SAFETY AND SWEETS IN AFFLICTIONS AND SUFFERINGS; Manifested in some Meditations on 1 Pet. 4.12, 13.  
LONDON, Printed by S. Dover, for G. Calvert, at the Black-spread-Eagle, at the West-end of Pauls, 1660.   

THE PUBLISHER TO THE READER.  
Christian Reader,  
I Having desired a Minister, a Friend of mine, to sand me some brief Notes on the twelfth Verse of the fourth Chapter of the first Epistle of Peter; he was pleased( some Months since) to sand me what thou hast here presented to thee on the twelfth Verse, with an Addition of some of his Meditations on part of the thirteenth Verse; in the perusal whereof, I found much refreshings in my own spirit; I thereupon Communicated them to several others, whom I judged sober and judicious Christians; who also found much refreshings by that comfortable savour which they tasted in them, and with much earnestness pressed me to make them public, conceiving that those things might not be unuseful to others, which had been so refreshing to themselves. I hereupon commend them to thee, and thyself( in the reading of them) to the blessing and enlightening of the Lord;  
Farewell.   

SAFETY and SWEETS IN Afflictions and Sufferings.  
1 Peter, 4.12, 13. Vers. 12. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened to you. 
WE intend not to insist upon any curious division of the words, 
Ver. 12.  but shall take up the consideration of the words in that order wherein they lie in the Text, and exercise ourselves in some useful Meditations upon them.  

Beloved.  
The Apostle writ this Epistle in a season of suffering,( ver. 17. For the time is come, that judgement must begin at the House of God) and to a suffering people, strangers scattered, and in heaviness through manifold temptations and trials( Chap. 1.1, 6.) which came upon them both from such as were really profane( viz. the Gentiles) and such as were falsely Professors( viz. the Unbelieving Jews, and false Teachers amongst themselves, as appears by his second Epistle) And therfore you may observe, that there is not one Chapter in this his Epistle, wherein there is not some hint of their Sufferings, and some Consolation or Exhortation concerning them. In this Chapter, from this 12 vers. to the end of the Chapter, he carries on a continued discourse concerning this Subject, which he begins with this Compellation, Beloved. It is a Compellation that speaks endeared affection. They were never the less lovely, or beloved, because they were afflicted. He doth( in the Ministry of the Spirit) over-spread them, and all their Sufferings, with a banner, or canopy of Love. This was their Portion and privilege in, and under all, to be baptized into this name, Beloved.  
Whence observe, That Sufferings do not at all render us less lovely, or less beloved.  
1. First, Not to God. For it is himself that by the mouth of his Apostle here speaks to them in this endeared Compellation. As all Scripture, so this was given by Inspiration of God. And, as Holy men of old, so the Apostle also here spake as he was moved by the holy Ghost. In writing this very Compellation [ Beloved] he was moved by the holy Ghost. And the holy Ghost doth not here( by the Ministry of his Apostle) baptize his suffering Servants into a Name, to which he would not have them answer. He calls them not by this name, as one that is unwilling to be over-heard. He is not ashamed to call them, and own them as his Beloved, even under the greatest hatred of the world. He spake not this in secret, in a dark place of the Earth, but hath herein declared the thing that is right, Isa. 45.19. His Word and Voice in this Compellation, is not ( as the voice of one that hath a Familiar spirit) out of the ground, neither doth it whisper out of the dust,( Isa. 29.4.) as unwilling to be over-heard or understood by his suffering Servants; but in the evidence and demonstration of the Spirit, and in openness and uprightness, he here speaks of, and to, his suffering Servants, as his Beloved. And hath also caused it to be written as a Record, to abide throughout all Generations. We have here his Word and his Hand for it, which he will never disown, And therefore let us come near, and hear this,( Isa. 48.16.) Let every suffering soul bring his ear and heart near to the Lord in this Word: and the same Spirit that moved in the inditing this Word, shall also move in him( in his upright attendance unto this Word of Divine Witness) and he shall through this very Word hear the Lord speaking of him, and to him( notwithstanding all his sorrows and sufferings) as a Beloved One. And in the sense and hearing hereof, he shall be able to give forth that public challenge of the Apostle, Rom. 8.35, &c. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword; though for his sake we should( as sheep appointed for the slaughter) be slain all the day long? Shall any, or all these things separate us from his love? shall they? can they? Cannot the everlasting Arms reach through all these things, and comprehend us in an everlasting embrace, notwithstanding all these? Nay, in all these things, we are more than Conquerors, through him that hath loved us, in and under all these things, and as it were in despite of all these things: These things do neither obstruct his love, nor render us the less lovely to him. For,  
First, The sufferings of Christ are the channel of conveyance through which his love is derived and communicated to us. In the Death of Christ his love stands commended to us, Rom. 5.8. And if his love run forth upon us through death, wounds, shane, spitting, buffeting, bonds, reproach, scorn and scourges( all which Christ suffered) I say, if it run forth toward us, through these things, then certainly it will not refuse to pour out itself upon us notwithstanding these things. Nay, it the more readily flows forth upon us here, because in these conditions it meets with, and finds in us somewhat wherein we symbolise, and carry some conformity to that state through which this love becomes  shed abroad upon us. And therefore( Psal. 22.24.) having given account of the sufferings of Christ, he comes to enlarge all the seed of Israel into the praising of him, as one that doth not despise nor abhor the affliction of the afflicted, neither hideth his face from him. He neither abhors the person[ him] nor the condition[ affliction.]  
2ly, The sufferings of the Christian, are the highest Testimony of the Christians love to him. It speaks our love to him, that we will do for him, that we will submit to and obey him in what he appoints us to do. But it speaks a higher Testimony of love to him, that we will not only do, but also endure for him: that was the obedience of the Son, that he humbled himself, and became obedient even unto Death. Now a suffering condition being one of the highest Testimonies of our love to him;( and the greater the suffering is, the greater is the Testimony of our love to him) hence it evidently follows, that the greatest and sorest suffering for him, cannot render us less lovely to him, or less beloved by him: but rather more abundantly both lovely, and beloved.  
2. Secondly, They do not render us less lovely, or less beloved of good men. Suffering Saints are still good-mens beloved, as well as Gods beloved. There is something in Affliction, that doth as it were naturally beget and awaken the affections of others into an activity of compassion: so that they become the more endeared to us in the Lord, by how much the more they are distressed for the Lord. And there is great reason that a suffering member should be very dear to the whole body: because those sufferings that are undergone for Christ, are also for the advantage of all his fellow-members. For while he is filling up that which is behind of the sufferings of Christ in his flesh, it is for his bodies sake, which is the Church, Col. 1.24. Full deliverance and salvation makes a nearer advance towards the comprehending and overspreading the whole Body, by the suffering of each member; because every such suffering contributes to the filling up that which is yet behind of the sufferings of Christ: and when once that measure is filled, then will full and everlasting Salvation bring in the glorious liberty of the Children of God.   

Think it not strange.  
1. Note. The Spirit and Word of God, gives Law to our very thoughts. As we are not left at liberty to speak or do what we ourself list; so, not so much as to think what we please; for our hearts are no more our own, than our tongues are. And the Word of God is a discerner of the thoughts and intents of the heart, Heb. 4.12.  
2. Note. As we are not left to the liberty of our own thoughts in other things; so ( in particular) not of our Sufferings. Flesh and blood is very prove to think amiss of Sufferings, to represent them to our thoughts as things that have in them more dread and danger than indeed they have. And therefore the Spirit of Truth comes forth in this and other Scriptures to give Law to our very hearts, that he may thereby rectify even our very thoughts concerning a suffering condition, and purify our very minds from those mistakes, and false imaginations, that flesh and blood are continually suggesting to us, to make us stumble and take offence at the across, Hebr. 12.5. Despise not the chastening of the Lord, nor faint when thou art rebuked of him. Despise not, undervalue it not, think not meanly of it, as a thing that hath no worth or good in it; for thereby thou mayst be brought to faint under it. Mistakes about the across, will occasion miscarriages in our bearing it. They will be ready to bear their sufferings otherwise than they ought, that think of them otherwise than indeed they are; whereas a right understanding and judgement of them, doth much help to sweeten and make them easy. Moses was hereby made able to refuse the title of the son of Pharaohs daughter, and to forsake the pleasures of sin, and choose affliction with the People of God, because he had the right sense of sufferings. For he esteemed the reproach of Christ, greater treasures than the pleasures of Egypt, Heb. 11.24, 25, 26. He had a right estimate of them; and therefore could forsake all for them.  
3. Note, As in other things, so in this, we think amiss of sufferings, when we think strange at them, and look upon them as strange things;[ Think not strange.] The word intimates, that wonder and astonishment wherewith we behold and look upon some uncouth Person, Beast, or thing that is brought out of some far strange country. Peter useth the same word before, Chap. 4.4. where he tells us, that when any of the Gentiles were converted from their Lasciviousness, Lusts, excess of Wine, Revellings, Banketings, and abominable Idolatries; they that continued still in those courses, thought it strange, that the other should not run with them to the same excess of Riot, and spake evil of them. They then looked upon, and spake of them, as a strange people, as men of some other strange country, as some strange monstrous Beast, brought out of some strange country, as such as were unusually known among them, which they never had seen, nor never expected to see, as those with whom they knew no more how to converse, than we do with strangers, whose Language we understand not. And now he useth the same word here, implying, that he would not have them think as strangely of sufferings, as they did of their becoming new men. Let not sufferings from them, be as strange to you, as your Holiness and Exactness is to them. I would have you better acquainted with, and more reconciled to the across, than they are with and to your exact walking and holiness. So that, not to think strange concerning the fiery trial, implies these five things.  
1. Think not of suffering and affliction, as an unexpected thing, as a thing you never looked for. We are apt to strange at those things that we never dreamed or thought of: when such things happen, they do by their suddenness and unexpectedness, surprise us with wonder & amazement. But let not the across be to you as a thing you never expected, as a state you never thought to have met with. Let it not in this respect be as a stranger, or as a strange thing to you. When we look for a man before-hand, we do not( when he is come) entertain him as a stranger, we do not wonder that he comes; for he is one that we had before expected, for we had before been  told of his coming. So, if a Christian sits down and counts his cost, he cannot but count upon the across; He cannot but look for its coming; for he hath before been  told of it. So Christ is before-hand telling his Disciples of the entertainment they were to meet with in the World, John 15.17, 18, 19. That the World would hate them, as it had hated him before them; and that because they were not of the World, but he had chosen them out of the World. And then he adds, Chap. 16.1. These things have I spoken to you, that you should not be offended; that they might not come upon you as things you never looked for, and so you should strange and stumble at them. Know, They shall put you out of the Synagogues, and think they do God service in killing you. But these things have I  told you before, that when the time shall come, ye may remember that I  told you of them.( vers. 2, 4.) That so when the strong Bulls of Bashan shall beset you, and even gape upon you with their mouths, as a ravening and roaring lion: when Dogs shall encompass you, barking & biting at you; when the Assembly of the Wicked shall enclose you, and part your Garments and Goods among them, &c.( as they did to me) that you may then remember that I  told you of them, and that therefore you should not think strange that such Beasts of Ephesus are brought in upon you: that you should not be surprised with amazement, as at things that you never heard of, nor never looked to have to do with.  
2. Think not of suffering and affliction, as an unusual and unaccustomed thing. We do not strange and wonder at things that are common, obvious, ordinary, and usual. But if any thing happen that very rarely or seldom falls out; or if we see any thing that is unusual, that is scarce seen, or appears in an age, we wonder and think strange at such a thing. Now the Apostle would not have us think of Sufferings and Afflictions, as of things that so rarely & seldom happen to, and befall the People of God. But to think of the across, as so ordinary, usual, and accustomend thing, as that the like hath been and befallen to the People of God in all times, and to all their Persons. Opposition from the World, and sufferings in the Saints, is no new thing in the earth, that we should at all strange at it. All ages are filled with memorials of such things, written in the Tears and Blood of God's suffering-servants, from Abel, and all along downward, Hebr. 11. And therefore we might rather wonder and think it strange, if our times, and our persons, should not afford exemplifications of that which hath been so common and customary in all times: especially since the Apostle positively tells us, That if any man will live Godly in Christ Jesus, he shall suffer persecution, 2 Tim. 3.12.  
3. Think not of suffering and affliction, as a thing strange to the country and Condition in which you are now. You are here Strangers and Pilgrims( 1 Pet. 2.11.) And it is so usual and ordinary for Strangers and Pilgrims to meet with hard things, hard usage, hard words, that it should not seem strange to you to meet with such things. You are in the world( though not of the world) and in the World you shall have tribulation, John 15.35. You are as Lambs among Wolves; and is it strange to see Wolves make a prey of the Lambs?  
4. Think not of suffering and affliction, as a stranger that you know not how to converse with, or have any thing to do with. There is a voice in every Rod( Mic. 6.9.) Think not that it speaks a strange Language. Be not estranged from it, as from a language you understand not. Grow into familiarity with it, and you shall soon perceive it is an acquaintance, not a stranger; a friend, not an enemy.  
5. Speak nor think not evil of affliction and suffering. Thus, thinking strange, is interpnted, 1 Pet. 4.4. For when the Gentiles thought strange at the Saints, they spake evil of them. So they think strange of the cross, that think or speak evil of it. And indeed that shows that they are strangers to it, and do not understand its Nature, End, and Use. It comes for no hurt, but for much good, and advantage. Though it be a fiery trial, yet it is onely to try, refine, and purify you; not to consume or destroy you. When God sent in the Chaldeans upon his People, and they had carried many of them captives; yet God even then acknowledged them like the very good sigs, his eyes were upon them for good, &c. as it followeth, Jer. 24.5, 6, 7.   

Uses.  
First, Information. Gods thoughts in administering and ordering the sufferings of his People, are as far above mens, as the Heavens are above the Earth. First, his thoughts in this are far above the thoughts of his Enemies, whom he useth only as the Rod of his Anger, to separate the dross and corruption from his People. Howbeit he meaneth not so( as God meaneth) neither doth his heart think so( as God thinketh) But it is in his heart, to destroy and cut off Nations, not a few, Isa. 10.7. But see God's thoughts and intendments, ver. 17.20, 24, &c. Secondly, His thoughts in this are far above even the thoughts of his own People. When God brought that long captivity upon them, Zion said and thought, The Lord hath forsaken me, and my God hath forgotten me. But observe how the Lord opens his Bosom, and discovers in his own heart, other thoughts than were in their hearts, Jer. 29.11. I know the thoughts that I think toward you, thoughts of Peace and not of Evil, to give you an expected end. Then ye shall go and pray unto me, and I will harken unto you. So in this particular respect, God doth not think strange concerning the fiery trial, which is to try his People; neither are they by it estranged from him, nor he from them. And he is here, by the Apostle, laying the Law of his own heart upon ours, that we might learn to think his thoughts, and to cease from our own, concerning all his dealings with us, in delivering us up into the hands of men.  
Secondly, Exhortation. If we are not to think strange concerning the fiery trial, then let us keep our heart with all diligence, and be very seriously conscientious of this duty, maintaining an inward aweful watch, against all those evil surmises, that flesh and blood would suggest to cause us to take offence at the across, so as to strange at it, as though some strange Nation broke in against us, or came to quarter upon us. Tell me, What seek ye? Would you have a Christ without a across? Do ye not seek and profess a Christ that dyed, that was accused, bound, and buffeted, that was scorned, scourged, and crucified? And if he did and endured all these things for you, would you not gladly be made partakers of the fruit and benefit of all these? And how think you to receive the benefit of all these, if you will in no measure be content to be made conformable to these his Sufferings?( Phil. 3.10.) And how shall you be made conformable to these his sufferings, if you turn away from the across, and refuse to take it up, and decline all fellowship with it, accounting it a strange thing, and so estranging yourselves from it? Let us rather keep an ear open to that of the Apostle, 1 Pet. 4.1. Forasmuch as Christ hath suffered in the flesh, Arm yourselves likewise with the same mind. It is true, there was a time when this very Peter seems not Armed with the same mind, but accounted the fiery trial as a strange thing, and stood aloof from it, and desired no acquaintance nor converse with it; namely, when( upon Christs telling him, that he must suffer many things and be killed) he took Christ and began to rebuk him, saying, Be it far from thee, Lord; this shall not be unto thee. But what saith the answer of Christ to him, Get thee behind me, Satan; thou art an offence unto me: for thou savourest not the things that be of God, but the things that be of man, Matth. 16.22, 23. So that to think strange at the across, argues the mind to be in that respect, of an earthly and human savour. But these were Peters first thoughts. But by his converse with the across, he came to be better acquainted with it, and now no longer counts it as a strange thing; and he here in the Text gives us his latter, his reformed, and more refined thoughts and esteem of it, and endeavours to implant the same mind in us also, saying; Think it not strange, &c. And for our help in this duty, I shall add,  
Some Considerations furthering this Work.  
1. In lowliness of mind, let us make ourselves( in our own eyes) of no Reputation. We should not think a suffering state so strange, if we were not strangers to ourselves. It is high-mindedness that makes us fly aloft above the across. But lowliness of mind helps to make us lie level and even with a suffering state. A great and proud man entertains the least affront a● a strange and intolerable thing: but to a man that is poor( and withal humble) it is no strange thing to be contemned and despised. What strange thing is it to have a Worm trod upon? So Christ made himself of no Reputation, and took on him the form of a Servant, and thereby lay level with the across; and so it was more easy and familiar to him, to humble himself to death, even the death of the across, Philip. 2.7, 8. And the Apostle commands, that the same mind( in this very respect) should be in us, that was also in Christ Jesus, vers. 5. When David( yea, and Christ in the person of David) could look upon himself as a Worm, and no Man; then it was not strange, that he should become a reproach of men, and despised of the people, Psal. 22.6, 7.  
2. Seriously consider the greatness of our sins, and how much we have deserved. One thing that makes us think our sufferings great( and so strange) is the looking upon our sins and demerits as little. But the great Sufferings that were inflicted upon Israel in their long Captivity, are seen by Ezra, as small, when sin became greatened in his sense of it. All this is come upon us for our great trespass. He had then an entire prospect of all that was come upon them: and yet seeing also how great their misdeeds were, he acknowledgeth that God had punished them less than their iniquities deserved, Ezr. 9.13. And he that shall be made able to be duly sensible of the greatness of his sin, will rather think strange that his sufferings were so long withheld, or that they are not now much more, and greater than they are.  
3. Seriously consider the height of that hatred that is in the Devil and the World, against the People of God: and how this is yet further heightened in many worldly-minded people, by thinking verily, that they ought to do many things contrary to the Servants of God; yea, by thinking that they shall do God good service in killing them: and then it will rather seem strange that a fiery trial was no sooner kindled, and that it is now no hotter. To see a few Lambs among many hungry Wolves, Dogs, and lions, it will rather seem strange that they are not all presently eaten up and devoured, than to see now one fleeced, and afterward another rent and torn, and then another killed, &c.   

Concerning the Fiery trial, which is to try you.  
The Greek word, which we in English render by two words, Fiery trial, signifies, a burning, a kindling upon, or a setting on fire: And therefore( Rev. 18.9.) this very word is there Englished, Burning; The Kings of the Earth shall lament for Babylon, when they shall see the smoke of her Burning. The word that is there rendered Burning, is the same word that is in the Text here rendered Fiery trial. But the word is often and rightly used of such a Burning, as is in a furnace kindled upon metals, to try, refine, and purify them: and therefore it is in this place well Englished, Fiery trial, For so the next words explain it, that it is to try them; it is a Fiery trial, or Burning, that is kindled upon them to try them, as metals are tried in the fire that is kindled upon them. Hence,  
1. Note. Christians should not think strange at it, though God( for their trial) put them as into a furnace, and there kindle a burning upon them, and cause them to pass under a fiery trial. In order hereunto, God kindles several heats or fires upon his People.  
First, The hatred, hot displeasure and indignation of man against them: when their wrath becomes kindled against them( Psal. 124.3.) Wicked men are alway displeased and angry against the People of God: but there are also times, wherein their rage is, as it were, let loose, and enkindled into a more than common inflammation of spirit, from whence they breath out threatenings and slaughter, Act. 9.2. Sure the heart is hot, when the very breath is threatenings and slaughter. Hereupon they make havoc of the Church, are exceedingly mad against them, and even compel them to blaspheme: And this fire is sometime so universal, that it kindles upon every house, Act. 8.3. and 26.11. This was sometime Davids case, Psal. 57.4. My soul is among Lions, and I lie among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. There was nothing but death, cruelty and destruction in their words, wishes and threatenings. How came this to pass to be thus? why they were sons of men set on fire: Though they were but the tails of smoking fire-brands( as it is said of the fierce anger of Rezin and Remaliah's son, Isa. 7.4.) yet they were now set on fire, and cast upon David, that they might serve as a heat to help on that Fiery trial wherewith he was to be tried. For so we may enlarge and interpret it, from Psal. 66.10, 12. Thou hast proved and tried us, as silver is tried( and that is by fire) Thou causedst men to ride over our heads; we went through fire, &c. God turned the heart of Egypt to hate his People,( Psal. 105.25.) and then it became an iron furnace to them. Now if God should try his People by this fire, if he should shut them up under the hand and power of men, yea, the worst of men, and then turn their heart to hate his People, and set them on fire against them; yet if they did clearly understand the Lord, and the thoughts that he thinks toward them, they should the less strange at it. We do not think strange to see the Goldsmith take the black sooty Charcoal, and such as a man cannot touch( except with a pair of tongs) but he is defiled, and to kindle these upon his Gold, which is his most precious and beloved metal: because we know his meaning in it. It is not that he valves his Coal above his Gold. The Coals are consumed and burnt to ashes, but the Gold is both preserved and purified. So if we did clearly comprehend the mind of the Lord, and knew the thoughts that he thinks toward them ( thoughts of Peace, and not of Evil) we should not think strange though we see him take even the sons of Belial, that cannot be taken with hands; but the man that will touch them, must be fenced with iron; to see him( I say) take these and set them on fire against his most precious and endeared People; because his design is not to destroy, but to refine his People. The destruction only befalls them that are thus set on fire: for so it follows in that Scripture( 2 Sam. 23.6, 7.) They shall be utterly burnt with fire in the same place. And again,( Isa. 26.11.) Yea, the fire of thine enemies shall devour them.  
Secondly, The enmity, hatred, and wrath of Satan against them. This is a second heat that is sometime kindled against them to make up the fiery trial. The Devil alway goes about like a roaring Lion, in fierceness and fury. But there are also seasons wherein he is more peculiarly said to come down, having great wrath, and in this wrath persecutes the Woman that brought forth the man child. Rev. 12.12, 13. casts some of her seed into prison that they may be tried( in the fire of that wrath wherewith he prosecutes them) and they have tribulation ten dayes by his means and procurement; and so it becomes more than a common tribulation, he helping forward the displeasure. Satan was always an enemy to Peter; but there was a peculiar time wherein Satan had him, that he might winnow him as wheat; and then he inflames Peter against the High Priests Servant to cut off his ear, that they also might be the more inflamed against him. Satan was also alway an enemy against Job; But there was a time wherein it was given to him to be more peculiarly set on fire against him: And then he brings down fire from Heaven upon his cattle; inflames the spirits of the Chaldeans and Sabeans against him; yea, of his Wife and Friends to burn against him; sends fire into Jobs bones, and inflames his very blood, which broken out in those grievous and sore boils, from the crown of his head to the sols of his feet; and above all these, he casts his fiery darts into his soul and spirit; which made all the former heats the more intolerable. And in such a fiery trial was this righteous man proved. Now if God should try his People by this fire also, and let even Satan have them, that he might thus persecute and winnow them; yet if they clearly understood the thoughts of the Lord in it, they would the less strange at it. We should not think strange at the Refiner, when he hath kindled the Coals upon his Gold, if he should then set an unclean Scullion, or some frightful Black-amore to blow that fire, and to kindle those coals into the highest inflammation that they are possibly capable of; because we understand, that neither the one nor the other, can either corrupt or consume the Gold: but the more the Coals are blown, the sooner will they be consumed, and the Gold refined. Christ hath spoiled Principalities and Powers, taken them captive, and they are now his slaves, to serve in the wrath: Their work is in this fire, and this fire will be their everlasting wages. In allusion whereto, he tells us( Isa. 54.16.) Behold, I have created the Smith to blow the coals in the fire, &c. And therefore when mens wrath becomes kindled against the People of God, they should not wonder, though( to make the furnace so much the hotter) this Smith, this infernal Vulcan, be appointed or permitted to blow the Coals in this fire, till they become wholly inflamed; that so, by the heat of mens persecution, and the injection of his own fiery darts and suggestions, the heat may increase upon them: for when his wrath is great, he knoweth his time is short,( Rev. 12.12.) And if we knew it too, we should the less strange at it. And therefore though there should be given to the Dragon and the Beast, a mouth speaking great things and blasphemies, whereupon he should open his mouth, and breath forth blasphemy against God, his Name, Tabernacle, and them that dwell in Heaven: though there should be given him power, not only over all kindreds, Tongues and Nations; but also over the Saints, to make War against them, and to overcome them; yet strange not at it: he is the Smith created to blow the coals in the fire,( Rev. 13.5, 6, 7.) And therefore, if hereupon thou seest the Oppression of the Poor, and the violent perverting of Judgement and Justice, marvel not at the matter, think not strange at it: For he that is higher than the highest( in that work) regardeth, and there be higher than they, Eccles. 5.8. This a second heat.  
Thirdly, There is sometime added to the two former, a sense of the displeasure and indignation of the Lord himself likewise, who is a Consuming fire. Such was the state of the Church, Mica. 7. there was her adversary insulting over her, rejoice not against me, O mine enemy,( ver. 8.) And she was also at the same time under a sense of the indignation of the Lord, in regard of her sin against him,( ver. 9.) She had not only Men, and Satan( in their fury) as enemies: but he also had bent his bow like an enemy, and stood with his right hand as an adversary, he had poured out his fury like fire,( Lam. 2.4.) Himself from above had sent fire into her bones, and it prevailed against them,( Lam. 1.13.) So, the Lord,( against whom they had sinned) poured upon them the fury of his anger, and it set them on fire round about, &c. Isa. 42. ult. Now when all these three heats kindle together upon us, the burning and trial must needs be very fiery. And yet, if we knew the Lord, and the thoughts that he thinks toward us, we should no more wonder than to see that the Refiner, doth not only set his servant to blow the coals in the fire; but comes also near with his own mouth, and from thence poureth forth his own breath( as a river of fire) the more fully and effectually to kindle the Coals upon the Gold. And indeed the two former, are but instruments to this latter. The mouth of the Beast, and of the Dragon, are but as the bellows in the hand of the Refiner, through which he pours forth his own spirit of burning( like a stream of fire) to bring his Furnace into that just heat that he thinks most proportionate to refine and purify his Gold. And therefore let us not think strange, though all these concur to make up the fiery trial. For,  
Fourthly, There is in and with this spirit of burning, a spirit of judgement also. For so the Lord washeth away the filth of the Daughter of Zion, and purgeth the blood of Jerusalem out of the midst thereof, by the spirit of judgement, and by the spirit of burning, Isa. 4.4. Like the Refiner, he knoweth what he doth, and what he designs in setting them thus on fire round about. It is not in him, like the fury of men, which darkens their judgement, and makes men do they know not what. He well understands what he doth, and to whom he doth it, and by whom he doth it, and why he doth it; and this spirit of judgement( in great care and wisdom) orders and manageth the whole process of the burning from first to last, rightly judging when it is fit to put the Gold into the fire, how long it must lie there, to what degree of heat the Furnace must be kindled, and when the Gold is to be taken out. For he cometh as a Refiner to purify, Mal. 3.3. So that this burning is kindled by the Spirit of Judgement: they are not( when this Refiner hath to do with his Gold) separated, but united. And so in and under this spirit of burning, there breaths and is poured out( as a River of Life) a Holy, Pure, Bright flamme of Love and Light, whereby all proves but a Baptism of the Holy Ghost and Fire, whereby the blood and filth alone is washed away and wasted, that so that which is incorruptible may be manifested. We may observe the great difference that is between the Earthly and Celestial fire. Our earthly fire which we daily kindle, doth both defile and destroy. Put a stick into the brightest flamme, and you will presently see how black it is. And if you continue it there, it is quickly consumed. But now the Celestial fire is not so. For though the Sun daily pour out Rivers of heat upon the Earth, and upon the things that grow in it, yet they are none of them sullied or defiled thereby: for it streams forth upon them in a Pure, Heavenly, Immixed fervour. Neither is any thing that grows, consumed or destroyed by it: for it is a vital heat, that Quickens, Preserves, and Purifies all things. So, though in the fiery trial, God pour forth a spirit of burning, to consume the Wood, Hay, Straw and Stubble that he finds in his People: yet in & with this also there is poured out a spirit of judgement, a Holy, Pure, fiery Love, which to every thing of his own, proves both vital( for it is the Spirit of Life in Christ) and also preservative,( for it is that fire with which every accepted Sacrifice is salted, Mark 9.49.) Now though the former heats make it fiery, and burning: yet by means of this, it becomes onely a trial; viz. Purifying and Purging, not consuming.   

Uses.  
1. Information. The Consideration of this may inform us:  
First, In the Wisdom of God. He is Wise in his very bringing evil, Isa. 31.2. We count our affairs safe, when they are under the management of Wise hands: especially when we know that those things that seem to go across, were not onely foreseen by them, but were also the contrivance of that Wisdom by which our affairs are managed. It is so here in the whole process of the fiery trial. There is not a Coal more in the Furnace than he knows of, nor any one of those Coals more enflamed than he gives it to be: for they become enkindled onely by the breath of the Lord, as by a River of Brimstone. He knows how many Horns, and Crowns, and Names of Blasphemy, the Beast and the Dragon have: and allots them their time and continuance. All stand under his eye and observance; And therefore he is said to sit as a Refiner, Mal. 3.3. He doth not carelessly cast in and kindle the Coals, and then leave them to work at their own will in their own heat. But he himself sits by the Furnace, to see that nothing happen to the prejudice of his precious Mettal.  
Secondly, It informs us in the sovereignty and Supremacy of his Love and Care. His Spirit of Judgement, his Holy, Pure, enflamed Love, overcomes the burning, and makes all a Baptism. All things work together for good. All these heats work in their own natural destructive tendency and activity. And yet through the Supremacy of his Love and Wisdom, he brings forth and perfects Salvation by all. And so brings Meat out of the Eater, and out of the Strong, Sweetness: So that the Devourer becomes a Preservative.  
2. Exhortation, and that in two respects:  
First, Seeing there is such a fiery trial, wherein the very spirit of burning comes to kindle upon us, Let us cry and pray that we may indeed be partakers of that which will abide in this burning.  
As, 1. Let us see that we ourselves be founded upon the Rock, upon that Corner-stone elect and precious, upon which whosoever believeth, shall not( in the Day of trial) be ashamed. For the rain will descend, the floods will come, and the winds will blow. Rain and winds are from above, floods are from beneath. And so they intimate, that Heaven and Earth, God and Man, yea, and the deep too, will put on and pour forth fury, to try upon what foundation we stand. And if in such a trial, we be not found built upon Jesus Christ, we shall fall, and our fall will be great, Matth. 7.24, &c. Now we come not to him to be built upon him, but by a departure out of ourselves: by denying our own wisdom, we come to that Wisdom that discovers this Rock, and teacheth to build ourselves( not upon ourselves, but) upon him. By denying our own will, we come to enter into, and do that Will on Earth that is done in Heaven. And by denying any trust in our own righteousness, we come to that righteousness that exceeds the righteousness of the Scribe and Pharisee, which are part of those sayings of Christ, that we must hear & do, if we will be founded on the Rock. For this is the conclusion of that Sermon, wherein these things are taught, as appears by the two former Chapters.  
Secondly, Being thus built upon him, and united by Faith unto him, let us( in a holy hunger and thirst after the Kingdom of God and his Righteousness) labour to be partakers of him: that we may receive out of his fullness, grace for grace: that through the great and precious Promises we may be partaker, of the Divine nature. It consists not merely in opinion or profession( though the most Orthodox) but in participation, wherein the washing of the New-birth is richly  shed abroad upon us through Christ Jesus, Tit. 3.5, 6. Herein do we receive of that incorruptible Seed, that abideth for ever, what ever fiery trials pass upon us( 1 Pet. 1.23.) Then have we bought of Christ, Gold tried in the fire( Rev. 3.18.) even something of that which( in himself) hath abode in all that fiery trial, that the wrath of Man and Satan set on work by the Divine dipleasure against him, made sin for us, could kindle upon him. Then we come to that Righteousness and Uprightness that can dwell with devouring fire, and everlasting burnings, Isa. 33.14, 15. Then we receive of that Faith, whose trial is more precious than that of Gold, though it pass a more fiery Trial than Gold doth( 1 Pet. 1.7.)  
Thirdly, Being thus built upon, and made partakers of him, let us take heed what we build upon him, that we may not lose those things that we have wrought, 2 Joh. vers. 8. For it is fire that shall try every mans work of what sort it is; and there are many works that like Hay and Stubble will be burnt away in the fire, and lost; for which no reward will be received. Now, though the man himself( by fellowship with the Foundation) should be saved, yet it will be great loss to lose the things that he hath wrought( 2 Cor. 2.11, to 15.) Now all such works shall be lost in the fire, as are not wrought in the Concurrence and Assistance of the incorruptible Spirit. For it is the Principle and Spirit from whence the work proceeds, that preserveth the work. And therefore the Apostle speaks not onely of our being in Christ Jesus, but of walking[ in him] not after the flesh, but after the Spirit,( Rom. 8.1.) And then so far there is no Condemnation, no not so much as to our works. Then are we branches in him bearing fruit, and every thing of the fiery trial doth but further purge us, that we may bear more fruit( John 15.2.) Let us therefore be swift to hear that Exhortation of the Apostle( Gal. 5.25.) If we live in the Spirit, let us also walk in the Spirit: that is, If we be so built upon the Foundation, as to have received of him of the Spirit of Life, let us in all our works, so resign and deliver up ourselves to be lead by the Spirit, that it may( though by us) yet work all our works in us, and for us( Isa. 26.12.) helping our infirmities, and making request for us, Rom. 8.26.  
Secondly, Being thus, and doing thus, let us not at all stumble or take offence at the across, nor think strange concerning the fiery trial; But let us deliver up ourselves to be( by the Spirit and Providence of God) lead into it as stilly and quietly as the three Children did to be cast into the fiery Furnace; yea, though it should be heat seven times hotter than heretofore. The destructiveness that is in the fire, will be onely to those and that, that is our enemy: But upon us it shall( as it did to them) onely burn asunder those bonds with which we are withheld from walking at liberty. They were cast in, bound in their own clothing( in their Coats, their Hosen and their Hats) but the fire soon burnt these asunder, and they were quickly seen walking loose. There are some things of our own, which we perhaps count as our covering and ornament; which yet are our bands. The Fiery trial is made hot, that it may the sooner dissolve these, and we may be brought forth into the Glorious Liberty of the Sons of God: and then the Word, or Son of God, shall be known and acknowledged among us; even that Voice of the Lord, which divideth the flames of fire, Psal. 29.7. There is in the Fiery trial a twofold flamme of fire, viz. a spirit of burning, and a spirit of judgement; one that is destructive, and another that is vital and preservative. The Voice of the Lord comes and divides between these two, and commands the destructive part to seize upon and devour only those, and that which is against us, and the other only serves to purify the sons of Levi, that they may offer an offering in righteousness. And therefore let us not fear, When we walk through the fire, we shall not be burnt, neither shall the flamme kindle upon us,( Isa. 43.2.) but only upon that which is contrary to us.   

Which is to try you.  
2. Note. The design of the Lord in the whole fiery trial, is only to prove and try his People. So Zech. 13.7, 8, 9. When he smites the shepherd, scatters the sheep, and turns his hand upon the little ones, and cuts off two parts; it is that he may bring the third part through the fire, and refine them as Silver is refined; and try them as Gold is tried. So that the trial of his People, is his doing with them, and to them, what the Refiner doth to, and with his Gold, in putting it into the furnace. Which may be exemplified in these following Particulars.  
First, In the trial of Gold or Silver, there is made a trial, and thereby discovery what dross and feculent matter cleaves to it. Before the mettal is put into the fire, the whole lump appears as though it were wholly pure mettal: but now when it comes into the fire, that brings into open view a great deal of unclean dross, that before lay hide, and was not seen or discovered: And indeed, fire is the greatest discoverer of latent impurities: and there is no impurity so hidden and secret, but the fire makes discovery of it. Take the purest fountain-water you can get: This seems so clear, that your eye cannot see scarce a mote in it: it looks as though there were no earthy dregs at all in it. But now, if you will try whether there be any impurity in it, bring it to the fire, kindle the fire under it, and then you shall quickly see, what an impure scum will arise. That feculent impure matter was in it before; but it lay hide till the fire forced it into open view. This is one part of the trial. And therfore in the same verse, where he saith, The fire shall try every mans work, he saith also, Every mans work shall be made manifest, and It shall be revealed by fire. So that Revelation and Manifestation are one great part of the trial. So Isa. 4.4. They seemed to be Daughters of Zion( and that is a Virgin, as one pure and immaculate, Isa. 37.22.) and they seemed to be Jerusalem( the Vision of Peace.) But now when the spirit of judgement and burning comes to be kindled upon them, then appears that filth that before lay hide in the midst of this Virgin Daughter of Zion: and then appears Blood( the effect of War and Cruelty) in Jerusalem( the Vision of Peace.) Though David had professedly discharged visible wickedness and Wicked men, Psal. 139.19. and hated them that hated God,( ver. 21.) Yet after this he opens and exposes his very heart and thoughts to a further search, discovery and trial, than he could make of himself, lest there should yet be any way of wickedness in him that had escaped his own scrutiny,( ver. 23, 24.) For every one that is clean in his own eyes, is not therefore cleansed from his wickedness, Prov. 30.12. And though the Apostle knew nothing by himself, yet was he not hereby justified, 1 Cor. 4.4. And in that trial of his visible Flock, mentioned, Zech. 13.8, 9. two parts of three are discovered to be dross, and only a thrd part abideth and is made to pass through the fire. And there are indeed in men, three things.  
1. There is something of the venom of the Serpent, something of his seed that he hath spawned into our nature. 2. There is our own flesh and blood, with its wisdom, wills and ways, which doth not inherit the Kingdom of God. 3. There is something of the gift of God, of the grace received out of Christs fullness. Now there are some remainders of the two former parts that often escape undiscovered in the first conviction, and lie hidden under that form of godliness that men then cloath themselves with. But now when God comes to put men into the furnace, then there is made yet a deeper discovery of the hidden things of unrighteousness. For instance, When God comes to pull away the world from men, then there often appears to be in them a secret close love to the world, which is manifest in their impatient unwilling parting with them. And so a greater averseness and enmity to the across, a secret distrust and unbelief, not able to live in naked dependence upon the Lord, and the like. Now this is one work of the Fiery trial, to try what dross stil remains, and to make a deeper discovery of those hidden evils and impurities, that yet lie unseen in us.  
Secondly, It doth not onely discover what dross still remains in the mettal; but also divides and separates between the one and the other. For, before the Gold comes into the fire, the dross and the mettal lie mixed together in one lump or consistence: but now the fire burns in sunder, that unseen band, by which they were bound up together into one consistence, and so loosens them each from other, and parts them, whereby they become two separate distinct things. Though the mettal were before digged & taken out of the Mine, and so separated from the vast lump of the common earth, and now taken into the Refiners house, as his own peculiar treasure and possession, upon which he sets an high value: Yet he knows there still cleaves to it something of the earthyness of that first Mine from whence it was taken, and that thereupon it is not yet fully fit for his use, till he hath also separated between it and the remaining dross. So, though Christians in their first turn to God, be as it were taken out of the vast lump of the common corrupt nature, and the world; and be thereupon received into the Church and House of God, as a part of his peculiar treasure: yet he sees that there is still remaining in them a tincture and savour of that first earthiness and impurity, whereby they are not fully fit to be made Vessels meet for the Masters use. Therefore he brings a fiery trial upon them, that so he may yet further dissolve the remainders of that secret league and covenant between Death and Hell, that they may be yet more deeply, inwardly, and fundamentally loosened from all their close and unseen impurities.  
Thirdly, The dross is thus discovered, and divided from the mettal by the fire, that it may be removed and taken away, and so the Gold remain entire of itself, without any heterogeneous mixture to corrupt or pollute it. And though when the fire hath first loosened the dross from the mettal, and so brought forth into manifestation the impure part that lay hide in it before; though( I say) the mettal seem then more impure than it appeared to be before:( For perhaps it was bright and shining when it was first cast into the fire, but now it lieth apparently covered with the dross) Yet the Refiner doth not account this mettal the more impure for this, but is rather glad that the impurity is so come forth that now it may be removed, and so he may have nothing for his work but pure Gold. And so again, Though the water seem clear when it is first set on the fire, yet the fire makes the scum to rise; and it appears as though the fire had defiled or polluted it. But this is no new contracted pollution, that it got by being brought to the fire; but only an hidden, unseen filth put forth and brought into open view, that so it may be scummed off and taken and cast away: this is only for the clarifying of the water. And so yet again: When your servant goeth to scour a brazen vessel( as a kettle or the like) the wisp she takes to scour it, is clean; the water wherewith she wets that wisp, is clean; and the ashes she makes use of, are white. And yet after she hath scoured a while, your vessel is more polluted, and more unfit for use in that state, than it was before she began to scour it. For now all the filth that clavae to the vessel in scattered parts, is rubbed off: and though it seem to be more unclean than before, yet is it indeed nearer cleansing than it was before, and nearer being fit for the Masters use than it was before. For the impurity that now appears, being now loosened from the vessel, is with a slight rinse or dash of water separated from it, and carried away. Just so it is here in the fiery trial. When God takes his People, and puts them into the furnace, many secret hidden impurities of spirit manifest themselves, which perhaps never appeared in them before: not that they were not indeed in them before, but they were not discovered before, so as now this fiery trial manifests them. For this fire is blown by that Word and Spirit of God that is sharper than any two-edged sword, and pierceth to the dividing asunder of the soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart; neither is there any creature( nor any thing in the creature) that is not manifest in his sight; but all things are naked and open unto the eyes of Him with whom we have to do in this fiery trial( Heb. 4.12, 13.) just as a beast is, when he is not only opened, but chined and cut down the back-bone, as the word there used doth import. Take Iron that is rusty, bring the file upon it, and you may therewith file off all the rust, and brighten and polish it: but now the fire goes further, and discovers and fetches out a more gross and earthy dross than was in the rust. We are in our first turn to the Lord, as under the file; but because he will have us sanctified throughout in spirit, soul & body; he plungeth us into a Baptism of the spirit of judgement and burning: and this brings forth the filth and blood that is in the very midst, in the inmost recess of the Daughter of Zion: and then a man is apt to think that he is really more unclean, and more unmeet for God than ever he was. But this is but the bringing forth of that which lay hide before, that so it may be taken away: This is but the rising of the scum that it may be taken off: that these two parts may be cut off,( Zech. 9.) that this filth and blood may be washed away( Isa. 4.4.) This doth but( as the scouring of the vessel) gather together the impurity that lay scattered and undiscovered before. And though now it appear more than one could think for, yet now the impurities are put forth, and so more easy to be carried off: and it is but sprinkling them with clean water, and they become cleansed from all their Iniquities and Idols, Ezek. 36.25. This is a third thing in the trial, whereby it is tried whether the close Impurities may be taken away, and it is found that by the Spirit of judgement and Burning, they may be removed, Isa. 27.9.  
Fourthly, The fiery trial of the Gold, doth not onely discover and remove the dross, but also melt the Gold itself. Before it went into the Furnace, it was not only mixed with hidden impurities, but was also in a hard consistence, a solid Mettal, and so not so apt with ease to be wrought into any form according to the will of the Gold-smith. But now in the Furnace it becomes not onely purified, but melted; and so is brought into such a condition, that it may now with ease be poured out and cast into any form that the Founder pleaseth, to make either a Ring, or any other Vessel that himself pleaseth. So the Fiery trial is brought upon us, that it may bring about this part of the trial in us, namely, to soften and melt us, that we may readily and easily receive any form that he pleaseth to cast us into, that he may make of us, and do with us even what himself pleaseth. And this entire Resignation and Subjection, is that Obedience which we learn by the things that we suffer, as is witnessed even of Christ himself in his Fiery trial, Heb. 5.7, 8. Before we enter into the Furnace, we are many times hard and stiff in our own will, not to be wrought upon, nor framed into what the Lord would have us to be. So it was with Israel; Jer. 9.4, 5. They will utterly supplant each other, they will walk with slanders, they will deceive every one his neighbour, and will not speak the truth. Now he comes to consult and ask,( vers. 7.) How shall I do for the Daughter of my People? What shall I do for or with so stiff and wilful a People? And he there resolves that he would melt them and try them: He would deal with them as Founders do with their metals, namely, melt them and thereby reduce them into such a soft consistence, that they might be made pliable and yielding to any form that he please to cast them into. And this melting doth not only loosen and bring into such a pliable and soft consistence, the outward part of the mettall alone, but it is a through-work, and the inmost part of the mettall is as yielding as the outside. So God kindles the Fiery trial upon his people, that he may thereby loosen and soften the most inward hidden hardness, that every thought may be carried captive into the obedience of Christ. And therefore this Fiery trial works within as well as without, which the Greek in the text fully intimates, saying, Think it not strange concerning the Fiery trial in you, which is to try you, or which happens to you for Trial, to prove if you may be thus dissolved and melted down by the presence of the Lord, and so made more capable of having his will impressed upon you.   

Uses.  
First, Information. This informs us, that the design of the Lord in the hottest Fiery Trial, is not to destroy us but to try us, it is not to consume but refine us, Love is the principle of it, wisdom and care manageth it, and therefore nothing but good can be the end of it: our own fears suggest worse than his love intends.  
Secondly, Exhortation. Let us as the Lord calls us to it, meekly deliver up ourselves to have the whole process of this trial pass upon us. As,  
1. Let us consent to have( by it) our most inward and hidden impurities brought to light, to be manifested and revealed by this spirit of judgement and burning; David begs for it( Psal. 139.23.) Let us admit of it, and submit to all means that contribute to the effecting of it. How shall the dross be removed if it be not manifested by the fire? How shall the scum be taken off, if it do not rise? And what will make it rise, but the fire?  
2. When the Lord kindles any of the foresaid heats upon us, let us then more peculiarly open and expose our hearts toward him, that his Spirit of judgement and Burning may have a free access into us, and effect this Fiery trial in us, to the dissolving of that close hidden League, Love, and Covenant, that we have made with Death, or any thing of Hell and Sin. That those fleshly earthly affections, whereby our souls are at all engaged to the world and lusts, may be burnt in sunder, that so we may spring forth into the liberty of the Sons of God. Elihu speaking with relation to that fiery trial that had passed upon Job, saith, God doth it, that he may withdraw man from his purpose, and hid pride from man, and so keep back his life from the Pit, &c.( Job 33.17, 18.) Pride is not hide from man till he is withdrawn from his own purpose, from what he proposeth to himself, and purposeth in himself. We truly see nothing but what we are united with and joined to. For there is a union between the Object and the Faculty, where there is any true sense of it. And therefore we are said to be estranged from the life of God, till we are quickened by it, and united to it. And so Adam knew not evil till he had eaten of the forbidden fruit, and so became one with it. And therefore, as ever we would have our iniquities covered, and our sins hide, we must submit to have those lusts and affections, in which we and sin are one, to be mortified, that so the League and Union may be dissolved: And this, as alway, so more particularly in a time of Tribulation and trial.  
3. As our Iniquities( come in the trial) to be discovered, so let us be willing to let go this dross. As the scum riseth, so let our cry be to the Lord, that he that hath kindled the fire that discovers it, would also take it & remove it far away from us. That the spirit of judgement and burning, that hath brought forth the filth and blood that was in the midst of us, would wash it away. That the two parts might be cut off and die by the Circumcision and Mortification that is made without hands, to the very putting off the body of the sins of the flesh, and all spiritual wickedness; that so we might be carried on cleansing ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord.  
4. Let us learn Obedience by the things we suffer. Let it be our desire and joy to be even melted in the fiery trial; to be reduced into such a subjection and resignation, that we may lye before the Lord as the melted mettal before the Founder, to be poured forth into what form he pleaseth: or as day before the Potter, to be made up into a vessel of what fashion, and for what use he pleaseth; that he may do with us, and take from us, and lay upon us what he pleaseth, that he may be, and do, all in all in us. Then shall we see that no strange thing hath happened to us.   

As though some strange thing happened to you.  
Implying, that when the fiery trial comes upon us, and works any of the foresaid effects upon us, we should not be affencted, as though some strange thing happened to us; or, as though some one, some stranger happened to come upon us: for so the word here may be rendered, as well of a strange one, or a stranger, as a strange thing. And the word also in the beginning of the Text( which we English, Think not strange) doth in its first and immediate signification, refer to that entertainment that we give to a stranger, or one that we have no acquaintance with, coming upon us by surprise and at unawares. We may take it in both considerations thus: That we should not think of the cross and fiery trial, as of a strange thing, as though some strange thing happened to us; nor of the Lord( the Refiner) that comes to kindle this Fiery trial upon us, as of a strange one, or a stranger, with whom we have no acquaintance; but should be affencted as a people that do know, and can aclowledge him, even in this Fiery trial; and therefore with readiness of mind, and heartiness of good-will, receive and entertain him, even in this his fiery dispensation. So that in these words, are hinted to us, these three following Instructions and Exhortations.  
First, Strangers and strange things, are such persons and things, as we have no knowledge of, no acquaintance with. Now when the Lord comes with his cross to visit us, let us not look upon him as a strange one, or it, as a strange thing. Sometime an ancient Friend comes suddenly upon us, whom we have forgotten; and at the first sight we are ready to account him a stranger: but upon further consideration and discourse, we come to remember that he is an old acquaintance, one that hath been our Friend, and our Fathers Friend, and then we are willing to renew our old acquaintance with him. So Christ and his cross, many times at the first approach, seems a strange one, and a strange thing to us: But upon further consideration and converse, we shall find that both him and it, and he in it, have alway been the Churches constant acquaintance, though a little late ease, peace and prosperity, may have made us for the present to have forgotten both him and it. And therefore the Exhortation tends to this purpose, That we should desire and endeavour to renew our acquaintance both with it and him. Shall we only take acquaintance of a friend when he comes in apparel of our own fashion, or in clothes that are rich and gay; and disclaim him as a stranger, if he come in poor habit, or in mourning? This were to be better acquainted with his apparel than with his person. They that are well acquainted with a man, will know him in any habit, though in a disguise. So, shall we only own and take acquaintance with Christ, when he comes accompanied with comforts, peace, plenty, ease, and such accommodations as are suitable to us; and yet account the same Christ a stranger when he comes with his cross, and( as a Refiner) with his fire? This speaks small acquaintance with himself. To think to receive only good at the hands of the Lord, and not to receive evil, is to think as the foolish women,( Job 2.10.) that are ever learning, and never able to come to the knowledge of him that is the Truth, 2 Tim. 3.7. The Apostle was of another mind, while he determined to know nothing among the Corinthians, but Jesus Christ and him crucified, 1 Cor. 2.2. which is knowing him in the fellowship of his sufferings, by being made conformable to his death, Philip. 3.10. And therefore if he in this habit come as a stranger to us, ask him, and he will acquaint you who he is. So doth the Church, Isa. 63.1. Who is this? and wherefore are thy garments read? And he answers them in both: I am he that speak in righteousness, and am mighty to save. Only I have enemies that are both against me and you, and I came in this complexion of death and fury, that I might destroy them, and deliver you.  
Secondly, Strangers and strange things, are such as( being not acquainted with) we are apt to be jealous of, as mistrusting they come for no good, but rather that they have some design upon us, or some intent against us for evil; and therefore we would gladly be rid of them. And in this respect the Exhortation speaks to this purpose, That when the Lord comes to visit us in, and by a fiery trial, we should not be hasty to entertain hard thoughts of him or it, as though he intended, or had any design of evil against us, or as though any harm should befall us by it. The Refiner intends no harm to his Gold when he kindles a fire upon it. No man that seeth it, is so offended at the Refiner as to say, What doth the man mean? What, will he burn up and consume such precious mettal! No, he would not do it if he knew or suspected, that it would destroy, or in the least hurt his Gold. Both he and they that see him, are better acquainted with him and his design. They know the Gold cannot be consumed: it is only the dross against which the fire prevails. And if we had this acquaintance with God, we should be at peace with Him( even when he appears as an enemy against us) and thereby good should come unto us, as Eliphaz instructeth Job in relation to his fiery trial, Job 22.21. And therefore, upon a better acquaintance with the cross, we shall come to know that it is for good, Jer. 24.5, 6. Heb. 12.10. And the being experimentally acquainted with this, is that good judgement and knowledge,( Psal. 119.66.) namely, the knowing that God in afflicting( vers. 67.) is good, and doth good,( ver. 68, 71.) and deals well with his servants, ver. 65.  
Thirdly, Being through unacquaintance, jealous and mistrustful of strangers, we cannot readily receive and bid them welcome. Though we in compliment ask them to stay, yet we had rather they would pass away from us. But now a Friend, though his stay will eat up, and occasion an expense of the best provision we have, yet we hearty bid him welcome, and earnestly invite him to stay. So when the Lord comes with his Fiery trial, we are too apt to think him a strange one, and the cross a strange thing, as though he dealt strangely with us. But the Apostle exhorteth here to such intimate acquaintance with the cross, and with the principle and design of the Lord in it, that we might even hearty invite, and with a ready mind receive him, though he came to deal with us, as the Refiner with his Gold: That we might be so well acquainted with him in this work, as they were who would not accept of deliverance, that so they might receive a better Resurrection, Hebr. 11.35. As those that would not let him go, though he seem inclinable to it. They should have had a good Resurrection, though they had( upon terms of righteousness) accepted deliverance. But they knew that out of this furnace they should receive a better, and rise in greater brightness, purity, and glory. And therefore this is one thing( among others) that shall find a peculiar remembrance and acknowledgement▪ at the last day, that even in these Dispensations wherein he was a stranger, they took him in, Matth. 25.35. Let us go and do likewise, Amen.    

Ver. 13.  1 PET. 4.13. But rejoice, inasmuch as ye are partakers of Christs Sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. 

But rejoice.  
IN the former Verse, the Apostle had exhorted them, not to think strange concerning the fiery trial, not to behave themselves toward the across and Suffering, as toward a Stranger, one of whom they are jealous, and afraid, as with whom they have no acquaintance or familiarity, and so mistrust upon what errand or design he comes: But rather to entertain and take acquaintance of it, and grow more and more into familiarity with it. And now( in this Verse) he comes in his Exhortation to carry them on to a further attaimment; namely, to rejoice in it, as one would in an endeared Friend whom we hearty entertain and bid him welcome with gladness.  
Note. Christians should be so well acquainted with Sufferings, as to rejoice in them. The across is to be taken up and carried, not only with Patience, but Cheerfulness. Therefore are they joined together, Coloss. 1.11. All Patience and Long-suffering with joyfulness. Here take notice of two things.  
First, That rejoicing in Suffering, is a possible thing. It is that which hath been done by many. The Prophet is fixed in a resolution for it, that though there should neither be Spring, Vintage nor Harvest, and so neither Fig-tree, blossom, nor Vine or Olive bear, nor the Field yield any Meat: nay, though there should be no breed among the Flocks or herds; or if there were, yet though they should all be cut off and carried away as spoil and plunder ( for his prophesy refers to the captivity by the Chaldeans, Chap. 1.6) yet I will rejoice in the Lord, I will joy in the God of my Salvation, Habak. 3.17, 18. As if he should say, though Heaven & Earth should both arm against us, though the displeasure of God and the wrath of man, should together kindle upon us to make up a fiery trial, yet he is in and by these fires a God of Salvation, and even in these fires I will rejoice and joy in him. And as he resolved on it, so the Apostle practised it, Act. 5.41. They departed from the presence of the Council, rejoicing, that they were counted worthy to suffer shane for his Name. And Paul also writing from his imprisonment in Rome to the Colossians, tells them, He did then rejoice in his sufferings for them, Coloss. 1.24. And in the same Chapter, vers. 11. he prays for them also, That they might be strengthened to all Patience and Long-sufferance with joyfulness. And therefore it was not a State or attaimment peculiar to Prophets and Apostles onely, but was a Grace and privilege that( through Divine assistance) then lay, and in all ages hath lain, and still doth lie, within the reach and possibility of Christians in general. The Thessalonians, though they received the Word in much affliction, yet it was also with joy of the Holy Ghost, 1 Thes. 1.6. And the Hebrews, though the Apostle tells them, that they were such as had need of Milk, and not of strong Meat( Heb. 4.12.) yet they took joyfully the spoiling of their goods( Chap. 10.34.) So that it is a State and attaimment possible to the lowest condition of true Christianity. And the Histories and Experience of all Ages from thence down to our times, are filled with Clouds of witnesses to this Truth, as may be seen in the sufferings of the Martyrs in Queen Maries time, and will( I hope) be still seen in our dayes, if occasion be; For why should we think that the Lord will be more wanting to those that fear him, now, than he hath been in any Age hitherto.  
Secondly, rejoicing in suffering is not only a possible thing, but a necessary duty. It is not only what hath been done by many; but is also that which ought to be done by all. This is the express Command of Christ, Luk. 6.22, 23. Blessed are you when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil for the Son of man's sake. rejoice ye in that day, and leap for joy: Let that day be to you a day of rejoicing. It is indeed matter and occasion of mourning and lamentation to them that persecute you: but to you matter of joy, and that in the Lord. And accordingly, the Servant of Jesus, writing to the Twelve Tribes, scattered abroad, gives the like Command in the Name of his Master, Jam. 1.1, 2. My Brethren, count it all joy when ye fall into divers temptations, or trials, even such, so many, and so great, as may give patience occasion to have her perfect work in bearing them. The equity, righteousness, and reasonableness of this Command, and of our Obedience to it, may be manifested in these following Reasons.  
Reason 1. That ought to be matter of joy, that tends to the advantage of our graces. If to obtain and grow in grace, be the matter of our desire, endeavour and delight; then it is clear and certain, that that contributes to this end must needs have in it a true and real occasion of joy and rejoicing. Now the Truth and Authority of the Spirit of God speaking in the Scriptures, doth plainly and abundantly testify, That sufferings for Christ and Righteousness, do much advantage the interest of Grace. For, first, they help to work and beget Grace in us, Rom. 5.3. Tribulation worketh patience, and thereby experience, and thereby hope, that maketh not ashamed. Tribulation is in the beginning of the work, and hath an influence into the whole production following. Christ, though a Son, yet he learned obedience by the things he suffered, Hebr. 5.8. His sufferings were that discipline, in and by which the Father taught and instructed him in the pos●●ive obedience. So Hebr. 12. The cross and shane,( ver. 2.) The contradiction of sinners,( ver. 3.) The resistance to blood,( ver. 4.) The chastenings and rebukings of the Lord,( ver. 5.) they all tend and have an influence toward the making us partakers of his Life and holiness,( ver. 9, 10.) Not that sufferings do formally and alone of themselves work these things, but they are an Instrument in the hand of the Spirit of Grace, which he makes use of to the mortifying and subduing in us of that which withstands the communication of his Grace, and so prepares us as vessels meet for the reception of his Grace.  
Secondly, Having thus contributed to the producing of it, they further work to the exercise of it, and so to the continuance and growth of it. Though a habit be gotten, yet if it be not used and exercised, it may be lost again. As he that hath gotten and learned the habit of music, or Writing, or any other skill, though he hath attained it, yet if he do not still practise and exercise it, it will neither continue nor increase. Now Graces being as it were divine habits, God having by his Spirit, working in and by the Sufferings, produced them in us; he doth by the like means, exercise us in the use and practise of them; that so they may be both continued and increased in us. So Heb. 12.11. it is said, We are exercised by the chastening: As Wrestlers, or Fencers, use a frequent exercise of themselves in those things, that they may become perfected in their skill, and so when occasion is, may have the Mastery, and obtain the prise. Now Sufferings do naturally and necessary draw forth Patience, Faith, Hope, self-denial, &c. into exercise: they contribute to the stirring up these Gifts of God in us, and draw them forth into employment and practise, whereby they become both continued and increased in us.  
Thirdly, By being thus exercised, they become also tried and proved, that so they may be approved. So 1 Pet. 4.12. The fiery trial is to try us. And 1 Pet. 1.6, 7. the manifold temptations are for the trial of Faith that is more precious than Gold, 1 Pet. 1.6, 7. Gold is then approved as right and fine, when it proves wholly incombustible in the fire. So Faith and other Graces, are then proved to be of an incorruptible kind, a part of the Divine Nature, begotten of an Immortal Seed by the Eternal Spirit, when they abide though a Fiery trial pass upon them. The true Uprightness can dwell in Everlasting Burnings, and Devouring Fire, Isa. 33.13, 14 It was a proof that it was the Seed of the Kingdom, and also that the ground into which it was sown, was good ground, in that when the Sun arose with scorching heat upon it( as well as upon the thorny ground) that yet it withered not away; but was only ripened into further fruitfulness, by that heat which burnt up the other, Matth. 13. Now put all these together, and it must needs be yielded, That Sufferings which contribute to the producing, exercising, improving, trying and evidencing of our Grace, have in them true and real occasions of rejoicings.  
Reason 2. That which is any part of our blessedness and happiness, must needs be matter of Joy and rejoicing. But now our Sufferings for Christ and Righteousness, are a part of our blessedness and happiness here. It is true, there is to be a state of Blessedness and Happiness, wherein there shall be no more crying, sorrow, suffering, or death. But one part of that Blessedness wherein we are made happy here, consists in a fellowship with, and conformity to the death and suffering of Christ. And though foolish flesh and blood, account and is ready to call it a great unhappiness here, to fall into many and divers Tribulations: yet it is most certain and manifest, that a part of our present portion in Blessedness, consists in taking up and carrying the across. Christ himself( who best knew wherein Blessedness consisted) saith expressly, that they are blessed which are persecuted for Righteousness, Matth. 5.10. And again,( vers. 11.) Blessed are ye when men shall revile, persecute, and say all manner of evil against you falsely for my sake. There are generally reckoned eight Beatitudes, or eight several states or conditions, that Christ( in that Chapter) pronounceth to be Blessed. Now this of a state of Suffering for him, is the last. And because flesh and blood was most ready to cavil and except against this, as though this were a condition in which there were no Blessedness: therefore this hath by Christ here a double Blessing bestowed upon it, not only to prove the greater certainty of it( Exod. 41.32.) but also to hint, that there is the more abundant Blessedness in such a state, by how much flesh and blood thinks there is none. And the Apostle and Servant of the Lord, is herein of the same mind with his Master, Jam. 5.11. Behold we count them happy which endure; which endure as the Prophets endured( for their Testimony of the Word of the Lord) or which endure as Job endured( for the trial and proof of his fear, uprightness and patience.) For this Happiness is placed between both these Instances, as referring to both.  
Reason 3. That which is not only part of our Blessedness here, but also greatens our Reward and Blessedness hereafter, must needs afford in itself matter of Joy and rejoicing. And that Sufferings do so, Christ himself assures us, Matth. 5.12. And therefore he there lays that as the ground of their rejoicing and being exceeding glad, when they are persecuted, not only because the Kingdom of Heaven was theirs, but also their portion and reward in that Kingdom was great: and we may rest in this his assurance. For he came from thence, and all judgement is committed to him, and by his appointment shall the several Mansions in his Fathers house be dispensed: and therefore he very well knows whose reward there shall be great. Hereupon it was, that some did not accept deliverance from their Tortures, that they might obtain a better Resurrection, Hebr. 11.35. Being Believers, though they had been delivered, yet they should have had a good Resurrection; but that they might rise to a better reward; they choose suffering rather than deliverance. Now put all these together, and it must needs be granted, That that which advanceth the interest of grace, and is a part of our blessedness here, and serves to greaten our reward hereafter, cannot but have in it serious and solid occasion of joy. For if we will rejoice in any thing here, or any thing hereafter, we see sufferings have an influence into both.  
Object. Against this, there may be Objected that of the Apostle, Heb. 12.11. Now no chastening for the present seemeth to be joyous, but grievous.  
Sol. 1. He doth not in those words speak of what they are in themselves, but what they seem to be: they seem not to be joyous, or of or belonging to joy, but of or belonging to sorrow,( as the Greek intimates) Now though they may seem grievous to us, that is, things pertaining to grief, and to be grieved for: yet they may in themselves, or in their use at least, be joyous; that is, things pertaining to joy, and to be rejoiced in. Though winterly and rainy weather seems no cheerful weather, yet there are seasons wherein it cheers the heart of the Husband-man to see it, and he can willingly at some time be contended with gladness to be soundly wet, in regard of the great good that it brings him in the main. So the time of weeping is beautiful( and so delightful) in its season, as well as the time of laughter, Eccles. 3.4, 11. And the Apostle( in that twelfth to the Hebrews) is purposely showing the great good and usefulness that really is in the chastening of the Lord. And knowing how ready flesh and blood would be to reply against this, and not to savour it, he comes in this eleventh verse, to show, that though it seem grievous, yet it is indeed joyous, for it works the quiet fruit of Righteousness to them that are exercised thereby. And withal he doth by this comfort them: that if any should say, yea, it is so indeed to them that rejoice in it, and submit in all long-suffering with gladness: but alas! to me it is so far from being so, that to me it seems grievous. I say, to comfort them against such surmises, he subjoins this, that though it should for the present seem grievous to flesh and blood, yet this shall not wholly disappoint the fruit and good of it. For not onely that chastening that for the present seems joyous, but even that chastening also that for the present is( to seeming and sense) grievous to be born, yet( notwithstang that present appearing grievance) even that very chastening shall afterward work and produce the peaceable fruit of righteousness: and therefore, even that also is to be rejoiced in, in hope at least, though not in the present sense of it. For there is a twofold joy concerning Tribulation, Rom. 5.2, 3. One is a joy in hope, in a hope that what seems at present grievous, will afterward bring forth something for our good, and the glory of God. But( saith the Apostle) not only so, but we glory in the Tribulation, we find that present in it, that makes us not only joy in hope of what it will be to us, but even glory while we are in it.  
Sol. 2. The Apostle in that place( Heb. 12.11.) doth not intend universally to deny the present appearance of joyfulness to all in every chastening. In the Greek it is, All chastening doth not seem joyous: which rather implies, that some chastening( at least to some persons) doth seem joyous. So he himself gloried in Tribulations, and rejoiced in his Sufferings at Rome,( Col. 1.24.) And he testifies of these very Hebrews, that they themselves had taken with joy the spoiling of their goods,( Hebr. 10.34.) And therefore their own experience could testify, that some chastenings had in them( at some times at least, and to some persons) even a present appearance of joyfulness.  
Sol. 3. But though no chastening did for the present seem joyous, yet we are to consider what that is to which it doth not seem joyous, namely, not to flesh, and to that which is of man, which( especially in the case of the across) savours not the things that be of God,( Matth. 16.23.) But to the Law of the mind, to the new creature; to that which is of God in the Christian, there is a present appearance and sense of joyfulness in the chastening, because that savours the reason and usefulness of it. And therefore even while the Outward man languishes; perishes, and complains under the suffering, the Inward man is renewed day by day, and enjoys and exercises a deep secret content and complacency, rejoicing in some taste and further hope of the Glory of God, not looking at the things which are seen, but at the things which are not seen, viz. by the Outward man, 2 Cor. 4.16, 17, 18.   

Use.  
Seeing that, rejoicing in Suffering is a thing so possible, and a Duty so necessary, so reasonable & equitable, Let the remembrance hereof abide with us, as a word of Exhortation, daily warning, and awakening us, to make toward, and come up to the performance of it. If we will live godly in Christ Jesus, we are like to suffer persecution; & we shall not fulfil our Sufferings, nor undergo them, as becomes us, if we be not able in some measure to rejoice in them. If we will follow Christ, let us not only consult, how we may decline and avoid the across, but rather prepare, and address ourselves to take it up, and bear it; and that not only with patience, but also with cheerfulness. Let us not say, this is a hard Lesson, who can learn it? There is one with us that doth teach us, and is also able to make us learn it. He for whom we suffer, suffers with us. He rejoiceth that we are made able and willing to suffer for him: and he also will( in this his joy over us) make us rejoice in our Sufferings for him: Let but us consent, incline, and apply our hearts to it, and he will work in us both the will and the dead, of his good pleasure. And for our quickening and furtherance herein, we shall propose some Considerations, as Motives, and some Counsels, as Means hereunto.   

Motives.  
1. While we are withheld from rejoicing in tribulation, we lose part of our privilege, part of that joy that by way of privilege belongs to us. We have seen in our times with what zeal and heat, men have contended for what they counted their privileges: Now it is a part of the Christians privilege, to rejoice in the Lord always, in all states and conditions. It is true, the fullness and perfection of this privilege, is reserved for hereafter, when we shall enter into the joy of our Lord, and rejoice in that presence where is fullness of joy and pleasures for evermore. But there is also granted as a privilege to the Christian here, to rejoice in a very enlarged and extensive joy, that springs up in, and to them, in every condition. It is the Christians privilege, not only to know the truth,( Matth. 13.11.) but also to rejoice in it, 1 Cor. 13.6. not only to pray, but to be made joyful in the House of prayer,( Isa. 56.7.) not only to praise, but to praise with joyful lips,( Psal. 63.5.) not only to believe, but also to be filled with joy and peace in believing,( Rom. 15.13.) and to rejoice with joy unspeakable, and full of glory,( 1 Pet. 1, 8.) And, as in other things, so in this also, it is not only given to the Christian, as a privilege to suffer for his sake,( Phil. 1.29.) but also to rejoice in these sufferings, Col. 1 24. Why then should we so far listen to the reasonings of flesh and blood, as to suffer ourselves to be disappointed of that joy that is part of our privilege?  
2. While we are withheld from rejoicing in Tribulation, we fall short of part of our duty. For it is not only a privilege allowed, but even a duty imposed upon us,( as hath been before manifested.) And therefore, if we have respect to all his Commandments,( Psal. 119.6.) why should we not have respect to this also? Why should we not make conscience of rejoicing in sufferings, as well as of submitting to them? And why should it not as well be accounted a disobedience and sin, not to be joyful in them, as not to be patient in them? The same God that commands the one, enjoins the other also. And he hath commanded his People nothing but that wherein he intends to assist them in the performance of it. He very well knew what he commanded, and did perfectly understand their frame to whom he commanded it. Let us hope in him. We shall be able to do it and all things through him strengthening us.   

Means.  
1. As ever you expect to be made able to rejoice in Tribulation, so take heed of hearkening to the reasonings of flesh and blood. It is that of which even improved Christians are in danger, and by which even such have been ensnared, and that very suddenly. Peter confesseth Christ to be the Son of the living God. Hereupon Christ pronounceth him blessed, and tells him, that flesh and blood had not revealed this unto him, but the heavenly Father; and makes known himself( thus confessed) the Rock, against which the gates of Hell shall not prevail; and gives Peter the Keys of the Kingdom of Heaven, Matth. 16.16,— 19. And yet immediately when Christ began to speak of his Sufferings and Death, Peter took him, and began to rebuk him, saying, Be it far from thee, Lord, this shall not be unto thee: Insomuch that Christ called him Satan,  told him he was an offence to him, bid him get behind him, for he savoured not the things that were of God, but those that be of men, ver. 21, 22, 23. It is wonderful to observe how suddenly Peter,( that had but just now been raised above the apprehensions of flesh and blood, into a Revelation of Christ from the Father) is entangled again in the fleshly savour, and by consulting with the carnal mind, comes presently to stumble at the cross, and to put it far away. And therefore as Christ here, bids Peter get behind him, that so he might not stand in his way by his carnal savour, to hinder or obstruct his prepared mind from passing on to the cross, that was now in his view. So when any thing of the across presents itself to us, we should cast all reasonings of flesh and blood behind our backs: for that( not savouring the things of God) will render the across unsavoury to us( it can find no taste in the fruit of that three) and so prevent our bearing it either with Patience, or Joy. We should rather consult with, and set before us, what Christ saith, vers. 24, 25. If any man will come after me, let him deny himself and take up his across. And whoever will save his life shall loose it.  
2. Love not the world, neither the things that are in the world. If any man love the world, the Love of the Father is not in him( 1 Joh. 2.15.) And he that loves not God, can never truly do any thing for God, much less can he endure any thing for him; and least of all can he ever be able to endure it with joy. For joy in any thing springs from a love that we bear to somewhat that is in that thing: Now the friendship of this world is enmity against God,( Jam. 4.4.) And that which is enmity against God, will withhold us from ever rejoicing in that of God, wherein the Spirit of this World hath no taste or savour. And therefore Christ, when he is speaking of suffering, upo● the occasion of Peters offence, he seasonably adds this, What shall it profit a man to gain the whole world, and lose his own soul? Mat. 16.26. implying, that in the case of the across, the love of this world would much endanger the loss of our souls, by enticing us( though by unrighteousness) to decline the across, and deny the Lord, that we might love our lives, and gain the world. And withall assuring us, that such a gain of the whole World would not recompense the loss of one Soul: and we may bind upon the truth of it. Christ thoroughly understood the value and worth of souls. He that hath traded in the purchase of any thing, is most likely to know the worth of that thing. Now Christ came as a Shepherd and Bishop of souls, to buy us with a price( 1 Cor. 6.20) And bought us at as low a price as the justice of the Father could afford us. And in this his purchasing of us, he found that corruptible things( as Silver and Gold) could not redeem us. souls were things of higher worth, than to be purchased by all the World, & therefore it is not all the world that can recompense the loss of our souls. Let us therefore more and more loosen our hearts from the love of the World, and endeavour to have them more and more fixed and enflamed in love to the Lord. So shall we be delivered from that which would otherwise hinder our suffering with cheerfulness; and shall be found in that from whence springeth joyfulness even in tribulation. But if we love the World, we shall rejoice in it: and if we rejoice in it, how shall we at all be able to joy and rejoice in the loss of it.  
3. Endeavour to get a right understanding of the across, and Sufferings. Light and gladness are Companions.( Esth. 8.16. 
Psal. 79 11. ) We should more easily rejoice in them, if we did more clearly understand them. This appears by the connexion of this Verse with the former: Count them not strange, but rejoice: As implying, that we should surely rejoice in them, if we were better acquainted with them. So Rom. 5.3. We glory in Tribulations also, knowing that Tribulation worketh Patience; intimating, That his glorying in them, sprung from his knowing the working of them. And again, Jam. 1.2, 3. Count it all joy when ye fall into divers temptations; knowing this, that the trial of your Faith worketh patience. As if he should say, If ye did but fully know the fruit and work of them, you could not but account it all joy when you fall into them. And here consider, that you may know them( among others) in these three following particulars.  
First, In their Nature, what they are, viz. a participation of the Sufferings of Christ, as it follows in the Text; a conformity to, and a fellowship with his Death.  
Secondly, In their Original, whence they are, viz. a Cup that the Father gives to drink( John 18.11.) A chastening from the Father of spirits( Heb. 12.9.) which he administers in measure and proportion( 1 Cor. 10.13.) in love and affection,( Hebr. 12.6.) in truth and faithfulness( Psal. 119.75.)  
Thirdly, In their End and Use, viz. to purge and take away sin,( Isa. 27.9.) to try and exercise that which is good in us, and to make us partakers of his own Life and Holiness here, and to greaten our reward hereafter, as was shown before. Now if we clearly saw and knew these things, it could not but enkindle a joy and delight in the inward man, even as to those things that administer anguish to the outward man.  
4. Apply thy heart in a serious attendance to the Call and Command of the word, that requires this rejoicing of thee. For Gods end in giving forth the Command, was not onely that we should know what he requires of us, and expects from us: but also that he might by the Command convey the thing itself to us, and work it in us. He hath given forth his Will, and that Righteousness that is enjoined, into the Command that enjoins it. For God hath given forth all his Commands and Promises through Christ, who is his own eternally begotten Word, filled with all the fullness of God. And so being dispensed through him, they come forth enriched with his fullness. Now then when the heart in holy Meditation and a preparedness of subjection and resignation, draws nigh to, and humbles itself before the Command of God, the Lord doth by the Word convey and give forth the good thing itself, which the Command or Promise hath in it. So in reading this Command( think not strange concerning the fiery trial, &c. But rejoice, &c. Set yourselves before the Lord, and let your heart exercise itself toward him in this or the like manner. Lord thou here commandest that I should rejoice in the fiery trial: I consent to this thy Command, that it is Holy, Just and Good. Behold, I open my mouth and pant toward thee, in longing for this thy Precept( Psal. 119.131.) The good thing commanded in it, my Soul is after it, and thirsts for it. And therefore I here humble myself( as I am able) before thy Will & requiring in it. Overspread my Soul with this thy good Word, and by it impress thy Will into mine heart, that so the good thing required of me, may by thee, the Father of Spirits, be hereby brought forth in me.  
5. Prayer. This was the means that the Apostle made use of, that the Colossians might be strengthened to all patience and long-sufferance, with joyfulness, Col. 1.9, 11. And if he thus sought it for them, then surely it was a proper means for themselves to make use of. And in your supplications, beg for the joy itself. And beg also for those things that properly tend to it, and produce it. As for instance, That you may have the evidence of Justification and Reconciliation; for then follows the glorying in Tribulation, Rom. 5.1, 3. Again, that you may be strengthened with all might, according to his glorious power: for it is this that supports to the Longsufferance with joyfulness, Col. 1.11. And so also, for the Spirit of Wisdom and Revelation, in the knowledge of Christ; whereby you may know what is the riches of the glory of his inheritance in the Saints, and so in yourselves, Eph. 1.16, 18. This made the Hebrews take with joy the spoiling of their goods, Hebr. 10.34. not so much knowing in themselves, that they had, &c. as knowing that they had in themselves a better, &c. for so the Greek rather requires it to be red. So also, for the increase of Faith, which was that by which they suffered, Heb. 11. the whole Chapter.   

In as much as ye are partakers of the sufferings of Christ.  
The Apostle had in the former words enjoined them to rejoice in the fiery trial: And knowing how averse flesh and blood would be to this duty, he comes now to enforce the Exhortation by a double Reason: The one taken from the consideration of what the fiery trial is to them at the present, viz. A participation of Christs Sufferings, as is expressed in these words. The other, taken from the consideration of what it will be to them hereafter, at the revelation of his Glory, viz an occasion of being glad with exceeding joy, in the following words. So that these words hold forth to us, the first of those reasons whereby the Apostle endeavours to make his Exhortation take place in them, namely, that therefore they should rejoice in the fiery trial, because they are therein and thereby, made partakers of Christs sufferings, or have communion in, and fellowship with the sufferings of Christ, as the Greek word intimates.  
Note. The Sufferings of the true Christian, are a participation of, or a communion and fellowship with the sufferings of Christ, or with Christ in his sufferings. Now the true Christian Sufferings are manifold and of divers sorts, Jam. 1.2. 1 Pet. 1.6. And yet he that is a true Christian, to him they are all a participation of the sufferings of Christ. We shall instance and evidence the truth hereof in these two following particulars.   

1. In Sufferings for Obedience to Christ.  
When that which is the formal, proper, and visible occasion of our sufferings, is somewhat wherein we obey Christ, either in the profession of him and his Truth, or in the practise of his Worship. When we either believe or practise what he hath enjoined, or refuse, forbear and testify against what he hath forbidden, and for so doing come to suffer, whether it be by reproach, restraint, pains, loss, death, or the like; then do we suffer for Christ, and for our obedience to him. It is for his sake we suffer: For if we could deny him, and withhold from acknowledging and obeying him, we might prevent these sufferings. Now in these sufferings, there is cause to rejoice, in as much as in them we are partakers of the sufferings of Christ; For such sufferings are his sufferings.  
First, Interpretatively, in as much as he sets up all upon his own score that is done to any of his, or for his sake, be it good or ●vil, he accounts and reckons all that, as done to himself, and it shall receive the like recompense as if it had been done to himself.  
1. Thus all the good that is done to, and for his, he accounts as done to himself, and will so account and proclaim it to be, in the day of his righteous judgement, Mat. 25.35, to 40. He shall then say, I was hungry, and ye gave me meat, gave me drink, took me in, clothed me, visited me, came to me in prison. Then shall the Righteous ask, When saw we thee thus, and did thus to thee? And the King shall answer, Verily, I say unto you, Inasmuch as ye have done it to one of the least of these my Brethren, ye have done it unto me. And the reason why, A Cup of could Water only to one of his little ones in his Name,( which Mark 9.41. is, because they belong to him) shall not lose its reward, is, because there is such a relation between him and them, that he that receiveth them, is accounted to receive him, Matth. 11.40, 42,  
2. Thus also all the evil that is done against them, he accounts it as done to himself. He that toucheth them( for hurt) toucheth the Apple of his Eye, Zech. 2.8. And while Saul was breathing out threatenings and slaughter against the Church of Christ, he himself calls unto him, saying, Saul, Saul, why persecutest thou me? I am Jesus, whom thou persecutest, Act. 9.4, 5. He accounted himself persecuted in the persecutions of his People. And so at the last day, he shall declare to the Goats, that in as much as they did not such and such things to one of the least of his, they did it not to him, Mat. 25.45. Where note two things. First, That Christ here in the presence of all Men and Angels, owns himself concerned in what is done against, though but One of his; Ye did it to One, and ye did it not to One: So that every individual Christian that is truly Christs, is in his particular and personal sufferings, partaker of the Sufferings of Christ. He acknowledgeth not only the sufferings of the whole Body to be his, but even the sufferings of each particular member. So that though one Christian should suffer alone, yet doth he therein partake of Christ's sufferings, they are his portion in those sufferings that Christ doth count and will call his. Secondly, This belongs not only to one, such as is an eminent Member in his Body, but to one of the little ones that believe in him,( Matth. 10.42. Mark 9.42.) yea, to one of the least of his Brethren, Mat. 25.40, 45. So that there is not any one Christian, that is so in truth( though in the least and lowest attaimment) but all his sufferings for Christ are a participation of, a fellowship with the sufferings of Christ, and so an occasion of rejoicing.  
Secondly, Sufferings for Christ, are so, not only interpretatively, by Christs accounting them done to himself: but they are also really and formally so. For that which provokes, awakens, and draws on the persecution in this case, is somewhat of Christ and his Spirit, dwelling in me, and appearing and working, or witnessing by me. And the persecution, though it be granted to be primarily at my person, yet it is principally against that of Christ that appears in me. It is that against which they are more offended, than against the person of the Christian. Which plainly appears by this, That they could be at peace with the person, if he would deny, forsake and suppress that of Christ that manifests itself in him. And therefore the man against whom they imagine mischief( Ps. 62, 3.) is to be understood of Christ. It is him onely whom they consult to cast down from his Excellency( vers. 4.) even him who is, That Man( Act. 17.31.) the Man Christ Jesus( 1 Tim. 2.5.) And therefore he being the Butt that is principally shot at, and the person of the Christian but secondarily and for his sake, it must needs be, that the sufferings are his, and that therefore in the enduring them, the Christian hath communion and fellowship with Christ in his sufferings.  
Thirdly, The Christians Sufferings in this kind, are a participation of the Sufferings of Christ, as being but a part of that which is behind of Christs Sufferings. So they are called, Col. 1.24. Who now rejoice in my Sufferings for you; and fill up that which is behind of the Afflictions of Christ in my flesh. The Apostle was now Prisoner at Rome for the Testimony of Christ. And what he there endured, he calls his Sufferings, in the beginning of the Verse ( who now rejoice in my Sufferings) because they were undergone in his person. And yet he afterward calls them, That which is behind( or, as the Greek intimates, The remainders) of the Sufferings of Christ in my flesh. Though he underwent them in his personal flesh, yet they were the remainders of the Afflictions of Christ. For the better understanding whereof, take notice, That there was a Measure or Cup of Afflictions, given forth by the Father, which was to be drunk off by Christ and his People. This is that which is hinted, Mark 13.30. Ye shall indeed drink of the Cup that I drink off. It was the same Cup of which he in his sufferings drank, that they also were after to drink of. Now Christ in his personal Sufferings, drank of that measure and proportion of these Sufferings, that was appointed him, John 18.11. The Cup which my Father hath given me( to drink in my own person) shall I not drink it? But there is somewhat behind, there are yet remainders of these Afflictions of Christ, which are that measure and proportion of this Cup, that is successively to be drunk of, by his whole Body. Christ did( as it were) begin, and each Member of his Body must pledge him out of the same Cup, and be Baptized into the same Baptism. Now as our drinking of the Cup of Blessing, is a Communion or Participation of the blood of Christ( 1 Cor. 10.16.) So when we drink of his Cup of Suffering, it is a Communion and Participation of the across and Suffering of Christ.  
Fourthly, Such Sufferings are a Participation of his Sufferings, in regard that they which suffer are his; and so they being his, their Sufferings are his also. The sufferings of any member of the body, are also the sufferings of the Head: and there is a mutual participation in the sufferings. The abuse and violence offered to our own Children, we take as ours, especially if they become subjected to those sufferings for our sake. And so we suffering in that wherein he also suffers, we are therein made partakers of his Sufferings. And these are the first sort of those manifold temptations, wherein we may rejoice, inasmuch as we are partakers of Christ's Sufferings.   

2. Sufferings in obedience to Christ.  
Though a Christians Sufferings be not expressly and formally dispensed, and come upon him for his obedience to Christ; but providentially, the Lord so ordering it, that he becomes Afflicted in his Body, or in his Spirit, in his Affairs, Family or Relations, by reproach, pains, anguish, losses, disappointments, or the like; & perhaps hath in himself occasion to take notice, that some of these things come upon him as a just Visitation and Correction, for somewhat is amiss in him. Now if under all or any of these, he shall put his mouth in the dust, and become dumb, because the Lord doth it: if he can truly say with Eli, when he was threatened, because of his sin in not reproving his sons, It is the Lord, let him do what seemeth good in his own eyes,( 1 Sam. 3.18.) If he can humble himself under the mighty hand of the Lord that is thus stretched forth against him, and( seeing it is the good-pleasure of the Father that such things should thus befall him) can in obedience to the Righteousness and Goodness of the Divine Will, meekly and patiently submit to the dealings of the Lord with him; then are these such things as we here mean by Sufferings in obedience to Christ: and a Christian may even in such chastenings be partaker● of the Sufferings of Christ. For,  
First, Though Christ( in his own person) did no sin, neither was guile found in his mouth: yet his sufferings were not wholly without all respect to sin. His Soul was made an Offering for sin, Isaiah 53.10. And again, 1 Pet. 3.18. Christ also once suffered for sins. It was sin( though ours) that occasioned his Sufferings. And in that it was not his own sin, but ours that occasioned his Sufferings; this makes us capable of Participation in his Sufferings, even in these things wherein we bear chastening for our sins, because we are in that case chastened for those things that were first visited upon him. For all we like sheep had gone astray; and the Lord laid on him the iniquities of us all, Isa. 53.6. And himself bare our sins in his own Body upon the three, 1 Pet. 2.24. So that Relation which our Afflictions have to our sins, doth not simply in itself hinder our fellowship with him in his Sufferings. But as he in those Sufferings, was brought as a Lamb to the slaughter, and as a Sheep before the Shearer is dumb, so he opened not his mouth; but gave his back to the Smiters, and his cheeks to them that plucked off the hair. So if we in the like case can humble ourselves in meekness, Patience and Obedience, to bear the indignation of the Lord, we shall herein be partakers of Christs sufferings.  
Secondly, By this Obedience, Resignation and Subjection, we consent unto, and enter and sink down into the Will of the Lord, and so are found in the exercise of the like obedience wherein he was in his Sufferings. We hereby also say, Father, not my will, but thy Will be done. And being thus in the exercise of such an obedience, as that wherein he was found in his Sufferings, we cannot, in those sufferings wherein we are so( though our sin might have influence into the occasioning of them) be estranged from communion with him in his Sufferings.  
Thirdly, Even these Sufferings thus undergone, are( in some sort) Sufferings for his sake, that is, for his Wills sake, viz. for that love and respect we bear, and for the sake of the subjection we owe to his righteous and holy will in all things. As out of a reverence and respect to his Holy Will, & a preferring his Will before our own, it is, that we submit to do what he commands: so we do on the same account submit to endure whatever he please to lay upon us, to give and deliver up whatever he please to take from us, and to be whatever he please to make us. Here now, though sin might be the occasion of these sufferings, yet love to him, and a reverential ow● of 〈◇〉 respect to his Will, is the Principle of my thus obeying in them: it is upon this account that I thus humble myself, even to death, if such be the pleasure of his Will. And though it be for sin that I am chastened, yet it is for his sake that I thus endure the chastening. And in Sufferings wherein there appears so much of the complexion of his Sufferings, I cannot doubtless be uncapable of being partaker of his Sufferings.   

Uses.  
1. Information. First, To inform us, wherein this Participation of Christs fullness consists. Where note two things.  
1. That the true Christian in all his sufferings hath( or at least may have) fellowship with Christ. That it is not his sufferings that separate between him and Christ. The father takes the child to him, when ever he goeth about( upon any account) to correct him: and the child is in the lap, even while he is under the rod. As there is a being strong in the Lord, and in the power of his might,( Eph. 6.10.) So there is a being weak in him, a being in him in fellowship with that weakness wherein he was crucified, which yet tends to, and ends in, a living with him by the power of God, 2 Cor. 13.4.  
2. That he hath not only fellowship with Christ, but fellowship with him in his sufferings; viz. In that peculiar way of fellowship. The Apostle determined among the Corinthians, to know nothing but Jesus Christ and him crucified, 1 Cor. 2.2. implying, that the knowledge of Christ crucified, is a peculiar knowledge distinct from the knowledge of Christ in general. So there is a fellowship with Christ crucified, that is peculiar and distinct from the fellowship and participation of Christ in general. Now there are in his sufferings two things, which they that are partakers of his sufferings, have fellowship and communion with. First, A worthiness or merit, a dignity that improves into a desert, that makes them carry the worth of a price for Redemption beyond the value of Silver and Gold, 1 Pet. 1.18. Now the Christian being in, and by his sufferings made partaker of Christs sufferings, comes to have fellowship and communion with that merit and worthiness that is in the sufferings of Christ; and so he becomes herein( though not hereby, that is, not by and for his own Sufferings, but by and for the worthiness of Christs Sufferings) counted worthy of the Kingdom of God. This is that wherewith the Apostle comforts the Thessalonians,( 2 Thes. 1.5.) That their Faith and Patience in all their Persecutions and Tribulations, was a manifest token of the righteous judgement of God; that he in righteous judgement, counted and judged them worthy of the Kingdom of God, for which they also suffered. Secondly, There is also in the Sufferings of Christ, a virtue, power and efficacy, which worketh even to a victory and conquest over him that hath the power of death, the devil,( Heb. 2.14.) And to the crucifying the world to us, and us unto the world,( Gal. 5.14.) yea, to the crucifying of the old man, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. 6.6. Now the Christian being in and by his sufferings, made partaker of Christs sufferings, cometh therein to have fellowship and communion with this effectual virtue and power, to the crucyfying of his flesh, with the affections and lusts. The effectual working of this power, is that which wrought in the Aposte, 2 Cor. 4.12. So then death worketh in us, or is energetical & effectually operative in us. This death that thus wrought in, was the death of Christ, as appears by ver. 10. Alway bearing about in the body, the dying of the Lord Jesus, &c. And this was the Death to which he was delivered, ver. 11. Now wherein came he thus to be delivered unto this Death, so as alway to bear it about? namely, in his being perplexed on every side, troubled, persecuted, and cast down, ver. 8, 9. They were light afflictions( though to the perishing of the outward man) and yet these wrought for him a far more exceeding and eternal weight of glory, ver. 16, 17. Thus then, in and by his sufferings, he came to have communion with that effectual working, that was in the Death of Christ; and this wrought for him this far more exceeding & eternal weight of glory, while it wrought in him to the conquest of Satan, to the crucifying of the world, the old man, and the flesh, with the affections and lusts. And by his continual sufferings, he alway carried about in the body this dying, in the effectual working whereof he dyed daily, 1 Cor. 15.31.  
Secondly, To inform us, what real ground and occasion there is for Christians to rejoice in their sufferings, though they should be kindled even to a fiery trial. It is a part of our spiritual Worship, to rejoice in Christ Jesus, Philip. 3.3. and particularly in his Sufferings and Death, 1 Cor. 15.31. I profess by your rejoicing which I have in Christ, &c. As if he had said, that glorying and rejoicing that is among you for your gifts and riches of utterance, and wisdom, I enjoy such rejoicing in that of Christ Jesus whereby I die daily: and this was in his fellowship with Christs Sufferings. And therefore his glorying was in the across of our Lord Jesus Christ, &c.( Gal. 5.14.) while( filling up the afflictions of Christ in his flesh) he bore in his body the marks of the Lord Jesus, ver. 17. Two Considerations may tend to quicken us( upon this very account) to rejoice in our Sufferings.  
First, That in all our Sufferings, Christ is made partakers of our Sufferings, He suffers with us in them. For we have not an High-Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, though without sin, Hebr. 4.15. And this will appear to be true( not onely in respect of those sufferings that we endure for him( as hath been shown before) but also in respect of those sufferings that we undergo from him, while he is chastening us for our sins.) He himself is afflicted, even to the repenting him of what he hath done: He himself is as it were wounded with those wounds that himself makes in his People. Such a like Spirit wrought in the Apostle toward the Corinthians. 2 Cor. 7.8, 9. Though I made you sorry with a Letter, I do not repent, though I did repent: for I perceive that the same Epistle made you sorry, though it were but for a season. But now I rejoice, not that ye were made sorry, but that ye sorrowed to Repentance, &c. In his former Epistle, he had wounded and put them to grief, by the sharpness and severity of his Ministry against the sin that was among them, in the case of the incestuous person. And hereby he himself is brought into a conflict in himself, between repenting and not repenting of what he had done. He did not repent, but rejoice that they were made sorry to repentance: the fruit and success of that grief to which he had put them, makes him glad: and yet there was a repenting of, and a sorrow for the grief to which he had put them, though the sin that was among them had occasioned it. For as himself Reasons, Chap. 2.2. If I make you sorry, who is there then to make me glad, but the same that is made sorry by me? and if you are made sorry by me, how shall I be made glad by you? Now, if that measure of the Spirit of Christ, that wrought in the Apostle, was thus tender and affectionate, as to be thus sensible of the wounds that his sharpness and severity had made upon them for their sins, insomuch that he himself was grieved for the grief that he had put them to: then surely, this tenderness, affectionateness, and sympathy, is much more eminent in him in whom there is the fullness of that good Spirit that thus wrought in the Apostle, who, though he rejoice in the fruit and success of that sorrow, that he puts his People to because of their sin, yet he doth as it were repent of the sorrow itself. This appears in his dealing with Ephraim, the revolted ten Tribes, that were back-slidden from his Kingdom established in the House of David, and from his true Worship set up in his Temple at Jerusalem, Jer. 31.18, 20. He for this had freely chastened Ephraim. Ephraim under the chastening, was like a Bullock unaccustomed to the yoke. The chastening continues till Ephraim is brought to bemoan himself and mourn over his sins. And then he comes to discover and give an account how he himself was affencted, all this time that Ephraim was afflicted by him for his sin. Since I spoken against him, I do earnestly remember him still; therefore my bowels are troubled for him, I will surely have mercy on him. As if he had said, since the very first going forth of my word against him, I do earnestly, and as it were passionately remember him. I cannot forget what I have done even against him. And the oppression of it still abides with me. My very bowels were and still are troubled for him. And therefore for my own sake, I will surely have mercy on him. For I myself am touched with the feeling of those infirmities to which I have subjected him, being afflicted in all his afflictions, Isa. 63.9.  
Secondly, As in all our Sufferings, he is made partaker of ours, So also are we in them made partakers of his Sufferings. All our Sufferings( whether for him, or from him) are dispensed and come forth upon us, by or through him that suffered for us. And henc● it is, that they all prove not vindictive, so much as restorative. His and ours are both poured out of the same Cup; and grace was poured into those lips, which first tasted of this Cup,( Psal. 45.2.) whereby the whole Cup,( even the whole remainder of the Affliction of Christ, that every particular Christian fills up in his own flesh) becomes sweetened and sanctified through the fellowship of his Sufferings with ours. And hereupon the second Use may be for Consolation.  
2. Consolation. First, In assurance that we shall be supported in them. If in them we have fellowship with his Sufferings, then we have in them fellowship with himself. For himself and his Sufferings are inseparable. And if he be in them, his presence will be our support. His presence and support are both promised together, Isa. 41.10, 11, &c. The state of Jacob, was at that time a state of Suffering: For he had those that were incensed against, and striven with him,( ver. 11.) those that contended with, and made War against him,( vers. 12.) And in this condition Jacob was but as a worm, and a few men, as it is in the Margin,( vers. 14.) And yet in this state, observe how the Lord speaks to him, vers. 10. Fear thou not I am with thee. Be not dismayed, I am thy God. I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. In this state I am thine, with thee: and this my presence shall be thy strength, help, and upholding, in all their opposition against thee.  
Secondly, In assurance, that they shall be sweetened and sanctified to us. And they become sweetened by being sanctified. Now then a thing is said to be sanctified, when it is set apart unto God, for the furtherance of his Worship and Service in and among his People. So of old, the Temple, Altar, and Vessels were sanctified. So, the Lords sanctifying of our sufferings, intends and implies thus much, that the Lord hath appointed, set apart, and cut out, a portion of sufferings for his People, not for this end that he might thereby glorify the will and lusts of the world that inflict them; but they are thus set apart and appointed for his own use, that he might thereby advantage and advance the Fear, Worship, and Service of his People toward himself. And therefore let us not fear, though persecution and tribulation may for a season disappoint and prevent some visible opportunities and ways of worship; yet it shall hereby advance and improve the Worship of God in Spirit. As the correction of a Father, lays smart upon the flesh in order to the bettering of the spirit of his Child, and to the fetching out the folly that is bound up in the heart of the Child.( And it is an Ordinance and Appointment of God sanctified, that is, set apart, for that end) So those chastenings which God administers by violent and wicked men( who are the Rod of his anger, Isa. 10.5.) are means sanctified or set apart by him for that very end, to lop off that fleshly luxuriancy and wantonness of spirit that still cleaves to them, and to teach them by the things they suffer, obedience, resignation, self-denial, patience, and the like. And being thus sanctified or set apart by him for the further sanctifying of his People( Heb. 12.10.) we ought no more to fear that our holiness and his service should be hindered by them, than by any other means of holiness that he hath sanctified for his service.  
Thirdly, In assurance that we shall be delivered. Now there is a twofold state of deliverance, with the assurance whereof we may be hereby comforted.  
1. A deliverance in sufferings. Though we be not freed from being brought into them, yet if( being in them) we are kept from being either corrupted or overcome by them, so that our sufferings become not at all an occasion of sin to us; in this case we are said to be delivered in them. This is that which is hinted, Job 5.19. He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee. Thou mayest be lead into six, yea, into seven troubles: but in the midst of them all, and when thou art encompassed and covered with them all, yet no evil shall touch thee: thou shalt by them all become never the more sinful, never the less righteous, and so long thou art well enough, thou art delivered. So Christ was heard in that he feared, Hebr. 5.7. not that he was heard so, as not to be delivered unto death, but in that death, even in the pit of corruption, he was preserved to be Gods Holy One, and not to see corruption. Now then, if in our sufferings we have fellowship with Christ and his sufferings, then is his presence our assurance of deliverance in all our sufferings. For upon that account it was promised, Isa. 43.2, 3. I will be with thee; and then when thou passest through the waters, they shall not overflow thee. As happened to the Israelites in their passage through the Red-Sea, and through Jordan, by virtue of the presence of the Lord in the Pillar of Fire, and in the Ark, The Waters saw thee, O God, and fled, &c. Psal. 77.16. and 114.3, 7. And again, When thou walkest through the Fire, thou shalt not be burnt, neither shall the flamme kindle upon thee: as happened to those three Worthies in the Fiery Furnace, by virtue of the presence of the Son of God walking in the midst of the Fire with them, Dan. 3.25. And he gives the reason in the next words of that place, in Isa. For I am the Lord thy God, the holy One of Israel thy Saviour. He is our Saviour in suffering, as an Holy One; and so by his Holiness, preserves us holy and faithful to himself in the midst of our sufferings.  
2. A deliverance out of suffering. And that upon a two-fold account. First, In regard our sufferings are but a participation of, and as it were a part of his sufferings. Now his sufferings we know ended in a glorious Resurrection. He was not only delivered in them, but triumphantly brought out of them; it being impossible that he should be always held by the pains or cords of them. Now the sufferings of his People, being but the remainders of his afflictions in their flesh, they will also find the same issue. And therfore their deliverance is promised under the same notion, viz. under the form of a Resurrection, as their sufrings are under the form of his Death. So the sufferings of his Church under literal Babylon, are foretold under the form of his Death, and their deliverance under the form of his Resurrection: Hos. 6.2. After two dayes he will revive us, and the third day he will revive us, &c. And so again, in the Resurrection of the dry bones, Ezek. 37. In like manner, the sufferings of his Church under mystical Babylon, and their deliverance from out of them, are foretold under the form of his Death and Resurrection, in the killing and raising again of the Witnesses, after they had lain dead three dayes and an half, Revel. 11. Which seems also to be pointed at in that mysterious prophesy, Is. 26.19. Thy dead men shall live, with my dead body shall they arise. Awake, and sing, &c. Secondly, In regard that through this fellowship with his sufferings, he himself suffers with us( as was hinted before) He is, through his own compassion, touched with a feeling of their infirmities, and afflicted in all their afflictions; and in this respect, he himself( in some sort) is not completely delivered, till they are delivered also. He himself is delivered when they are freed, and that Salvation that perfects their deliverance, terminates his sufferings: And therefore hear how the Lord of Hosts, the Mighty One of Israel, delivers his resolution, Isa. 1.24. Ah! I will ease me of mine adversaries, and avenge me of mine enemies. That, and those that oppressed and defiled his People, were his burden; and he was pressed under them, as a Cart is pressed that is full of sheaves; he was uneasy under them. But when he should have purely purged away all those persons and things, that as dross and tin defiled them, and oppressed him; when he should have restored their Judges as at first, and their Counsellors as at the beginning; made them visibly a City of Righteousness, a faithful City, ver. 25, 26. When the destruction of transgressors and sinners shall be together, &c.( ver. 28.) then is he said to have eased Himself of his Enemies, &c. And therfore though he were exalted to the Fathers right-hand, yet he sits there expecting till His Enemies be made his foot-stool, Heb. 10.13. There is a further Conquest and Salvation that he yet waits for; And in order thereunto, John in vision seeth him coming forth with a Bow and a Crown, conquering and to conquer, Rev. 6.2. And his Conquest is for Himself, Psal. 98.1. O sing unto the Lord a new song; for he hath done marvelous things: His right hand and his holy Arm, hath gotten Him the Victory. His Conquest over the Enemies of his People, is a getting the Victory for Himself. This consideration may now comfort us in full assurance of deliverance.  
3. Exhortation. This may be improved unto a word of Exhortation, to incline us to seek, that in all our sufferings we may be partakers of his sufferings. Where consider, 1. The Means tending hereunto. 2. The Motives that may stir us up to it.  
1. The Means tending hereunto. We shall propose these two.  
First, See that you be united to himself. If we would be partakers of his sufferings, we must first look that we be partakers of himself. This was the Apostles order, That I may be found in Him, Phil. 3.9. And then follows the fellowship of his sufferings, ver. 10.  
Secondly, There must be in our sufferings a conformity to his, if we would in ours have fellowship with his. This the same Scripture teacheth us, Phil. 3.10.— the fellowship of his sufferings, being made conformable to his death. Conformity readily begets Community. Things that are alike, easily unite, and maintain a mutual inter-communion between themselves, and take part with each other. So if we would in our sufferings be partakers of Christ's sufferings, we must see that there be somewhat of likeness between our sufferings and his.  
Now this Conformity or likeness between his sufferings and ours, consists in such things as these, viz.  
1. When we undergo such things as he underwent, when there is a likeness between our sufferings and his in the kind of them. They called the Master of the house Beelzebub, and so them of his household likewise, Mat. 10.25. If the world hate you, it hated me before it hated you, John 15.18. And if they have persecuted me, they will also persecute you, ver. 20. And indeed, what suffering, for the kind of it, can we meet with, that may not be exemplified in his sufferings? For he was by the Lord, by Satan, and men, tempted in all things like as we are; that so we might in all our sufferings, see how they were but a part of his sufferings, and somewhat of that which is behind of his afflictions. But this singly and alone is not sufficient to produce that conformity that tends to a fellowship with his sufferings. For the impenitent Thief was crucified as well as Christ: Therefore this Conformity is,  
2. When there is also a likeness between his sufferings and ours in the cause and occasion of them. He suffered for being good, and doing good. He was not of this world, but testified of the works thereof that they were evil, therefore the world hated him. They were not of the world, as he was not of the world( John 17.16.) If they had been of the world, the world would have loved his own. But because they were not of the world, but he had chosen them out of the world, therefore the world hated them, John 15.19. Because they are his witnesses against the overspreading and Anti-christian corruptions; therefore the Beast out of the bottonles Pit makes war against them. And when we suffer like things upon a like account, then is there that conformity that leads to a participation, and makes our sufferings a part of his.  
3. When there is a likeness between his sufferings and ours, in the spirit wherewith we undergo them: when the same mind is in us( in our sufferings) that was also in Christ Jesus( in his sufferings) Phil. 2.5. He made himself of no reputation: he humbled( or emptied) himself, and became obedient to death, v. 7, 8. he suffered in great silence, subjection, patience, meekness and innocence. Now whatever our sufferings are for the kind or occasion of them, yet if we be thus spirited in them, there wants not that likeness that leads into a fellowship with his sufferings.  
Lastly, If our sufferings be like his in these respects, they shall be also like his in the end and design of them. His sufferings wrought for the good and deliverance of his Church. So shall our sufferings also be for the Bodies sake, the Church,( Col. 1.24.) and by filling up the measure that is behind, shall contribute to the deliverance of the whole, Rev. 6.10, 11.  
2. The Motives that may stir us up hereunto; and they appear by considering,  
First, The excellency of this fellowship with Christ's sufferings. To know Christ in the fellowship of his sufferings, was by the Apostle accounted such an excellency of knowledge, that for it he had suffered the loss of all things, and counted them but as dung that he might be found in this, pressing onward toward the power of Christs Resurrection, Phil. 3.8, 10. And among those All things, were his legal privileges, his legal Blamelesness, his legal Righteousness, ver. 5, 6, 8. as implying, that this was of greater excellency, and he had rather be found in this than in them all.  
Secondly, The Usefulness of this fellowship. Which is intimated to us in that word of the Text, Inasmuch. Which implieth two things.  
1. That this participation of Christs Sufferings, is the Ground or Reason of our rejoicings in tribulation; and the words speak to this purpose, Think not strange at the fiery trial, but rather rejoice, because you are therein partakers of Christs Sufferings. Now that must needs be counted worthy the pressing after, that is a foundation of joy and rejoicing, even in and under the fiery trial.  
2. That it is the measure of this our joy. rejoice inasmuch as ye are partakers of Christs Sufferings. So much fellowship as you have with Christ in his Sufferings, so much joy you may rejoice with in the most Fiery trial.    
FINIS.