Part 14
God whets before he strikes, he bends his bow before he shoots, he prepares instruments of death before he brings men down to the grave, his hand takes hold on judgment before his judgments take hold of men; but if all these warnings will not serve their turns, God will overturn them with a witness. "He ordains his arrows against the persecutors," or as the Hebrew has it, "against the hot burning persecutors." God has his hot burning arrows for hot burning persecutors. Let persecutors be ever so hot against the saints—God will be as hot against them; and let them be ever so much inflamed against the people of God—God will be as much inflamed against them.
When malicious and mischievous persecutors have done all they can to vex and fret, to daunt and affright, to dismay and discourage the people of God, then God will terrify the most terrible among them, and "they shall not prevail nor prosper, yes, they shall stumble and
fall, they shall be ashamed and confounded." When the time is expired that God has pre-fixed for his people's sufferings, then God will retaliate upon their persecutors. Then those who plundered his people shall be plundered; and those who dealt harshly and treacherously with them, shall be dealt harshly and treacherously with. 2 Thessalonians 1:6, "Seeing it is a righteous thing with God to recompense tribulation to those who trouble you." It is but justice that God should trouble those who are the troublers of his people.
And God has even in this life been a swift witness against the persecutors of his people. Cain was a persecutor, and his brother's blood pursued him to hell. Pharaoh was a great oppressor and persecutor of his people, and God followed him with plague upon plague, and judgment upon judgment, until he had overthrown him in the Red Sea. Saul was a persecutor, and falls by his own sword. Haman was a great persecutor of the saints, and he was feasted with the king one day, and made a feast for crows the next! Pashur was a great persecutor, he smote the prophet Jeremiah, and put him in the stocks, and God threatened to make him a terror to himself and to all his friends, Jeremiah 20:1-3. Zedekiah was a persecutor, he smote the prophet Micaiah on the cheek for dealing plainly and faithfully with the kings, and in the day of trouble and distress he goes from chamber to chamber to hide himself (1Ki 22). Jezebel was a great persecutor, she slew the prophets of God, and she was thrown out of a window, and eaten up by dogs, (1Ki 18:4-13; 2Ki 9:30). Herod the Great, who caused the babes of Bethlehem to be slain, hoping thereby to destroy Christ, shortly after was plagued by God with an incurable disease, having a slow and relentless fever continually tormenting his inward parts; he had a vehement and greedy desire to eat, and yet nothing would satisfy him; his inward parts rotted, his breath was havy and stinking, some of his members rotted, and in all his members he had so violent a cramp, that nature was not able to bear it; and so growing mad with pain, he died miserably. But,
[4.] It will appear that persecutors are in the most sad and deplorable condition, if you do but consider that there is a day a-
coming wherein God will fully reckon with all persecutors, for their persecuting of his saints: Psalm 9:12, "When he makes inquisition for blood, he remembers them; he forgets not the cry of the humble." There is a time when God will make inquisition for innocent blood. The Hebrew word which is here rendered inquisition, signifies not barely to seek, to search—but to seek, search, and inquire with all diligence and care imaginable. Oh, there is a time a-coming, when the Lord will make a very diligent and careful search and inquiry after all the innocent blood of his afflicted and persecuted people, which persecutors and tyrants have spilt as water upon the ground; and woe to persecutors when God shall make a more strict, critical, and careful inquiry after the blood of his people, than ever was made in the Inquisition of Spain, where all things are done with the greatest diligence, scrutiny, secrecy, and severity.
O persecutors, there is a time acoming, when God will make a strict inquiry after the blood of Hooper, Bradford, Latimer, Taylor, Ridley, etc. There is a time a-coming, wherein God will inquire who silenced and suspended such and such ministers, and who stopped the mouths of such and such, and who imprisoned, confined, and banished such and such—who were once burning and shining lights, and who were willing to spend and be spent, that sinner might be saved, and that Christ might be glorified. There is a time when the Lord will make a very careful inquiry into all the actions and practices of ecclesiastical courts, high committees, etc., and deal with persecutors as they have dealt with his people.
Psalm 12:5, "Because of the oppression of the weak and the groaning of the needy, I will now arise. I will protect them from those who malign them." When oppressors and persecutors do snuff and puff at the people of God, when they defy them, and scorn them, and think that they can with a blast of their breath blow them away—then God will arise to judgment! At that very nick of time when all seems to be lost, and when the poor oppressed and afflicted people of God can do nothing but sigh and weep, and weep and sigh, then the Lord will arise and ease them of their oppressions, and make their day of
extremity, a glorious opportunity to work for his own glory, and his people's good.
Alas, all the sorrows, troubles, afflictions, vexations, torments, and punishments that befall the persecutors of the saints in this life, they are but fairy-tales, as it were; they are but the beginnings of sorrows, they are but types and figures of those easeless, endless, and remediless torments and punishments that will at last inevitably fall upon all the persecutors of the saints. But,
[5.] Fifthly and lastly, Persecutors at present are under an evident token of perdition and destruction; they have the marks and signs of divine displeasure upon them: Philippians 1:28, "And in nothing terrified by your adversaries, which is to them an evident token of perdition—but to you of salvation, and that of God." Persecuted Christians ought not to be disheartened or discouraged—but rather to take heart and courage, by all the persecutions which are raised against them, because they are most certain witnesses and evidences from God himself, both of their own salvation, and of their persecutors' perdition and destruction.
And thus you see by these five things, that there is no condition under heaven that is so sad and deplorable a condition, as the condition of persecutors is. But,
5. I answer, That God will bear his people company in all their afflictions and persecutions. If the bush, the church, be all on fire, the angel of the covenant will be in the midst of it. Isaiah 43:1-3, "But now, O Israel, the Lord who created you says: "Do not be afraid, for I have ransomed you. I have called you by name; you are mine. When you go through deep waters and great trouble, I will be with you. When you go through rivers of difficulty, you will not drown! When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. For I am the Lord, your God, the Holy One of Israel, your Savior." Both in the waters of affliction, and in the fire of persecution, God will bear his people
company. So in that Daniel 3:24, 25, "Then King Nebuchadnezzar leaped to his feet in amazement and asked his advisers, "Weren't there three men that we tied up and threw into the fire?" They replied, "Certainly, O king." He said, "Look! I see four men walking around in the fire, unbound and unharmed, and the fourth looks like unto the Son of God." Christ is never so near to his people as when they are in their fiery trials; and the hotter the furnace is, the more eminently present will Christ be with his people. Saints never enjoy so much of the supporting, emboldening, comforting, and encouraging presence of the Lord, as they do when the sun of persecution shines hottest upon them.
2 Corinthians 4:8, 9, "We are troubled on every side—yet not destroyed; we are perplexed—but not in despair; persecuted—but not forsaken; cast down—but not destroyed." Divine help is nearest when a saint's danger is greatest. It is the deriding question which persecutors put to the saints in the time of their trials and troubles, Where is now your God? (Psalm 42:10); but they may return a bold and confident answer, "Our God is here," our God is near unto us, our God is round about us, our God is in the midst of us, our God has given us his promise "that he will never, never leave us, nor forsake us," (Heb 13:5); in every trouble, in every danger, in every death, the Lord will be sure to keep us company. God will bear his children company, not only while they are in a delightful paradise —but also when they are in a howling wilderness, (Hos 2:14).
O Christians, in all your sufferings the angel of God's presence will bear you company, and he will sweeten the most cruel torments, and wipe off all the sweat, and take away all the pain, yes, he will turn your pains into pleasure, (Isa 63:9). If Joseph is cast into prison, the Lord will be with him there, (Gen 39:20, 21). If Jeremiah is thrown into the dungeon, the Lord will be with him there, (Jer 36:6-14). If David walks through the valley of death, God's rod and his staff shall comfort him, (Psalm 23:4, 5). If the three children are cast into a fiery furnace, the presence of the Son of God shall preserve them. If
Daniel must go to the lions' den, God will keep him company there, and chain up the lions' nature, and sew up the lions' mouths, and lay a law of restraint upon the lions' paws, that they shall not have so much as a disposition to touch him, or in the least to hurt him or harm him. If Paul is brought before Nero 's judgment-seat, God will stand by him, though all men forsake him, and bring him off with credit and triumph, (2Ti 4:16-18). Thus you see that in all the afflictions and persecutions that do befall the people of God, God will not fail to keep them company; and therefore let not troubles trouble you, let not afflictions afflict you, nor let not persecutions discourage you. But,
6. I answer, That he shall be sure to suffer from Christ— who refuses to suffer, or that is afraid to suffer, for Christ's sake, or holiness' sake, or the gospel's sake. No man can suffer so much for Christ as he shall be sure to suffer from Christ, if he disdains and refuses to suffer for Christ: Mark 8:35, "For whoever will save his life, shall lose it; but whoever shall lose his life for my sake, and the gospel's, the same shall save it." He who shall attempt to save his life by shifting off of truth, or by forsaking of Christ—shall lose it. He who thinks to shun suffering by sinning, shall be sure to suffer with a witness. It is a gainful loss to suffer for the truth, it is a lossful gain, by time-serving and base complying with the lusts and humours of men, to provide for our present safety, security, plenty, peace, and ease, &c., either by denying the truth, or by betraying the truth, or by exchanging the truth, or by forsaking the truth.
So verse 38, "Whoever, therefore, shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he comes in the glory of his Father, with the holy angels." Ah, friends, what are prisons and dungeons, and racks and flames—compared to Christ's being ashamed of a man in the great day, when he shall be attended with troops of saints and millions of angels? When, in the face of the court of heaven, when all the princes of glory shall sit upon their thrones, Christ shall disdain a man, and scorn so much as to look upon him, or take any notice of
him, or show the least respect or favor towards him. Oh, what a sea of sorrow and a hell of horror will this raise in him!
I have read that when Sapor, king of Persia, raised a violent persecution against the Christians, Usthazares, an old nobleman, and one of king Sapor's eunuchs and courtiers, being a Christian, was so terrified that he left off his profession, and sitting at the court gate when Simeon, an aged holy bishop, was led to prison, and rising up to salute him, the good bishop frowned upon him, and turned his face with indignation from him, as disdaining to look upon a man who had denied the faith; upon this Usthazares fell a-weeping, and went into his chamber, and put off his courtly garments, and then broke out into these like words, Ah, how shall I appear before that God that I have denied? With what face shall I behold that God of whom I have been ashamed, when Simeon, my old familiar acquaintance, will not endure to look upon me—but disdains to bestow a civil salute upon me? If he frowns now, oh, how will God behold me when I shall stand before his tribunal seat! And this physic so wrought with him, that he recovered his spiritual strength, and went boldly and professed himself a Christian, and died a glorious martyr. The application is easy.
Well, sirs, remember this, it is infinitely better to suffer for God, than to suffer from God: 1 Peter 3:17, "For it is better, if the will of God be so, that you suffer for well doing, than for evil doing." It is better to suffer for well doing from men, than to suffer for ill doing from God. But,
7. I answer, That great are the advantages which will redound to you by all the troubles, afflictions, and persecutions that shall befall you, for righteousness' sake, for holiness' sake, Luke 21:13. Persecutions are the workmen that will fit you and square you for God's buildings; they are the rods which will beat off the dust from your souls; and the scullions [a kitchen servant who cleans pots and does other menial tasks] that will scour off the rust from your souls; they are the fire which will
purge you from your dross, and the water which will cleanse you from your filthiness. Physicians, you know, apply horse-leeches to their disordered patients. Now the horse-leech intends nothing but to satiate and fill himself with the blood of the sick patient—but the physician has a more noble aim, even the drawing away of that putrified and corrupt blood that endangers the life of his patient; so though persecutors aim at nothing more than to draw out the heartblood of God's people, that they may satiate and fill themselves with it—yet God has other thoughts and other aims, even the drawing away of that corrupt blood, that pride, that selflove, that worldliness, that carnalness, and that lukewarmness, that otherwise would endanger the life, the health, and welfare of their souls. But this great truth I shall make more evident by an induction of particulars. Thus,
[1.] Hereby you will give an evident proof of the soundness and uprightness of your own hearts, Philippians 1:27-29. Afflictions and persecutions will discover what metal men are made of. All is not gold that glistens. There are many who glisten, and look like golden Christians—but when they come to the fire, they prove but dross. He is a golden Christian indeed, who remains gold when under fiery trials.
The stony ground hearer did glisten and shine very gloriously, for it received the word with joy for a time—but when the sun of persecution rose upon it, it fell away, (Mat 13:20, 21). Men who now embrace the word, will, in times of persecution, distaste the word, if it is not rooted in their understandings, judgments, wills, affections, and consciences. Men may court the word, and compliment the word, and applaud the word, and seemingly rejoice in the word—but they will never suffer persecution for the word, if it be only received into their heads, and not rooted in their hearts.
The house built upon the sand was as lovely, as goodly, and as glorious a house to look upon as that which was built upon the rock; but when the rain of affliction descended, and the floods of
tribulation came, and the winds of persecution blew and beat upon that house, it fell with a great crash! (Mat 7:26, 27). No professors will be able to endure in all winds and weathers—but such as are built upon a rock. All others will sink, shatter, and fall when the wind of persecution blows upon them, (Mal 3:2); as sure as the rain will fall, the floods flow, and the winds blow, so sure will an unsound heart give out when trials come.
Nothing speaks out more soundness and uprightness, than a pursuing after holiness, even then when holiness is most afflicted, pursued, and persecuted in the world. To stand fast in fiery trials, argues much grace and integrity within. But,
[2.] All the troubles and persecutions which Satan or his instruments raise against the saints of the Most High shall not diminish their number—but rather increase them. The kingdom of Christ is set forth by a little stone cut out of a mountain without hands (Dan 2:34, 35); and though in all ages there has been many hammers at work to break this little stone in pieces—yet they have not been able to do it—but this little stone has proved a growing stone, and, in spite of the devil and a persecuting world, will grow more and more, until it comes to be a great mountain, and fills the whole earth. In the 8th chapter of the Acts you read of a great persecution, and the storm beat so hard upon the churches, that it dispersed and scattered them up and down; and this was so far from lessening of the number of believers, that it did mightily increase their number; witness verses 4-6, 8, "Therefore those who were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spoke, hearing and seeing the miracles which he did. And there was great joy in that city." Samaria was a very wicked, corrupt place, and bewitched by the sorceries of Simon Magus—yet God had his people there, and by the ministry of Philip—not Philip the apostle —but Philip the deacon who was a persecuted brother, he called them home to be partakers of his Spirit and grace, verses 14-17. And
thus the scattering of the church was the great advantage and increase of the church.
The persecution of one church may be the gathering, edifying, multiplying, and erecting of many churches. Such ministers who have been by persecution driven from their own churches have been eminently instrumental in the planting of many other churches. Though the gospel, and the faithful preachers and professors of it— were by the Scribes, Pharisees, high priests, elders, and great Council exploded, blasphemed, and persecuted at Jerusalem, which was once the holy city—yet it was with joy received in the polluted, bewitched, scorned, and despised city of Samaria. Oh, the freeness! Oh, the riches of grace! Persecution is the multiplication of the people of God; in all ages the more the saints have been afflicted, oppressed, and persecuted, the more they have increased.
The removing of the seven churches in Asia brought the gospel to Europe and Africa. During the ten cruel persecutions of the heathen emperors, the Christian faith was spread through all places of the empire; because the oftener they were mown down, the more they grew, as Tertullian witnesses; and the more we are cut down by the sword of persecution, says the same author, the more still we increase. Persecuted saints are like camomile, which grows and spreads by being trod upon; the more persecutors tread upon the people of God, the more they will spread and grow. But,
[3.] The troubles, afflictions, and persecutions which befall you in the pursuit after holiness, may issue in the conversion and salvation of others; as is evident in Acts 8, which chapter I recommend to your most serious perusal. So in that 2 Timothy 2:9, 10, "Wherein I suffer trouble as an evil doer, even unto bonds—but the word of God is not bound," (though Paul was fettered—yet the word was free,) "therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus, with eternal glory."
Paul, for preaching of the gospel clearly and faithfully, was imprisoned at Rome and handled as if he had been a malefactor, all which he was contented to suffer upon these very grounds—that the elect might be called, converted, saved, and glorified. It is very observable, that though Paul was a prisoner—yet he preached; though he was in chains—yet he preached; and though he was accounted as an evil-doer—yet he preached, that the elect might be sanctified and saved. Though his persecutors did lay irons upon his legs—yet they could not lay a law of silence upon his lips; and though they shut him up from going to others—yet they did not shut out others from coming to hear him; for even in prison he exercised his ministerial office. As cruel as his persecutors were, they would not shut the prison doors upon those who waited on his ministry. So Philemon was converted by Paul when he was in bonds: Philemon 10, "I beseech you for my son Onesimus, whom I have begotten in my bonds." God made Paul's prison to be a paradise to Onesimus; Paul by his preaching, patience, and cheerfulness in suffering, converts Onesimus to the faith.
Prisons in these times were turned into churches; and so they were in Queen Mary's days, for as bloody as her reign was, most of the prisons in England were turned into Christian schools and churches, says Mr. Foxe: so that there was no greater comfort than for Christians to resort to prisons, and to hear the martyrs to pray and preach, and to behold their holy, humble, heavenly, gracious conversation. So the afflictions and persecutions of the saints in the primitive times issued in the conversion and salvation of many souls.
We read that Cecilia, a poor virgin, by her gracious behavior in her martyrdom, was the means of converting four hundred to Christ. Adrianus, by seeing the martyrs suffer so patiently and cheerfully, was converted to the faith, and afterwards sealed to the truth with his blood. Justin Martyr was also converted in the same way. In the third persecution, Faustus and Jobita suffered martyrdom with such invincible patience, courage, and cheerfulness, that Calocerius cried out, Truly, great is the God of the Christians. Upon which words he
was presently apprehended, and so suffered martyrdom with them. And that was a remarkable saying of Luther, The church converts the whole world by blood and prayer.
Now if by your troubles, afflictions, and persecutions, and the exercise of grace under them, you shall be instrumental to convert and save a soul or souls from wrath to come, it will turn wonderfully to your advantage, and you shall "shine as the stars forever and ever" (Dan 12:3). That same power, presence, wisdom, and grace, that converted others by the sufferings of former saints, is able to accomplish the same glorious effects by the sufferings of the saints of this generation; and therefore bear up bravely, and neither fear nor faint under your present sufferings. But,
[4.] The troubles, afflictions, and persecutions which Christians meet with in their pursuit after holiness, will further the increase and growth of their grace. Grace never rises to so great a height as it does in times of persecution. Suffering times are a Christian's harvest times (Psalm 69:7-9, 12). Let me instance in that grace of zeal: I remember Moulin speaking of the French Protestants, says, "When Papists burn us for reading the Scriptures, we burn with zeal to be reading of them; but now persecution is over, our Bibles are like old almanacs," &c. All the reproaches, frowns, threatenings, oppositions, and persecutions that a Christian meets with in a way of holiness, does but raise his zeal and courage to a greater height.
In times of greatest affliction and persecution for holiness' sake, a Christian has, first, a good captain to lead and encourage him; secondly, a righteous cause to prompt and embolden him; thirdly, a gracious God to relieve and support him; fourthly, a glorious heaven to receive and reward him; and certainly these things cannot but mightily raise him and inflame him, under the greatest opposition and persecution. These things will keep him from fearing, fawning, fainting, sinking, or flying in a stormy day; yes, these things
will make his face like the face of an adamant, as God promised to make Ezekiel's, (Eze 3:7-9 and Job 41:24).
Now an adamant is the hardest of stones, it is harder than a flint, yes, it is harder than the nether-millstone. The naturalists observe, that the hardness of this stone is unspeakable: the fire cannot burn it, nor so much as heat it through, nor the hammer cannot break it, nor the water cannot dissolve it; and therefore the Greeks call it an adamant from its unbreakableness; and in all storms the adamant shrinks not, it fears not, it changes not its hue; let the times be what they will, the adamant is still the same. In times of persecution, a good cause, a good God, and a good conscience will make a Christian like an adamant; it will make him invincible and unchangeable. But,
[5.] Persecuting times are uniting times. Oh! the discord, the division, the wrangling, biting and quarreling that is to be found among professors in times of peace and prosperity! But when affliction and persecution comes upon them, this unites them together. Though the sheep in sunshine days feed at a distance, and wander one from another; yet when a storm comes, or the wolf comes—then they run all together; and so it is with Christians. Some religious leaders who could by no means agree when they had their freedom and liberty—yet could well enough agree when they were in prison together. Though children in a family may fall out among themselves—yet they quickly unite when a common enemy assaults them. Persecuting times unite Christians closer together in their affections, resolutions, and prayers. They who formerly could hardly be brought to eat together, or trade together, or live together, or walk together—in persecuting times will be brought to hear together, and pray together, and fast together, and communicate experiences together, and stand together, and fall together, and rise together, &c., (Psalm 83:3-9). But,
[6.] As persecuting times are uniting times, so persecuting times are truth-advancing times. Truth thrives most when it is most opposed and persecuted: Philippians 1:12-14, "Now I want you
to know, brothers, that what has happened to me has really served to advance the gospel. As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ. Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly." Court, city, and country did ring of Paul's bonds, and the cause thereof. Paul's iron chain made more noise, and was more glorious, and wrought more blessed effects, than all the golden chains in Nero's court; for by his bonds and chains many of the brethren were mightily emboldened and encouraged to preach the word without fear. The brethren, when they saw that Paul preached, and kept up the exercise of his ministry, though a prisoner, and though he was in bonds and chains—could not but reason thus with themselves: if Paul a prisoner holds up and holds on in preaching the word, though he is in bonds and chains; ah, how much more ought we who are at liberty to hold up and hold on in preaching the truth, and advancing the truth, and in spreading of the truth. Now, by what has been said, it is most evident that persecuting times are truth-advancing times. But,
[7.] Lastly, As persecuting times are truth-advancing times: so persecuting times are a Christian's rejoicing times. A Christian's heart is never so full of joy, as it is when he is under sufferings: Acts 5:41, "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." They counted it an honor to be dishonored for Christ; they took it as a grace to be disgraced for Jesus. Stephen found the joys of heaven in his heart as the stones came clattering about his ears (Act 7:55, 56). So Paul and Silas, when they were in prison, their hearts were so full of joy that they could not hold it in—but at midnight when others were a-sleeping, they must fall a-singing out the praises of the Most High (Act 16:25). They found more pleasure than pain, more joy than sorrow, more comfort than torment—in their bonds. The rods with which they were whipped were as rods made up all of rosemary branches. Divine consolations rise so high in
their souls—that their prison was turned into a palace, yes, into a paradise!
Eusebius tells us of Algerius the Italian martyr, how that, writing to his friend from a stinking dungeon, he writs his letter "from my pleasant orchard;" such were his divine consolations, that they turned his dungeon into a pleasant orchard. "I with my fellows," says Mr. Philpot, "were carried to the coal-house, where we lie in filth in the straw, as cheerfully, we thank God, as others do in their beds of down." Mr. Bradford took off his cap, and thanked the Lord, when his keeper's wife brought him word that he was to be burned the next day. Mr. Taylor did a dance when he was come near to the place where he was to be martyred. Mr. Rogers, the first who was burned in Queen Mary's days—sang in the flames. If men did but know by experience the sweet that is in suffering for Christ, they would desire with Chrysostom, if it were put to their choice, rather to be Paul a prisoner of Jesus Christ, than Paul enrapt up in the third heaven.
God reserves the best and strongest wine of consolation for a day of persecution; suitable to that 2 Corinthians 1:3-5, "Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows." Oh, the sweet looks, the sweet words, the sweet hints, the sweet in-comes, the sweet joggings, the sweet embraces, the sweet influences, the sweet discoveries, the sweet love-letters, the sweet love-tokens, and the sweet comforts that Christians experience in their sufferings for Christ! And thus you see the great and glorious advantages that will redound to the people of God by all their afflictions and persecutions. But,
8. That to suffer affliction and persecution for holiness' sake, is the greatest and highest honor that you are capable of in this world. The crown of a martyrdom is a crown that the
angels, those princes of glory, are not capable of winning or wearing; and oh, who are you! What are you, O man! That God should set this crown upon your head! 1 Peter 4:13-14, "But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you." The very suffering condition of the people of God is at the present a glorious condition, for "the Spirit of glory and of God rests on them," and they must needs be glorious, yes, very glorious, upon whom the Spirit of glory dwells.
The sufferings of "the three children," (Dan 3), tended very much to their honor and advancement, even in this world; and had those vessels of honor slipped their opportunity of suffering, they had lost their glory. The apostles all along counted their sufferings for Christ their highest honor. And that is a remarkable scripture that you have in that Hebrews 11:36-38, "Some faced jeers and flogging, while still others were chained and put in prison. They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated— the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground." Oh! but these were surely the most sad, miserable, wretched, and forlorn creatures in all the world. Oh no! and that is most evident if the testimony and judgment of the Holy Spirit may be received; for, verse 38, "They were such of whom the world was not worthy." The persecuting world was not worthy of their love, nor worthy of their prayers, nor worthy of their presence, nor worthy of their fellowship; and therefore God called them home, and set them down upon thrones by himself.
And to me it is very observable, that when that great apostle Paul would glory in that which he accounted his honor, glory, and excellency;he does not glory in his high office, nor in his being enrapt up in the third heaven, nor in the interest that he had in the hearts of the saints, nor in his arts or parts, etc.; but he glories in his
sufferings, in that 2 Corinthians 11:23-27, "I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked." Thus you see that this blessed apostle looks upon his sufferings as his greatest glory.
"To suffer for Christ is the greatest honor and promotion that God gives in this world," said old Latimer. John Noyes took up a faggot from the fire and kissed it, saying, "Blessed be the time that ever I was born: to come to this promotion." After they had fastened Alice Driver with a chain to the stake to be burned, "Never," said she, "did a necklace so well please me--as this chain." Balilus the martyr, when he was to die, requested this favor from his persecutors, namely, that he might have his chains buried with him, as the ensigns of his honor. When Ignatius was to suffer, "It is better for me," says he, "to be a martyr, than to be a monarch." Sufferings for Christ are the ensigns of heavenly nobility.
It was a notable saying of a French martyr, when the noose was around his comrade's neck, "Give me," said he, "that golden chain, and dub me knight of that noble order." "I am the most unfit man for this high office of suffering for Christ, who ever was appointed to it," said blessed Sanders. I shall with that excellent saying of Prudentius: "Their names which are written in red letters of blood in the church's calendar, are written in golden letters in Christ's register, the book of life." And thus you see on all hands, that suffering for Christ is the highest honor that you are capable of in this world: and, therefore,
there is little reason why a Christian should shrink or shrug at sufferings. But,
9. That the afflictions, persecutions, and sufferings which attend Christians in these days, are nothing compared to the fiery trials which the saints and martyrs of old have met with. For sevenfold harder measure has been measured forth to them, than is this day measured forth to us. Our sufferings are hardly to be named in comparison to those sore and heavy things are mentioned, which those precious and famous worthies of old have suffered. I may say to most Christians, as the apostle did to the Hebrews, "You have not yet resisted unto blood, striving against sin" (Heb 12:4). Many have—but you have not; you have only met with hard words, when others have met with blows and wounds; you have been only a-contending with men, when others have been acontending with beasts; you have been only whipped with rosemary branches, when others have been whipped with scorpions; you have been only bound with silken bands, when others have been bound with iron chains. Will you be so favorable to yourselves as to compare your sufferings with the sufferings of former saints; and that you may, let me give you a little abridgment of their sufferings "of whom the world was not worthy."
History tells us, that in the ten primitive persecutions, they exercised all manner of cruelty and torments that could be devised against the Christians:
1. In the reign of Hadrian the emperor, there were ten thousand Christians crowned with a crowns of thorns, thrust into the sides with sharp lances, and then crucified.
2. Others were so whipped, that their entrails were seen, and afterwards they were thrown upon sharp shells, and then upon sharp nails and thorns. And after all this cruelty, they were thrown to wild beasts to be devoured.
3. Multitudes were banished.
4. Others were pulled apart with wild horses.
5. Some were beaten and racked with bars of iron.
6. Others were cast into loathsome dungeons.
7. Some were burnt in the fire.
8. Others were knocked down and had their brains beaten out with staves and clubs.
9. Some were pricked in their faces and eyes with sharp reeds.
10. Others were stoned to death with stones, as Stephen was.
11. Some were dashed in pieces against millstones.
12. Others had their teeth dashed out of their jaws, and their joints broken.
13. Some were cast down from very high places.
14. Others were beheaded.
15. Some were tormented with razors.
16. Others were slain with the sword.
17. Some were run through with pikes.
18. Others were driven into the wilderness, where they wandered up and down, suffering hunger and cold, and where they were exposed to the fury both of wild beasts, and also to the rage of the barbarous Arabians.
19. Some fled into caves, which their persecutors crammed up with stones, and there they died.
20. Others were trodden to death by the people.
21. Some were hanged on gibbets with a slow fire under them.
22. Others were cast into the sea and drowned.
23. Some were slain by being thrown in mines.
24. Others were hanged by the feet, and choked with the smoke of a small fire, their legs being first broken.
25. Some were covered with oil, and then roasted with a soft fire.
26. Others were hung by one hand, that they might feel the weight of their whole bodies scorching and broiling over burning coals.
27. Some were shot through with arrows, and afterwards thrown into stinking prisons.
28. Others were stripped stark naked, and thrown out in cold, frosty nights; and burnt the next day.
29. In Syria, a company of Christian virgins were stripped stark naked to be scorned by the multitude, then shaved, and then torn in pieces and devoured by beasts.
30. Lastly, many women had the joints of their bodies pulled from another, and their flesh and sides clawed with talons of wild beasts to the bones, and their breasts seared with torches until they died.
And thus you have an account of thirty different ways by which the precious sons and daughters of Zion have formerly been afflicted, tormented, and destroyed! What heart of stone can read over this list
with dry eyes? And now tell me, sirs, whether your sufferings are worth a naming in that day, wherein the sufferings of the precious servants of God in the primitive times are spoken of? Oh, no! Well then, take heed of making molehills mountains, and of crying out, "Is there any sorrow to our sorrow, or any sufferings to our sufferings?"
10. I answer, That unholy people have suffered as great and grievous things for the satisfying of their lusts and pleasures, and for the compassing of some worldly good— as you have suffered, or are likely to suffer for your pursuing after holiness. Oh the hazards, the dangers, the deaths that many have run through to gratify their lusts! Petrus Blesensis has long since observed, that the courtiers of his time suffered as many vexations, with weariness and painfulness, with hunger and thirst, and with all the catalogue of Paul's afflictions that is reckoned up in that 2 Corinthians 11, as good Christians did for the truth. I have read of a Roman servant, who knowing his master was sought for by officers to be put to death, he, to save his master's life, put himself into his master's clothes that he might be taken for him, and accordingly he was taken and put to death for him, and all this out of vainglory. Ah what cutting, what lancing, what bleeding, and what searching will many men endure upon the advice of their physicians, and all for a little health, a little strength, or to preserve a wretched life for a few days, yes, for a few hours sometimes. And why then should Christians think so much of suffering afflictions and persecutions for holiness' sake, the least grain of which being more worth than a thousand thousand of those things, for which they have suffered such exquisite pains and torments?
Ah! what great things, what hard things do many men daily suffer to gratify their own lusts, and to satisfy the lusts of others! Oh the hell of horrors and terrors, which are worse than a thousand deaths, that many a sinner daily wades through to enjoy his sin! And why then should you be startled in your pursuit after holiness, because of afflictions and persecutions that may attend you? When they are
nothing compared to what many suffer from within and without, to enjoy that which will undo them to all eternity, &c. But,
11. I answer, Though persecutions may attend the pursuit of holiness—yet God has a thousand thousand ways to preserve his people, from being ruined and destroyed by persecuting hands. Several afflictions and persecutions befell Paul at Antioch, at Iconium, at Lystra, "but out of them all the Lord delivered him." As a righteous cause led him into sufferings, so a righteous God led him out of sufferings. Both Jews and Gentiles, barbarians and Grecians, princes and people, were as madly set upon persecuting of him, as he was once madly set upon persecuting of the saints—but God delivered him from every hand of violence. Divine power and wisdom wrought gloriously for him; both in six troubles and in seven it brought him clearly off, and bravely out, not of some —but out of all his dangers and distresses, afflictions and persecutions, etc. Now,
[1.] God sometimes preserves his people from being ruined and destroyed, by laying a law of restraint upon the spirits of their persecutors, as he did upon Laban's and Esau's, that they could not hurt him; yes, instead of kicking and killing, behold kissing and embracing. God tied up those cursed dogs, and laid such a restraint upon their wrath, rage, and malice—that they could not so much as touch a hair of Jacob's head. God stopped their mouths and bound their hands, that they were not able to act anything to the hurt of Jacob. That God who laid a restraint upon the fierce wild creatures in Noah's ark, that they might not prey upon the tamer animals, and who chained up the lions from preying upon Daniel—that God chained up these two lions, that they could not make a prey of innocent Jacob. But,
[2.] God does this sometimes by setting persecutors one against another. When the Moabites were confederated with the Ammonites and those of mount Seir against Judah, God made them turn their swords against one another, and so they mutually became
their own executioners, and by this means poor Judah escaped. God sometimes saves his lambs by setting the wolf and the dog against each other. When that wolf Saul was even ready to devour David the lamb, God lets loose those dogs the Philistines upon Saul, and so by this means David was preserved and secured (1Sa 23:27). And so Paul, by setting the persecuting Pharisees against the persecuting scribes, he escaped persecution (Act 23:6-8). But
[3.] God does sometimes saves his people from persecutions by passing a sentence of death upon their persecutors: and thus by his sudden and fearful judgment upon Herod he gave rest, liberty, and quiet to his people (Act 12:23, 24). And so by his vengeance on persecuting emperors he gave rest to his people. And by giving Ahithophel rope enough, he preserved David from perishing. But,
[4.] God does this sometimes by altering and changing the very hearts and natures of their persecutors. And thus by changing Paul's nature, by turning that wolf into a lamb, that devil into a saint, he gave the churches rest throughout all Judea, Galilee, and Samaria (Act 9:31); and this is one of the most desirable things in the world, that God would save his people from outward ruin by ruining their persecutors' sins, and by changing their hearts and saving their souls. But,
[5.] God does this sometimes by taking persecutors' feet in the same snares that they have laid for others: Psalm 9:16, "The wicked is snared in the work of his own hands. Higgaion. Selah." Higgaion selah signifies matter of great admiration, and of deep meditation; that the wicked should be snared in the work of his own hands is matter of perpetual admiration, and of most serious meditation. Who will not admire that Goliath should be slain with his own sword, and that proud Haman should hold Mordecai's stirrup, and be the herald of his honor: Psalm 7:15,16, "He who digs a hole and scoops it out falls into the pit he has made. The trouble he causes recoils on himself; his violence comes down on his own head."
It is usual with God to take persecutors in the snares and pits that they have laid for his people, as many thousands in this nation have experienced; and though Rome and her confederates are this day alaying of snares and traps, and a-digging of pits for the righteous, who will rather burn than bow to their Baal—yet do but wait and weep, and weep and wait a little, and you shall see that the Lord will take them in the very snares and pits that they have laid and dug for his people. But,
[6.] God sometimes preserves his people from persecuting hands, by providing cities of refuge to shelter them, and by providing hiding-places to hide them in: Matthew 10:23, "If they persecute you in one city, flee to another." God has always found one city of refuge or another to shelter his persecuted people in. And so when bloody persecuting Jezebel had cut off many of the Lord's prophets, God provided an Obadiah to hide a hundred of them in a cave (1Ki 18:4, 13). God never lacks a chamber of presence, a chamber of providence, a chamber of protection, a chamber of salvation to hide his people in (Isa 26:20). I have read of one that, in the time of the massacre at Paris, crept into a hole to hide himself, and as soon as he was in there came a spider and weaved a web before the hole; the next morning the murderers came to search for him, Search in that hole, said one, and see if he is not there! O no, said another, he can't be there, for there is a cobweb at the hole's mouth; upon which they did not suspect his being there, by which means he was preserved from the rage and fury of those men of blood. But,
12. Lastly, I answer, That all the persecutions that you meet with on earth shall advance your glory in heaven. The more saints are persecuted on earth, the greater shall be their reward in heaven; as persecutions do increase a Christian's grace, so they do advance a Christian's glory: Matthew 5:10-12, "Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. "Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be
glad, because great is your reward in heaven!" Luke 6:22, 23, "Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. Rejoice in that day and leap for joy, because great is your reward in heaven!"
Those who are now opposed and persecuted by men, shall at last be owned and crowned by God; yes, and the more afflictions and persecutions are multiplied upon them in this world—the greater shall be their recompense in the eternal world. The original words, in Matthew and in Luke, signifies exceeding great joy, such as men usually express by skipping and dancing; let your hearts leap, and let your bodies leap for joy, for great is your reward in heaven. Look, as young cattle in the spring, do leap and skip for joy; so says Christ, do you leap and skip under all the afflictions and persecutions which befall you for righteousness' sake, for great is your reward in heaven.
O Christians, all your sufferings will certainly increase your future glory; every affliction, every persecution will be put into the scale of your heavenly glory, to make it more weighty in that day, wherein he will richly reward you for every tear, for every sigh, for every groan, for every hazard, and for every hardship that you have met with in the pursuit of holiness, etc. For light afflictions you shall have a weight of glory; and for a few afflictions you shall have as many joys, pleasures, delights, and contentments as there are stars in heaven or sands on the sea-shore; and for momentary afflictions you shall have an eternal crown of glory (2 Co 4:16-18).
If you have suffered for Christ on earth, you shall have glory with Christ in heaven. Ah Christians, your present sufferings are but the seeds of your future glory, and the more plentifully you sow in tears, the more abundant will be your harvest of glory. Ah Christians! Shall not the hopes of that great reward which attends suffering saints bear you up bravely, and carry you out sweetly under all the storms that may beat upon you while you are sailing heavenwards and holiness-wards? Surely yes. I hope none of you will think that I have
been too long in answering this objection, considering the present times.
Objection 5. Fifthly, Others may object and say, We would labor after this holiness, without which there is no happiness, etc. But if we should—then we must resolve to be poor, and base, and beggarly in the world. We must then resolve ourselves to fare hard, and lie hard, and labor hard, and live poor in the world—for we shall never raise an estate to ourselves by holiness and strictness, we shall never grow rich and great in the world by godliness. Nay, by driving this trade of holiness—we shall lose our trades, our customers, and those estates we now have, and quickly fall into dire poverty, etc. Now to fence and arm you against this objection, give me permission to propose these six following considerations:
[1.] First, Consider that it is not absolutely necessary that you should be rich, or high, or great in this world; but it is absolutely necessary that you should be holy. The lack of riches can only trouble you—but the lack of holiness will certainly damn you. You may be happy in the eternal world, though you are not high in this world. Many a man has gone to heaven without a penny in his purse, or good clothes on his back. Doubtless it is infinitely better with ragged, naked Lazarus to go to heaven—than it is with Dives to go rich and well-clad to hell, Luke 16:19-31. It is better to go to heaven poor, and halt, and maimed—than to go to hell healthy and rich. Poverty and outward misery with salvation, is far better than worldly prosperity and felicity with everlasting perdition. Holiness, and not riches, is the one thing necessary. If you have holiness, nothing can make you miserable; but if you lack holiness, nothing can make you happy.
Outward blessings are no infallible evidences of a blessed estate. Was Abraham rich? so was Abimelech too. Was Jacob rich? so was Laban too. Was David a king? so was Saul too. Was Constantine an emperor? so was Julian too. It is only holiness which sets the crown of happiness upon a Christian's head. But,
[2.] Secondly, Consider that it is not sanctity—but impiety; it is not holiness—but wickedness, which exposes men to the greatest poverty and misery!
Proverbs 6:26, "For by the means of a whorish woman a man is brought to a piece of bread." Whoredom is a very costly sin, Proverbs 24:33-34, and 28:19, 22; the prodigal had quickly spent his portion among his harlots, Luke 15. Whoredom cannot be a greater paradise to the flesh, than it is a purgatory to the purse—as many great ones have found it so. Herod, that old fornicator, was so inflamed and bewitched with the immodest wanton dancing of the damsel, that he swore he would give her to the half of his kingdom, Mark 6:23-24. And it is very observable, that while Solomon, in his younger days, kept holy, chaste, and pure—silver and gold was as plenteous at Jerusalem and at court as the stones of the street; but when Solomon had given himself up to his concubines, they quickly exhausted his treasuries, and brought him to so low an ebb, that he was forced to oppress his subjects with such heavy taxes, burdens, and tributes, which occasioned the revolt of the ten tribes. [Kings 10:27-28; 2 Chron. 1:15-17; 1 Kings 12:1-20.]
Josephus, in his Antiquities, tells us of Decius Mundus, who gave a great amount to satisfy his lusts one night with a whore—and yet did not obtain satisfaction. There is no sin which has brought more men, and greater men, to beggary and misery than this has. It is a great misery to be brought to a piece of bread, to a scrap, a little bit of bread; but to be brought into so low a condition by harlots, doubles the misery; for he who is by a whorish woman brought to a piece of bread on earth, shall be brought to beg a drop of water in hell, except there be found repentance on his side, and pardoning mercy on God's.
Take another instance in that Proverbs 23:20-21, "Do not join those who drink too much wine or gorge themselves on meat, for drunkards and gluttons become poor, and drowsiness clothes them in rags." [The glutton and the drunkard were to be stoned to
death, Deut. 21:20-21. Basil calls drunkenness a self-chosen devil. When Eschines commended Philip king of Macedon for a jovial man who would drink freely, Demosthenes, being by, told him that was a good quality in a sponge—but not in a prince.] Many dukes, earls, lords, and gentlemen of great estates, have sadly experienced the truth of this scripture.
Luxurious company has brought many a man to extreme poverty. The full cup makes an empty purse; and the fat dish makes a lean money-bag. He who fills you wine with one hand, and sets before you dainty dishes with the other hand, will be sure to pick your pockets with both hands! This Caligula, the Roman emperor, found by experience; for his gluttony brought him to incredible poverty. Diogenes, hearing that the house of a certain prodigal was offered to sale, said, "I knew that house was so accustomed to surfeiting and drunkenness, that before long it would spew out the master."
There was a street in Rome called vicus sobrius, the sober street, because there was never an ale-house in it; but this, I think, is hard to say of any street in London, yes, of any street in England. Excessive drinking is now so great in our land. Ah, sirs! what is more evident than this, that drunkenness flows in England! Oh, what a deal of ground has this sin made within this few months upon English hearts! There was a time when drunkards were as rare in England as wolves—but now they are as common as swine. Ah, what staggering, reeling, and shameful spewing is to be found, both among the great ones, the priests, and people of this nation!
The prophet Hosea complained in his time, that the princes, upon their king's day, made him sick with bottles of wine, Hosea 7:5 "On the day of the festival of our king, the princes become inflamed with wine." This day of their king was either his birthday, or his coronation day; or the day wherein their king Jeroboam set up his golden calves at Dan and Bethel, as some others conceive. Now in this day of their king there was such carnal triumphing, and such pampering of the flesh, and such roaring, carousing, and drinking of
bottles of wine, that the princes drank themselves sick, drowning their bodies and souls in bottles and kegs of wine. Memorable is the king's late proclamation against all such debauched people, who, pretending to drink to his health, destroy their own by a shameful abusing of the precious creatures of God.
If the prophet Hosea were now alive in this nation, ah, what cause would he have to complain that both high and low, men and women, young and old have given themselves to this beastly sin, which unmans a man, and which besots the soul, and which destroys the body, and which proves a cankerworm to men's estates! What are most ale-houses, but hell-houses—but the devil's houses, in which the name of God is notoriously blasphemed, piety scorned, the saints derided, young ones impoisoned, and old ones hardened, and many thousand families impoverished? And why, then, should it be almost as easy a task to conquer the West Indies, to overcome the Turk, and to bring down the Pope—as it is to bring down such wretched alehouses, as are the very nurseries of all sin, and the synagogues of incarnate devils, and the very sinks of all misery, poverty, and beggary. By these instances it is most clear that it is not holiness—but wickedness that exposes men to the greatest poverty and misery. But,
[3.] Thirdly, Consider that God can make a little with holiness, go a great way. [Mr. Foxe speaks of a poor woman, who being threatened that she would have but a little bread one day, and a little water on the next, replied, "If you take away my food, I hope God will take away my hunger, and then it will be all one as if I had food."] A little with holiness shall serve the turn, and then enough is as good as a feast. God can make a handful of meal in the barrel, and a little oil in the cruse, hold out a long while, I Kings 17:10-17. Just so, Deut. 8:4, "Your clothes did not wear out and your feet did not swell during these forty years." Chapter 29:5, "During the forty years that I led you through the desert, your clothes did not wear out, nor did the sandals on your feet." Their clothes in forty years' time was not the worse for wearing, their garments were not worn out with wearing, in all that time they were not grown old and so unfit to wear. Oh no;
but they were as fresh and strong, and fit for use at the last, as they were when they first came into the wilderness, and this was by a divine power that preserved them from decay. God supplied all the backs and bellies of the Israelites in such state, as if every Israelite had been a prince. When God brings his people into a wilderness condition, he will make their mercies last and hold out as long as their wilderness condition continues.
Just so, in that Proverbs 15:16-17, "Better a little with the fear of the Lord than great wealth with turmoil. Better a meal of vegetables where there is love, than a fattened calf with hatred." [Sheep can live upon bare commons, where fat oxen would be quickly starved, etc.] Chapter 16:8, "Better is a little with righteousness, than great revenues without right." Chapter 17:1, "Better is a dry morsel and quietness therewith, than a house full of sacrifices with strife." Psalm 37:16, "A little that a righteous man has, is better than the riches of many wicked." Where there is a holy God, and a holy heart—a little of the world will go far. A little will be a sufficiency to him, who with it enjoys that Holy One who is all-sufficiency itself, Phil. 4:11-20. Though a whole world will never fill nor satisfy an unsanctified heart; yet a little, a very little of the world will satisfy and content a holy heart. There are two things that an unholy heart can never find, it can never find any sweetness in spirituals, nor it can never find any satisfaction in temporals. But a holy heart always finds the greatest sweetness in spirituals, and is as easily satisfied with the least and poorest of temporals, Esther. 5:914. Gen. 28:20-21, "Then Jacob made a vow, saying—If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear so that I return safely to my father's house, then the Lord will be my God." Holy Jacob does not indent with God for costly apparel, or delicate fare; he does not make a bargain with God to be housed in luxury, and fed daintily, and clothed gorgeously, and lodged easily, and waited on nobly. ["Bread and water with the gospel is good enough," said holy Greenham.] Oh no; bread to eat and clothes to wear is as much as holy Jacob looks after.
Ah friends, a little will serve nature, and less will serve grace, though nothing will serve or satisfy an unsanctified man's lusts. O sirs, the very bread which a holy man eats, relishes better than all the glutton's delicious fare; and the very sheep-skins and goat-skins which he wears, wear softer and finer than all the purple and soft raiment that is in princes' houses; and the very holes, and caves, and dens wherein holy men live, are more pleasant and delightful than the stately palaces of the great ones of the world. ["It is great riches not to desire riches, and he has most, who covets least." Socrates.] Godliness and contentment does so sweeten and so lengthen out all a Christian's mercies, that he cannot but reckon himself a happy man, though he may be the poorest among many men. Let me conclude this third answer thus—
This world's wealth that men so much desire, May well be likened to a burning fire; Whereof a little can do little harm, But profit much our bodies well to warm: But take too much, and surely you shall burn; So too much wealth to too much woe does turn.
But,
[4.] Fourthly, Consider that worldly riches and holiness do often meet together. A man may be a very holy man—and yet a rich man too. Abraham and Lot were as wealthy men as most in their time— and yet behind none for faith and holiness. David, and Solomon, and Jehoshaphat, and Hezekiah had crowns on their heads and scepters in their hands, and very great revenues at their commands, and in all these grace and greatness sweetly meet. [Isaiah 41:2. Abraham is called the righteous man.] Job was a very holy man—and yet a very rich man, Job 1:3, 8. If you cast your eye upon the first of Job, and survey his estate, you shall find that he had seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred shedonkeys, and a very large family; but if you will look into the last of Job, and survey his estate, there you shall find it doubled. Joseph,
Nehemiah, Mordecai, Daniel, and the three Hebrew children, were very gracious—and yet very high and great in the world. As every wicked man is not a rich man—just so, every holy man is not a poor man. If you will but set the gracious against the graceless, the holy against the profane, I doubt not, but for one holy man whose estate is low and poor, you will find thousands of wicked men whose conditions are beggarly and low in this world. God many times delights to confute the devil's proverb—namely, that "plain dealing is a jewel—but he who uses it shall die a beggar." Now God by heaping up riches and honor and greatness upon the righteous, gives the devil the lie, and lets the world see that holiness many times is the ready way to worldly greatness.
It is observable, that when all the sons of Jacob returned with corn and money in their sacks from Egypt, Benjamin had not only corn and money in his sack—but he had over and above the silver cup put into the mouth of his sack, as a singular pledge of his brother Joseph's favor, Gen. 44. Just so, God many times gives to his Benjamins, the sons of his right hand, not only as much of the world as he does to others—but more of the world than he does to others; he does not only give them corn and money in common with others— but he also gives them the silver cup, the grace cup; he puts in some singular temporal blessings into their sacks more than into other men's; for he is the great Lord of all, and therefore may dispose of his own as he pleases. But,
[5.] Fifthly, Consider that most men are best in a low condition. David was never better than when he was in a wilderness condition, for degrees of grace, and for the exercise of grace, and for communion with the God of grace. It was best with David when his condition was low in the world, Psalm 63:1-4. It was never better with Jacob than when he passed over Jordan with a staff in his hand, Gen. 32:10. Job's graces never shined so gloriously as when he sat upon a ash-heap, and could bless a taking God as well as a giving God, Job 1. Though John the Baptist was poor in the world—yet the Holy Spirit tells us that he was the greatest, Mat. 11:11. Paul was but
a poor tent-maker—and yet his life was in heaven, Phil. 3:20. The church of Smyrna was the poorest church—but yet the best of all the seven churches in Asia, Rev. 2:8-9.
Christ knew very well that his disciples would be best in a low condition, and therefore he fed them but from hand to mouth. He who could have turned stones into bread, could as easily have turned stones into gold, and so have made his disciples rich and great in the world—but he would not. Christ could easily have changed their rags into robes, and their cottages into stately palaces, and their barley loaves into costly banquets—but he knew that their hearts would be best when their condition was lowest; and therefore he makes them live upon common fare.
As there was none so holy as Christ—just so, there was none so poor as Christ, Mat. 8:20-21. Christ lived poor and died poor, for as he was born in another man's house—just so, he was buried in another man's tomb. Austin has long since observed, that when Christ died he made no will; he had no crown lands; all he had was a coat, and that the soldiers parted among them. Had there been any true happiness or blessedness in gold and silver, mirthful clothes, stately mansions, gorgeous attendants, or in well-furnished tables, etc., Christ, who was, and still is, the Lord of all, would certainly have been so favorable to himself, and so kind to his disciples, as not to have deprived himself or his family of that happiness and blessedness which they might have enjoyed, by enjoying the costly things of this world; but he very well knew that true happiness and blessedness was too great and too glorious a thing to be found in any such worldly enjoyments, and upon that ground, was willing to be without them himself. And in his wise providence he so ordered the affairs of his own house, that those whom he loved best should have least of those things wherein there was no true happiness.
Lazarus was very poor—but very holy; he was houseless—but not Lordless; his body was clothed with rags—but his soul was adorned with grace; he had no bread to eat—and yet he had bread to eat that
the world knew not of. While he lived, the dogs, being more kind than their master, licked his sores—but when he died, the angels carried him into Abraham's bosom. In all ages this has been an experienced truth, that most men are best in a low condition. Pope Martin reports of himself, that while he was a monk, and lived in the cloister, he had some evidences for heaven—but when he was a cardinal, then he began to fear and doubt whether ever he should go to heaven; but afterwards, when he came to be pope, he utterly despaired of ever going there.