66

ciples. Paul, in his worst estate, felt an exuberancy of joy, "I am exceeding joyful;" nay, you shall see in another place he went higher yet. "We glory, xavxwμev, in tribulations" (Rom. v. 3). It noteth the highest joy, joy with a boasting and exultation; such a ravishment as cannot be compressed. Certainly a Christian is the world's wonder, and there is nothing in their lives but what men will count strange; their whole course is a riddle, which the multitude understandeth not. "As sorrowful, yet always rejoicing" (2 Cor. vi. 10). It is Paul's riddle, and may be every Christian's motto and symbol. But you will say, "Doth not the Scripture allow us a sense of our condition? how can we rejoice in that which is evil? Christ's soul was 'heavy unto death.'

I answer, 1. Not barely in the evil of them. That is so far from being a fruit of grace, that it is against nature: there is a natural abhorrency of that which is painful, as we see in Christ himself. "My soul is troubled: what shall I say? Father, save me from this hour?" &c. (John xii. 27). As a private person, Christ would manifest the same affections that are in us. Though, as Mediator, he freely chose death and sufferings, the mere evil is grievous. Besides, in the sufferings of Christ there was a concurrence of our guilt taken into his own person, and of God's wrath; and it is a known rule, Celestis ira quos premit miseros facit, humana nullos. No adversary, but God, can make us miserable; and it is his wrath that putteth a vinegar and gall into our sufferings, not man's.

2. Their joy is from the happy effects, or consequents, or comforts, occasioned by their sufferings. I will name some.

66

1st, The honour done to us; that we are singled out to bear witness to the truths of Christ. 66 'To you it is given to suffer" (Phil. i. 29). It is a gift and an act of free grace. To be called to such special service, is an act of God's special favour; and so far from being a matter of discouragement, that it is a ground of thanksgiving. If any man suffer as a Christian, let him glorify God in this behalf" (I Pet. iv. 16): not accuse God by murmuring thoughts, but glorify him. This consideration had an influence upon the primitive saints and martyrs. It is said, that they went away "rejoicing that they were counted worthy to suffer for Christ" (Acts v. 41): in the original, ὅτι κατηξιώθησαν ἀτιμασθῆναι, that they were honoured to be dishonoured for Christ. It is a great dignity and honour put upon us, to be drawn out before angels and men as champions for God and his truth; and this will warrant our joy. So Christ himself, "When men say all manner of evil against you falsely, and for my name's sake, rejoice, and be exceeding glad" (Matt. v. 12). Luke hath it, "rejoice, and leap for joy,' (vi. 23); which noteth such excellency of affection as is stirred up by some sudden and great comfort.

2dly, The benefit the church receiveth. Resolute defences gain upon the world. The church is like an oak,* which liveth by its own wounds, and the more limbs are cut off, the more new sprouts. Tertullian saith, the heathens' cruelty was the great bait and motivef by which men were drawn into the Christian religion. And Austin reckoneth up all the methods of

* Τεμνόμενον θάλλει καὶ τῷ σιδηρῷ ανταγωνίζεται. Naz. in Orat.

+ Exquisitior quæque crudelitas vestra illecebra est magis sectæ, plures efficimur quoties molimur a vobis, &c. Tertul. in Apol.

Ligabantur, includebantur, cædebantur, torquebantur, urebantur, laniabantur, trucidebantur, et tamen multiplicabuntur. Aug. 1. 22, de Civit. Dei, c. 6.

destruction, by which the heathens sought to suppress the growth of Christianity, but still it grew the more; they were bound, butchered, racked, stoned, burned; but still they were multiplied. The church was at first founded in blood, and it thriveth best when it is moistened with blood; founded in the blood of Christ, and moistened or watered, as it were, with the blood of the martyrs. Well then, they may rejoice in this, that religion is more propagated, and that their own death and sufferings do any way contribute to the life and flourishing of the church.

3dly, Their own private and particular comforts. God hath consolations* proper for martyrs and his children under trials. Let me name a few. Sometimes it is a greater presence of the word. "Ye received the word with much affliction, and joy in the Holy Ghost" (1 Thess. i. 6). Great affliction! but the gospel will counterpoise all. Usually it is a clear evidence and sight of their gracious estate. The sun shineth many times when it raineth; and they have sweet glimpses of God's favour when their outward condition is most gloomy and sad. “When men revile you, and persecute you, rejoice; for yours is the kingdom of heaven" (Matt. v. 10). God cleareth up their right and interest, "yours." So also distinct hopes and thoughts of glory. Martyrs, in the act of suffering and troubles, have not only a sight of their interest, but a sight of the glory of their interest. There are some thoughts stirred up in them which come near to an ecstacy, a happy pre-union of their souls and their blessedness, and such a fore-enjoyment of heaven as giveth them a kind of dedolency in the midst of their trials and sufferings. Their minds are so wholly swallowed up with the things that are not seen," that they have little thought or sense of the things that "are seen;" as the apostle seemeth to intimate, 2 Cor. iv. 18. Again, they rejoice because of their speedy and swifter passage into glory. The enemies do them a courtesy to rid them out of a troublesome world. This made the ancient Christians to rejoice more when they were condemned than absolved ;† to kiss the stake and thank the executioner, because of their earnest desires to be with Christ: so Justin Martyr, Apol. 1, adversus Gentes, Gratias agimus quod à molestis dominis liberemur; "We thank you for delivering us from hard task-masters," that we may more sweetly enjoy the bosom of Jesus Christ.

66

But some will say, "My sufferings are no kin to martyrdom; they come not from the hand of men but Providence, and are for my own sins, not for Christ."

I answer, It is true there is a difference between afflictions from the hand of God, and persecutions from the violences of men. God's hand is just, and guilt will make the soul less cheerful. But remember the apostle's word is " divers trials ;" and sickness, death of friends, and such things as come from an immediate providence, are but trials to the children of God. In these afflictions there is required not only mourning and humbling, but a holy courage and confidence. "At destruction and famine shalt thou

laugh" (Job. v. 22). There is a holy greatness of mind, and a joy, that become the saddest providences. Faith should be above all that befalleth us. It is its proper work, to make a believer triumph over every temporary

* Philip, the Landgrave of Hessia, being asked how he could endure his long and tedious imprisonment, professus est se divinas martyrum consolationes sensisse.Manlius.

+ Magis damnati quam absoluti gaudemus. Tertul. in Apol.

accident. In ordinary crosses there are many reasons of laughing and joy, as the fellow-feeling of Christ. If you do not suffer for Christ, Christ suffereth in you and with you: he is afflicted and touched with a sense of your afflictions. It is an error in believers to think, that Christ is altogether unconcerned in their sorrows, unless they be endured for his name's sake; and that the comforts of the Gospel are only applicable to martyrdom. Again, another ground of joy in ordinary crosses, is, because in them we may have much experience of grace, of the love of God, and our own sincerity and patience; and that is ground of rejoicing. "We rejoice in tribulation, knowing that tribulation worketh patience, and patience experience" (Rom. v. 3). The rule holdeth good in all kinds of tribulations or sufferings: they occasion sweet discoveries of God, and so are matter of joy. See also 2 Cor. xii. 9. 10: "I glory in infirmities," and take pleasure in infirmities, "that the power of Christ may rest upon me." They are happy occasions to discover more of God to us, to give us a greater sense and feeling of the power of grace; and so we may take pleasure in them. Lastly, all evils are alike to faith; and it would as much misbecome a Christian hope to be dejected with losses, as with violence or persecution. You should walk so that the world may know you can live above every condition, and that all evils are much beneath your hopes. Well then, from all that hath been said we see, that we should with the same cheerfulness suffer the will of Christ, as we would suffer for the name of Christ.

IV. Fom that [When_ye fall] observe, That evils are the better borne, when they are undeserved and involuntary; that is, when we fall into them, rather than draw them upon ourselves. It was Tertullian's error to say, that afflictions were to be sought and desired. The creature never knoweth when it is well. Sometimes we question God's love, because we have no afflictions; and anon, because we have nothing but afflictions. In all these things we must refer ourselves to God's pleasure; not desire troubles, but bear them when he layeth them on us. Christ hath taught us to pray, "Lead us not into temptation." It is but a fond presumption to cast ourselves upon it. Philastrius speaketh of some that would compel men to kill them, out of an affectation of martyrdom; and so doth Theodoret. This was a mad ambition, not a true zeal; and no less fond are they that seek out crosses and troubles in the world rather than wait for them, or that, by their own violences and miscarriages, draw just hatred upon themselves. Peter's rule is, "Let none of you suffer as an evil doer" (1 Pet. iv. 15). We lose the comfort of our sufferings when there is guilt in them.

V. From that [Divers] God hath several ways wherewith to exercise his people. Divers miseries come one in the neck of another. As the lunatic in the Gospel fell sometimes in the water, sometimes in the fire; so God changeth the dispensation, sometimes in this trouble, sometimes in that. Paul gives a catalogue of his dangers and sufferings. "In perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the wilderness, in perils in the city, in perils in the sea, in perils among false brethren" (2 Cor. xi. 24-28). Crosses seldom come single. When God beginneth once to try, he useth divers ways of trial. And indeed there is great reason: divers diseases must have divers remedies. Pride, envy, covetousness, worldliness, wantonness, ambition, are not all cured by the same physic. Such an affliction pricks the bladder of

pride, another checks our desires that are apt to run out in the way of the world, &c. Do not murmur, then, if miseries come upon you, like waves, in a continual succession. Job's messengers came thick and close, one after another, to tell of oxen, and house, and camels, and sons and daughters, and all destroyed; messenger upon messenger, and still with a sadder story. We have “divers lusts" (Tit. iii. 3), and therefore have need of divers trials. In the sixth of the Revelations, one horse cometh after another, the white, the pale, the black, the red. When the sluice is once opened, several judgments succeed in order. In the fourth of Amos, the prophet speaks of blasting, and mildew, and cleanness of teeth, pestilence, and war; all these judgments one after another: so Christ threatens Jerusalem with wars, and rumours of wars; and addeth, there shall be famine and pestilences, and earthquakes in divers places (Matth. xxiv. 7). Oh! then," stand in awe, and sin not." When the first brunt is over, you cannot say the "bitterness of death is past:" other judgments will have their course and turn. And learn too from hence, that God hath several methods of trial-confiscation, banishment, poverty, infamy, reproach. Some trials search us more than others: we must leave it to his wisdom to make choice. Will-suffering is as bad as will-worship.

66

VI. From that word [Temptations] observe, That the afflictions of God's people are but trials. He calleth them not afflictions or persecutions, but temptations," from the end for which God sendeth them. The same word is elsewhere used. "God knoweth how to deliver the godly out of temptation" (2 Pet. ii. 9). Now, affliction is called temptation, not in the vulgar sense, as temptation is put for an occasion or inducement to sin; but in its proper and native signification, as it is taken for trial and experience, and so we have it positively asserted that this is the end of God; "He fed thee with manna in the wilderness, to humble thee, and prove thee, and do thee good at the latter end" (Deut. viii. 16). The afflictions of the saints are not judgments, but corrections, or trials; God's discipline to mortify sin, or his means to discover grace, to prove our faith, love, patience, sincerity, constancy, &c. Well then, behave thyself as one under trial. Let nothing be discovered in thee but what is good and gracious. Men will do their best at their trial; Oh! watch over yourselves with the more care, that no impatience, vanity, murmuring, or worldliness of spirit, may appear in you.

VERSE 3.-Knowing this, that the trial of your faith worketh

patience.

Here is the first argument, to press them to joy in afflictions, taken partly from the nature, partly from the effect, of them: the nature of them, they are a trial of faith; the effect or fruit of them, they beget or work patience. Let us a little examine the words.

Knowing] It either implieth, that they ought to know, as Paul saith elsewhere, "I would not have you ignorant, brethren, concerning them that are asleep in the Lord," &c. (1 Thess. iv. 13). So some suppose James speaketh as exhorting; "knowing;" that is, I would have you know. Or else it is a report; "knowing;" that is, ye do know, being taught by the Spirit and experience. Or rather, lastly, it is a direction, in which the apostle acquainteth them with the way how the Spirit settleth a joy in the hearts of persecuted Christians, by a lively knowledge or spiritual discourse, by acting

their thoughts upon the nature and quality of their troubles; and so "knowing" is distinctly considering.

That the trial of your faith] Here is a new word used for afflictions. Before, it was πɛɩaoμois, temptations, which is more general; here it is dokíμov, trial, which noteth such a trial as tendeth to approbation. But here ariseth a doubt, because of the seeming contradiction between Paul and James. Paul saith that "patience worketh (doku, trial, or) experience" (Rom. v. 4); and James seemeth to invert the order, saying that dokipov, trial or experience, worketh patience. But I answer, 1st, There is a difference between the words. There it is δοκιμὴν, here δοκίμιον; and so fitly rendered there experience; here, trial. 2dly, There Paul speaketh of the effect of suffering, experience of God's help and the comforts of his Spirit, which work patience; here, of the suffering itself, which, from its use and ordination to believers, he calleth trial, because by it our faith and other graces are approved and tried. [Of your faith] That is, either of your constancy in the profession of the faith, or else of faith the grace, which is the chief thing exercised and approved in affliction.

Worketh patience.] The original word is Kareρyálεrα, perfecteth, patience; but this is a new paradox, how affliction or trial, which is the cause of all murmuring or impatience, should work patience!

I answer, 1st, Some expound the proposition of a natural patience, which, indeed, is caused by the mere affliction. When we are used to them, they are the less grievous: passions being blunted by continual exercise, grief becometh a delight. But I suppose this is not in the aim of the apostle : this is a stupidity, not a patience. 2dly, Then I suppose the meaning is, that our trials minister matter and occasion for patience. 3dly, God's blessing must not be excluded. The work of the efficient is often given to the material cause, and trial is said to do that which God doth. By trial he sanctifieth afflictions to us, and then they are a means to beget patience. 4thly, We must not forget the distinction between punishment and trial. The fruit of punishment is despair and murmuring; but of trial, patience and sweet submission. To the wicked every condition is a snare: they are corrupted by prosperity, and dejected by adversity. But to the godly every estate is a blessing: their prosperity worketh thanksgiving; their adversity, patience.* Pharaoh and Joram grew the more mad for their afflictions; but the people of God the more patient. The same fire that purgeth the corn, bruiseth the stalk or reed; and in that fire in which the chaff is burnt, gold sparkleth. So true is that of the Psalmist, "The Lord trieth the righteous; but the wicked, and him that loveth violence, his soul hateth" (Psalm xi. 5). Well then, the sum of all is, that afflictions serve to examine and prove our faith, and, by the blessing of God, to bring forth the fruit of patience; as the quiet fruit of righteousness is ascribed to the rod (Heb. xii. 11), which is indeed the proper work of the Spirit: he saith, The chastening yieldeth the peaceable fruit of righteousness to them that are exercised thereby," as our apostle saith the trial worketh patience. The notes are these:

I. From that [Knowing] Ignorance is the cause of sorrow. When we do

* Eum nulla adversitas dejicit, quem nulla prosperitas corrumpit. Greg. Mor.Ignis non est diversus, et diversa agit; paleam in cineres vertit, auro sordes tollit. Aug. in Psal. xxxi.