Moses his choice with his eye fixed upon Heaven, discovering the happy condition of…

And lastly, how he is honoured in them: He strives with us in the combat, he joins with us in the fight of our agony, he crowns and is crowned, says Cyprian.

And lastly, how he is honored in them: He strives with us in the combate, he joyns with us in the fight of our agony, he crowns and is crowned, says Cyprian.

Bernard would have us never to let go out of our minds, the thoughts of a crucified Christ, Let these says he, be meat and drink unto you, let them be your sweetness and consolation, your honey and your desire, your reading and your meditation, your contemplation, your life, death and resurrection: Would you learn obedience? would you learn contempt of honours? would you see the highest patience? set a suffering Christ before you: Sureus reports of a noble Earl Elzearius, when his wife wondered at his exceeding patience under fore afflictions, he answers her thus, What good will it be to be angry and impatient? certainly none at all: but I will open my heart unto you; you know sometimes my heart is ready to rise with indignation against such as wrong ¹me, but I presently turn me to the thoughts of the wrongs offered to Christ, and I say thus to my self, desiring to imitate him, Although my servants should pull my beard, and strike me on the face, these were nothing to those which thy Lord suffered, he suffered more and greater things; and know assuredly, says he to his wife, I never leave off thinking of the wrongs my Saviour endured, till my mind be still and quiet. He that is afraid to suffer, cannot be his disciple who suffered so much, says Tertullian^*.

Bernard would have us never to let go out of our mindes, the thoughts of a crucified Christ, Let these says he, be meat and drink unto you, let them be your sweetness and consolation, your honey and your desire, your reading and your meditation, your contemplation, your life, death and resurrection: Would you learn obedience? would you learn contempt of honors? would you see the highest patience? set a suffering Christ before you: Sureus reports of a noble Earl Elzearius, when his wife wondred at his exceeding patience under fore afflictions, he answers her thus, What good will it be to be angry and impatient? certainly none at all: but I will open my heart unto you; you know sometimes my heart is ready to rise with indignation against such as wrong ¹me, but I presently turn me to the thoughts of the wrongs offered to Christ, and I say thus to my self, desiring to imitate him, Although my servants should pull my beard, and strike me on the face, these were nothing to those which thy Lord suffered, he suffered more and greater things; and know assuredly, says he to his wife, I never leave off thinking of the wrongs my Savior endured, till my minde be still and quiet. He that is afraid to suffer, cannot be his disciple who suffered so much, says Tertullian^*.

1. 1Noveris me interdum sentiri aliquam inanimo adversus in festantes meindignationem, sed illico me converto ad cogitan das injurias Christo illatas dicoque mihi ipsi, cum imitari cupiens, Etiam si famuli tui, barbam tuam convellerent, & colaphos tibi impingerent, nihil hoc totum esset prae illis quae Dominus tuus & plura & majora perpessus est; certoque habeas (conjux mea) me nunquam cessare à commomorandis injuriis Salvatoris mei donec animus meus planè sit tranquillus, In vita ejus, c. 23. apud Surium To. 5.
2. *Non potest qui pati timet, ejus esse qui passus est. Tertul. de fuga in persecut.

Certainly the example of Christ, in humbling himself to suffer so much for us, should be mightily prevalent with us; if he emptied himself so ⟨p. 84⟩much, to become the Son of man, how much more should we be willing to empty our selves, that we may be the Sons of God? Worthy is the Lamb that was slain, he is worthy of all honour from us, who being Lord of all, was content to be in the form of a servant, to suffer for us, and how can we express our honouring of him, our respect to him, better then in being to suffer for him? I have read of a Roman servant, who knowing his Master was sought for by officers to be put to death, he put himself into his masters clothes, that he might be taken for him, and so he was, and was put to death for him: whereupon his master, in memory of his thankfulness to him, and honour of him, erected a brazen statue. Christ who was not a servant, but our Lord, yet when he saw we were like to dye, he took upon him the form of a servant, he came in our likeness, that he might dye for us, and he dyed; he requires not us to erect up brazen statues in memory of him, in honour to him, but that we should be willing to suffer for him, when he calls us thereunto; let not us put off the clothes of our Christian profession, that we may avoid sufferings for him (as many do) who put on the clothes of our humanity, yea of our servility, that he might suffer for us.

Certainly the example of Christ, in humbling himself to suffer so much for us, should be mightily prevalent with us; if he emptyed himself so ⟨p. 84⟩much, to become the Son of man, how much more should we be willing to empty our selves, that we may be the Sons of God? Worthy is the Lamb that was slain, he is worthy of all honor from us, who being Lord of all, was content to be in the form of a servant, to suffer for us, and how can we express our honoring of him, our respect to him, better then in being to suffer for him? I have read of a Roman servant, who knowing his Master was sought for by officers to be put to death, he put himself into his masters cloaths, that he might be taken for him, and so he was, and was put to death for him: whereupon his master, in memory of his thankfulness to him, and honor of him, erected a brazen statue. Christ who was not a servant, but our Lord, yet when he saw we were like to dye, he took upon him the form of a servant, he came in our likeness, that he might dye for us, and he dyed; he requires not us to erect up brazen statues in memory of him, in honor to him, but that we should be willing to suffer for him, when he calls us thereunto; let not us put off the cloaths of our Christian profession, that we may avoid sufferings for him (as many do) who put on the cloaths of our humanity, yea of our servility, that he might suffer for us.

1. 1The best of Saints have been in sufferings.
2. 2Unde tu Christian, delicatus es miles? putas te posse sine pugna vincere, sine certamine triumphare? Chrys. in orat. in Juventivū & Maximum. Memor esto vinculorū Pauli, & vide quam sit absurdū illum esse in vinculis te verò deliciari: deliciarum concupiscentia prehenderis? recordare carceris Pauli: veils sericis indui? memor esto vinculorū Pauli, & videbuntur tibi serica indumenta faetulentis panniculis abjectiora: veils aureis indumentis amiciri? recordare vinculorum Pauli, & ostendent tibi nibil illa coeno protrito melius habere: vis ornari capillis formosaque videri? considera squalorem Pauli in carcerc, & accenderis erga illam pulchritudinem, hancque extremam deformitatem esse putabis: vis odoramenta? Coopta illius lacrymas. Chrysost. Hom. 12. in Coloss.Unde tu Christiane, delicatus es miles? putas te posse sine pugna vincere, sine certamine triumphare? Chrys. in orat. in Juventiuū & Maximum. Memor esto vinculorū Pauli, & vide quam sit absurdū illum esse in vinculis te verò deliciari: deliciarum concupiscentia prehenderis? recordare carceris Pauli: velles sericis indui? memor esto vinculorū Pauli, & videbuntur tibi serica indumenta faetulentis panniculis abjectiora: velles aureis indumentis amiciri? recordare vinculorum Pauli, & ostendent tibi nibil illa coeno protrito melius habere: vis ornari capillis formosaque videri? considera squalorem Pauli in carcerc, & accenderis erga illam pulchritudinem, hancque extremam deformitatem esse putabis: vis odoramenta? Coopta illius lacrymas. Chrysost. Hom. 12. in Coloss.

I have read of Phocion an Athenian Captain, when he was condemned to death by his ungrateful Country, he saw one Tudippus condemned to the same death, but very fearful, he comforts him with these words, ^*Is it not enough for thee, Tudippus, that thou art to dye with Phocion? so we may ⟨p. 86⟩say to our own hearts, Is it not enough for us, that we have such a cloud of witnesses, such a noble Army of Martyrs before us and with us? be not therefore so afraid of the ways of God, because of afflictions, as thou hast been, but submit thy self to God in this way of his.

I have read of Phocion an Athenian Captain, when he was condemned to death by his ungrateful Countrey, he saw one Tudippus condemned to the same death, but very fearful, he comforts him with these words, ^*Is it not enough for thee, Tudippus, that thou art to dye with Phocion? so we may ⟨p. 86⟩say to our own hearts, Is it not enough for us, that we have such a cloud of witnesses, such a noble Army of Martyrs before us and with us? be not therefore so afraid of the ways of God, because of afflictions, as thou hast been, but submit thy self to God in this way of his.

1. *Non tibi satis est Tudippe cum Phocione mori?

CHAP. IX. Duties required of us when God calls us to an afflicted condition.

Seeing God hath so ordered things, that his people must be in an afflicted estate in this world, when God calls us to suffer afflictions, let us know there are three duties required of us.

SEeing God hath so ordered things, that his people must be in an afflicted estate in this world, when God calls us to suffer afflictions, let us know there are three duties required of us.

First, that we be willing to yield to Gods call, to come under that condition he hath appointed us unto.

Secondly, that we behave our selves Christianly with all humble submission, patience, contentedness, in this condition.

Thirdly, that we labour to improve our affliction that shall be laid upon us.

Thirdly, that we labor to improve our affliction that shall be layed upon us.

For the first, when our cross comes, we must be ¹willing to take it up freely, and readily to submit unto ²it. It was the honour of the three children in Daniel, that they yielded their bodies to those fiery flames they were cast into, Dan. 3. 28. Let us not seek to put off sufferings by distinctions; certainly the best policy in dangerous times, is the greatest purity. The Lacedaemonians were wont to say, It is a shame for ⟨p. 87⟩any man to fly, in time of danger; but for a Lacedaemonian, it is a shame for him to deliberate: How much more truly may this be said of a Christian, when God calls him to suffer? he should be such a resolved man beforehand, that it should be a shame now for him even to deliberate.

For the first, when our cross comes, we must be ¹willing to take it up freely, and readily to submit unto ²it. It was the honor of the three children in Daniel, that they yielded their bodies to those fiery flames they were cast into, Dan. 3. 28. Let us not seek to put off sufferings by distinctions; certainly the best policy in dangerous times, is the greatest purity. The Lacedemonians were wont to say, It is a shame for ⟨p. 87⟩any man to flye, in time of danger; but for a Lacedemonian, it is a shame for him to deliberate: How much more truly may this be said of a Christian, when God calls him to suffer? he should be such a resolved man beforehand, that it should be a shame now for him even to deliberate.

1. 11.
2. 2The cross should be submitted to readily.

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.

1. 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?
2. 2Non placet transire per istas angustias.

First, at what a low rate doest thou prize the ways ¹of God, the glory of God, that such and such more low comforts must not be laid down for them, that such light afflictions must not be endured for the maintenance of them?

1. 11.

Secondly, consider if Christ had stood upon such ¹terms, as to have said, I could be content indeed that these poor creatures might be delivered from misery, but seeing such grievous evils must be suffered for their deliverance, let them perish; I am not willing to be their deliverer upon such hard terms; What had become of us, if Christ had reasoned thus, if this argument had prevailed with him against us, as it prevails with us against him.

1. 12.

Thirdly, thou who art so shy of suffering, mayest ¹be forced to suffer in spite of thy heart; and what a sad thing will that be to thee? What a sad thing was it to Cranmer? after he had recanted for fear of ⟨p. 89⟩sufferings, yet he was forced to suffer; what a darkening was it to this spirit, his cause, and name? Mr. Fox relates of a Smith in King Edwards time, who was the means of conversion of a friend of his, who in Queen Mary's time was cast into prison; whereupon he sends to this Smith, who had been the means of his conversion, wondering that he hears not of his apprehending and imprisonment; this Smith sends him word again, that it was true, that he had taught him such and such things, and those things were certain truths; but for his part, he could not burn; but a while after, the house of this Smith was on fire, and he was burnt in it; God made him burn whether he would or no: and so may he make you suffer, whether you will or no, who refuse to suffer for his truth.

Thirdly, thou who art so shy of suffering, mayest ¹be forced to suffer in spight of thy heart; and what a sad thing will that be to thee? What a sad thing was it to Cranmer? after he had recanted for fear of ⟨p. 89⟩sufferings, yet he was forced to suffer; what a darkning was it to this spirit, his cause, and name? Mr. Fox relates of a Smith in King Edwards time, who was the means of conversion of a friend of his, who in Queen Maries time was cast into prison; whereupon he sends to this Smith, who had been the means of his conversion, wondring that he hears not of his apprehending and imprisonment; this Smith sends him word again, that it was true, that he had taught him such and such things, and those things were certain truths; but for his part, he could not burn; but a while after, the house of this Smith was on fire, and he was burnt in it; God made him burn whether he would or no: and so may he make you suffer, whether you will or no, who refuse to suffer for his truth.

1. 13.

Fourthly, whatsoever prosperity thou enjoyest when ¹God calls thee to suffer for him, is cursed unto thee, if thou blessest thy self in thy estate, thy liberty, thy name, thy life that thou enjoyest, having avoided the way of suffering that God called thee unto, thou deceivest thy self, for there is no blessing in them, they are all accursed unto thee.

1. 14.