It is argument enough for a Christian to suffer any thing, because it is the will of God, out of bare submission to God; but when it is not only so, but in the cause of God, in witness to his truth, in vindicating his honour, this call to suffer comes with strength indeed: it is unworthy of a Christian, once to deliberate the avoiding of this; How much better is it, to suffer a little to prevent a sin, and so prevent Gods wrath, then by avoiding sufferings to fall into sin, which being once committed, Gods 1wrath incensed by it cannot be pacified, though we should be willing to suffer a thousand times as much. Our condition is such, that we must suffer one way or another, while we live here; Is it not better then to suffer for God then any other way? This was Chrysostoms argument in his Sermons upon the 2 Cor. chap. 12. Sermon 26. If you suffer not for Religion, you will suffer for some other unprofitable light cause: Seeing then, says he, we following this or the other course of life, we must suffer affliction, why do we not choose such a suffering, which with the affliction brings unspeakable glory? Certainly it is infinitely better to suffer for Christ, then for our sin. We read of Peace-offerings that were offered, there might be oil mixed, but not so in Sin-offerings: in those afflictions we endure for Christ, we offer up our selves as Sacrifices of ⟨p. 88⟩Peace-offerings, and in them there is joy, much oil of gladness is mixed in such offerings; but when we suffer for our sins, there is no oil of gladness mixed there; Let us take heed, that we be not found guilty before the Lord, when the secrets of all hearts shall be opened, of being shy of the ways of Religion, because of affliction; many when they see they must suffer in those ways, although they be convinced of them, yet they are ready to say with Augustine, as 2he confesses of himself, I do not love to pass through those straits, it is too hard and narrow away for them. If such thoughts work in thee at any time, take these considerations, for the rebuking of thy self, and the raising of thy heart, to a more Christian magnanimity of spirit.
It is argument enough for a Christian to suffer any thing, because it is the will of God, out of bare submission to God; but when it is not onely so, but in the cause of God, in witness to his truth, in vindicating his honor, this call to suffer comes with strength indeed: it is unworthy of a Christian, once to deliberate the avoyding of this; How much better is it, to suffer a little to prevent a sin, and so prevent Gods wrath, then by avoyding sufferings to fall into sin, which being once committed, Gods 1wrath incensed by it cannot be pacified, though we should be willing to suffer a thousand times as much. Our condition is such, that we must suffer one way or another, while we live here; Is it not better then to suffer for God then any other way? This was Chrysostoms argument in his Sermons upon the 2 Cor. chap. 12. Sermon 26. If you suffer not for Religion, you will suffer for some other unprofitable light cause: Seeing then, says he, we following this or the other course of life, we must suffer affliction, why do we not choose such a suffering, which with the affliction brings unspeakable glory? Certainly it is infinitely better to suffer for Christ, then for our sin. We read of Peace-offerings that were offered, there might be oyl mixed, but not so in Sin-offerings: in those afflictions we endure for Christ, we offer up our selves as Sacrifices of ⟨p. 88⟩Peace-offerings, and in them there is joy, much oyl of gladness is mixed in such offerings; but when we suffer for our sins, there is no oyl of gladness mixed there; Let us take heed, that we be not found guilty before the Lord, when the secrets of all hearts shall be opened, of being shy of the ways of Religion, because of affliction; many when they see they must suffer in those ways, although they be convinced of them, yet they are ready to say with Augustine, as 2he confesses of himself, I do not love to pass through those straits, it is too hard and narrow away for them. If such thoughts work in thee at any time, take these considerations, for the rebuking of thy self, and the raising of thy heart, to a more Christian magnanimity of spirit.
- 1Siquidem etiam si hac ratione non affigaris, alia tamen ex causa, eaque in utili, affligiō nino necesse est: quum igitur sive hanc siveillam sectemur vitae rationem, afflictions perpeti necesse est, quarquare hanc non eligimus quae cum afflictione innumeras adfert coronas?Siquidem etiam si hac ratione non affigaris, alia tamen ex causa, eaque in utili, affligiō nino necesse est: quum igitur sive hanc siveillam sectemur vitae rationem, afflictiones perpeti necesse est, quarquare hanc non eligimus quae cum afflictione innumeras adfert coronas?
- 2Non placet transire per istas angustias.
