mind; but however, says the apostle, "when ye fall," and are suddenly circumvented, yet you must look upon it as a trial and matter of great joy; for, though it seemeth a chance to us, yet it falleth under the ordination of God. [Divers] The Jewish nation was infamous, and generally hated, especially the Christian Jews, who, besides the scorns of the heathen, were exercised with sundry injuries, rapines, and spoils from their own brethren, and people of their own nation, as appeareth by the epistle of Peter, who wrote to the same persons that our apostle doth; and also speaketh of " divers or manifold temptations" (1 Pet. i. 6). And again by the epistle to the Hebrews, written also to these dispersed tribes: "Ye took joyfully the spoiling of your goods" (Heb. x. 34); that is, by the fury of the multitude, and base people, against whom the Christians could have no right. [Tentations.] So he calleth afflictions, which to believers are of that use and habitude.

OBSERVATION I. [My brethren,] Christians are linked to one another in the bond of brotherhood. It was an ancient use, as I showed before, for Christians of the same communion to call one another brothers and sisters, which gave occasion of scorn to the heathens then. Quod fratres nos vocamus, infamant, saith Tertullian; and it is still made matter of reproach. What scoff more usual than that of "holy brethren ?" If we will not keep up the title, yet the affection which becomes the relation should not cease. The term hinteth duty to all sorts of Christians; meekness to those that excel in gifts or office, that they may be not stately and disdainful to the meanest in the body of Christ. It is Christ's own argument, "Ye are brethren" (Matt. xxiii. 8). And it also suggesteth love and mutual amity. Who should love more than those that are united in the same head and hope? Eodem sanguine Christi glutinati, as Augustine said of himself and his friend Alipius; that is, cemented with the same blood of Christ. We are all travelling homeward, and expect to meet in the same heaven: it would be sad that "brethren should fall out by the way" (Gen. xlv. 24). It was once said, Aspice, ut se mutuo diligunt Christiani! "See how the Christians love one another!" (Tertul. in Apol. cap. 39.) But alas! now we may say, See how they hate one another!

II. From that [count it] Miseries are sweet or bitter, according as we will reckon of them. Seneca said, Levis est dolor si nihil opinio adjecerit ; "Our grief lieth in our own opinion and apprehension of miseries." Spiritual things are worthy in themselves: other things depend upon our opinion and valuation of them. Well then, it standeth us much upon to make a right judgment. Therein lieth our misery or comfort. Things are according as you will count them. That your judgments may be rectified in point of afflictions, take these rules.

1. Do not judge by sense. "No affliction for the present seemeth joyous but grievous," &c. (Heb. xii. 11). Theophylact observeth, that in this passage two words are emphatical, πрòç тò πаρòν and doket, " for the present" and seemeth :" [for the present] noteth the feeling, and experience of and [seemeth] the apprehension and dictate of it. Sense can feel no

sense;

joy in it, and sense will suggest nothing but bitterness and sorrow; but we are not to go by that "count" and reckoning. A Christian liveth above the world, because he doth not judge according to the world. Paul's scorn of all sublunary accidents arose from his spiritual judgment concerning them. "I reckon that the sufferings of this present world are not worthy to be compared with the joys that shall be revealed in us" (Rom. viii. 18). Sense,

that is altogether for present things, would judge quite otherwise; but saith the apostle, I reckon (i. e., reason) by another manner of rule and account. So it is said, that "Moses esteemed the reproach of Christ better than the treasures of Egypt" (Heb. xi. 26). His choice, you see, was founded in his judgment and esteem.

2. Judge by a supernatural light. Christ's eyesalve must clear your sight, or else you cannot make a right judgment. There is no proper and fit apprehension of things, till you get within the veil, and see by the light of a sanctuary lamp. "The things of God knoweth no man, but by the Spirit of God (1 Cor. ii. 11). He had said before, "Eye hath not seen, ear hath not heard," &c. (verse 9); that is, natural senses do not perceive the worth and price of spiritual privileges; for, I suppose, the apostle speaketh not there of the incapacity of our understandings to conceive of heavenly joys, but of the unsuitableness of spiritual objects to carnal senses. A man that hath no other light but reason and nature, cannot judge of those things. God's riddles are only open to those that plough with God's heifer; and it is by God's Spirit that we come to discern and esteem the things that are of God; which is the main drift of the apostle in that chapter. So David, "In thy light we shall see light" (Psalm xxxvi. 9); that is, by his Spirit we come to discern the brightness of glory or grace, and the nothingness of the world. 3. Judge by supernatural grounds. Many times common grounds may help us to discern the lightness of our grief-yea, carnal grounds. Your counting must be a holy counting. Those in the prophet said, "The bricks are fallen, but we will build with hewn stones" (Isa. ix. 10). It is a misery, but we know how to remedy it. So, many despise their troubles: we can repair and make up this loss again, or know how to deal well enough with this misery. All this is not "a right judgment," but "vain thoughts;" so the prophet calleth their carnal debates and reasonings. "How long shall vain thoughts lodge within thee?" (Jer. vi. 14); that is, carnal shifts and contrivances, by which they despised the judgment, rather than improved it. True judging and counting always followeth some spiritual discourse and reasoning, and is the result of some principle of faith or patience. As thus, It is a misery; but God will turn it to our good: God's corrections are sharp; but we have strong corruptions to be mortified: we are called to great trials; but we may reckon upon great hopes, &c.

III. From that [all joy] Afflictions to God's people do not only minister occasion of patience, but great joy. The world hath no reason to think religion a black and gloomy way. As the apostle saith, "The weakness of Christ is stronger than the strength of men;" so grace's worst is better than the world's best: "all joy," when in divers trials! A Christian is a bird that can sing in winter as well as in spring; he can live in the fire like Moses's bush; burn and not be consumed; nay, leap in the fire. The counsel of the text is not a paradox, fitted only for notion and discourse, or some strain and reach of fancy; but an observation, built upon a common and known experience: this is the fashion and manner of believers, to rejoice in their trials. Thus, "Ye took the spoiling of your goods joyfully" (Heb. x. 34): in the midst of rifling and plundering, and the incivilities of rude and violent men, they were joyful and cheerful. The apostle goeth one step higher, "I am exceeding joyful in all our tribulation" (2 Cor. vii. 4). Mark that, Vжεржερioσεvoμαι тn xapa, I superabound or overflow in joy. Certainly a dejected spirit liveth much beneath the height of Christian privileges and prin

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.

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1st, The honour done to us; that we are singled out to bear witness to the truths of Christ. 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" (1 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.

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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