired these dainties. Luther reports of that Martyr, St. Agatha, that as she went to Prisons and Tortures, she said, she went to Banquets and Nuptails. And Iames Bainham said when they kindled the fire at his feet, Me thinks you strew roses before me. And Mr. Saunders has a most full expression of his consolation, he felt a wonderful sweet refreshment flow from his heart unto all the members of his body, and from all the parts of his body to his heart again. And that Martyr Hawks, lifts up his hands above his head, and claps them together when he was in the fire, as if he had been in a triumph: this is a special fruit of the Spirit of God, and of glory, of which St. Peter speaks, 1 Pet. 4:14 If ye suffer reproaches, happy are ye, the Spirit of God and glory rests upon you, and one consolation, one beam of Gods face is worth all the riches of the world. The Sun enlightens the world, says Cyprian, but he that made the Sun is a greater light to you in prison; that darkness which is the horrible deadly darkness of the place of punishment to others, he irradiates to you with his bright and eternal light. Vobis idem qui Solem fecit majus in carcere lumen fuit horribiles caeteris atque funest as paenalis loci tenebr as aeterna illa & candida luce radiante, Cyp. Ep. 16.

Eighthly, in reproaches and sufferings there are riches of glory both before the day of Judgement and after: riches of glory before; if so be that opinion of some be true (which I dare not altogether deny) of Christs coming to reign in the world here before the day of Judgement; though I will not affirm it as a truth, yet if there be not a truth in it, I confess I cannot make any thing of many places of Scripture, Rev. 20:5 But the rest of the dead lived not again till the thousand years were finished. This is the first resurrection. Blessed & holy is he that has part in the first resurrection; on such the second death has no power,but they shall be Priests of God, and of Christ, and shall reign with him a thousand years. I know this is ordinarily interpreted of the resurrection from sin to grace, and reigning with Christ a thousand years, that is, reigning with him in Heaven: but this cannot be the meaning of the Text; this thousand years must be before the day of Judgement, because Satan must be loosed after: now if this prove to be true, O the riches of glory, that those that suffer for Christ shall have! all those that have suffered for Christ, they especially shall be raised up to reign with Christ on the earth; and therefore you have it in ver. 4. And I saw thrones, and they sate upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and reigned with Christ a thousand years. Suppose it to be so, then the more any do suffer for withdrawing himself from Antichrist, the more glory they shall have when Christ comes to reign upon the earth. Some are loth to receive the mark of the Beast upon their foreheads, openly to appear for Antichrist; yet they will have the mark of the Beast in their hands; but here is a promise to them that shall refuse both: and it is not meant only of those that suffer death in their lives; the death in our liberties, and death in our estates, and other kinde of deaths shall not go unrewarded; it is a point that was spoken of in the Primitive times, and afterward it was condemned upon this ground, because many grew to be sensual, and thought the Kingdom of Christ should be for a thousand years in pleasure to the flesh: but take the Kingdom of Christ to be spiritual in the glory of his Ordinances, as I am confident that Christ shall reign Personally, in his flesh I will not say, but Spiritually, farre more gloriously then he has done.

But then at the day of Judgement, O the glory of those that suffer for Christ, they shall have Crowns upon their heads, and Palms in their hands, and all their persecutors stand as base creatures before them! O the imbracings that there shall be then. If a father send his childe abroad about business, and the childe meet with much difficulty, and comes home in a rainy tempestuous day, how gladly his father receives him, and all are busie to tend on him, and to make a fire, and get him dry cloathes! So when the people of God meet with such hardship in the world, when they shal come and meet with Christ for whom they have suffered, how shall they be entertained? What riches of glory shall they enjoy in the highest heavens for ever hereafter? our sufferings are but the seeds of our glory; and the deeper the furrows are, the more plentiful will the Harvest be: and therefore Gordius the Martyr said, It is to my loss, if you bate me any thing in my sufferings. Are you reproached for Christ? Blessed are you; for the Brand of reproach (says Basil) shall be turned into the glory of an Angel. A gracious heart counts it more riches to be conformable to Christ, then to have Crowns upon his head: As in Phil. 3:8 he counted all the things of the world dogs meat, for the fellowship of Christs sufferings; he did not count all the world dogs meat, for the glory he should have by Christ only; but for the fellowship he should have in the sufferings of Christ. Truly happy is that soul, and to be equalled with Angels, says Jerome, who is willing to suffer, if it were possible, as great things for Christ, as Christ has suffered for it. Vera est illa anima faelix, & Angelis aequanda quae pro nomine & opere Christi tanta quanta pro nobis ille sustinuit, voluit sustinere, Hyeronym. Epist. ad Oceanum. Such as have been followers of eminent men, they highly esteemed to be like their Masters, though in things that were some dishonor; As Plato was a man of a crooked back, and his Schollars counted it an ornament for to go crooked. And Aristotle had a lisping speech, and his Schollars thought it an honor to have a lisping speech. And Alexander had somewhat a wry neck, and a harsh speech, and his soldiers thought it an honor to be like him: how much more should the godly count their sufferings an honor, because they are comformable to Christ? For Application.

In the first place, hence we see the excellency of grace, what an excellent and glorious thing it is, wherever it is, that it does conduce so far to increase riches out of any thing: great must needs be the gain of godliness, when it gains from their sufferings and reproaches; grace is such a thing, as can turn dust into gold: The Philosophers stone is counted a rich thing, because it turns dust into gold, grace will do it, the dirt that the world casts upon Gods people, is turned into gold: well may it be called the Divine nature; for as God brings light out of darkness, and comfort out of sorrow, and riches out of poverty, and glory out of shame, so does grace. How does grace conduce to the comfortable life of Gods people? as for the service that God employs them in, they count that honorable; and the sufferings that God calls them to, they count them comfortable; we need not therefore be so afraid of sufferings; indeed, if we have not a principle to change the nature of them, we may be afraid, but if God do put a principle into us, to turn our shame into glory, and sufferings into riches, we need not be afraid: If any did see Moses his Serpent, he would be afraid; but if he had Moses hand, he would not be afraid, because Moses hand had a divine vertue with it to turn the Serpent into a rod; and so if we look upon sufferings as a Serpent ready to devour us, we may be afraid, but when we consider the excellency of grace, that it has a divine power to turn the Serpent into a rod, you need not be afraid; labor to prize this jewel of grace, that can do such great things: It was the curse upon the wicked, that God would turn their glory into shame; It is the blessing of grace, that it will turn shame into glory.

Secondly, we see a reason of the meekness and quiet behavior of Gods people in sufferings: Though they are persecuted, they carry themselves meekly, and are ready to forgive, they are not discouraged, and sink in their sufferings, because they look upon sufferings with another eye then the men of the world do, they look upon their sufferings as their glory and riches: When a man has riches coming in, he is quiet; and though he were angry, passionate, and vexing before, yet when riches come in, that quiets his heart, and he is ready to do any office of love then; this is the reason why Gods people are ready to do any office of love to them that do persecute them, because they look upon them as their glory. St. Paul was a man that had a high esteem of his sufferings, and therefore when he suffered much, and from those that were his friends, in Gal. 4:12 see his behavior, Brethren, I beseech you, be as I am, for I am as you are, ye have not injured me at all; As if he should say, How soever you have carried yourselves, yet be as I am, I am as you are, let our hearts close and join together; you have not injured me at all: Thus his spirit was carryed in this quiet and meek frame, because he had a right understanding of the nature of sufferings. And so we read of Stephen, when they were stoning him, says he, Lord forgive them: What was the ground of this? He saw the heavens opened, and Christ stand at the right hand of his Father, he saw a great deal of glory that was in his sufferings when he suffered thus for Christ; he could pray for his persecutors: What was the reason Christ endured all so quietly? he knew the good that was in his sufferings. Indeed, as for those that see no good in them, that finde nothing but trouble and vexation, no marvel though their hearts fret and revile again; but where a gracious heart findes sweetness and good in suffering, surely there need not be that fretting and vexation of spirit in them as in others. And why should we vex and fret, when we suffer any thing for God? it must be upon one of these two grounds; either because of the evil that we do endure, or the evil of those from whom we do endure. The evil that we do endure cannot cause fretting, because it is turned to such great riches. But you will say, The suffering it self I do not care for, but the base malicious hearts of those from whom I suffer, that troubles me. To that I answer, It is reported concerning Socrates, being once reproached, and yet behaving himself meekly and quietly, one came and asked him how he could be so meek and quiet, when he was reproached by such a one as he was that did reproach him? Socrates answered, If as we go along we should meet with a man that had a diseased body, more diseased then our bodies, more weak then ours, should we fret at him because we see the disease of his body more grievous then ours: No, this should make us pity him; then says he, if as we go along, we see the spirit of one more diseased, and more distempered then ours, should this make us fret at him? it rather calls for pity and commiseration: so if that be the thing that makes you fret; namely, the malice of them from whom you suffer, it should rather turn your vexation into commiseration, and look upon his spirit as diseased, and sickly, and weak, and bless God that has given you a more strong and hail spirit.

Thirdly, if Gods people account sufferings and reproaches greater riches then the treasures of Egypt, then here we may see to what a heighth a gracious spirit is raised to, how high above the world; in that it looks upon the riches, and glory, and sweet contentment of the world, as under the meanest and basest thing that does attend godliness; namely, as things under reproaches, and under scorns and sufferings; Gods people do not only look at Christ, and grace, and heaven, as above the riches and glory of the world, that they are infinitely above them; but mark how a gracious heart is raised above the world, take the very dirt that is cast upon the ways of God, and he counts that very dirt to be higher then all the riches, and glory, and dignity of the world; surely then a gracious heart has a very low esteem of the world, and the riches and glory of it, howsoever other men that know no better things, esteem highly of them: A man that has rich Revenues, plentiful comings in, he blesses himself in this, and counts himself a great man here; but know, while you are blessing yourselves in these things of the world, that do glitter in carnal eyes, a gracious heart is so far from looking at that which you do so highly esteem of as great matters, as he accounts the very baseness that attends the ways of godliness, as a higher preferment by far then all your glory, and rejoyces more in it, and blesses God more for it; yea, blesses himself more in the very basest and meanest things that attend godliness, then in all your riches; so that a godly mans feet are where a wicked mans head is.

The head of a worldly man, that is, the chief of his desires, and joys, and endeavors, it is in the riches of the world, and there a godly mans feet stand, and he counts them so low, as he counts the dirt of his feet better: Surely it is but a little room that riches have in the heart of a godly man, when as the very reproaches of Christ are more to him then all the riches of the world: The very filth that is cast upon him while he is in his way, he does count better. When we would express our most vile esteem of any thing, we use to say, We prize it no more then the dirt under our feet; then surely a godly man must have a vile esteem of the things of the world, for he does not so much prize it as the dirt that is cast upon him. And so the Psalmist in Psalm 119, 118. speaking of the vile esteem that God has of the wicked, says he, He treads them down under his feet, and puts them away as dross: Gods servants are compared in Mal. 3:17 to jewels that are scattered up and down in the dirt, for so the phrase does intimate, but the dirt that is upon his jewels, is highlier esteemed by Gods people, then all the jewels of the world: The scrapings and washings that come from the trenchers of men, is the sweetest food unto a Swine; so that which is the sweetest and most delightful things of the men of the world, it is meaner then the basest thing that does belong unto the sufferings of Gods people. O the advantage that the Saints have above the men of the world! Were there any great matter in the things of the world, howsoever esteemed by men, it could not be that the very reproaches of Gods people could be counted better; but whatever esteem the men of the world have of them, it appears by this there is no great matter in them.

Riches in Scripture are compared to thorns, there are five or six things in which they are like thorns; First, thorns are the vilest plaints, so riches are to a gracious heart. Secondly, in regard of the suddennessof their passing away, if the fire do but touch them, they are quickly gone, so riches soon pass away, it is said, They have wings and fly away. Thirdly, in regard of their unfruitfulnes, thorns bear nothing fit for man, so riches are very unfruitful, they make men unfruitful. Fourthly, in regard that thorns are such hindrances to better things; and therefore the Scripture says, the seed of the word that was sown among thorns it was choaked, they will not let better things grow by them; so the riches of the world and cares about them, choak up all, and hinder other things that are good. Fifthly, they are compared to thorns, in regard of the prickly nature of them: So there are many snares in riches; says the Holy Ghost, They pierce themselves through with many sorrows: It is hard for a man to go through thorns, and not to pierce himself; he may be in the outside of them, and not pierce himself; so though a man be busie in the world, he may keep himself from pricking, but if he be over head and ears in the world, he will be pricked; as the sheep that is got into the thorns will lose part of her fleece, so Gods people will lose part of their good amongst the world. Lastly, many venomous creatures, as Snakes and Toads, and the like, are creeping and crawling in the thorns, so many venomous lusts are hidden by riches, an outward glorious estate does hide many filthy lusts. These arguments may for ever teach us to look upon these things as very mean and low.

Fourthly, if sufferings and reproaches for Christ be greater riches then all the riches in the world, O how are they mistaken, how are they deluded that look upon these things as the greatest evils! that are so shy of sufferings and reproaches for Christ, as that they will lose the greatest riches, rather then they will be enriched by them, rather then they will endure them, when as they are so great a good: As first, is not peace of conscience a rich jewel, more then all the riches of the world; and yet how many are there that will lose the rich jewel of peace of conscience, rather then endure reproaches, rather then be enriched by reproaches? though they be convinced in their conscience, such ways are according to Gods mind, that they are bound to do them, such things ought to be done, and such things ought to be left undone; yet rather then they will endure reproaches, they are content to part with the riches of the peace of conscience.

Secondly, is not the truth of God a rich jewel, a precious jewel? O any one truth is rich, we should prize it above our lives! O that faith that was once deliveredto the Saints, how should we prize it! Buy the truth, sell it not: Buy it at any rate, sell it not upon any terms. The truth is that, that the blood, the lives of so many dear and precious Saints of God that were the glory of the world, have been laid out for the maintenance of, and well laid out too: For though God does esteem of the blood of his Saints, and precious in his eyes is the death of the Saints, yet God esteems highlier of his truth, that is worth the blood of all that have been spilt for the defense of it. The truth of God is the especial end for which the Son of God came into the world, and took mans nature upon him, to testify to the truth. The truth is more worth then rubies and all precious stones, then gold and silver: Whatever you can desire, is not to be compared to it; and though there be so many riches in the truth of God, yet how many are there that will rather betray the truth of God, lose the truth of God, rather then suffer reproaches.

Thirdly, is it not a rich thing to enjoy communion with God? It was an expression of that truly noble Marquis Galeacius, that parted with all for Christ, when his friends that were very rich, offered him bags of gold and silver to return to them again, he put them all away with this expression of indignation, Cursed is that man that counts all the gold and silver in the world, worth the enjoyment of communion with Jesus Christ: This is riches, yet some had rather lose this then endure reproaches.

Fourthly, is not the blessing of God upon us, the protection of God over us, the love of God unto us, the care of God for us, and the brightness of the face of God shining upon us, and brightning all our ways, are not these riches? and yet behold how many are there that are so far from counting reproaches riches, as they will lose these riches, rather then bear reproaches.

Fifthly, is not the inheritance of the Saints, that kingdom of glory, that incorruptible undefiled crown that is reserved for them, riches? and yet how many are so far from esteeming reproaches riches, as they will venture the loss of that too, rather then they will endure reproaches.

Lastly, are not the Ordinances of God riches, that are the especial conduits and means of conveyance of the choice mercies of God unto his people; those mercies that have such an immediate dependance upon eternity, are not these riches worth all the world? yet how many are so far from counting reproaches riches, as will rather lose all the riches of the Ordinance, then be reproached: Though their conscience tell them, You might enjoy abundance of blessing in the Ordinances, were it that you might have them in the power of them, and they have a good mind to them: Ah, but my friends will scorn me; and upon this ground, they forbear coming to the Ordinances: And thus they are so far from counting the reproaches they shall endure, riches, as they deprive themselves of all the riches in the Ordinances of God, rather then they will endure them: Like unto Asa, in 1 Kings 15:18 he took all the gold, and silver, and riches of the treasure of God, to send them unto Benhadad, that he might free him from the King of Israel: So men are willing to part with the gold and silver, and all the riches of Gods house, and of Gods Ordinances, so they may be freed from reproaches and sufferings, and from enduring trouble; was there ever delusion like this delusion, to lose such riches, rather then endure that which in it self is riches? were it that reproaches were as great evils as you can imagine, suppose you might go to live where you might enjoy the Ordinances, though it were in such a place as Job speaks of, in Job 22:10 A land of darkness, as darkness it self, and of the shadows of death, without any order, and where the light is as darkness; yet that subjection that your souls do owe to God, does call for a willingness to yield to that, and to yield to reproaches and sufferings, though there were no good in them: but now, when there is so much good, such glorious things mingled together with reproaches, for you now to be so afraid of reproaches, as to be willing to lose so much riches rather then to endure them, how is your heart besotted? Suppose reproaches had such shame in them as you think they have, cannot God put honor upon them? man can put honor upon mean things: As the Garter that is counted an ornament of the highest Nobility, that Kings wear about their necks as an ensign of their princely order: A Garter fell from a Lady, and she blushed for shame, the King took it up, Well, says he, I will make this an honorable ornament ere long; and upon that came the Order of the Garter. If man can put an honor upon that which is mean, surely God can do it: And therefore Calvin speaking of sufferings and reproaches, says, They are the ensigns of heavenly nobility; and if God has put this honor upon them, shall you be so shy of them, as to lose so much, rather then to endure them?

First, if they were evil, you are to endure them, in regard of your subjection to God.

Secondly, if there were nothing lost by your drawing from them, and your unwillingness to endure them, it should be a great deal of evil; but first considering that there is good in them, and so much lost by your unwillingness to endure them, what folly is here? there is an art and skill in Christian Religion, that would show you other things then you see: You would never have such low esteem of reproaches, if you had the skill of Christianity: If a man did fling bags of pearls and gold at a dog, he would be afraid of them, and run away, but a man would not, but be ready to catch them; and so men of the world and base hearts, that are not acquainted with this skill of Christianity, they will run way at reproaches and sufferings, but a heart that knows what they are, does not run away.

But are you shy of sufferings, and run away? what a difference is there between the disposition of your hearts, and the disposition of the most worthy servants of God in all ages? you are afraid of them, as if they were evil like hell it self; Gods people earnestly desire them. I remember a speech of Jerome upon that, Blessed are you when men speak evil of you, and revile you; says he, Who would not be willing to suffer? who would not wish to be persecuted for righteousness sake? who would not desire to be reviled? O would all the rout of unbelievers did persecute and trouble me for the name of my Lord, and for righteousness sake; I would this foolish world would all rise up against me to reproach me.

Secondly, Gods people have been greedy of them. Origen was so earnest to suffer with his father, when he was a youth of sixteen years of age, that if his mother had not kept his clothes from him, he would have run to the place where his father suffered, to profess himself a Christian, and to have suffered with him. And so the story of the poor Woman in the book of Martyrs, that made haste to the place where many Christians were to be burned, and meeting with the Persecutor, says he, What need you make such haste to that place, there are many to be burned? Ah, says she, that I know, and I am afraid all willbe done before I come; I and my childe would fain suffer with them: And many blessed the day of their suffering. Alice Drivers expression was, That neverneckerchief became her so well, as that chain did: and are you so shy of them? what difference is between you and their spirits. Again, what unthankfulness and dishonor is this to Christ, that has suffered so much for you. Christ has gloried in the sufferings he suffered for you, and why should you be afraid of sufferings for him? it was a notable speech of an Ancient, Acceptable is the reproach of the Cross to him that is not unthankful to him that was crucified upon the Cross. And what confusion will it be upon you another day, when you shall see those that suffered are so glorified, that their sufferings are crowns of such immortal glory? O consider what you do; deprive not yourselves of such glorious riches.

Fifthly, let us labor to get this Christian magnanimity of spirit, namely, for to glory in all that we suffer for Christ: Heathens can be patient in sufferings, but Christians must go beyond them, and glory in their sufferings. You have been bold in suffering for sin, if you might have your mind and will: now if you may have your mind and will for Gods glory in suffering in a good way, why should you not suffer? Mark the expressions that we have of Job, Did I fear a great multitude, or did the contempt of familiesterrifie me, that I kept silence, and went not out of the door. O that one would hear me, behold my desire is, that the Almighty would answer me, and that mine adversary had written a book: let them say what they can against me, & write a book against me, Surely, I would take it upon my shoulder, and binde it as a crown to me: Thus it should be with the people of God, they should take their reproaches as an ensign of honor: This indeed is truly in a spiritual sense to tread upon the Asp and the Adder, that when the Asp, and Adder, and the old Serpent does spit out her venomous poyson, a gracious heart should tread upon them. There are three things that will put a spirit of suffering, and so a holy magnanimity into us: All the arguments in the world will not do it, unless we have a suffering spirit; and these three things will put a suffering spirit in us. First, if you had a full satisfaction of your own spirits in the cause of God you maintain, and the ways of God, you walk from your own experience you have in them; if you take upon you the profession of Religion by the reports of others, and be carried by the example of others, that will not do it; but if in your own experiences you finde that sweet and only satisfying content in the truths and ways of God, this will do it. It was a notable resolution of Luther, My purpose is not, says he, to maintain my life or name in respect what men say, or can say of me for my maners, but my purpose is to maintain the cause of God; let whoever will tear my life and name in this regard: Propositum est mihi neque vitam neque mores tueri, sed solam causam; lacerent mores meos quicunque velint. Luth. ad Nicolaū Hansman.

Secondly, if you get your hearts inflamed with love to Christ: Love delights in opportunities of expressing it self, and it has never such a full opportunity of expressing the strength and heat of it, as in suffering much for the Beloved.

Thirdly, if you have an eye of faith, and can behold God the Father, and Christ, and the blessed Angels looking upon you when you are in your sufferings; By the eye of faith look up to heaven, and see God looking upon you, and saying, Here is a servant of mine is called to suffer for me, now you shall see his behavior; and Christ and the Angels looking upon you to see your behavior, and this will do it; not only make you patient, but glory in them.

Sixthly, if there be so much glory, and such riches in suffering: Hence we have an Use of abundance of comfort and encouragement to them that are willing to endure reproaches for Christ. There are five or six branches of consolation to Gods people in this Use. First, are you willing to suffer reproaches, and to glory in them? I remember a notable speech of Gulielmus Parisiensis, O happy pallat that can taste such delicates! O it is a blessed thing that God has given you such a taste! Again, know, if you glory in your sufferings for God, God will glory in doing for you: None shall glory in suffering for him, but he will count it his glory to be doing for them. Thirdly, if you glory in your sufferings for Christ, God will count it his glory to uphold you in his sufferings. Fourthly, do you glory in the low condition you are put into for Christ? certainly God will own your souls, and glory in you when you are in the lowest condition, when your souls shall be in adversity, God will know you then. Fifthly, can you glory in a suffering Christ, when Christ comes in glory, he will own you, when he shall be glorified, his glory shall be yours: Those that are ashamed of me, I will be ashamed of them (says Christ) before my Father and the Angels: But those that glory in Christ, Christ shall be their glory. Lastly, now you glory in Christs sufferings, you shall glory in his praises.

Seventhly, if so be that Gods people account themselves so enriched by sufferings and reproaches, let us take heed we do not despise any that do suffer for Christ, that we have not low esteem of them, because of their sufferings: God has high esteem of them when they suffer, and they themselves see cause to glory in their condition; and are you that are standers by ashamed of them? and do you disesteem of them for their sufferings? while the Saints of God flourish in the world, they are esteemed of by many carnal hearts; but let them suffer any thing and be disgraced, and they withdraw themselves from them, they are despised as a lamp in the snuff, but who do despise those that are ready to fall into trouble? those that are in ease: When a lamp is bright and shining, every one esteems it; but when it comes to be in the snuff, men despise it: and so in outward prosperity, many do esteem of them, but when they come into trouble, then they slight them: O let not those that are like to fall into trouble be despised by you: I pray what service do you for God, that you should despise them? such a one as suffers in the cause of God, does more service for God, then you have done in all your lives, and God has more honor by him; and will you despise him, and look with an evil eye upon such a one? behold him, look upon him, see whether the presence of God be not more with him then ever; see whether the glory of God does not appear more upon him then ever? and will you despise him? It is said, God will not withdraw himself from the righteous, however others do withdraw themselves; (that is) let the righteous be inany condition, though in the poorest meanest condition, God withdraws not himself from him, and shall you withdraw your hearts from him? you should embrace them, and the more they suffer for God, the more you should delight in them, and be in their company the more, and not be shy of their company, and ashamed to own them.

In Rev. 1:9 you see how St. John does boast in his tribulation; he does not say, I John that am an Evangelist, who am an Apostle, who have revelations revealed unto me, but, I John, who am also your brotherand companion in tribulation: This he rejoyces in, that there is a company of Gods people that I may join with in tribulation for Christ. And so it is spoken of the honor of those Christians in Heb. 10:33 that they were companions of those that were reproached and persecuted: It is therefore well taken at Gods hand, when any of Gods people are in trouble, that others are willing to be their companions, and not to despise them, but to embrace them. And Constantine the Emperor, when he came to Pagnutius, that had lost his eye for Christ, he embraced him, and kissed that eye.

Eighthly, if Gods people do so glory in their sufferings: Hence there is discouragement to all wicked men to meddle with them; certainly they will get nothing by it. You think if they will not do thus and thus, you will make them do it: Alas, you are infinitely deceived; what will you do to make them do it? you will reproach them, and cast disgrace upon them, and take away their estates, and hunt them up and down: This is that which they glory in, and they count their riches; you enrich them by this: And therefore if there be any policy in you, leave off this way; for when are the people of God more setled in the way of godliness, and against the way of Antichrist, then when they are persecuted? Nazianzen in his Oration upon Basil, tells of a famous contestation that Basil had with Modestus, the Emperors Lieutenant: What, (says Modestus) what do we seem to be to you? Nothing, says Basil. What, do you not fear our power? Why should I fear? what will it do? what shall I suffer? What shall you suffer? (says he in indignation) then he reckons up a company of scaring things, Losses of goods, Banishment, Tortures, Death: then, says Basil, if you have any thing else, threaten it, for these things are nothing. How is that, says he? Basil answers, for loss of goods, I have nothing but a few torn cloathes, and a few books; for Banishment, I account the whole earth mine; for Death, that will be a benefit to me, you will send me sooner to God, to whom I live, and to whom I hasten; and a little after he says, Fire, Sword, Prison, Famine, are all a pleasure, they are delightful to me.

We read likewise of a notable speech of this Lieutenant to the Emperor Julian: While they suffer, they deride us (says he) and the torments are more fearful to them that stand by, then to the tormented. Gulielmus Parisiensis in his Tractate de moribus, brings in the patience of the Saints triumphing over Persecutors, saying, The Emperors, and Kings, and Princes of the world are but Cooks to prepare dainties for me, in whose rage appears my glory; the magnificence and sublimity of those who are mine, and those that seem to dominier in the world, do serve in my kitchin to prepare food for me. And Tertullian speaking of the patience of Job, and the Devils coming to strike him, says, The Devil with his own hands did but make a crown for Job. And (says he) here is the glory, and magnanimity, and sublimity of patience, that it does glory in those things that the world think to get them off from the ways of godliness by. Hereticks, says Cyprian, do arm us, when they think by their threatnings to terrifie us. Do you think reproaches from you will take off their hearts from all the good they had experience of Gods ways? you know not their hearts.

In Jeremy 23:7 says God, They think to cause my people to forget my name by their dreams, which they tell every man to his neighbor, as their fathers have forgotten my name for Baal: because a company of base Hypocrites are taken from the ways of godliness, and from the profession of truth by scorns and reproaches, the men of the world think to get Gods people to forget his Name, but they are infinitely mistaken: although you prevail with hypocrites, do not think to prevail in like manner with gracious hearts. The answer of Basil to Modestus, that Nazianzen in his former Oration mentions, is very remarkable; When Modestus heard his bold answers, says he to him, Never any man answered me thus, thus boldly as you do: It may be, says Basil, you never had to deal with a Bishop before. So although perhaps others who make shows of Religion, yet not well grounded, will yield to you; yet if you meet with a true gracious heart, you shall finde another manner of power there to resist whatever you can do. Do what you can, those who are truly godly, will be above you in whatever sufferings they endure from you. It was a notable speech I have read of one Cyrus Theodorus, to the former Modestus, concerning Basil: O Modestus, Basil is above you, you are but a poor Pismire to him, though you roar as a Lyon! Luther likewise reports of Vincentius, that he laughed at those that slew him; saying, that to Christians tortures and deaths were as sports, and he gloryed when he went upon hot burning coals, as if he trod upon Roses.

Ninthly, If we are to glory so much in the sufferings we endure for Christ, then certainly we are to glory in the sufferings that Christ has indured for us: if there be riches in our sufferings for Christ, what riches are in Christs suffering for us? I have shown in eight particulars the riches of sufferings for Christ; I might in as many particulars show the riches of Christs sufferings for us. First, riches of the infinite deep wisdom of God. Secondly, the riches of the infinite love of God to mankinde. Thirdly, the rich patern of humility. Fourthly, there is riches of honor that is put upon the Children of men, such a price is paid for them, and such great things are done by the Lord for them. Fifthly, there is a rich fountain of mercy, cleansing of all pollution, and the healing of all souls in Christ. Sixthly, there are the riches of the springs of all graces. Seventhly, there are the riches of the rich treasure of all consolations. Eighthly, a rich purchase; thus our sufferings for Christ are riches, and Christs sufferings for us are riches. Chrysostom speaking of Christs reproaches, has this expression, These things which we suffered, are most beautiful and glorious to me, in these I do principally glory; neither is my spirit less raised by the thousands that be raised from the dead, then by the dolours that suffered. How rich is a Christian in regard of sufferings; as men use to look at their riches, and be thinking of their riches, so let us be viewing and looking at our riches, the riches of our sufferings; and Christ makes us to glory in our riches. It is an expression of Chrysostom upon the Sermon in Matthew 26. speaking of the sufferings of Christ, says he, They are gloriousthings, he glories more in them, then in raising thousands from the dead, Christ glories in them; And that is observable in the ninth of the Acts, where Christ appears to Saul, says he, Saul, Saul, why persecutest you me? says Paul, Who art you? I am Jesus of Nazareth; why does he say, Jesus of Nazareth? does any good come out of Nazareth? he does not say, I am the second person of the Trinity, the Son of God, the King of the Church; no, but I am Jesus of Nazareth, that was a reproach that was cast upon Christ, and Christ glories in that, surely we should glory in it then.

Lastly, if there be so many riches in suffering for Christ in reproaches, what riches are there in the Crown, in the reward of the reproaches, and sufferings? men do dig riches out of dark holes and mines in the Earth; here is a hole, though it be dark, yet it is a mine, where-out you may dig great riches, if you have wherewithall to dig, if you have a true Christian Spirit; you see out of this deep dark pit you may dig riches.