Seasonable truths in evil-times in several sermons / lately preached in and about London by Willam Bridge, late preacher of the word of God at Yarmouth.

Of Grace growing and increasing . SERM. 1. 1 Thess. 4. 1. That as ye have received of us how ye ought to walk , and to please God ; so ye would abound more and more .

THe Apostle having exhorted the Thessalonians in the former part of this Epistle to perseverance in grace , as you read in the former Chapter , vers. 8. For now we live , if ye stand fast in the Lord ; and at vers. 13. of the same Chapter , To the end he may stablish your hearts unblameable in holiness before God even our Father : he doth here in this Chapter exhort them to Christian Progression , growing and increasing in Grace . So in this first Verse of this fourth Chapter .

In this Exhortation three things are considerable :

1. The Matter which he exhorteth them unto , in the later end of the verse , That they would abound more and more in the work of the Lord .

2. The Manner of his Exhortation , and that is with much earnestness : We beseech you brethren , and exhort you ; and , We exhort you by the Lord Jesus .

3. The Reason or Motive that he uses to press this Exhortation : That as ye have received of us how ye ought to walk , and to please God . Ye cannot say that ye have not been taught : for both I and others have taught you , and ye have received of us how ye ought to walk , and to please God . Now therefore seeing that ye have received this of us , see that ye abound more and more .

That ye abound more and more . Beza and others , they have the words read thus : So that ye excel more and more . I will not dispute the Translation . There is one great Truth which the words at first view do hold forth unto you ; and that is this :

It is the earnest desire of those that are faithful in the work of the Ministry , and ought to be the care of all the Saints themselves , to abound in the work of the Lord yet more and more .

We are not onely to have grace , but to abound and grow . So he exhorts them in vers. 10. of the same Chapter : But we beseech you brethren that ye increase more and more . The Apostle is express in this Exhortation : But grow in grace , and in the knowledge of our Lord Jesus Christ And in 2 Cor. 7. 1. Having therefore these promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God .

In the Text it is called ABOVNDING more and more ; in vers. 10. it 's call'd INCREASING more and more : by the Apostle Peter it 's call'd GROWING in grace : by the Apostle Paul it 's call'd PERFECTING of holiness . Now this you will finde , if you look into Ephes. 4. the end of Christs ascension , and the end of all our Ministry ; of all our preaching , and your bearing , that ye may abound in the work of the Lord more and more , and that ye may be made perfect . He that descended , in the same als● that ascended up far above all heavens : and he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers ; for the perfecting of the Saints ; till we all come in the unity of the faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ Then in vers. 15. But speaking the truth in love , may gr●w up into him in all things which is the head , even Christ So that you see this to be our great care that do preach the Word , and the endeavour of all those that hear it , that ye may abound in the work of the Lord yet more and more ; that you may increase , that ye may grow in grace . And this you will finde to be Paul's ONE thing , Phil. 3. 13. Brethren , I count not my self to have apprehended ; but this one thing I do , ( so you read it ) forgetting those things that are behinde , and reaching forth to those things which are before , I press towards the mark , &c. This one thing I do , so you read it : but the words [ I do ] are not in the Greek , but thus : This one thing . Brethren , I count not my self to have apprehended ; but this is the one thing , forgetting those things that are behinde , and reaching forth to those things that are before . Our Lord and Saviour Christ he had his one thing necessary ; and David had his one thing too ; One thing have I desired : and here now Paul he hath his one thing , one thing for the Saints , and that is this , We forget what is past , and press on to that which is before , labouring to increase and to grow in grace , and perfecting holiness in the fear of God .

And this you shall finde to be the end of all those afflictions which we meet withal from God the Father . God the Father is unwilling to afflict his children , he would not do it unless it were necessary ; why the end of his affliction we finde to be this , in Joh. 15. 2. Every branch in me that beareth not fruit , he taketh away ; and every branch that beareth fruit , he purgeth it , that it may bring forth more fruit .

And this you shall find to be the end of Christs coming , as you read in Joh. 10. 10. I am come , that they might have life , and that they might have it more abundantly . There lies a poor soul , saith Christ , dead in trespasses and sins ; I am not onely come to give life unto that soul , ( spiritual life ) but that he may have it in more abundance . So that it is not onely our duty to have grace , but we must abound therein more and more ; we must grow therein . And , my Beloved ,

It is not onely the duty of the Saints to do so , but they will , and they do do this . So saith David , I will praise thee yet more . And if you look Revel. 2. you shall finde that this was the commendation of the Church of Thyatira , at vers 19. that her works were more at the last then at the first . Pray minde it ; it is a great and a glorious commendation : O that it were the commendation of all the Churches now being ! With some it is contrary , their works are more at the first then at the last ; but , saith he concerning the Church of Thyatira , I know thy works , and thy charity , and the last to be more then the first . Where there is a truth of grace , there will be a growth . Read I pray what is said in Prov. 4 18. But the path of the just is as the shining light , that shineth more and more unto the perfect day . That shineth more and more . Look how it is with the light of the day , so with the grace of God in the hearts of his people ; the light is small and little at the beginning of the day , but it shineth more and more , it grows brighter and brighter unto perfect day : and so though grace in Gods people be but little at first dawning , yet that light and grace that is in them , it grows every day brighter and brighter unto perfect day .

I but there is a great deal of danger , through the great opposition that the Saints meet withal , that their light should be quite put out : they are in great danger to loose all , for they meet with much opposition , yea and the rather , because that they do grow . Bu● as the Torch by being beaten burns the better : so the Saints do by their opposition , they grow stronger and stronger ; as in J●b 17. Vpright men shall be asto●ied at this , &c. the righteous also shall hold on his way , and he that hath clean hands shall be strong●r and stronger . His opposition should make him grow more and more : when he is chidden from following Christ , and the Ordinances and the ways of Christ , he will cry so much the more , Jesus thou son of David have mercy upon me . And if you look into Acts 9. you shall finde that Paul did increase by the opposition he met withal : when he was much opposed by the Jews , it 's said , vers. 22. But Saul increased the more in strength , and confirmed the Jews . He increased the more .

God hath a hand upon all the hands of opposition against his children ; and it is so far from putting out their light , that it makes their light to grow brighter and brighter .

In the next place , the Saints do not onely increase and abound more and more , but they can do ●o other , they cannot but grow in grace ; for so the promise is , To him that hath shall be given , and he shall have it in more abundance . Now the Godly they have grace , an● therefore upon that account of the promise , they shall have it in more abundance . And so in that place of Isaiah , He that waiteth upon the Lord shall renew his strength , he shall mount up as with eagles wings : there shall be an addition of strength unto him , he shall increase and abound yet more and more . In Scripture-phrase , grace it is call'd life : indeed it is our spiritual life . Now you finde that all your sublunary lives , where they are there is growth : the plant or the tree it grows , because it hath life ; and the beast grows , because he hath life . The Sun , Moon and Stars , though they move apace , they do not grow ; why ? because they have no life : they have light , but no life , and so they grow not : but all the people of God they have a spiritual life , and so they will , and do , and must , and cannot but grow . They make God himself their uttermost and their last end . What a man makes his last and his uttermost end , that he labours to grow up unto more and more ; he never hath enough of it . Some men make riches their last and their uttermost end ; and they never have enough . Some make God their end , and riches a means to serve God ; they can have enough : but when a man makes riches his last and his uttermost end , and never stints himself , he never thinks he hath enough . Now the children of God they make God himself their last and their uttermost end , his service and grace ; and therefore they never have enough : they cannot have enough , but must labour to grow and increase , and abound more and more .

And besides , they look upon grace , and growth and increase in grace , as their greatest excellencies . What a man looks upon as his excellency , that he doth much desire . Some place an excellencie in fine Gardens ; and if they see a dainty flower in anothers Garden , they will never be at quiet till they have the like in their own Garden , because therein they place an excellencie . Now there are many increases in the world , wherein men place great excellencie , and therein they labour to abound more and more . And now saith a godly creature , A rich man looks upon riches as his excellencie , and therefore would yet have more : an honourable man looks upon cred●t as his excellencie , and therefore he would have more : So do I look upon grace as my excellencie , and therefore I must yet have more . A godly man having once tasted of the sweetness that is in the ways of God , Oh , saith he , 't is so sweet , I must yet have more : give me more of this ; though I die for it , yet give me more of this . He doth grow , and he cannot but grow and abound yet more and more .

Object . I but you will say to me , Then am I afraid that I never had any truth of grace , because I do not finde that I do grow in grace : where there is truth , there will be growth , and there will be increasing : but as for me , I do not finde any such growth and increase , and therefore I fear that I never had grace at all .

Answ. For answer : As a man may have grace and not know it , so he may have grace and not perceive it : his earnest desire of having more and more still , makes him forget what he hath .

The more grace one hath , the more he doth see sin ; and the more a man sees his sin , the more his own grace will be hidden from his own eyes . Godly men do oftentimes measure themselves by Metaphors ; as sometimes we that are Preachers of the Word , we fall upon a Scripture-metaphor , as where Christ is call'd a sun , a shield , or bread ; and we run the Metaphor off its legs , further then the Holy-ghost did intend : so sometimes we do . So it is with Christians too ; they fall upon a Scripture-metaphor , and they run it and themselves off their legs , beyond what the Holy-ghost doth intend . For example , increase of grace in Scripture-phrase is called a growth : now because a Christian cannot finde his own spiritual increase answerable to all outward growth , therefore he thinks that he doth not increase in grace : whereas there is a great deal of difference between a spiritual increase , and an outward growth , in many things : As now , a mans body grows , but all the parts of his body do not grow out of his head ; but now in our spiritual growth it is so , as you read in Col. 2. 19. And not holding the head , from which all the body by joynts and bands having nourishment ministred , and knit together , increaseth with the increase of God . Why here our spiritual increase in all the members comes from the head : it is not so in our outward growth ; all the members of our body do not grow out of our head ; but in our spiritual growth it is so . And so many other differences might be given . But now because that Christians do not finde their spiritual increase every way answerable to an outward growth , therefore they call all into question many times , and say , Oh I do not grow in grace , and so I have no grace at all . Celestial bodies , as the Sun , Moon and Stars , they move apace , and may run hundreds of miles in an hour ; yet when you look upon them , they seem to be fixt , and you see no motion : but look now upon your terrestrial bodies , men or beasts , moving before you , you see them move . So now , when a man looks upon his increase in riches , he may perceive that ; but when you cast your eyes upon those celestial bodies , Saints , you will think they are fixt , and they move not at all : and so you will think sometimes concerning your selves , that you do not move at all , and yet move , and stir , and increase , and abound more and more . So that I say , first , As a man may have grace , and not know it ; so 't is possible for a man to increase in grace , and not perceive it .

Object . Oh but I fear that I do not increase and abound more and more ; for I do nothing now more for God then what I have done before , will some say . I pray now , and I did pray before ; I hear the Word , and I did hear before ; I read the Scripture in private , and I did read before ; I examine mine own heart , and I did so before : I find no addition at all made to my spiritual condition ; what I did before , that I do now ; and therefore I fear that I am not grown in grace , and therefore that I never had any grace at all : for where there is truth , there will be growth .

Answ. First , for answer to this , you must know that growth in grace doth not always consist in doing of other works for the kinde , but in doing the same works over and over again better then before : As now , when one learns to write , when a man hath attained to a great perfection in Writing , he doth not make other letters then he made at first ; he makes the same letters that he did , onely he makes them better , and sets them closer . So now , in your growth and increase in grace , you must not think that you shall make oth●r letters , or do other duties , but shall do the same duties now , and exercise the same grace now , as before ; onely you will set your duties and graces closer together , and you will do the work better then you did before .

But secondly , It may argue more grace , to do the same work afterwards . Pray con●ider this : I say , it may sometimes argue more grace to do the same work afterwards . As for example : suppose a man be an old man , or an old woman , when this person was young he pray'd it may be an hour or two hours in a day ; now he is grown old , and his body is infirm and weak , to do the same thing now , argues more grace now then before : and therefore if you look into Psal. 92. you shall finde that this is made the growing of those that are old , that they shall bring forth fruit still : The righteous shall flourish like the palm-tree ; he shall grow like a cedar in Lebanon ; he shall grow . Those that be planted in the house of the Lord , shall flourish in the courts of our God . Well , and what shall he do when he is old ? At vers. 14. They shall bring forth fruit in old age . He doth not say that they shall grow ; but this bringing forth fruit still in old-age is his growth : so that sometimes it may argue more grace to do the same work afterwards then before .

Object . Oh but yet some will say , I am afraid that I do not grow in grace , and so indeed that I never had any truth of grace ; for now I am much declin'd : at the first my heart it was mightily enlarged for God , and now it's straitned . O what freedom once I had ! I remember a time when I went to prayer , and wept , and mourned , and my heart broke and melted ; but now my heart is exceeding cold , and very dead , and therefore I am even afraid that I am declined , and that I do not grow in grace , and so that I never had grace at all .

Answ. Give me leave to fix here a little , and to answer this Objection , that I may speak a word of stay to those that are weary and troubled . And now as your Objection arises , so shall my Answer rise . Before , I said a man may grow in grace and not perceive it ; now I speak further , a man may grow and increase in ●●●ce , and yet think he is much declined ; a m●n may increase , and yet think that he is much decreased . For , my Beloved , sometimes , yea often , good people do measure themselves by that first affection which they had at their first turning to God ; and then the change was specifical , & afterwards the change is gradual . When a man is first converte and turned to God , then he is turned from in to God , from sin to grace , from the world to Christ : afterwards he doth not change from the world to Christ , but he changes from grace to grace , from glory to glory : 't is but a gradual change afterwards ; and therefore the change at the first being a specifical thing , his affections were high then . At our first conversion and turning to God , all things are span-new ; and we are apt to be much affected with new things , and therefore the aff●ctions must needs be very much up and raised at the first , and when a man doth first convert and turn to God , and leave the world : God the Father doth as it were take the poor soul into his arms when 't is a babe , and he doth bestow many desires upon it ; and he gives out many encouragements , to weigh down those discouragements that the soul shall meet withal in parting with the world . But now afterwards , when a man is more able to go alone , possibly he doth not meet with these ; now shall a man think therefore that all is naught , and that he hath no grace at all , because he doth not feel what he had then ? Yet how often is this !

But besides , good people do mistake because of their ignorance , whereby they call that sin which is grace , and that grace which is sin . Thus I mean : it 's a great sin 〈◊〉 a man to doubt of Gods love , and to lie down upon his face , and to be discouraged , as if there were no hope for him in God : why many that are weak now , they look upon this as a great vertue , to doubt of their condition , and to call all into question : afterwards they are freed from these doubtings , and so they do grow in grace : but because they do look upon these doubtings as marks of vertue , they think because they have lost these , that now they are quite declined , whereas indeed they are grown in grace .

But secondly , in answer to this , you must know that our Christian growth is fourfold .

1. There is a growth of affection . 2. Growth in extention . 3. Growth in regard of firmness and rootedness . 4. And g●●●th in regard of spiritualness .

A man grows these four ways spiritually .

Sometimes his affection grows more intense hot then it was before : sometimes a mans growth is in regard of extention , his affections of love or joy extending to other objects then before . So in Hosea our growth is described to be a spreading of the branches . And sometimes a man grows when he is more firm and rooted in the way of God ; and so our spiritual growth in that place of Hosea is described by our taking root downward . And sometimes a man is said to grow when he is more spiritual . Beloved , weak Christians look altogether at the intensness of their affectictions ; and if they do not finde their affections so intense as they were before , then they break forth and say , Oh now I am declined , and now I am decayed , and I have lost my first love ; whereas there is a growth in regard of extension ; as a man or beast he may attain to his full talness , and after that he may batten and spread more : so in grace , a mans gracc may spread more afterwards , and yet possibly not so intense in regard of some affections , as it was at the first . Now a Fountain or Spring that hath but one stream , and afterwards that one stream be divided in many streams ; if an unskilful man look upon it , he saith , How comes this to pass , that this Fountain is dryed up ? here was a full stream before , and now there is not . But now saith a skilful man that stands by him , Now there are many streams , and so there is rather the more water , now it is divided into more streams . And so it is in regard of grace ; at the first a mans grace doth run out much in one chanel , afterwards it is divided into more streams , and it spread● more ; yet notwithstanding , those that are w●●k , because they do not finde so full a stream in the same chanel as before , though there be many streams now that there were not before , they question all , and they say they are abated , and they are declin'd , and they have lost their first love .

But again , whereas thou sayst it is not now with thee as it was before ; I say to thee , poor doubting heart , wherever thou art or standest , I say unto thee from the Lord , Thou hast more now then thou hadst before ; as thus : for suppose a childe that heretofore served his father for wages , and doth now serve out of love , and not for wages , it may be he doth not do so much work as he did before , yet I say to you , If he doth but hal● so much out of love , he doth more then he did before when he wrought for wages ; now the work is more out of love to God : heretofore you were much grieved and troubled for sin committed , and you were therefore grieved , that your sin might be pardoned ; I but now you grieve for your sin because it is pardoned : I tell you , One tear from you of these Gospel-tears , are more then a bottle-full of all those legal tears that you had before , man or woman , and therefore there is no reason why thou shouldst be dejected , and say thus , I am declin'd , and I have lost my first love , and I do not grow in grace , and therefore I never had any truth of grace at all .

Quest. But you will say unto me then , If a man may grow and increase in grace , and yet think that he is decreased ; what certain Signes are there , whereby a man may know that he doth grow in grace , and that he doth abound yet more and more ?

Beloved , I shall not give you any negative signs , but I shall make mention of some things , which if you have , and can find , you may certainly say , you are grown in Grace . But mistake not , I do not say , that if you do not find these , that therefore you should conclude that you are not grown . I come rather to comfort and to lift up the weary Soul , then to trouble it : but , I say , If you do find these , you are certainly grown in Grace .

Answ. 1. First , The great work of the Gospel it is to believe ; and if you can rely more upon Christ in the time of your temptations then heretofore , surely you are grown in Grace .

If you do find again a greater sweetness in the ways of God , then you have found heretofore , certainly you are grown : when we come and look upon a flower , we look at the colour of the flower , and the smell of the flower ; but the Bee doth not regard the colour of the flower , or the smell of the flower , but the Bee regards the sweetness of the flower : so at our first coming into the ways of God , then we look at the colour , and how they appear ; but afterwards , the more Grace you have , the more sweetness you find ; and if you find more sweetness , certainly you are grown more .

Again , If that you are more able to turn from the exercise of one Grace to another , and of one Duty unto another , then you were , this argues you are grown , if you be able to mingle Graces together : a weak Christian is all for one work , humiliation for sin committed , and it 's true , we ought to be much humbled : I say , a weak Christian is all for one work , but the stronger you grow , the more you will be able to mingle Graces together , and to turn from one to another . As now , if one learn to sing , when one hath but little skill , possibly a man may sing one tune ; but the more a man grows in skill , the more he will be able readily to turn from one tune to another . So in Grace , a man may be able to mingle Graces more ; and therefore our growth is so described , as you shall hear by and by in that of Peter , Add unto your Faith vertue , and to vertue knowledge , &c.

Again , If you be able to go on in the ways of God more , without whip , or rod , or without spur , it argues you are grown more ; give me leave to express it thus : A Horse at the first , till he be acquainted with the Rode and way , he is ridden with a whip and with a spur ; but afterwards when he is well used to the way , you may lay the Bridle upon his head , and he need none of the spur and whip ; why ? because he is now used to the way : and so when Christians come on at the first , then they are whipt on with more fear ; but now when the reins seem to be laid upon the neck , they go the better and the faster : when they can go without that whipping and the rod , it argues that they are used more to the way of God , then they were used before .

But further , the more a man is able to go out unto others for counsel , spiritual admonition , consolation , or reprehension , the more he is grown , and he will grow in Grace .

I 'le propound you a Parable : suppose three men that are sick and weak ; one is extream ill , and the Physitian comes to his bed-side , and he spits in his Physitians face , and will take nothing .

Another man he doth not deal so by the Physitian , he lies upon his bed , but he cannot stir off his bed ; he lies upon his bed , and he hears the counsel of the Physitian , and he takes his advice .

A third man he is weak indeed , but he is able to go abroad , and he goes to the Physitians house for his counsel and direction . I pray , which of all these three men are the most healthy ? surely , you will say , the latter is more healthy then the second , and the second more then the third . Beloved , there are these three sorts of people , one that when spiritual Physick is brought to them , they spit in the Physitians face , and they will have none . Others they are not so bad , but yet notwithstanding they keep their beds , as it were , and do not go forth for counsel .

But there is a third sort of sinners , that finding their souls ill at ease , they can go forth for counsel , and go out for admonition , and go out for reprehension . It may be that all these three conditions have past over some of you : you can remember the time when you did kick and fling , and spit in the Physicians face , as it were , and you would none at all ; afterwards you lay more still , but yet sate , and did not stir out : I but now you are able God be thanked to go out to the Physician , or to such and such Saints , and to open your condition before them ; Oh thus it 's with me , Oh thus it 's with me ! come , lay on some Admonition , or lay on some healing Plaister , some Reprehension , some Consolation ; good Sir pitie me ; and the like . Now this argues more health then before .

Again , the more you are able to do the work of the Lord without noise , the more doth it argue that you are grown in grace . Beloved , Jesus Christ was a perfect workman , and did the work of the Lord perfectly , and he made no noise ; it is said of him , that he did not lift up his voice in the streets . Young Christians make a great noise in the work of God : one he cries out , Oh I am damn'd , I am damn'd ! and another cries out after the same kind , Oh I am damn'd , I am damn'd ! and wring their hands in the family , and make a great noise when there is a work of God upon their hearts ; like to your young Scholars , when first of all they learn their books , they read with a great noise : afterwards , when they are grown men , and read better , they read silent , and make no noise . So now I say , Thou man or woman , art thou able to do the work of the Lord in a more silent and sweet Gospel-way then heretofore thou didst ? this argues that thou art more grown then thou wert heretofore .

And further , if you know Christ more , you are grown more ; the Apostle puts them both together : Grow in grace , and in the knowledge of Jesus Christ .

But take one more . If that you do as much as before , and deny your doing more then you did before , then you are grown in grace . One man doth much , and denies himself little ; another doth much , and denies himself much : who hath most grace of these two ? The husband-man will tell you , that when the ear of corn is not so ripe , it stands bolt-upright ; but when it 's more ripe , then it hangs down its head , and looks to the earth : and so heretofore it may be you were much in prayer , and in duty , you wept much ; and it was well that you were much in duty and humiliation for sin ; but it may be then you rested upon your duties , and denied your self little . I but now you are as much , but you have seen more of the free grace of God , and the love of God in Christ , and now you deny your duties more , and rest less upon them then you did ; this is a growth now ; and where these things are , you may conclude that you are grown . And I say to every soul here , Is there any one that doth finde these things ? thou art the man or woman that doth grow in grace , and doth increase ; therefore be of good comfort , thou art not declin'd , thou art not abated , thou hast truth of grace , thou hast growth of grace .

Quest. I but whether I have or I have not , you will say , surely it is my duty to have ; and what shall I do that I may grow in grace ? I hope the Lord hath begun savingly upon my heart ; but what shall I do that I may abound yet more and more , and increase in grace ?

I must not be large here ; give me leave to say some things to you .

Answ. First of all , observe what those ways of God are , unto which he hath promised increase ; and Oh let your feet be found standing there : he hath promised to those that exercise ; To him that hath shall be given . It is opposed to laying up the talent in a napkin .

He hath promised increase to those that wait upon him : Those that wait upon the Lord shall renew their strength .

He hath promised increase to those whose feet stand in the courts of the house of the Lord , in Psal. 92. 12. The righteous shall flourish like a palm-tree , and shall grow like a cedar in Lebanon : those that be planted in the house of the Lord , shall flourish in the courts of our God . And so in Psal. 84. 4. Blessed are they that dwell in thine house , they will be still praising thee . They that dwell in thine house they will be still praising thee .

Quest. But suppose that a mans feet do not stand in the court of the Lords house , suppose a man be not planted in the house of the Lord , can he not grow in grace ?

Answ. Yes : mark what follows in vers. 5 , 6 , 7. all growth of grace is not instal'd upon one condition : Blessed is the man whose strength is in thee . He had said before , Blessed are those that dwell in thy house : but suppose a man be driven out , and cannot dwell in Gods house , shall he not be blessed , and shall he not grow ? Blessed is the man whose strength is in thee , and in whose heart are the ways of them , who passing through the valley of Baca , make it a well ; the rain also filleth the pools : they go from strength to strength , every one of them in Zion appeareth before God . They may grow too ; but then it 's upon these three Conditions .

1. The ways of God must be in their hearts : In whose heart are the ways of them .

2. They must look upon that condition as a valley of Baca , a mourning valley , vers. 6.

3. Thirdly , they must be abundant in private duty and exercise , digging up of pits ; and then the rain falls , and fills those pits ; and thus they shall go from strength to strength . But the great increase is promised to those whose feet do stand in the court of the house of the Lord .

Again , would you know how you may grow in grace ? Beloved , let your eye be stedfast upon the greater and higher matters and objects of the Gospel . The Apostle for this end doth lay the great things of the Gospel before the people , and prays for them , that they may be filled with all the fulness of God . But I pray see what an expression he hath in 2 Cor. 9. 8. And God ( saith he ) is able to make all grace abound towards you , that ye always having all sufficiency in all things . All-sufficiency is a great attribute of God : they have it in a kinde ; That ye always having all sufficiency in all things , may abound to every good work . Mark what great things he lays here before them . And if you look into chap. 6. of the Epistle to the Hebrews , vers. 6. you sh●ll finde that the Apostle gives this plain direction that now I am upon for our growing in grace , and perfecting holiness in the fear of God : Therefore ( saith he ) leaving the principles of the doctrine of Christ , let us go , on unto perfection , not laying again the foundation of repentance from dead works , &c. Good people , mark : Let us go on to perfection : how ? not laying again the foundation of repentance from dead works . Some there are that are always laying the foundation , and all their life they are questioning whether their work were right at the first or no : Oh I am afraid I was never truly humbled at the first : their whole life is nothing but a laying of the foundation-work : why saith the Apostle , Let us go on to perfection , &c. Be not always in this work of laying the foundation , if you would go on to perfection . And as for my self , saith he , I go this way to work , as you may read in chap. 3. of this Epistle to the Philippians : Brethren , I count not my self to have apprehended , but this one thing : forgetting those things which are behinde , and reaching forth to those things which are before , I press towa●ds the mark . Mark , it 's a similitude taken from those that run in a Race : saith he , I do as those that run in a Race ; they stretch out their bodies towards the Price , so do I : and , saith he , as it is with those that run in a Race , they do not go backward for to measure the ground that they have gone over , but they forget what is past , and press on to that which is before : so now do I , I forget that which is past , not onely so as not to rest upon it , but I forget what is past , I am not always laying the foundation of the doctrine of repentance from dead works , but I press on to that which is before . And so , would you be perfect , and would you grow , let your eyes be upon those things that are before .

Again , if you would grow in grace , cut off all those superfluities that grow out of your heart , and give up your selves wholly to the Word of the Lord in this world . If you would have a tree grow , you slip off the lesser sprigs that grow out of the sides ; they will hinder the growth , you will say : so saith the Apostle ; Wherefore laying aside all filthiness , and superfluity of naughtiness , receive with weekness the ingrafted word , which is able to save your souls . James 1. 21.

But again , if you would grow in grace , and abound yet more and more ; observe what gifts or graces God hath given you , and labour to improve them . Beloved , God doth give some gift or special grace to every Christian , and that gift or grace is as a Spade or Shovel to dig out more out of the Mines of Christ . Every bird hath its bill , and by the bill it doth take in its meat , whereby it grows ; and every Christian hath one gift or another whereby he doth excel : and with that gift or grace you should now go unto Jesus Christ , who is the great Ordinance , and fetch out more . Observe , I say , what that gift and grace is , and labour to improve it more and more .

I will say no more in this ; but if you would grow in grace , studie much of the love of Jesus Christ : and you shall finde that these two are put together by the Apostle , in Ephes. 3. For this cause ( saith he ) I bow my knees unto the Father of our Lord J●sus Christ , &c. that he would grant you , according to the riches of his glory , to be strengthned with might by his Spirit in the inner man , that Christ may dwell in your hearts by faith ; that ye being rooted and grounded in love , may be able to comprehend with all Saints what is the bredth , and length , and depth , and hight , and to know the love of Christ which passeth knowledge , that ye might be filled with all the fulness of God . Mark how these go together : the more you see the love of Christ , the more you will love God ; and the more you love him , the more you will obey him , and the more abundant you will be in the work of the Lord . Therefore as ye desire to grow , study the free love of God in Jesus Christ , and hereby you will be able to grow and to abound yet more and more . And that you may do it , give me leave to speak here a little by way of encouragement hereunto , and so I will winde up all .

Beloved in the Lord , when you hear of Gods blessing any in Scripture , he saith , Increase and multiply . So then , the more you do increase in grace , the more your gifts and graces multiply , the more you do carry up and down with you a testimony of the Lords blessing upon you .

Besides , herein you glorifie God the Father : Herein is my Father glorified , ( saith Christ ) in that ye bring forth much fruit . 'T is the glory of the husband-man , that the tree bring forth much ; 't is the glory of God the Father that ye bring forth much , that ye abound more and more .

And the more and greater our opportunities are , and means of growth , the more are we all encouraged for to grow in grace . Let me appeal to you a little ; have not your opportunities and means for growth been great here ?

Communion of Saints it is a great means for to grow in grace . Here you have time , here many Saints meet together ; and in poor Country-towns , possibly a poor Christian may travel three or four miles before he can meet with one that may refresh his thoughts : here you have the opportunities which you have not in other places . Communion of Saints , standing in the courts of the house of the Lord , is a great means for to grow in grace .

Preaching of the Gospel , and the Word of Gods grace , is a special and great means of growth : it 's call'd the rain of plenty , or the plentiful rain . It is a true speech , It is the year , and not the soyl , that doth make the fruit : if the rain falls seasonably , and the sun shines seasonably , then you have fruit . Now Beloved , I appeal to you ; have you not had a fine time of it here ? have you not had a sweet season of Gospel-preaching amongst you ? The Lord knows what plentiful rain hath fallen upon you : Oh , great engagements are upon you all for to grow in grace ; and if you , this people , shall not after all your engagements this way , and opportunities to grow ; if you shall not grow in grace , Oh how will you appear before God your Father at the great day ! how , how will you give an account of those talents that you have had ? We read of him that had but one talent , he wrapt it up in a napkin ; but the Parable speaks there wer● five left , and two left ; but it is not said that he that had the five , or the two , wrapt them up in a napkin ; but he that had but the one talent , he wrapt it up , and you know what became of him ; but now when those that have five talents shall wrap them up in a napkin , Oh what will become of them ! Beloved , you have not had the one talent , you have not had the two talents : you have had the five talents : and if there was such a miserable end of him that wrapt up his one talent , O what will become of us that have five talents , and wrap them up , and do not improve them ! You know what the Lord Christ said to the Church of Ephesus , how he threatned that Church : I have somewhat against thee , because thou hast lost thy first love : remember therefore from whence thou art fallen , and repent , and do the first works , or else I will come unto thee quickly , and will remove thy candlestick out of his place . God knows whether your first love be not left , or no ; I am sure the Lord hath taken away a burning and a shining light from among you ; and certainly , if you do not grow and thrive under all those opportunities of grace , and growth in grace that you have had , and still have ; how soon the Lord may quite remove his Candlestick from you , and leave you quite in the dark , he onely knows . Wherefore , Beloved in the Lord , you have received much , Oh much is expected from you , much is expected from you . And let me tell you for your encouragement , If you do grow in grace , and abound in the work of the Lord , then shall there be an abundant entrance given unto you into the everlasting inheritance .

And so I come to that place of Peter , which I shall but open before you , and so have done for this time ; and I pray consider it diligently . 2 Pet. 1. 5. And besides this , giving all diligence , add to your faith vertue , and to vertue knowledge . But mark how he prefaces before he comes to the words : Whereby ( saith he ) are given unto us exceeding great and pretious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lusts . Now besides this , there is something else to be done : well , what 's that ? it is such a matter , as all diligence is to be given to it : Besides this , giving all diligence , adde to your faith vertue . 'T is not , 't is not enough that you believe , but you must have moral vertue also : Adde unto your faith vertue . I but suppose we have moral vertue , is not that enough ? No ▪ and to your vertue knowledge . You must not onely have moral vertues , but you must know Jesus Christ . But suppose he hath knowledge , is not that yet enough ? No ; and to your knowledge adde temperance , whereby you may be kept from the immoderate use of the things of this world . But suppose we have that , is not that enough ? No ; adde to your temperance patience : you shall meet with many afflictions and crosses , and therefore you must have patience . But suppose we have patience , is not that yet enough ? No ; and to your patience adde godliness : there must be a right worshipping of God in his Service . Well , but suppose we have godliness , and do worship God after a right manner , is not that enough ? No ; adde to your godliness brotherly kindness : you that are Saints are brethren , and therefore it is not enough that ye have the worshipping of God in a right way , but ye must agree together as brethren ; adde to your right worship and godliness brotherly kindness . But suppose we have that , is not that enough ? no ; adde charity : brotherly kindness may be towards you that are brethren , but there must be charity towards all , to those that are not of the body . Well , but suppose we do these things , what then ? Read vers 8. For if these things be in you and abound , they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ You complain that your hearts are barren , and that you lie as barren ground in the Family : why if you would not be barren and unfruitful , you must grow , and adde one grace unto another ; And if these things be in you and abound , they make you that ye shall neither be barren nor unfruitful . Well , but suppose a man lack these things ; read vers 9. But he that lacketh these things is blinde , and cannot see afar off : he may see some things in Religion that are neer , but those things that are afar off he is blinde in them , and hath forgotten that he was purged from his old sins , that is , by Baptism . But suppose we do all this , what then ? Pray see what encouragement there is to this in vers. 10. Wherefore the rather brethren give diligence to make your calling and election sure : this will be a signe to you of your election . And if you do these things , you shall never fall . Whereas those that are weak , and do not grow in grace , they stumble at all occasions ; but if you do these things , ye shall never fall , and not stumble as those that are weak do . And yet further , at vers. 11. you shall not onely have this benefit for the present , but for the future : for so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ Do you abound in grace , and grow in grace , and are rich in grace ? Why look as you abound , so there shall be an abundant entrance ministred to you into the everlasting kingdom . Wherefore ( he saith ) I will not be negligent to put you always in remembrance of these things . It may be you will tell me you knew these things before ; but mark vers. 12. I will not be negligent to put you always in remembrance of these things , though ye know them , and be established in the present truth . Yea , at vers. 13. I think it meet , as long as I am in this tabernacle , to stir you up , by putting you in remembrance . And that you may see that it is a matter of great concernment , he doth not onely say that he would put them in remembrance as long as he liv'd , but he would take some course when he was dead that this exhortation should be pressed upon them , at vers. 15. Moreover , I will endeavour that you may be able after my decease to have these things always in remembrance . Oh therefore what a necessity is there that we should grow in grace ! Wherefore Brethren and Beloved in the Lord , as you have been exhorted not onely by me at this time , but by others of Gods servants : so now labour to abound in all well pleasing , to abound yet more and more . And for me , I shall say to you , and concerning you , as the Apostle in Philip. 1. This I pray , that your love may abound yet more and more in knowledge and in all judgement , that ye may approve things that are excellent ; that ye may be sincere and without offence till the day of Christ , being filled with the fruits of righteousness which are by Jesus Christ , to the glory and praise of God .

The first and last in Suffering-work . SERM. II. Matth. 29. ult. But many that are first shall be last , and the last shall be first .

AT vers. 27. Peter doth propound a question unto Christ , saying , Behold , we have forsaken all , and followed thee : what shall we have therefore ?

Jesus answered him in the following verse ; and his answer is partly comfortable , and partly cautional .

In the comfortable part , he doth declare what great reward his disciples or any other should have , that did suffer , or leave any worldly interest for his Name-sake .

The first part concerns the disciples onely , in vers. 28. I say unto you , that ye which have followed me in the regeneration , when the Son of man shall sit on the throne of his glory , ye also shall fit upon twelve thrones , judging the twelve tribes of Israel . This sh●ll be your reward .

And as for others , though you make the question , I 'll give my answer so ( saith he ) as shall concern more then you : my prom●se shall be extended unto others also ; at vers. 29. And EVERY ONE that hath forsaken houses , or bre●hren , or sisters , or father , or mother , or wife , or children , or lands , for my Names sake , shall receive an hundred-fold : Here 's their reward , an hundred-fold . It is a very great improvement . We account Ten in the Hundred a great matter ; and if Merchants can venture to Sea , and gain Twelve or Ten in the Hundred , and be Insured of so great a gain , they account it a great matter : but here 's an hundred-fold : not Ten or Twelve , but an hundred for one ; and this insur'd too : Verily I say unto you ( saith Christ ) every one that hath forsaken , &c. shall receive an hundred-fold .

And as for the cautional part , that follows at vers. 30. But many that are first shall be last , and the last shall be first .

Wherein he doth give a Caveat , not onely unto his disciples , but unto all those that should suffer , and forsake any worldly interest upon his account . As if he should say thus : 'T is true , you have indeed left all to follow me ; thereupon you ask me what you shall have ; and I lay before you very great rewards : but I would have you for to walk warily , and to take heed how you walk in the matter of your sufferings : for though you suffer for my Name-sake , and though those that do so in truth shall have very great rewards , an hundred-fold in this life ; yet many that are very forward , shall appear to be backward ; and many that are backward , shall appear to be forward ; and many that stand behinde , they shall stand before ; and many that stand before , they shall be set behinde : The first shall be last , and the last shall be first . Which being spoken in reference unto suffering , and forsaking of our worldly interest for the Name of Christ ; the Doctrine then is this :

That many that are first shall be last , and many that are last shall be first , in suffering-work .

For the clearing whereof , there were four things propounded .

1. First , what it is for a man to be first that is last , and to be last that is first .

2. Secondly , how it may appear that many that are first shall be last , and many that are last shall be first in suffering-work .

3. Thirdly , how and in what respect that is true .

5. Fourthly , what are the Reasons on 't .

And then the Application .

First , what is it for one that is first to be last , and one that is last to be first ? what 's this ?

Some think this is to be understood in regard of the sameness of reward ; as if Christ had said thus : The first shall be as the last , and the last shall be as the first , in matter of reward . And for this , they have the next Parable to shew , where this same speech is brought in : A certain housholder went out early in the morning to hire labourers into his vineyard , and agreed with the labourers for a peny a day : and be hired some at the first hour , and some at the last ; and those that came in at the last , received a peny as the first did . Whereupon the first they grumbled . The Master answered , vers. 15. Is it not lawful for me to do what I will with mine own ? is thine eye evil , because I am good ? So the last shall be first , and the first last . Why ? because the last had the same peny . As if the meaning of this therefore should be thus much , That there should be the same reward given to the one as to the other . But this cannot be the meaning on 't : for it is not true ; for there shall not be the same reward given to all ; some shall have more then others , some shall have greater degrees of glory then others .

If there be degrees of torments in hell , then there are degrees of glory in heaven . There are degrees of torment in hell ; for Christ hath said , He that knoweth his Masters will , and doth it not , shall be beaten with MANY stripes , with more stripes then those that are ignorant , and know it not . Now if there be degrees of torment in hell , there are degrees of glory in heaven : and therefore the thing is not true , That there shall be the same reward .

And here in chap. 19. we see , that the Apostles are set higher in their reward : When the Son of man shall sit in the throne of his glory , YE also shall sit upon twelve thrones , judging the twelve tribes of Israel .

And our Saviour Christ here , he doth not speak universally , nor indefinitely : he doth not say that ALL that are first shall be last , and ALL that are last shall be first ; neither doth he speak definitely , The first shall be last , and the last first : but he speaks thus , That MANY that are first ; he doth not say ALL that are first shall be last ; neither doth he say indefinitely , The first shall be last , but , MANY that are first shall be last , and the last shall be first . That 's the meaning then .

Others think ●herefore the meaning is this , and the words are to be understood in reference to mens conceit and opinion : as if he should say , Be not conceited ; for though ye suffer much , and forsake a great deal for me , and for my Name-sake , yet many that are first in their own conceit , shall be last ; and many that are last in their own opinion and conceit , shall be first . This is true ; but this is not all the meaning .

Therefore we must know , that a person or thing is said to be first or last , in regard of time , or in regard of dignity or chiefdom .

In regard of time : so we say the last day is the first day of the week ; first , in regard of time .

2. Secondly , in regard of chiefdom ; and so Paul saith , Whereof I am chief . In the Original it is , This is a true saying , that Christ came into the world to save sinners , whereof I am the FIRST ; but we read it chief , because the chief is the first . First is put for chief in Scripture-language : and so 't is true , many , many that are first in religion , ancient professors , shall be last at suffering for the Name of Christ , when it comes to 't ; and many that are last in religion , novices in religion , lately brought in , shall be the first in suffering for the Cause , and for the Name of Jesus Christ . And so , many that are chief , and of great esteem in the world , that are first in esteem , shall be last at suffering-work ; and many that are last in esteem , and of no account , shall be first to suffer for the Name of Jesus Christ .

Secondly , a thing is said to be in Scripture , when 't is declared to be , when it appears to be . So in Acts 13. speaking concerning the resurrection of Christ , According as it is written , This day have I begotten thee . Why this day have I begotten thee ? why was Christ begotten that day , the day of his resurrection ? Christ was the eternal Son of God : how is this , This day have I bogotten thee , to prove the resurrection ? The Apostle explains it in Rom. 1. 4. by the resurrection he was mightily DECLARED to be the Son of God . So that in Scripture-phrase , a thing is said to be , when it is declar'd to be , and appears to be . And accordingly now , many that are first , that appear to be first , shall in due time appear to be last in suffering-work ; and many that appear to be last , shall in due time appear to be first in suffering-work for the Cause of Christ , and for the Name of Christ .

Thus now in the general we hear what this means : more particularly afterwards .

But secondly , how may it appear that many that are first shall be last , and many that are last shall be first in suffering-work , suffering for the Name of Christ ? ( For I am not now speaking of the thing at large , that many that are first shall be last , and many that are last shall be first , in the general , but in reference onely to suffering . ) How may that appear ? Thus :

'T is in the suffering part of Religion , as in the doing part . In the doing part of Religion , many that are first shall be last : many that are great men in duty , and of great abilities and gifts , shall be last ; and many that are last , and weak and low in grace , that you would think had no grace at all , shall be first . 'T is said so in the next Chapter , in the Parable : there 't is spoken in regard of doing ; here in this Scripture 't is spoken in regard of suffering . Now in regard of doing , so it is ( I say ) .

Is it not a great matter for a man to frequent the Ordinances with delight ; to believe , and to repent , and to preach , and to prophesie , and do many wonderful works , casting out devils in the Name of Christ ? All these things in some sense a man may do , and yet may fall short of heaven .

Possibly a man may attend upon the Ordinances with delight . In Isai . 58. Ye delight in approaching to me , ye unsound , hypocrites .

Possibly a man may in some measure believe , and yet be unsound . 'T is said of Simon Magus , that he himself also believed , in the Acts.

Possibly a man may repent in some sense , and yet be unsound . 'T is said of Judas , in Mat. 27. when he saw what became of Christ , he repented himself , and carried the money again .

And in Matth. 7. they say , Lord , Lord , have we not prophesied in thy Name , and cast out devils in thy Name , and done many wonderful works in thy Name ? And yet Christ shall say at last , Depart , I never knew you . So that many men go very far in the doing part of Religion , and yet fall short of heaven . If then , the first may be last in the doing part of Religion , why should it be a thing incredible to us , that the first may be last in the suffering part ?

The second demonstration of it , to clear it , is this :

If a man may spoil and lose all his former sufferings by his after-sins ; and if a man may recover , repair , recompence his former backwardness to suffer , by his after-faith and grace ; then presently the last may be first , and the first may be last in point of suffering . So it is .

Possibly a man may lose all his former-sufferings by his after-sins : Foolish Galatians ! ( saith the Apostle ) have ye suffered so many things in vain , if yet in vain ? They fell from the doctrine of grace , to justification by works ; and they lost all their sufferings by their after-sins .

On the other side , Nicodemus was very backward to come to Christ ; he came by n●ght ; he was afraid to suffer : yet afterwards , when Christ died , he owned Christ openly : and the Holy-ghost sets a mark upon it , in Joh. 18. This is that Nicodemus which came to Jesus by night . He did recompence his former backwardness to suffer , by his after-faith . So that a man may lose his former sufferings by his after-sins ; and a man may recover and recompence his former backwardness to sufferings , by his after-faith and grace .

Thirdly , If a man may be a famous Preacher of the Gospel , and lose much upon that account , and yet prove an Apostate , a persecutor of the Gospel ; and if a man may be a notorious persecutor of the Gospel , and yet afterwards prove a famous Preacher of the Gospel , and suffer much upon that account : Then possibly the first may be last , and the last may be first in point of suffering So it is , that a man may be a famous Preacher of the Gospel , and lose much upon that account ; and yet afterwards prove an Apostate , a persecutor . So it was with Judas . When Christ sent forth his disciples , saying , Take no purse , nor scrip , &c. Judas was among them , and left his purse , &c. and was no doubt a famous Minister ; yet after , he became a most notorious persecutor , and headed the party that came to take Jesus .

And always ( as you may observe ) the persecutors are headed with some Apostate ; they have some Apostate in the head of them .

And on the other side , who doth not know what a notorious persecutor Paul was ! insomuch as he saith upon that score , that he was the least of all the Apostles , because he persecuted the Church of God : and yet who doth not know what a famous Preacher of the Gospel he was , and suffered much upon that score ! So then , the thing lies clear and plain , That possibly the last may be first , and the first may be last , in point of suffering .

Thirdly , How and in what respect is this true ?

First , it 's true in regard of priviledges and enjoyments : many that are first in regard of priviledges and enjoyments , shall be last at the work of suffering for Christ ; and many that are last in priviledges and enjoyments , shall be first in the work of suffering for Christ .

Many that are first in priviledges and enjoyments , shall be last in suffering . Here 's a young man comes to Christ , and Christ loved him ; and he saith unto Christ , What shall I do 10 inherit eternal life ? Keep the commandments , saith Christ . I have done it , saith he . I but saith Christ , One thing thou lackest ; go sell what thou hast , and give to the poor , and come and follow me , and thou shalt have treasure in heaven . And saith the text , He went away sorrowful , for he had a great estate ; he was rich , he was a priviledged man , and he had great enjoyments , for he was a rich man ; and yet notwithstanding he was the most backward for to leave all for Christ .

On the other side , the poor receive the Gospel : and as the poor do receive the Gospel , so they hold it , and keep it , and suffer for it . So that 't is true then in regard of priviledges and enjoyments .

Secondly , this is true in regard of abilities : many that are first in regard of ability , shall be last in suffering for Christ ; and many that are last in abilities , shall be first in suffering for the Name of Jesus Christ .

Many that are first in Abilities : so the disciples , when Christ said to them , Are ye able to drink of the cup that I am to drink of ? and are ye able to be baptized with the baptism that I am to be baptized with ? Yea Lord ( say they ) we are able . But when Christ came to suffer , 't is said , They all forsook him and fled . First , in point of abilities ; and last , in point of suffering . But Mary , and a company of weak women , cleaved unto Christ , and followed him to the very last : the first were last , and the last were first . And look into the Book of Martyrs : where do you finde the Martyrs growing ? do you finde them growing upon Universities ? Few were Scholars and Doctors that were Martyrs , but growing in Country-towns and Villages . So 't is said of Origen , that when he was a young man , about sixteen or seventeen years old , his mother was forc'd to hide his very Shift from him , so that he was ashamed to go into the streets ; for otherwise he would have gone to have suffer'd Martyrdom . But afterwards , when he came to be a great Doctor , then he offered to the Idols ; insomuch as they cryed out , Origen hath sacrificed ! While he was weak and young , very forward to suffer : when he was grown strong , and had abilities , then backward . The last shall be first , and the first shall be last .

Thirdly , this is true also in regard of action , professional action . Many that are first in profession , and of great performance , shall be last in suffering for the Name of Christ . And many that have not been of so great profession , and such high performance , shall suffer when it comes to it ; they shall suffer for the Name of Christ . You have an instance in the Parable of the stony ground ; it receives the Word with joy : yet notwithstanding , when tribulation and persecution arise because of the Word , by and by they are offended . So they were high , and first in profession , yea action too , and yet the last in suffering .

So on the other side , you know the stories there that go together : a certain man comes to Christ , and saith , Lord , I will follow thee whithersoever thou goest . Saith Christ , The foxes have holes , and the birds of the air have nests , but the Son of man hath not whereon to lay his head . Then Christ comes to another , and saith to him , Follow me . Lord , saith he , I must go bury my father . Why let the dead bury their dead . What 's the meaning of this , but to shew thus much , That the first shall be last , and the last shall be first , in forsaking their worldly interests for Christ , and for the Name of Christ ?

Fourthly , this is true also in point of Resolution : many that are first in resolving to suffer , shall be last to suffer when it comes to ; and many that are last in resolving , shall be first in suffering . Lord ( saith Peter ) though all men forsake thee , yet will not I. Bravely resolved ! but though he was first in the resolve , yet he was first in forsaking Christ . The cock shall not crow before thou deny me . And you know how it was with those * * Pendleton and Sanders . two in the Book of Martyrs : the one was a very fat man , and he would burn , his grease should fry in the fire for the Name of Christ : the other was a lean man , and he cries out , Oh I am afraid I shall never hold out ! But when it came to , the lean man was the Martyr , and the fat man would not burn . So that that is true in the point of Resolution .

And true it is also in the point of Indurance and pain in the work of suffering . And in that , many that are first in the work of suffering , shall be last in the reward ; and many that are last in the work of suffering , shall be first in the reward . 1 Cor. 13. 3. Though I give all my goods to feed the poor , and though I give my body to be burnt , and have not charity , it profiteth me nothing . Possibly a man may give his goods to the poor , part with his worldly interest to the poor , and give his body to be burnt , and yet want love . So then , the first in the very work of suffering , may be last in the reward : 't is true in that respect . And so I have done with that .

But then in the fourth place , what 's the reason of this , and how comes this to pass , that many that ●re first shall be last , and many that are last shall be first in suffering-work ? There are two Reasons for it .

The first is drawn from God and his grace .

The second is drawn from our selves and sufferings .

The first is drawn from God and his grace , thus : 'T is Gods ordinary way in his dealings with his creatures , to set those things and persons before , that do stand behinde ; and those behinde , that do stand before . As in Printing , you don't take the letters and place that first that is first in the Alphabet , but that which is first in the Word ; as in zeal , z is the first , but it 's the last in the Alphabet . And so God in writing down the names of men in the Book of life , he writes down them that stand behinde ; the last letter first , and the first letter last . See it for instance .

When the Lord had to deal with Men and Angels , which was the first in the Creation ? The Angels they were the elder brother to Man , they stood first : but when Men and Angels had fallen , God ●e redeems Man , and sets him before , that stood behinde ; and takes the fallen Angels , and sets them behinde , that were first in the Creation ; sets them behinde , and Man that was behinde , he is brought before . So when God would take a people to himself , what people did God take to be his people ? A poor , forlorn , despised people , The people of the Jews ; and past over all the glorious Nations of the world .

And when God would take a family out of that people , what family did he take ? The family of J●sse . And when he would take a particular person , what person was it ? David the younger brother , that stood behinde , and was among the sheep : he that stood behind was brought before , and he that stood before was set behind . That for the time of the Old Testament .

So in the time of the N●w Testament ; the Jew stands fi●st , he had the hansel of the Market , he had the hansel of the Gospel ; Christ was born of them after the flesh ; they had the Oracles of God ; they stood first : the Gentiles stood behinde ; they called them dogs : 'T is not meet to take the childrens bread and cast it to dogs . Well , these Gentiles that stood behinde , they are brought before ; and the Jews that stood before , they are set behinde .

And what Nation did God take out of the Gentiles ? did he take any great continent in America , where the Gold and the Silver is ? No , but the Isles shall wait for thy law : and , the inhabitants of Kedar shall rejoyce , and the inhabitants of the rocks shall sing .

And when God would convert these , whom did he make use of to do it ? He makes use of Paul , Paul the last of all the Apostles : the twelve Apostles they stood first : but he that stood behind , that was brought in last , that was born out of time , he is taken to do the work .

And who are they that are converted to him ? They are babes and sucklings : not many wise , not many noble , but habes and sucklings . Even so , Father , because thou art so pleased . This is the ordinary way of God : he takes those things that stand behind , and brings them before ; and takes those things that stand before , and sets them behind . And why doth he do so ? Why

Because he will shew mercy to whom he will shew mercy : whom he will , he shews mercy unto ; and whom he will he hardens : and he orders things in such a way , that no flesh may glory . 1 Cor. 1. But God hath chosen the foolish things of the world , to confound the wise ; and God hath chosen the weak things of the world , to confound the things which are mighty ; and base things of the world , and things which are despised , hath God chosen ; yea and things which are not , to bring to nought things that are . Why ? That no flesh should glory in his presence , v. 29. God will carry things in such a way , as no flesh may glory , either in their doings , or in their sufferings . And how will he order it then ? Therefore the first shall be last , and the last shall be first , both in doing , and in suffering ; that no flesh may glory , but that grace may be all in all . Whom he will he shews mercy to , and whom he will he hardens . This is the first Reason , drawn from God himself , and from his grace .

The second Reason is drawn from our selves , and from our sufferings ; and it lies thus :

If there be a great deal of suffering that will come to little ; and if there be a little suffering that will amount to much , and come to much : then many that are last shall be first , and the first shall be last , in point of suffering .

Now so it is , that there is a great deal of suffering which will come to little , come to little account . Judas left all ; and it came to little . Alexander drawn out of the croud in suffering for Christ , and it came to little : Alexander the coppersmith did me much evil ; the Lord reward him according to his works . His sufferings came to little . The poor Christians that are taken slaves by the Turks , they lie in slavery ten years together , rather then they will renounce the Christian Religion : yet when they come out , O what drunkards , and swearers , and enemies to God , and such as have nothing of Christ in them ! O they suffer much , but it comes to little ; they shall not be sav'd . So that I say there is a great deal of suffering that will come to little .

On the other side , there is a little suffering that will amount to much . A cup of cold water shall have its reward ; the mite that the poor woman gave , more then all the rest , saith our Saviour . 'T was no great matter that Onesiphorus suffered for Paul : saith Paul , On●siphorus was not ashamed of my chains ; he sought me out diligently , and oft refreshed my bowels . The Lord shew mercy to the houshold of Onesiphorus . It was no great matter that he suffered , but it did amount to much .

But you will say , How can this be , that there should be a great deal of suffering that will amount to little , and a little suffering that will amount to much ?

Both ways I answer .

First , if you ask how it can be that a great deal of sufferings should come to little ;

I answer first , 't is possible that a man may lose , that he may gain . I am a Minister , and have a Living ; and I may lose my Living possibly , that I may get a livelihood another way . I may suffer , and go to prison , that I may be maintain'd . I do not reflect upon any particular , but only to shew the deceitfulness of our hearts in such a case .

And who doth not know , that a man may suffer from a natural boldness and courage ? and that he may suffer by crouding in among good people that are in a suffering way ?

And who doth not know , that a man may suffer upon the strength of education ? As a Turk , a Jew , a Papist , a Protestant , may suffer in the Religion that they are educated and brought up in .

And who knows not that a man may suffer very much in a way of merit ? It 's recorded of one , that he invited a friend of his to dinner , that so he might shew unto him his Hounds . And when he came , he shewed unto him a company of poor people , and said unto him , These are my Hounds with which I do hunt for heaven . In a way of merit he speaks . And we see how it is with a Horse or a Cow in pasture that 's eaten down ; if there be herbs or pleasant flowers growing in the ditch that 's full of water , the Horsa or Cow will reach , and reach many times so far , that it falls into the ditch . Truly there are many fine flowers grow in the suffering ditch , and many an unsound heart may reach so far , till it falls into the ditch . As it 's possible that a man may tread a great deal of ground , and never come to his journeys end : so 't is possible a man may tread a great deal of suffering ground , and never come to heaven ; for there 's a great deal of dross cleaving to our best sufferings .

In a suffering time , then we are apt to be very froward , and to be impatient , and to dwell more upon our own pleasures then upon Gods dishonour .

Secondly , in suffering times , then we are very apt to forget our former experiences , and to be unthankful for our present mercies .

Thirdly , in suffering times we are very apt to boggle at the dispensation , to fall foul upon instrumen●●●● to complain of Gods dealings with us , and not of our own unworthy dealings with God .

Fourthly , in suffering times we are very apt to look to the smart of our sufferings , and not to the cause ; or else to pitch upon the wrong cause .

Fifthly , in suffering times we are very apt to wish that we had never begun in the work of God ; As Joshua and the Elders , when they smarted before the men of Ai : Would to God we had stayed on the other side Jordan , ( say they . ) So when men meet with the sm●rt of afflictions in the way and work of God , O then , would to God we had never meddled with the work of Reformation ; would to God we had been content with our leeks and onions which we had before .

Sixthly , in suffering times we are very apt to comply and correspond with our enemies , and with Gods enemies ; and to use unworthy shifts to get out of trouble : as Abraham did ; Say , thou art my sister . 'T is true , she was his sister ; but she was his wife : and it was an unworthy shift for such a man as Abraham was .

Seventhly , in suffering times we are very apt to tempt the Lord , and to limit the holy One of Israel ; and to say , Can God provide a table now ? Can God provide a table for me in this wilderness ? Thus there 's a great deal of dross cleaves to all our sufferings , and therefore no wonder that a great deal of suffering comes to little .

And on the other side , that a little suffering may amount to much . I can give no other reason of it but this ; God hath a very gracious allowance for his people . As we use to say ; We bear with children when it is their weaning time . Truly our suffering-time is our weaning-time : And God saith , Bear with such a one , 't is his weaning-time . You have beard of the patience of Job . Why I have heard of Jobs impatience . True ; but God did not measure Job in hi● wallops , but when he was cold . As we do not measure milk when it wallops and seethes , but when it 's cold : so God doth not measure Job in his passion , but when he was off the fire , when he was cool . You say , the best Gold must have its allowance ; if it want a Grain or two , it must have its allowance . So all the suffering people of God must have their allowance : and God hath a very great allowance for his suffering people ; and therefore this is all the reason that I can give , why a little suffering shall go a great way . So then , put all together , and you have the Doctrine clear'd in all the particulars of it .

If many that are first shall be last in point of suffering , why then should we not all take heed how we suffer , look to the manner of our sufferings , look to our hearts in suffering ? He 's a vertuous man , that doth what he should , as he should . So he 's not a true sufferer , that suffers what he should , but that suffers what he should , as he should . When we hear how far a man may go in Religion , and yet be unsound , and go to hell ; then we should say , Good Lord , I will then look to my heart in prayer , and look to my heart in duty . So in point of suffering , if many that are first shall be last , and the last first ; then I will look to my heart in suffering , if ever I be called to suffer .

Secondly , if that many that are first shall be last in suffering-work , why then should we not walk humbly under all our sufferings ? The first shall be last , and the last shall be first . A man who hath prayed a prayer , or performed a duty , he should do as one that hath written a Letter ; why he will read over the Letter , and then he mends it , and then he looks over the letter , and throws dust , dust , dust upon the Letter . And so a man when he hath performed any duty , he should look over his duty , and throw dust , I mean humility , and self-denial , upon his duties . So should we do in regard of our sufferings ; if ever we be call'd to suffer , read over our sufferings , and throw dust upon our sufferings , walk humbly under them : for many that are first shall be last in point of suffering .

Thirdly , why should we rest in what we suffer , and not press on to that which lies before ? The life of a Christian is like the life of a man in a Cooks shop , from one work to another . Like the life of a Husbandman ; he plows and he harrows , and he sowes and reaps , and threshes ; and he never stands still . So the life of a Christian , always at work . You know what our Saviour saith , If any man will be my disciple , let him deny himself , and take up his cross . What then ? take a stool and sit down ? No , let him take up his cross and follow me . Follow me after sufferings , not sit down and rest there . When we have done all , still press on to that which is before .

Fourthly , if many that are first shall be last in point of suffering , why should we not take heed that we don't give in if ever we be called to suffering ? As it is said of the French , They are fire at the first onset , but smoke in the issue .

So there are many that are rare men at a Charge , and they overcome in a Skirmish ; but they give in at the Battel . But is this true , that many that are first in suffering , shall be last ? Oh then why should we not take heed that we don't give in if we be call'd to suffering ?

Fifthly , if this be true also , that many that are last , shall be first in the work of suffering ; why should we censure or despise some that are weak , that do drag , that do come behinde , that are backward ( as we think ) unto the work of suffering ? We will not blame an Apple-tree or a Pear-tree that is winter-fruit , because it doth not come so soon as other trees that are summer-fruit ? So there are some men that are sooner ripe for sufferings , and they are summer-fruit ; others that are backward , and they are winter-fruit , they ●on't come so soon . The Lord hath many gusts of suff●rings , and such a one may be reserved for the second , or for the third part . Now as we do not blame the tree for bringing forth so late , because it is a winter-fruit : so why should we despise some that are backward in our eyes , that h●ng and flag as to the business of suffering ? why the first shall be last , and the last shall be first .

Sixthly , why should any be afraid , or be discouraged , because they are weak , and unfit to suffer ? As many that are first shall be last , so , many that are last shall be first . As there is a great deal of suff●ring that will come to a little , so there is a little suffering that will amount to much . Therefore though you be unfit ( as you think ) for this suffering work , yet be not discouraged .

But you will say , I am not afraid of suffering upon this account , but I am afraid of my suffering because of my sin : for now suffering times are come , and we suffer for our sins ; and can any suffering that comes by sin , turn to a good account ? If I did know that my suffering should turn to a good account , I would never be afraid to suff●r : but I fear my suffering will not turn to a good account , because my sufferings come by sin . Can any sufferings that come by sin turn to a good account ?

I answer , Yea , through the grace of God . When the Ark was taken , were not the people in a sad condition ? Yes ; they lamented after the Ark twenty years . And did not that condition come by their sin ? Yes . Did that turn to any good account ? Ye● : for Dagon falls down before the Ark : the Philistims own hands brought it home again ; and they give glory to God . So that it turned to a good account .

But especially that instance of David . There was a Pestilence , and many thousands died : and did it come by sin ? Yes ; David numbers the people . I , but did it turn to any good account ? Yes : for then the Lord told David where his Temple should be built , 2 Chron. 3. 1. David had a great desire to know where Gods house should be built ; but never was it told till now . So that thus this suffering turned to a good account , although it came by sin . Possibly a suffering may come by sin , and yet ( through grace ) it may turn to a good account .

But then the great Question of all is , suppose thus : Suppose there be such a great reward laid out for those that suffer for the Name of Christ : suppose there is a great deal of suffering will turn to a little account ; suppose there is a little suffering will turn to a great account : How shall I so order and manage my sufferings , as that my sufferings may turn to a good account ? Indeed this is a great Question , and worthy of all our consideration .

For answer unto this :

First , if you would order and manage all your sufferings so as they may turn to a good account , be sure of this , That all your sufferings be underlaid with Godliness ; Personal Godliness , and actual Godliness .

With personal godliness : for if your person be not accepted , your suffering will not : if you be not in Christ , your suffering will come to little . As the tree is , so is the fruit that grows upon the tree : if the tree be a Crab , all the fruit is but Crabs . And if you be a Crab , and not implanted into Jesus Christ , your suffering will not be accepted .

And not onely personal godliness , but actual godliness ; so as not to lie in any sin , either of omission or commission . For any sin is a hole in the bag of our sufferings : if there be a hole in the bag , all your money will run out . Surely if a man lies in any sin , that sin is a hole in the bottom of the bag , and all the profits of his sufferings will run out , though he suffers never so much for Christ , and for Religion . Therefore that 's the first thing ; be sure that all your sufferings be underlaid with godliness , personal and actual godliness .

Secondly , if you would so order and manage your sufferings , as that they may turn to a good account ; then labour to get your understanding clear , and your will free , in the matter and business of sufferings . For though the thing that you suffer for be never so right , yet if you have not a clear understanding in what you suffer , your suffering will turn to little . And though you have never so clear an understanding , yet if your will be not free , it will turn to little . You know how it was with Moses ; it 's said , He refused to be call'd the son of Pharaohs daughter , and chose rather to suffer affliction with the people of God . Why when was this ? when he came of years . Why when he came of years ? Because then he had discretion and understanding ; and the Holy-ghost would shew , that he did what he did understandingly in the point of his suffering : and he did it freely in the point of his will ; for he chose rather : chusing is an act of the will . So that if you would have your sufferings turn to a good account , labour to get a clear understanding in the matter of your sufferings , and be very free in your will .

You will say to me , How can I be freely willing to part with my house , or land , or liberty ?

Yes , you may be very free , and freely willing to part with all in reference to the will of God your Father . Christ himself said , Father , if it be possible , let this cup pass from me . He was unwilling , in regard of the thing it self he suffer'd : but he was very willing , in regard of the Fathers will ; and therefore he saith , Not my will , but thy will be done . This is the second thing : let your understanding be clear , and your will be free in the matter of your sufferings .

Thirdly , take heed you run not into any suffering without a Call , nor rush out of that suffering without the same Call from God . Noah was in the Ark ; and when the waters were abated from off the earth , Noah would not stir out of the Ark. Why would not Noah go out when the waters were abated ? Why as Noah had a Call to go in , so he would have the same Call to go out . A man must not run into a suffering without a Call , and he must not rush out of it without a Call . And therefore you shall finde Christ and the Apostles , and all the Martyrs , that thus they acted : they would hide , and go aside , and avoid their sufferings : but when they were in hold , they would not go out , though the doors were open . So that that 's the third thing ; be sure of this , that you do not run into sufferings without a Call , nor rush out of sufferings without the same Call from God .

Fourthly , if you would order and manage all your sufferings so as they may turn to a good account , then set all your losses upon Christs head , and upon Christs score : which you may do , if you do suffer for Christs cause ; which you may do , if you do suffer according to Christs example ; which you may do , if you suffer with the same spirit and disposition that Christ did , & suffer in the strength of Christ , set all upon the head & score of Christ .

Fifthly , if you would so order and manage all your sufferings as that they may turn to a good account , then take heed that there be no contradiction found in the way of your suffering . A man may be very stiff , and stand out here , and yet he may yeeld there . Saith the Apostle , If I build again what I have destroyed , I make my self a transgressor . And , Blessed is the man that condemns not himself in the thing that he allows . 'T is possible I may build that with one hand , that I may pull down with another . Possibly a man may be very stiff , and stand out at such a thing , and yet he may yeeld there . There may be contradictions found in the way of our suffering . And let me tell you this , if it be thus , your sufferings will come to little . Take heed that there be not contradictions therefore found in the way of your sufferings .

Sixthly , if you would manage your sufferings so as they may turn to a good account , then let your eye be more upon the Publike good , then upon your own private loss ; more upon Gods designe , then your own detriment ; more upon Gods dishonour , then your own grievance , or your own pressure . 'T is good for a man to be spiritual and savoury in his suffering : our Saviour saith , Such worshippers the Father seeks , &c. and truly I say , Such sufferers doth the Father seek , that suffer in spirit and truth , whose spirits are savoury in their sufferings . And when is that ? when that your eye is more upon the publick good , then your own private loss ; more upon Gods designe , then your own detriment ; more upon Gods dishonour , then your own grievance , and your own pressure .

Sevently , if you would so order and manage all your sufferings , as that they may turn to a good account , then let your eye be upon that , and observe what that is that you have most delighted in , and that your heart is most upon in this world ; and give that up to God the first thing you do : for truly nothing is done till that be done . 'T is said of Abraham , that God tempted Abraham . Divines observe , that Abraham met with ten temprations ; but it 's never said before , that God tempted him , till he spake to him to offer up his son Isaac . Why there was his heart , and his love , and his delight . And where doth a mans temptation grow , but where his Isaac is ? he shall be sure to be tried there . Here was Abrahams heart , here lay his temptation . And so , it may be , my heart is upon my house , or upon my land , or upon my trade ; and I cannot part with this : I can part with any thing else , but when it comes to this , I am ready to say , The good Lord pardon me in this . Many say , I will not adventure to suffer any further for the Name of Christ , then I can secure my trade , or my land , or relations : but when it comes to this , I cannot part with these ; I must have my trade , &c. Here 's a but comes in . Anamas and Sapphira they parted with a great deal , but it came to little , because they had a reserve . And so if we have our reserves with the Lord , our sufferings will come to little . So that observe , that you give that up first to God that your hearts are most upon : for nothing is done in suffering till that be done .

Eighthly , if you would so order and manage your sufferings , as they may turn to a good account , then let the load , and let the weight and the burden of all your sufferings be drawn upon the wheels of faith and love : those two wheels of faith towards God , and love towards man . Saith the Apostle , By faith Moses chose rather to suffer afflictions with the people of God . How so ? why by faith he saw him that is invisible ; and so trampled upon visible things . And by faith he had an eye to the recompence of reward ; and so overlooked these things . And by faith he saw greater wealth in the reproach of Christ , then in all the treasures of Egypt . And so the three children , they suffered by faith , and it turned to a good account .

And as for love , you know what the Apostle saith , If I give my body to be burnt , and want love , it profiteth me nothing . So then , as ever you desire your sufferings may turn to a good account , let your faith towards God , and your love towards man be exercised . And let these be the two great wheels that all your sufferings shal be drawn upon .

Ninthly , if you would order your sufferings so as they may turn to a good account , then labour to be serviceable in and by your sufferings . If ever God call you to a prison , labour to be as serviceable in and by your suffering , as ever you can . Peter was in prison ; what came on 't ? was there any converted ? No. Why so ? Peter slept . I but Paul and Silas they sang in the stocks , and they preach in the prison , and there 's the Jaylor converted . They were serviceable in and by their sufferings , and it turned to a good account . And therefore if you would desire that your sufferings may turn to a good account , labour to be serviceable in & by your sufferings as God calls you into .

Tenthly , when you have done all , and suffered all , then say , and think in truth , that you are unprofitable servants ; and let your eye be wholly to the sufferings of Christ : offer your own sufferings upon the sufferings of Christ , in reference to your acceptance . For though you may have an eye to the recompence of reward , to encourage you to suffer ; yet you are wholly to look to the sufferings of Christ in reference to your acceptance . And therefore when you have done all , think and say , you are unprofitable . Two men went up to pray , and the one he was a Pharisee , and the other a Publican . The Pharisee he comes and praises God he was not as the Publican : I thank God I am not as this Publican . I fast , and pray , and I am not as this Publican . Well , there comes the Publican , and he smites himself upon the brest , and says , I am a poor sinner : Oh! the Lord be merciful unto me a poor sinner . So say I , Two men go up to suffer , and there 's one stands and vaunts , and saith , I thank the Lord I am not so cowardly and dastardly as these poor-spirited men that dare do nothing ; my flesh shall fry in the fire . But the other stands at a distance , and saith , Oh , I am a poor creature , I am afraid to suffer , and I am afraid I shall betray the Cause of Christ . Now I tell you , this poor trembling soul that is last , shall be first , and he goes away rather justified .

Eleventhly , and lastly , if you would so order and manage your sufferings ; as they may turn to a good account , praise God over your suffering , and pray to God under your suffering . I put these two together , praise and pray . This is a certain thing ; those sufferings shall turn to a good account , that Christ blesses . How shall I know whether Christ will bless my sufferings ? Why if I can bless God over my suff●rings , God will bless my sufferings to me . And then , are you call'd at any time to suffer ? go away rejoycing that you a●e counted worthy to suffer for the Name of Christ .

Yet notwithstanding , not onely bless and praise God over your sufferings , but pray unto God under you● suffering● . And what should you pray for ? Pray unto the Lord , that he would turn your sufferings unto a good account . There is an old promise wrapt up in the Apostles prayer , 1 P●t. 5 10. The God of all grace , who hath called us un●o his eternal glory by Christ J●sus , af●er that ye have s●ffered a while , make you perfect , stablish , strengthen , s●ttle you . So then , have you suffered a while ? you may go then to God , as to the God of all grace , and say , Lord , through thy providence I have now suffered a whil● : thou art the God of all grace ; make me perfect , confirm me , stablish , strengthen , and comfort me ; and let all these sufferings turn to a good account . Thus praise God under your sufferings , and pray over your sufferings , and so shall you manage and order all your sufferings , as that they shall turn to a good account .

The way to obtain a sure and great Reward . SERM. III. Matth. 19. 28.

And Jesus said unto them , Verily I say unto you , that ye which have followed me in the regeneration , when the Son of man shall sit in the throne of his glory , ye also shall sit upon twelve thrones , judging the twelve tribes of Israel .

And every one that hath forsaken houses , or brethren , or sisters , or father , or mother , or wife , or children , or lands , for my Name sake , shall receive an hundred-fold , and shall inherit everlasting life .

IN this Scripture we have our Saviours answer unto Peters question propounded at ver. 27. Behold Lord ( saith Peter ) we have forsaken all , and followed thee : what shall we have therefore ? Our Saviour answers in the following verses ; and his answer is partly Comfortable , and partly Cautional . The Cautional part I have spoken to among some of you , from vers. 30. But many that are first shall be last , and the last shall be first . The Comfortable part I spake unto the last Lords day in another Meeting . And being now desired to speak the same things unto you , considering that they are of present and universal concernment , I shall do it as briefly and plainly as I can .

The Comfortable part of Christs answer you have in v. 28 , 29. wherein our Saviour Christ doth shew what great reward those shall have that do suffer , or leave any worldly interest for him , and for his Name-sake . Which reward doth either relate unto the Apostles , or unto others .

It relateth unto the Apostles , in vers. 28. Verily I say unto you , that ye which have followed me in the regeneration , that is , in the preaching of the Gospel . Preaching of the Gospel is a regenerating work . The preaching of the Law is convincing work ; the preaching of the Gospel is regenerating work . Ye which have followed me in the regeneration , in the great work of preaching the Gospel ; when the Son of man shall sit in the throne of his glory , ye also shall sit upon twelve thrones , judging the twelve tribes of Israel . That 's their reward , peculiar and proper unto them .

The reward which is more large , extending unto all , v. 29. And every one : not one of you shall be rewarded that are mine Apostles ; but EVERY ONE that hath forsaken houses , or brethren , or sisters , or father , or mother , or wife , or children , or land , for my Name-sake , shall receive an hundred-fold , and shall inherit everlasting life . From whence then I took up this Observation ; and you may observe from the whole thus much :

That whosoever shall leave any worldly interest for Christ , and for his Name sake , shall be sure to be well rewarded .

He shall be well rewarded : for he shall have an hundred-fold in this life , and everlasting life in the world to come . And he shall be sure to be well rewarded ; for he hath put a verily upon it : Verily I say unto you , and every one that hath forsaken houses , &c. So then , the Doctrine is clear , That whosoever shall leave or forsake any worldly interest for Christ , and for his Name-sake , shall be sure to be well rewarded .

For the clearing of this , first , we must enquire what it is to leave any worldly interest for Christ , and for his Name-sake .

Secondly , what the reward is that such shall have that do so , and wherein it consists . And

Thirdly , what assurance we may have of such a reward .

And first of all , if you do enquire what it is to leave any thing for Christ , forsake any worldly interest for Christ :

I answer , that a man may leave and forsake a worldly interest for Christ two ways :

Either by his own will , or the wills of others .

We do leave and forsake a worldly interest by our own wills , when we do voluntarily and freely deprive our selves of our commodity or satisfaction for Christ ; as the Apostles left their ships and nets to follow Christ .

We ( secondly ) do leave or forsake a worldly interest by the wills of others , when through their oppression or persecution , we are deprived of our own commodity and satisfaction for Christ ; and that is called suffering .

Our Saviour Christ here , hath respect to both : and in both these respects it's true , That whosoever doth leave any worldly interest for Christ , and his Name-sake , shall be sure to be well rewarded .

But then still to clear it :

Quest. What is it to leave any worldly interest for the Name of Christ ?

Answ. The Name of Christ is that whereby Christ is made known unto us ; as the name of a man , is that whereby a man is made known unto us . A man is made known unto us by his name ; so Christ is made known unto us by his Name . That whereby Christ is made known unto us , that 's his Name .

Now Christ is made known unto us by his Spirit , and by the Gospel .

By his Spirit he is made known unto us : for as God the Father is made known unto us by Christ his Son : so Christ is made known unto us by the Spirit : He shall take of mine , and shew it unto you , such Christ . And upon this account therefore , when a man doth suffer any thing for the Spirit , or for any working of the Holy-ghost upon his heart or soul , then he is said to suffer for the Name of Christ . And upon this score it was that John the Baptist was accounted a Martyr of Christ , and enroll'd among the Martyrs of Christ : John the Baptist , if you look into the story , did not suffer for any Gospel-truth : John the Baptist suffered for this , that he reprehended Herods adulterous courses : true ; but the Spirit of Christ put him upon it ; and therefore being stirred up thereunto by the Spirit of Christ , he is said to suffer upon the account of Christ . So that , I say , the Spirit of Christ is that whereby Christ is made known unto us ; and when a man doth therefore suffer for any work of the Spirit of Christ , then he is said to suffer for the Name of Christ .

But secondly , Christ also is made known unto us by the Gospel , as by an outward means . The Gospel is the Name of Christ , whereby Christ is made known unto us . Every truth , is not a Gospel-truth : 't is possible that a man may suffer for a truth , and yet not suffer for a Gospel-truth . But look when a man doth suffer for a truth , which is properly the truth of the Gospel , then he is said indeed to suffer for the Name of Christ , whereby Christ is made known . Would you therefore know when a man may be said to suffer for the Name of Christ ? Take all together , thus : When a man doth suffer for that whereby Christ is made known unto us , then he suffers for the Name of Christ . Christ is made known unto us by the Spirit ; he is made known unto us by the Gospel . Look therefore when a man doth suffer for the work of the Spirit , which is properly the work of the Spirit ; or suffer for the Truth , which is properly the Truth of the Gospel : then plainly he is said to suffer for the Name of Christ : and whosoever doth so , shall be well rewarded . And that 's the first thing .

Quest. 2. And then secondly , What is this reward that those shall have , that do leave any worldly interest for Christ , or for the Name of Christ ; and wherein doth that consist ?

Answ. The reward is great ; and it will appear to be very great , if you look into and consider this text and Scripture well . For this reward , it doth relate unto the Apostles , or it relates unto us ; to all others that ●o leave any wordly interest upon the account of Christ .

Now as for the Apostles , their reward is here set down , That they shall sit with Christ on his throne . When Christ sits on his throne , the Apostles shall sit on twelve thrones , judging the twelve tribes of Israel . For the clearing of this , onely these two things .

1. What it is for the Apostles to sit on twelve thrones with Christ , judging the twelve tribes .

And 2. Whether are there any degrees of glory , seeing that the Apostles here seem to have a degree of glory given them above other men .

And as for the first , briefly thus .

When Christ shall sit upon the throne , they are said to sit on twelve thrones , judging the twelve tribes ; to note their communion and fellowship with Christ in his Judicial kingdom .

But whereas the Saints shall judge the world ; 't is true , the Saints shall judge the world , and shall have communion and fellowship with Christ in that great work of judging the world . The Apostles they shall sit as assessors on that day : at the great Assizes , the Apostles shall sit on the bench as assessors , or as Justices of the Peace , by the Judge ; and so shall have communion with him . 'T is true , that all the Saints shall judge the world by their lives , and by their conversations : but the twelve Apostles shall judge the world by their Doctrine : not onely by consenting to the judgment of Christ , as all the Saints shall do ; but in Rom. 2. 16. 't is said , In the day when God shall judge the secrets of men by Jesus Christ , according to my Gospel . So that this is all that is here meant , That in the grand and great Assize , that kingdom and glory of Christ , the twelve Apostles they shall have a special fellowship and communion with him above others .

Quest. But then , are there any degrees of glory ? for it would seem here , that the Apostles have some degree of glory above other men . Are there any degrees of glory ?

Answ. Yes surely , there are degrees of glory . For as one star differeth from another star in glory , so shall the resurrection be , saith the Apostle .

But though there be degrees of glory , all that glory that the Saints shall have in heaven , shall be of one piece ; for there 's no envie there . Envie ! there is none in heaven . And whence comes Envie ? We may see that among our children , or among men . If you have four or five cchildren , and make them cloaths , if they be cloaths made all of a piece , they do not envie though ones cloaths be bigger then anothers . But if they be not made all of a piece , or my Brothers cloaths are better then mine , or my Sisters cloaths are better then mine ; but when they are all of a piece , they do not envie . So if you invite twenty men to dinner , and they all eat of the same dish , there 's no envie : but if you have a meaner dish for those that sit at the lower end of the Table , say they , Indeed we sat at such a Table but we had a meaner dish : and so they envie . But if one man eat more then another , yet if they eat of the same dish , there is no envie . Now in heaven there is no Envie : for though there be degrees of glory , yet it shall be all of a piece , and all of a dish . But now though this glory in heaven shall be all of a piece , and though there be degrees of glory in heaven , yet I don't think this Scripture to be understood of the degrees of glory in heaven ; for there 's no judging of the twelve tribes in heaven : Christ shall then at last give up his kingdom unto the Father . This is spoken therefore of a glorious Judgement on this side heaven ; and it is here promised unto the Apostles above all others , as a reward sutable to them : for they were twelve , preached to the twelve tribes ; some received the Gospel , some did not : and therefore here is a reward propounded sutable unto them . But thus much for the reward that concerns the Apostles , ( by the way ) .

But then it will be said , What is the reward that doth concern all those that leave any worldly interest for Christ , or suffer for the Name of Christ ?

Why that doth either relate unto this life , or unto the life that is to come .

It relates unto this life ; and then saith our Saviour , There is an hundred-fold . Look whatsoever that is that you do lay out for Christ here in this life , you shall receive an hundred-fold for it , even in this life . Here 's a great matter , and it is well worth our considering . Look whatsoever you do lay out for Christ , wha●so●ver worldly in●●●est you do part withal for Christ , or lay out fo● Christ , that you shall receive in an hundred-fold , even in this life .

And to make this out unto you : I confess it is a great matter .

But first of all , ( to clear it ) is it not a great matter for us to be enriched with divine promise● ? one promise is worth a world : he is rich indeed , that is rich in promises . We say a man may be a rich man , though he have never a peny of money in his purse : he may have a great many Bonds , and we say he is a rich man . I am sure that Christian is rich indeed , that 's rich in promises . Well , when comes the promise ? Look when a man doth forsake any worldly interest for the Lord , then comes the promise . For that , look into Gen. 12 and you shall s●e what a great promise God makes to Abra●am , vers. 2. I will m●ke of thee a great nation , and I will bless thee , and make thy name great , and thou shalt be blessed . Well , but when comes this promise ? The first verse tells you : Now the Lord said unto Abraham , Get thee out of thy country , and from thy kindred , and from thy fathers house , unto the land that I will shew thee .

Quest. I but suppose that Abraham do so , what will ●he Lord then bestow upon Abraham ?

Answ. Why I will make of thee a great nation .

Object . But if I go out of my country , ( Abraham might say ) I shall be scattered , and come to no●hing , I and my posterity .

Answ. Nay , but I will make of thee a great nation , and I will bless thee .

Object . I , but every body will say , I am a fool to leave my country , and go I know not whither .

Answ. Nay , but I will make thy name great , and thou shalt be a blessing .

Object . I but I shall meet with divers enemies abroad , and they will fall upon me , and ruine me .

Answ. Nay , ( saith the Lord ) And I will bless them that bless thee , and I will curse him that curseth thee . See what a great promise here is made : When did this promise come ? So Abraham departed , as the L●rd had spoken to him . Look when we do forsake any worldly interest for the Lord , then comes the promise . Now is not one promise better then any worldly interest , an hundred times better ?

But secondly , is it not a gre●● matter to have the favour of God the Father , the heart of God drawn out unto us , to be amiable and beautiful in the eyes of God the Father ? Now look when a man doth forsake any worldly interest for God , then he is beautiful in the eyes of God ; never so amiable or beautiful in the eyes of God , as then . Take it thus :

Beauty raises Persecution , and Persecution raises Beauty : they are matual causes .

First , I say , Beauty raises Persecution . Persecution you shall find doth always fall upon the beautiful piece of Religion , upon those that are the most beautiful pieces of Religion . So long as Christ our Saviour liv'd , persecution lay upon him , and not upon the Apostles : when Christ was dead , then the Apostles were the most beautiful piece , and then the persecution lay upon them especially . When the Apostles were gone off the stage , in the Primitive times , the Persecution always fell upon the most eminent Saints . Persecution always falls upon the beauty of Religion . In Matth. 13 we finde that persecution is compared to the scorching of the Sun : And when the sun was up , they were scorched ; speaking of the stony ground : which is expounded in vers. 21. by persecution : For when tribulation or persecution arises because of the word . The scorching sun here , is interpreted to be persecution . And you shall finde that the scorching Sun falls with most prejudice upon the greatest beauty : the greatest beauty suffers most by the scorching sun . Truly so persecution falls upon the beauty of Religion : you may see it in Cant. 1. there the Spouse is described in her beauty : If thou know not , O thou fairest among women , &c. I have compared thee , O my love , to a company of horses in Pharaohs chariots . Thy cheeks are comely with rows of jewels , thy neck with chains of gold . But saith she , at vers. 5. I am black but comely , O ye daughters of Jerusalem , as the tents of Kedar , as the curtains of Solomon . Here 's her beauty : what then ? Look not upon me because I am black , because the sun hath look'd upon me . The sun hath look'd upon me : what 's that ? Persecution : My mothers children were angry with me . The scorching sun of Persecution hath fallen upon my beauty . That 's the thing I speak of , namely , that Persecution always falls upon the beautiful piece of Religion .

And so on the other side , as Beauty raises Persecution , so Persecution raises Beauty . A man 's never more beautiful in the eyes of God , then when he is persecuted for the Name of Christ , and when he doth leave and forsake a worldly interest upon the account of Christ . You may see it in Psal. 45. vers. 10. Hearken O daughter , consider , and incline thine ear ; forget also thine own people , and thy fathers house : so shall the King greatly desire thy beauty . See where the beauty lies , in forgetting of the fathers house : in leaving and forsaking a worldly interest upon the account of Christ , here 's beauty . Now is it not an hundred times better to be beautiful in the eyes of God the Father , and of Christ , then to have a worldly interest ? Certainly it is .

But then thirdly , Is it not a great matter for a man to have communion and fellowship with Jesus Christ in his sufferings ? If ye suffer with him , ye shall reign with him , saith the Apostle . Now we have communion and fellowship with Christ in his sufferings , either at the Lords Supper , or in our suff●rings for Christ : but with this diff●rence : we have communion and fellowship with Christ in our sufferings for Christ , by fi●ing up the suff●r●ngs of Christ : we have communion and fellowship with Christ in the Lords Supper ; but then we don't fill up the sufferings of Christ : but in our sufferings for Christ we have communion and fellowship with Christ , by filling up the sufferings of Christ . So that here 's a specialty of communion with Christ , by suffering for the Lord Jesus . Now is it not an hundred times better to have communion and fellowship with Christ in his sufferings , then to have a worldly interest ?

Fourthly , is it not a great mat●er to have the Spirit of God and of glory rest upon us ? You know what the Apostle Peter saith concerning those that suffer for the Name of Christ , Th● Spirit of God and of glory shall rest up●n you , as the dove rested upon the Ark ; it h●vered upon the waters , but at last she rested upon the A●k ; so the Spirit of the Lord hov●rs over men , but it rests upon the suff●ring Saints . Now is it not an hundred times better to have the Spirit of God and of glory resting upon us , then to have any worldly i●terest ? Certainly it is .

Fifthly , is it not a great deal better to be filled and abound with divine and spiritual consolations ? Look when a man doth leave any worldly interest for Christ , or doth suffer for the Name of Jesus Christ , then shall his heart be filled with consolations . You see what is said for that , in 2 Cor. 1. saith the Apostle , vers. 5. For as the sufferings of Christ abound in us , so our consolation also aboundeth by Christ . Why now is it not an hundred times better to be filled with inward consolations , then to have a worldly interest by one ? certain●y it is .

Six●hly , is it no● a great matter for us to have an assu●ance of our salvation , and of our election , to be sealed to us ? Surely 't is a great matter . Now look when a man doth suffer for the Name of Jesus Christ , then comes the assurance , th●n is the sealing time . When we do bear our testimony unto Christ , then Christ bears his testimony un●o u● , that we are his children : when we bear test●mony to the truth of Christ , Christ bears testimony to the truth of grace in us . See what is said Phil. 1 28 And in nothing terrified by your adversaries , which is to them an ●vid●nt token of perdition , but to you of salvation , and that of God . A token , and of God ; it is Gods token . But look into Acts 9. and you shall see what the Lord saith unto Anan●as concerning Paul . The Lord said unto him , Go thy way Ananias ; for he is a chosen v●ssel unto me , to carry my Name before the Gentiles , and kings , and the Children of Israel . Why ? For I will shew him how great things he must suffer for my Name sake . So that suffering for the Name of Christ , seals up our assurance , the assurance of our salvation , the assurance of our election . Now is it not an hundred times better to have the assurance of our election , and of our salvation seale● , then to have some particular worldly interest lying by us ? certainly it is .

But seventhly , is it not a great matter for us to reign with Christ a thousand years ? Such a thing there is promised in Revel. 20. I will not now debate how and in what manner it shall be made good : but this is certain , there is such a thing promised , as reigning with Christ a thousand years . Who is that promised to ? vers. 4. such as those that suffer for the Name of Christ : And I saw thrones , and they sat upon them , and judgment was given unto them . And I saw the souls of them that were beheaded for the witness of Jesus , and for the Word of God , and which had not worshipped the beast , neither his image , neither had received his mark upon their foreheads , or in their hands ▪ and they lived and reigned with Christ a thousand years . Now is it not an hundred times better to live and reign with Christ a thousand years in the day of glory , then to have some particular worldly interest together for the present ? Sure it is .

Now put all these seven things together : why every ●ne of them is a great matter , but put them all together , and you cannot but say we shall have a thousand-fold in this life .

I but mark , the Apostle tells us we shall have an hundred-fold in the fame kinde , in this life : how can that be ?

Why if you look into Mark 10. you shall finde that Mark doth not say in so many words , that we shall have an hundred-fold in this life , in the same kinde ; but saith thus : Jesus answered and said , Verily I say unto you , that there is no man that hath left house , or brethren , or sister , or father , or mother , or wife , or children , or lands , for my sake and the Gospels , but he shall receive an hundred-fold now in this time , houses , and brethren , and sisters , and mothers , and children , and lands , with PERSECVTIONS . But he do'nt say he shall have it in ●●e same kinde , An hundred-fold in this life , and an hundred-fold in the same kinde . When Peter left his nets and his fishing for Christ , Christ made him a fisher of men : now that was an ●●ndred-fold in this life , but not in the same kinde . But to clear up this , take these four or five considerations .

First , consider this : whatsoever God doth for us immediately , that is an hundred times better , then what he doth for us by means . Now look when a man doth forsake a worldly interest for Christ , and puts himself upon Christ , Christ will provide immediately for him . You may see it in Matth. 15. there were a company that had followed Christ , and had followed him so long , that they were faint : Christ would not send them away fainting , vers. 32. Jesus called his disciples unto him , and said , I have compassion on the multitude , because they have continued with me now three days , and have nothing to eat . They have nothing to eat : they had left their houses , they had left their own victuals , and their own provisions , and they had nothing to eat ; and ( saith he ) I will not send them away fasting , lest they faint in the way . Well , what shall be done ? here Christ works a miracle ; And they took up of the broken meat that was left seven bask●ts full . Do you think now that ever these men made a better meal in all their lives ? I am perswaded it was an hundred-fold better to them , then the best meal they had in all their lives . And to shew that Christ will rather work a miracle , then that those shall want which leave ought for him . What Christ doth for us imme●●●●ely , that he doth fully , and sweetly , and is ●● hundred times better then that he doth by ●eans .

Secondly , look what the Lord doth for our children , and our posterity , that the Lord doth for us , in Scripture-language . In experience , what God doth do for our children , and for our posterity , that God doth for us Now look whatsoever that is that you tha● a●e Pare●ts shall leave for the Name of J●sus Christ , Christ will give it in an hundred-●o●d ; it may be to your posterity . What shall we say to the second Commandment ? The second Commandment you know is this : Thou shalt not make to thy s●lf any graven image : ●ha● i● , ●hou shalt not worship God by any means but that which God himself hath appointed . Here all the inventions of men are forbidden ; here all the institutions of God are commanded Well , what doth G●d promise upon the keeping of this ? I will sh●w m●rcy to a thousand generations . Stay a little : before , he sai●h he will punish them that break this Commandment , to the third and fou●th generation : I will punish them that hate me , to the third and fourth generation . Them that hate me : pray why , why are those that break the second Commandment said to hate God ? it is not said upon the breaking of any other Commandment , that it is a h●ting of God , but upon the breach of the second Commandment .

I conceive the reason essentially is this , because Persecution grows upon the second Commandment . Those that hate the people of God , hat● God . N●w where doth the hatred and persecution grow ? Upon the keeping the second Commandment ; not conforming to mens inventions , keeping close to the institutions of God ; here 's Persecution grows upon this Commandment : well , saith God , I will visit th● iniquities of the fathers upon the children unto the third and fourth generation of them that hate me . But as for those that keep this Commandment : And sh●wing mercy unto thousands of them that love me , and keep my Commandments . Why doth he say Commandments , and not , this Commandment ?

The reason is this , because in the second Commandment all institutions are commanded ; all the inventions of men are forbidden . All the institutions of Christ come within the second Commandment ; and therefore , saith he , I will shew mercy to a thousand generations of those that l●ve me , and ke●p my commandments . Now here 's an hundred-fold , in that mercy is sh●wn to a thousand generations . Well , what God gives to our children , and to our posterity , that he gives unto us .

A third consideration is this . Look what that is which we have in eff●ct , that we have in truth , though we have it not in the formality . Now look whatsoever you do lay out for Christ , whatsoever worldly interest you do part withal , and forsake for Christ , that you shall have in effect . Why ? because the same affection doth still remain . I will express it thus : Suppose you have a Crab-stock , and there you plant a Harvie , or a Pearmain , or a Pippin ; why the Pippin is an hundred times better then the Crab would have been . Why 't is the same stock still , under the Harvie , or Pippin , or Pearmain ; onely there 's an Apple planted that 's an hundred times better then the Crab was . So now , you have a delight in the things of the world : well , you leave this delight for Christ ; you leave not the affection , but there 's a better object planted upon the affection ; and there being a better object planted upon the same delight , thus you have the same thing you part withal for the Name of Christ in an hundred-fold .

Fourthly , look what that is that we have in a way of substitution , that we have in truth , and in effect , though we have it not in formality . Now look what that is that you do leave for the Name of Christ , that you shall have an hundred-fold in a way of substitution . The Apostles they left their houses ; Peter left a house , it may be , or a fisher-boat , for Christ : why he had an hundred houses in a way of substitution , he had an hundred mens houses open to receive him ; and happie was that Lydia that could receive the Apostle . And this is that which you have Psal. 45. vers. 10. Hearken , O daughter , and consider ; incline thine ear : forget also thine own people , and thy fathers house . What then ? Why then at vers. 16. In stead of thy fathers shall be thy children , whom thou mayst make Princes in all the earth . Here now is the same , in a way of substitution . 'T is true , 't is not the same in formality , but in a way of substitution ; here 's that which is an hundred-fold .

Fifthly , look what that is which we have in a way of satisfaction , that we have in truth and in effect , though not in formality . Look what that is that you do leave or forsake for Christ , that you shall have in satisfaction an hundred-fold more then you had before . If you leave any thing for Christ , you shall have an hundred-fold more satisfaction in what you have given for Christ , then what you keep for your selves . So that an hundred-fold in a way of substitution , and an hundred-fold in a way of satisfaction . And thus you see how we receive an hundred-fold in this life : That whatsoever you do lay out for Christ here , you shall be paid an hundred-fold ; and how , and in what manner .

But then secondly , what is that reward that we shall have in ●he life to come ? Suppose a man do leave a worldly interest for the Name of Christ , or that he do suffer for the Name of Christ ; what is that reward that he shall have in the world to come ?

Truly that reward is great , and I am not able to speak it ; it requires the unwearied hand and arm of Eternity , to tell over all the wealth of glory that the suffering people of God shall have in the world to come . Onely thus much I 'll say , and briefly .

First of all , That reward that you that are suffering Saints shall have in the world to come , it shall be an open reward : for , saith Christ , he that confesseth me before men , him will I confess also before my Father , &c.

Secondly , it shall be a comfortable reward : for , saith the book of the Revelations , Then all tears shall be wiped out of your eyes . He doth not say , From your eyes , or from your cheeks ; no , but they shall be wiped out of your eyes . So that the eyes shall be then such a womb as shall never breed a tear again . All tears shall be wiped not from your eyes , but out of your eyes . So in Rev. 7.

Thirdly , as it shall be a comfortable reward , so an honourable reward : for , saith our Saviour Christ , Be faithful unto the death , and I will give thee the crown of life . And

Fourthly , as it shall be an honourable reward , so a proportionable reward , a reward proportionable to all your sufferings . You know what the Apostle saith , These light affl●ctions which are but for a moment , work for us a far more exceeding and eternal weight of glory .

Will you say , I but our afflictions are exceeding heavie . Nay , saith the Apostle , they are light .

But grant they be ; to balance the account , you shall have a weight of glory .

Will you say , They are long and tedious .

Nay , saith the Apostle , they are but light .

But grant they be long and tedious .

To balance the account , you shall have an exceeding and an eternal weight of glory .

And then fifthly , as it shall be a reward proportionable , so it shall be a reward transcending ; over and beyond proportion , over and beyond all expression , beyond all our apprehensions or thoughts . Who is able to think or apprehend what the inheritance of the Saints in light is ; that inheritance that is incorruptible , and undefiled , and that fadeth not away ? Look into Rom. 8. If ye be children , then are ye heirs , heirs of God , and joynt-heirs with Christ ; if so be that we suffer with him . See , it hangs upon suffering ; If so be that we suffer with him , that we may be also glorified together . Now , if children , then heirs . All our children are not heirs : well , but all the children of God shall be heirs , heirs of God . What 's that ? Some think that's to be understood objectively , that they shall inherit God : and indeed , they have all things , that have him that hath all things . Heirs of God . But take it efficiently , shall be Gods heirs , and joynt-heirs with Christ . He doth not say , Joynt-purchasers with Christ , but joynt-heirs , joynt-heirs with Christ . What shall Christ inherit ? Why Ch●ist is God the Fathers heir ; and he never d●spleased his Fath●r ; he will not disinherit him therefore . Look what God the Father is worth , that Christ shall be worth : and look what Christ is worth , that the suffering Saints shall be worth : for they be joynt-heirs with Christ .

Lo here , here 's an inheritance now , and here 's the reward that the suffering Saints shall have . What a large inheritance is here ! This is that they shall have in the life to come . And so you see what their reward is that lose or forsake any thing upon the account of Christ , or suff●r for the Name of Christ .

But then thirdly , what assurance is there of this reward ?

I 'll go no further then the text : our Saviour Christ here puts a Verily upon it : Verily : you have the word of Christ for this reward . If an honest man make you a promise , you will believe him , especially if he saith , I protest unto you . Why Jesus Christ hath protested this promise : Verily , saith he , you shall have an hundred-fold in this life , and in the world to come , life everlasting .

Well then , the question is , Why should those that suffer for the Name of Christ have such a great reward as this ? Why should those that leave or forsake any worldly interest upon the account of Christ , why should those above all other people be so well rewarded ?

I answer : These above all other people , that suffer for the Name of Christ , these are those that do honour Jesus Christ . What is honour ? Honour , it is the testimony of anothers excellencie . When I testifie of another mans excellencie , then I honour him . Now look when a man doth forsake a worldly interest for the truth of Christ , then he testifie there 's an excellencie in Christ : and the greater the worldly interest is I do forsake , and the less the truth is I forsake it for ; the more do I testifie an excellencie in Christ : Christ therefore will be sure to honour them , they shall be well rewarded .

Secondly , these people of all other people , are the people that do trust in the Lord before the sons of men : O how great is thy loving kindness , which thou hast laid up for them that fear thee ; which thou hast wrought for them that trust in thee , before the sons of men ! Some trust in God , and believe in the heart ( as they say ) : But they do not trust in God before the Sons of men . But now , when a man forsakes a worldly interest , and doth suffer for the Name of Christ , then he trusts in the Lord before the sons of men : And therefore , O how great is the loving kindness of God that is laid up for them !

But then thirdly , these above all other people that suffer for the Name of Christ : these are those people that are firm and fast unto God . God loves a fixed Spirit . God doth not love to see a man unsetled in points of Religion . Now when a man will leave a worldly interest for the Cause of Christ , and the Name of Christ , there 's a fixation in such a man . And therefore he of all other people shall be well rewarded .

Fourthly , these people of all other people , are the most opposed by the Grand Enemy of Christ : Well , who is the Grand Enemy of Christ in these days ? Antichrist : Antichrist is the Grand Enemy of Jesus Christ . Now these that suffer for the Name of Christ , are most opposed by the Grand Enemy of Christ : And Christ will be sure to love them that are most opposed by his Grand Enemy .

Fifthly and lastly , these of all other people , they are the people that are overcomers : How many promises are made to those that overcome , in the second and third of the Revelations ? To him that overcometh , to him that overcometh , a promise still is made to him that overccometh .

But how do we overcome ?

In the 12 of the Revelat. v. 11. And they overcame him , that is , the Devil , By the blood of the Lamb , and by the word of their testimony , and they loved not their lives unto the death . These of all other people , are the overcoming people . As Christ overcame the Devil , by being overcome ; so men overcome , by being overcome . Those that suffer upon the account of Jesus Christ , when they are overcome by the world in the view of the world , then they overcome . Now Christ will be sure to reward them well that overcome . And thus you see why these of all other people shall be so well rewarded . And thus you have the Doctrine cleered .

Applicat . Now then by way of Application .

If this be true , that whosoever doth leave or forsake any worldly interest for Christ , and the Name of Christ , shall be sure to be well rewarded : why should not we be willing to loose and to be lost for Christ ?

Good Friends , the time 's a coming when you may be called to leave your Trades , to leave your Shops , to leave any worldly interest you have for the Name of the Lord Jesus Christ . But is this true , that such shall be well rewarded ? Why should we not be willing then to loose and be lost , to suffer for the Name of Christ ? Can you have a greater improvement of your Money ? A man would think he improves his Money well that hath ten in the hundred , six in the hundred now : But here 's an hundred for one ; not ten in the hundred , but an hundred for one . If a Merchant ventures to Sea , if he could be sure to gain twelve in the hundred , he would think he came to a good Market . Why behold here , here 's an hundred fold in this life , and all this insured by Christ ; Verily , verily I say unto you . 'T is insured by the word of Jesus Christ ; not ten , but an hundred ; not twelve in the hundred , but an hundred for one , even in this life . Who would not be willing to suffer for the Name of Christ ? 'T is recorded of Queen Elizabeth , That when she was in the Tower , she lookt out of a Window , and saw a milk-maid go by singing ; and seeing her , O , said she , that I were a Milk-maid , then I should go singing ! But when she came to the Throne , she reigned forty four years . Now had she known that she should have been delivered from her imprisonment , and brought to the Throne , and there have reigned forty four years ; would she have wisht her self a Milk-maid ? Beloved , we are assured of a great reward in Heaven , an hundred fold in this life , and a great and glorious reward in the life to come ; and therefore when we come to suffer , shall I peevishly say , Would I had been a Milk-maid ? would I had been born in a mean condition ? O no! how willing should we be to suffer for the Name of Jesus Christ ?

But some will say , I am not unwilling to suffer for the Name of Christ , so it be for the Name of Christ , but there are many false glosses put upon our sufferings .

Saith the Adversary , Man , friend , you don't suffer for the Name of Christ , and the truth of Christ ; but for Sedition and Rebellion , and because you will not be obedient to Authority ; and these and the like glosses are put upon the people of God . And how can I be willing to suffer now ?

No Indeed , if these things be true : for the Apostle saith , That we are not to suffer as evil doers .

But I pray tell me , When did any of the people of God suffer for the Cause of God ; but there were such glosses as these ? saith Haman , These are a rebellious people , and it is not for the Kings profit to suffer them . And so when Christ himself suffered , He is not a friend to Caesar , but an enemy . Well , then came the Apostles , and when the Apostles came , what a guise was put upon their sufferings ? These are seditious , and th●se that turn the world upside-down are come hither . And do not you finde in Scripture and experience , that it is no new thing for men to persecute Religion upon the account of Religion ? Saith Christ , For which of my good works go ye about to kill me ? No , no , thou art mistaken , we go not about to kill thee for thy good works , but because thou breakest the Sabbath , &c. So that 't is no new thing to persecute Religion , even upon the account of Religion .

But then you will say , If it be so , how shall I be able to know that I do truely suffer for the Name of Christ ? How shall I be able in the midst of all these blinds and disguises ? How shall I see through them all , that I may be able to say , Nay , but in truth , I do suffer for the Name of Christ .

Why , you have heard it in the general already ; onely a little more particularly to open it .

If you do suffer for the Work of the Spirit of God upon your heart , the Work that the Holy Ghost hath wrought upon your heart : If you do suffer for the Truth , which is properly the Truth of the Gospel ; whatsoever disguises men put upon your sufferings , plainly you suffer for Name of Jesus Christ .

Again , if you suffer for the Cause of Christ , for the Ways of Christ , for the Ordinances of Christ , for the Children of Christ , for the Liberty which Christ hath purchased for you ; then you do suffer for the Name of Jesus Christ .

But thirdly , if you do suffer for the worship of Christ , as it is distinguisht from Jewish worship , from Antichristian worship , from Worldly worship ; then you suffer for the Name of Christ . for the Worship of Christ , is the Name of Christ : And all Nations go forth in the Name of their God . Now if you do suffer for the worship of Christ , as it is distinguished from the Jewish worship , from Antichristian worship , from Worldly worship ; then you do plainly suffer for the Name of Christ .

The worship of the Jews , and the way of the Jews was National ; but the worship of Christ and the Gospel is Congregational .

The worship of Christ is distinguisht from Antichristian worship : For that 's humane , and by humane inventions ; but the worship of Jesus Christ is Divine , and from Heaven .

The worship of Christ is distinguisht from the worship of the world , for that 's Pompous , that 's Ceremonious ; a carnal worship like unto the world it self ; but the worship Jesus Christ is plain and simple . Such worshippers doth the Father seek , as worship him in spirit and in truth . Now if you do suffer for the worship of Christ , as it is distinguisht from the worship of the Jews ; Antichrist , and of the World ; then you do certainly suffer for the Name of Christ .

Fourthly , if you do suffer for the not-doing of that , which Jesus Christ hath justified his own Disciples for the not doing of , then do you suffer for the Gospel , and so for the Name of Jesus Christ . Now look into the 15 of Matth. and you shall see what Christ did justifie his Disciples in . And the Scribes and the Pharisees came to Christ , and they say unto him , Why do thy Disciples transgress the tradition of the Elders ? What 's that ? for they wash not their hands when they eat bread . VVhy that 's an indifferent thing ; surely the Disciples would not stand off for an indifferent thing . Yes that they did , I and Christ justified them in it .

But this was hatcht with the tradition of the Elders of the Church , and surely they would not stand off now . Yes , that they did , and Christ justifies them in it , for Christ said , Why do you also transgress the commandments of God by your traditions ? So that if you do suffer for not doing that , which Jesus Christ hath justified his Disciples for the not doing of ; then you suffer for the Gospel , and for the Name of Christ .

Fifthly , If two things be laid before you , and there is sin on the one hand , and on the other hand there is suffering for Christ : Sin on the one hand , and suffering on the other : If now you chuse rather to take up the suffering , the● to commit the sin ; you do plainly suffer for the Name of Jesus Christ . And therefore look whatsoever the reward is , that great reward is which they shall have that suffer for the Name of Christ ; all that reward is yours . Be of good comfort , all that reward is yours : O , and if ever you be call'd to suffer for the Name of Christ , go away rejoycing that you are accounted worthy to suffer shame , or any thing for the Name of Jesus Christ . O what great encouragement is here from this great Rewarder ! Who would not be willing now to suffer for the Name of Jesus Christ ?

But you will say to me , What shall we do that we may be willing to suffer for the Name of Christ ? for I confess I am very backward and unwilling to suffer for the Name of Christ .

Do you say so ?

But it may be you are not convinced that it is for the Name of Christ .

But are you sensible of your unwillingness ? Why , I use to say this , He is not far from a grace that is sensible of a contrary evil : And 't is a true speech , He is not far from humility that is sensible of pride ; he is not far from faith , that is sensible of unbelief . So he is not far from being willing to suffer for the Name of Christ that is sensible of his own unwillingness .

But now suppose that for the present you be very unwilling to suffer for the Name of Christ .

You may know this , That willingness to suffer for the Name of Christ , is part of our suffering Grace ; and suffering Grace is given upon suffering ground : Vnto you it is given not only to believe , but to suffer . The opportunity to suffer is the gift of God . The will and heart to suffer is the gift of God . And the strength to suffer is the gift of God . These are three gifts in one gift .

But when is this suffering grace given ?

It 's given upon suffering ground : In that hour there shall be wisdom given you : well , to be willing to suffer for the Name of Christ , is part of our suffering grace ; and therefore when you come upon the suffering ground , then you shall have the suffering grace .

I but you will say , Indeed I find my heart extreamly backward to suffer for the Name of Christ . What shall I do , that I may be willing now for the present to suffer for the Cause or the Name of Christ ? Here are divers Directions .

Directions to suffer for the Name of Christ .

First , Whensoever you do receive any thing from God , when you do receive it , then ingage your hearts to offer it up unto God , when God calls for it again , to lay it out for God . And if at any time you find your hearts willing , then pray to God , and say , The Lord continue this in the thoughts of my poor heart for ever : whensoever you receive , then ingage , and keep this ingagement fresh upon your hearts .

Secondly , Train up your selves in leaving and forsaking a worldly interest for the Name of Christ ; the Gospel calls for this work daily : for you know the Parable : A certain man made a great feast , and invited many ; and sent his servant at Supper-time to say to them that were bidden , Come , for all things are now ready . And they all with one consent began to make excuse . One said , I have bought a piece of ground , and I must go see it : Another said , I have bought five yoke of Oxen , and I must go prove them : Another said , I have married a wife , and therefore cannot come . All these were excuses . But we should daily be parting with a worldly interest for the Gospel and Name of God . It was a true speech of Mr. Greenham , He will never be able to suffer by a Papist , that cannot suffer from a Protestant . Train up your selves every day ; daily you must meet with one Temptation or another , therefore be daily training your selves up in this work of leaving and forsaking your worldly interest for the Lord Jesus Christ .

Thirdly , Use the World as if you us'd it not , for the fashion of this world passeth away . He that is glewed to the world , will never leave and forsake much of the worldly interest for the name of Jesus Christ : the more a mans heart is glewed to the world and the things thereof , the more unwilling he will be to part with a worldly interest for Jesus Christ . Therefore let him that uses the world , be as if he used it not ; he that marries , as if he married not ; and they that weep , as if they wept not ; and they that rejoyce , as though they rejoyced not ; and they that buy , as though they possessed not ; and they that use this world , as not abusing it ; for the fashion of this world passeth away . Witness the Revolutions of these latter times .

Fourthly , Study Christ crucified much : Let me say this to you , and to my self ( and I pray consider of it ) the more frequently and seriously we do think on Christ crucified , and what Christ did leave and forsake for us , the more willing shall we be to leave and forsake any worldly interest for Jesus Christ . I should think thus : What , shall Christ leave his Heaven for me , and shall not I leave my Earth for him ? What , shall Jesus Christ leave the bosome of his Father , and that sweet Relation for me , and shall not I leave the bosome of my Relation for him ! What , shall Jesus Christ suffer for me a cursed death , and shall not I be willing to suffer a blessed death for him ? The Death of Christ hath blessed our death : Christ hath suffered a cursed death for us , and our death is made blessed by the death of Christ . And shall Christ suffer a cursed death for me , and shall not I be willing to suffer a blessed death for him ? Think much of what Christ left for you , and then you will be willing to forsake any worldly interest for him .

Fifthly , Get your hearts filled with the divine sweetnesses of the Ordinances . O Lord , saith Austin , when once thy sweetness came into my Soul , how sweet was it to me to want my own sweetnesses ! Oh! when the sweetnesses of God shall come into our Souls , this begets Love ; and much water cannot quench Love . Go therefore and labour to get your hearts filled with Divine sweetnesses .

Sixthly , Whatsoever you do now in a way of service , do it because your Father wills it . If you do therefore serve God now because your Father wills it ; then when you come to suffer , you will willingly suffer , because your Father wills it . So that now , use your selves to this , to serve all your service upon this score , because my Father wills it .

Seventhly , Take heed that you do not stand lessning of a sin , or of an error , and greatning of a suffering . What 's the reason that many are so unwilling to suffer ? The reason on 't is this : they lessen the error and the sin in the yeilding ; and they aggravate and greaten the suffering . O saith one , Is this a great matter , to yeild in such a thing as this ! 't is an indifferent thing ; but if I don't yeild , I am undone for ever . But take heed of this , that you do not lessen the sin , and aggravate your suffering : for you will never be willing to suffer for the name of Christ , if this be your way .

Eighthly , If you would be willing to suffer for the Name of Christ , then go unto God in prayer , and pray unto God for boldness ; and go to your friends , and beg of them to pray for you . I remember when Latimer was to suffer , he call'd upon his friends , Pray friends , pray for me ; for sometimes , though I am as bold as a Lyon , yet at another time I am so afraid , as I could run into a Mouse-hole . Therefore say , Come , O my friends , I have a cowardly heart of my own , and am unwilling to suffer for the Name of Jesus Christ : O friends , pray for me , and go to God and pray for boldness : for you see how it was in the 4th of the Acts , they told their own Company what the Priests said to them , And now , Lord , say they , Behold their threatnings : and what did they pray for ? Grant that with all boldness we may speak thy word : And what was ●he issue ? in the next verse : The room was shaken , and they were filled with the Holy Ghost , and they spake the word of God with boldness . God answered their prayer presently . Therefore if the Enemies threaten , and you are afraid to suffer for the Name of Christ , get together , and in the midst of all your Petitions , put up this to the Throne of Grace , O Lord , give us boldness .

Ninthly , If you would be willing to suffer for the name of Christ , O then read over the sufferings of others , and how others have offered up their worldly interests to the name of Christ ; and by reading their sufferings , you will be made willing to suffer as they were : Having such a cloud of witnesses , saith the Apostle ; he speaks of suffering-Saints .

Tenthly , Improve all your afflictions to the mortification of your mind , and of your will : Take this for certain ; truly , the more your own mind and will is alive , the more you will be unwilling to suffer for the Name of Christ . Well , how shall I mortifie my own will ? Afflictions will help you do it . Affliction ! What 's affliction ? Affliction is all that that is contrary to ones will ; thereby God eats out the core of our wills . Whensoever therefore you meet with any affliction , pray over it , and beg that God would eat out the core of your wills thereby : and the more the core of your wills is eaten out , the more willing will you be to suffer for the name of Jesus Christ .

Eleventhly , And then to draw to a conclusion , that you may be willing to suffer for the Name of the Lord Jesus Christ , lay these things and this great reward wishly upon your hearts , and thereby you will be made more willing . You see how it is with a man that 's going to Court , he rides through this plash , and the other plash ; I am going to Court , and there I shall be made a man , if I get but thither . Why , truly we are going to the Court of the King of Kings , and these sufferings that we meet withal , are the plashes by the way . But Christians , there 's enough in heaven to pay for all . Luther said , Let him be miserable , that can be miserable . So you that suffer for the Name of Christ , you cannot be miserable , Christ hath pronounc'd you blessed , and you shall be blessed : and you see what a reward here is in the Text ; An hundred fold in this life , and in the world to come life everlasting .

I shall only say , this is the parting Speech : There is no loss in loosing for Jesus Christ ; whatsoever you do loose for Christ , you shall find it infinitely in Christ : Christ and a little , is a great deal . The only way to have a mercy , is to be content to go without it : And the only way to prevent a misery , is to be willing to endure it . Now therefore , if you would prevent suffering , be willing to suffer for the Name of Jesus Christ .

And thus you see what the means are to be made willing . And so I have done with this Answer of Christ . In this part of the Answer you see how we may be made willing to suffer for Christ ; and in the cautional part , some of you heard how we should so order our sufferings , as that they might turn to a good account .

Now , He that hath ears to hear , let him hear .

SERM. IV. The two VVitnesses , their Testimony . Rev. 11. ver. 3 , &c. And I will give Power unto my two Witnesses , &c.

AND I will give Power unto my two Witnesses ; That is , unto the inner Court , and those that Worship there , spoken of before — The whole Church of God under the name of the Temple , speaking in the Jewish Language .

The whole Church of God under the name of a Temple , is divided into the outer , and the inner Court . The Inner Court is measured , and the Altar , and those that Worship there , in ver. 1.

The outward Court is left out , and given unto the Gentiles , and they tread down the Holy City fourty and two Moneths , ver. 2. But saith Christ , I will give power unto my two Witnesses : that is , unto the inner Court , and those that were measured , of which he had spoken before .

Called Witnesses . No sooner is the Holy City troden underfoot by the Gentiles , but Christs Witnesses do begin to bear their testimony to Christ .

The Witnessing time is divided into three parts : — A Prophesying time . The time of their Prophesie , from the third verse unto the seventh .

The Slaying time , from the third verse unto the 11th .

The rising time , and restoring time , from the 11. verse unto the 14. So that in this Scripture that I have now read , you have the state of the Church Prophesying , or Witnessing in the dayes of Anti-Christ , called Witnesses : who are here described ,

First by their number Two . I will give power unto my two Witnesses .

Secondly by their Work and Office , And they shall Prophesie .

Thirdly , By their mournful and sad habit and condition , and the time thereof , They shall Prophesie 1260 dayes cloathed in Sackcloth .

Fourthly , By their quality . These are the two Olive Trees , and the two Candlesticks standing before the G●d of the Earth , ver. 4.

Fifthly , By their Guard , and by their Defence , And if any man will hurt them , Fire proceedeth out of their mouth , and devoureth their Enemies , ver. 5.

Sixthly , By the great things that they shall do , in the latter end of their Prophesie , These have power to shut Heaven , that it rain not in the dayes of their Prophesie , and have power over waters to turn them into Bloud , &c. So that now from all this , I take up this one Observation .

Observ . Though the Saints and Faithful Witnesses of J●sus Christ must lye in Sackcloth 1260 daies , or years , yet in that time they shall be very fruitful , and Prophesie , and do great things in the end of those day●s .

For the clearing whereof , five or six things will fall under our consideration .

First , Why the Saints and People of God are called Witnesses .

Secondly , What these Witnesses are : more especially in respect of their number , and quality .

Thirdly , How and in what respect they are cloathed in Sackcloth , and how long .

Fourthly , What this Prophesie is , and how it comes to pass that they Prophesie in the time of their Sackcloth .

Fifthly , What is their Defence and Guard wherewith they are Guarded and Defended in the daies of their Prophesie .

Sixthly , What are the great things that they shall do in the latter end of their Prophesie . ( I shall run through these particulars as briefly as I may ) , And

First , If you ask why the Saints and people of God are here called Witnesses .

I answer , Because it is their work and business to bear Witness to the truths and wayes of Christ , in opposition to the wayes of Anti-Christ . If you look into this Book of the Revelations , you will find they are so described , by bearing witness unto the waies and the truths of Christ , in opposition to the waies of Anti-Christ . For look but a little into this Book , and you shall find that there are two sorts of people that are marked : The followers of the Beast are marked , and the followers of the Lamb are marked in their Foreheads .

The followers of the Beast are marked , in Rev. 13. 16. And he causeth all , both small and great , rich and poor , free and bond , to receive a Mark in their right hand , or in their Foreheads .

The Followers of the Lamb are marked in their Foreheads too , chap. 14. ver. 1. And I looked , and lo a Lamb stood on the Mount Sion , and with him 144000 having his Fathers Name written in their Foreheads . But now though the followers of the Lamb are thus marked with their Fathers Name written in their Foreheads , yet their mark doth not only consist in some thing that is positive , but in Refusing the mark of the Beast , Rev. 20. — why , but to shew thus much , That they are witnesses upon this account , because they do bear witness unto Christ , the truth and wayes of Christ , in opposition to the wayes of Anti-Christ . Thus they are conformed unto Jesus Christ , who is the True and the Faithful witness , Rev. 3. write , These things saith the Amen , the true and Faithful witness . That is , Christ : Christ is the true and the faithful witness , and therefore those that are his , they must be witnesses too , that they may be conformed to him .

Thereby they also overcome , as you have it in Rev. 12. And they overcame him by the Bloud of the Lamb , and by the word of their testimony . They overcome by the Bloud of the Lamb , and by the word of their testimony , by witness-bearing . So then , the Saints and people of God , they are Christs witnesses . In Anti-Christian times , they are Christs witnesses : and if they be thus described , why then should not we look unto this work especially , Bearing of witness to the truths and wayes of Christ .

This is the work that we are born for : For this cause , saith Christ , was I born , and for this cause came I into the World , that I might bear witness unto the truth .

This is the work of our Generation , witness-bearing to the truths of Christ in opposition to the waies of Anti-Christ , in Anti-Christian times . This is the work of our Generation .

This is the work which there is a thousand years of glory and comfort promised unto above other things , as you read in Rev. 20.

This is the work , Witness-bearing to the truths of Christ , in opposition to the wayes of Anti-Christ . This is the work that hath the Crown and Name of Martyrdom . A Martyr , what 's that but a Witness . Every witness more or less , is a Martyr : We take the word only for them that dye , But every witness is a Martyr .

This is that work which sometimes is necessary to Salvation , Rom. 10. 10. For with the heart man believeth unto righteousness , and with the mouth confession is made unto Salvation . This is the work I say therefore that sometimes is necessary unto Salvation .

And this is that work which Jesus Christ will own , and acknowledg before all the world . He that confesseth me before men , him will I confess before my Father and all the Angels in Heaven .

And if this be the great work , why should we not all of us look to this work especially , this witness-bearing ?

You will say , what shall I do that I may be found faithful in this witness-bearing ? what shall I do that I may witness a good confession in these dayes of ours ?

Something by way of Rule — Something by way of means ; and yet not long , because I must pass on to other things .

Rule 1. Something by way of Rule . Be sure that your testimonies do agree . Though there be 100 Witnesses about a business , if their witness don't agree , 't will be of little worth . And now so it is , Christs Witnesses this day are divided into many Opinions and Perswasions , but they may agree in the main for Christ , they may all agree in opposition unto Anti-Christ . If that you wou●●●ave your witness valid and good , labour you tha● are the witnesses , for unity in your testimony . T●●re are three , saith the Apostle John , that bear witness in Heaven , speaking of Gods testifying of the truth of Grace . There are three that bear Record in Heaven , the Father , the Word , and the Holy Ghost : these bear witness of Christ , and their witness is good , — why — For these three are One , 1 Joh. 5. 7. And saith he at the 8. v. There are three that bear witness on earth , the Spirit , and the Water , and the Bloud . The Spirit : I come to know that I am the child of God by the testimony of the Spirit , bearing witness with my Spirit that I am the child of God . — And I come to know that I am the child of God by the witness of water , by the testimony of Sanctification . — And I come to know that I am the child of God by the testimony of Bloud , by the testimony of my Faith , relying upon the Bloud of Christ . And these three agree : and these three agree in One. The testimony is good , because they agree in one . So in our testifying of Christ , If our testimonies do agree , our testimony is good : that 's the first thing . We have bin too much divided , God knows we have , and he hath punisht our Divisions with Divisions ; 't is time to unite our testimony : If you would bear witness , unite your testimony .

2. If you would witness a good confession in these dayes of ours , then you must be willing to own the truth of Christ , to own it whensoever you are called thereunto : 't is said , our Saviour Christ he witnessed a good Confession before Pontius Pilate . — Pray what kind of witness was it — was it any long confession , or large , — n● , ●ut the manner on 't was this , when they call'd him before them to give an account of any fact , he left them to prove it . When they called him to give an account of the Doctrine that he held , Art thou the King of the Jews ? then he owned it . He left them to prove the fact , and he owned the truth ; so should we do . And indeed , if that we be not willing for to own the truth when we are called thereunto , why how can it be that the mark of the Father should be written upon our Foreheads only . We read of the followers of the Beast , that they received a mark in their right hands , and in their Foreheads both : — why in the Forehead , and why in the hand ? In the Forehead , sometimes to wear it openly — And in their right hands , to put it into their pockets , and to hide it . They can own it sometimes , and sometimes they can hide it : but the followers of the Lamb , they have the mark of their Father only in their Forehead . Therefore I say , If we would witness a good Confession , we must be willing to own the truth whensoever we are called thereunto .

3. If you would witness a good confession in these dayes of ours , then you must be willing also for to suffer for the truth of Christ . Those that cannot suffer for the truth of Christ , and run the hazard of a suffering , they cannot bear their witness fully . See how they go together , in Rev. 13. 10. Here is the patience and Faith of the Saints . The Faith of the Saints , and their Patience , do go together . So in chap. 14. ver. 12. Here is the Patience of the Saints , here are they that keep the Commandments of God , and the Faith of Jesus . Patience , and keeping the Commandments of God , and the Faith of Jesus , they go together : And therefore that 's a third thing .

4. If you would witness a good Confession , then take heed that when you hav born your testimony , you do nothing that may revoke the same , either directly or by consequence . Some bear a good testimony to the truths of Christ , but then they revoke their testimony by somthing that they do afterwards , either directly or by consequence . Mark what is said of John in Joh. 1. 20. 't is said of him , He confessed and denyed not , but confessed , I am not the Christ . He confessed , and did not revoke his testimony . He confessed , & denyed not , but confessed . I know there 's an Hebraism in it , but there s more than so . — And he confessed and denyed not : He bare his testimony , and did nothing that might revoke that testimony , either directly or by consequence . And therefore if you would bear your testimony for the truth of Christ , take heed that when you have given in your testimony , you do nothing that may revoke it , either directly or by consequence . Thus by way of Rule .

And secondly by way of Means . If you would be Faithful in bearing your testimony , in bearing witness to the truths of Christ , in opposition to the wayes of Anti-Christ : Observe what the root is that a good confession grows upon , and labour for to strengthen that .

Now what is the root that a good confession grows upon , but Faith working by Love .

As for Faith , I believed , and therefore have I spoken .

And as for Love , Much Water cannot quench Love . Faith working by Love , is the root that a good Confession grows upon , and therefore strengthen that .

Secondly , Labour in the work of Self-denyal , and use your self now to deny your self . There are two denyals that you read of in the Gospel — one commanded , and the other forbidden , directly contrary one to another .

Self-denyal — and denyal of Christ .

Self-denyal is commanded , If any man will be my Disciple , let him deny himself .

Denying of Christ is forbidden : He that denyes me before men , him will I deny before my Father which is in Heaven . The more you deny your selves , the less you will deny Christ : And the more you deny Christ , the less you deny your selves . Will you not deny Christ , but witness fully to Christ , and the truths and wayes of Christ ; labour now to be found in the wayes of self-denyal , that you may be kept from Christ-denyal .

Thirdly , In the next place , Take heed that you be not feared or scared too much with the scare-crowes of the times , but go to God for boldness , that you may be emboldned with the boldness of the Holy Ghost . A timerous fearful Spirit will shrink in witness-bearing , if God come not in with boldness . You may see how they would have made Nehemiah to have ceased from the work of God , even by scaring and fearing of him , in Neh. 6. Tobiah and Sanball●t , they send unto him that they might make him cease from the work of God that was in his hand ; and they say unto him , 'T is reported that thou hast appointed to Preach at Jerusalem , saying , There is a King in Jerusalem , and now shall it be reported to the King according to these words , ver. 7. here they cry out , A Plot , a Plot : But while they cry out a Plot upon Nehemiah , the truth is , it was their own Plot. Then I sent unto them ( at ver. 8. ) saying , There are no such things done as thou sayest , but thou feignest them of thine own heart . They cry A Plot , and they made a Plot.

Well , what was their Plot ? — It was to make him cease from the work of the Lord. — And how did they lay the Plot , say they at ver. 9. For they all made us afraid , saying , Their hands shall be weakned from the work . They all made us afraid , v. 13. ( speaking of false Prophets ) Therefore was he hired , that I should be afraid , and do so , and sin . And saith he , ver. 14. My God , think thou upon Tobiah and Sanballat , according to these their works , and on the Prophetess Noadiah , and the rest of the Prophets that would have put me in fear . This was the way to make Nehemiah cease from the work of God that was in his hand , to put him in fear , to scare him . And therefore take heed of the scares of the time , but go to God for boldness , that you may be emboldned with the boldness of the Holy Ghost . And therefore do but read the fourth of the Acts , where you find , that when the Apostles were threatned , they returned unto their own company , and fell to Prayer , at ver. 23. And being let go , they went to their own company , and there they fall to Prayer , And they lift up their voice , — And what did they pray for ? the great thing that they prayed for in their Prayer , was , That God would give them boldness . And now Lord , say they , ver. 29. Behold their threatnings , and grant unto thy Servants , that with all boldness they may speak thy Word . And what was the Answer , ver. 3● . And when they had prayed , the place was shaken where they were assembled together , and they were all f●lled with the Holy Ghost , and they spake the Word of God with boldness . This was the Petition put up , Behold Lord their threatnings , now give boldness to thy Servants . Presently God answered , and they were filled with the boldness of the Holy Ghost , and so they bare their testimony . And so I say , If you would bear your testimony in these dayes of ours , Take heed of being scared and feared with the scare-Crowes of the times : But rather go to God , and beg boldness of him , that you may be emboldned with the boldness of the Holy Ghost ; and thus shall you do this great work , which is the work that we have to do in this day of ours . And so I have done with the first thing , why the Saints and people of God are called witnesses , Namely , because it is their work in Anti-Christian times to bear witness to the truths and wayes of Christ , in opposition to the wayes of Anti-Christ .

But then secondly , What are these Witnesses more expresly in regard of their number , and in regard of their quality ?

First in regard of their number , They are two , And I will give power unto my TWO Witnesses .

Two is but a Few , and yet it is enough to bear witness , For out of the mouths of two or three Witnesses shall every word be established .

Two , a Few , and yet enough . The Note is this .

Observ . Christ will alwayes have enough to bea● witness to his Truth in the darkest times . When the Gentiles tread underfeet the Holy City ; yet here are two , 't is but a few ; and indeed Christ's Witnesses they are not very many , they are but few .

In the Old Testament , unless the Lord had left us a Remnant , a very little Remnant .

And in the New Testament , Nevertheless there are a ● E W Name● in Sardis . Christs Witnesses are not very many , they are but few , Two :

And yet they are enough , Two are enough to bear witness unto a thing , they are enough . Christ , though he have but few to bear witness to his truth , he will alwayes have enough to bear witness to his truth in the darkest times : in the darkest times of Anti-Christ .

What then ? though many fall off , and go over unto Anti-christ's Colours , Christ will have enough to bear witness : In the 24. of Matth. 't is said , Many shall be offended ; And Many shall be deceived ; And the Love of Many shall grow cold . But [ he ] that endures to the end : he doth not say , but They that endure to the end , but He. There is an He upon that . Many shall be deceived , and Many shall be offended , and the love of Many shall grow cold . But He that shall endure to the end ; But yet an He ;

Why should we be afraid and discouraged in reference to the Cause of God , and the Affairs of the Church : It may be we think few or none will stand in this dark and gloomy day , few or none will stand .

But I pray now , have you cast up the account , how many are wanting upon the Muster ? In the 14. Rev. In the 7th . chap. The Saints are mustered before they go into the times of Anti-christ ver. 4. And I heard the number of them which were sealed , and there were sealed 144000. And then in the 8 , 9 , 10 , 11 , 12. chapters comes in the times of Anti-christ , and bloody times . Now in the 14. chap. vers. 1. They are accounted over after the times of Anti-christ ; and how many are wanting : And I looked , and lo a Lamb stood on the Mount Sion , and with him 144000. having his Fathers Name written in their foreheads , here 's not one wanting : Christ will lose not one ; not o●e lost . By all the persecution of Anti-christ , th● Church shall not lose one : In the letter end , here 's just as many to a One , as was in the beginning . We think few or none will stand in these daies : So Eliah thought And I only am left alone , but he was deceived : There 's 7000. men that will not bow the knee to Baal . And so we may think , few or none will stand , but we may be deceived , God hath his seven thousands that we know not off . Though but few , yet enough , Christ will alwaies have enough to bear witness to his Truth in the darkest times , Two Witnesses . This for their Number .

But then Secondly , As for their qualification .

For their quality : These are the two Olive trees , at the 4. verse ( I shall speak to all these things , within the compass of my Doctrine ) And the two Candle-sticks standing before the God of the Earth .

Wat's that ? These are the Olive-trees : Why if you look into Zech. from whence this is taken , you shall find the two Olive-trees are the godly Magistrates and Ministers , by whose assistance the golden Oyl is emptied into the Candle-sticks , and Lamps . Having spoken of the Candlestick of gold , at the 2d . vers. of that 4. of Zech. And of two Olive-trees by it ; at the 3d. vers. At the 11. verse : Then answered I , and said unto him , what are these two Olive-trees upon the right side of the Candlestick , and upon the left side thereof ? And I answered again , and said unto him , what be these two Olive-branches which through the two golden pipes , empty the golden Oyle out of themselves ? And he answered me , and said , knowest thou not what these be ? And I said , No my Lord : Then said he , These are the two annointed ones , that stand by the Lord of the whole Earth — The two annointed ones — What 's that?-Why the Magistrates were annointed , and the High-Priests were annointed . Zerubbabel and Joshua were the two annointed ones —

That stand by the Lord of the whole Earth . What 's that ? that are publick Ministers . So then , these two Olive-trees are the godly Magistrate , and the godly Minister .

But what are the two Candlesticks ? These are the two Olive-trees , and the two Candlesticks .

Our Saviour tells you that the seven Golden Candlesticks , are the seven Churches . They were seven : Now in Anti-christian times reduced to a lesser company , two Candlesticks : Though as I said before , Christ will lose none in the latter times , yet in Antichristian times reduced unto two .

These are the two Candlesticks : Christ tells you the Candlesticks are the Churches : So then put this together : Would you know what these two Olive trees are and the two Candlesticks ? They are the godly Magistrate and godly Minister in conjunction with the Saints of God and Churches of Christ . The two Olive-trees are the godly Magistrate and the Ministry : The Candlesticks are the Churches and Saints of God . The godly Magistrate and Minister , in conjunction with the Churches and Saints of God . The godly Magistrate alone , is not it : Nor the Ministry alone , is not it : Nor good people and Saints alone , is not it ; Here are two Olive-trees , and two Candlesticks : So that would you know what these are ? They are the godly Magistrate , and Minister , in conjunction with the Saints of God , and Churches of Jesus Christ .

And then if so , That these be the Witnesses .

Here we may see who those are that are fit to bear witness of Christ in Antichristian times , to bear their Testimony . — They are to be a fruitful , profitable people , And a lightsom people , that can hold forth light unto others in some measure : — What more fruitful and profitable than the Olive-tree ? There 's nothing unprofitable ; The Bark , Oyl ; the Leaf , Oyl ; the Body , Oyl ; the Fruit , Oyl ; nothing unprofitable : So the Saints of God , they are the Sons and Daughters of Oyl , nothing but profit . The wicked indeed are compared to the green Bay-tree ; barren , unprofitable : But the Godly are compared in Scripture to the Olive-tree , nothing not profitable : The Wicked are compared to Goats , the Saints are compared to Sheep : Sheep , nothing not profitable : Their wool profitable , their flesh profitable ; their very dung profitable : Nothing not profitable : And here , the Witnesses of Christ , they are the Olive-tree ; fruitful , and a profitable people ; and a people in some measure fit to give light to others , as the Candlestick , to hold forth light unto others .

Beloved , Truely every one is not fit to bear witness to the Cause , and the Truths , and the Waies of Jesus Christ : A man may be a Protestant , in opposition to the Papists , and yet an ignorant man ; A man may be a Professor , in opposition unto others , and yet barren in his life . No , no , none are fit to bear testimony to the Truths of Christ , and the Waies of Christ , in opposition to the waies of Anti-christ , but the Olive and the Candlestick ; The profitable man and the lightsom man : and therefore in evil times that you may be fit to bear witness to the Waies of Jesus Christ in opposition to the Waies of Anti-christ , labour to be Sons and Daughters of Oyl ; labour to be more fruitful and profitable in your life ; And let your light so shine before men , that they may glorifie your Father which is in Heaven . And so now I have done with the second thing , What these Witnesses are , More particularly in respect of their number , Two ; In respect of their q●ality , They are two Olive-trees , and two Candlesticks .

3. But then Thirdly , It it here said that th●y shall Prophesie 1260. daies , clothed in Sackcloth ; that they shall lie in Sackcloth , and lie in Sackcloth 1260 daies .

In Sackcloth , — What 's that — And how 1260 daies ?

If you ask what this Sackcloth means : It represents the sad , and afflicted , and mournful condition that the Saints and people of God shall be in , in Antichristian times . When the Jews of old mourned , and were afflicted , they put on Sackcloth : The Princes put on Sackcloth , and the Priests put on Sackcloth , and the people put on Sackcloth : So here , the Witnesses clothed in Sackcloth ; — What doth this mean , but their sad , and afflicted , and mournful condition ? Such it is , and must be in Antichristian times .

For is it not a sad thing , and mournful , for the holy City to be troden underfoot by the Gentiles ? so it shall be in Antichristi●n times .

Is it not a sad and mournful thing for the Church of God to be hidden , the inner Court to be hidden ? Indeed a hidden Church is a true Church ; a scattered Flock is a true Flock , and a scattered Church is a true Church : But is it not a sad thing for Churches to be hidden ; the Church of God to be hidden ? Why so it must be in Antichristian times . I remember Mr. Brightman saith , when the Woman is in the Wilderness , she must not think that there will be Congregations so visible ; but in a Wilderness here and there , or in a Forrest , here and there is a house ; and here and there you meet with a man ; But you meet not with great Towns , and Corporations in a Wilderness , or in a Forrest : So when the Church is in the Wilderness , here and there a knot of Saints , and here and there a knot of meeting : But Corporations and Churches then are hidden : Is it not a sad thing now I say ? Yet thus it must be .

Is it not a sad thing for the Vessels of the Temple to be defiled ? So it must be in Antichristian times .

Is it not a sad thing for the solemn Assemblies to lie under reproach ? So it is and must be in Antichristian times .

Is it not a sad thing for the Saints and People of God , and the Daughters and Sons of Sion to be persecuted to the very Gates of Sion , yea into the very Gates of their Trade ? So it is and must be in Antichristian times : and therefore no wonder that the Witnesses lie in Sackcloth .

But then they lie in Sackcloth 1260 daies , — what 's that ? That is 1260 years , a day being put for a year , as it is ordinary in Scripture .

And if you ask , When doth this time begin , or end , that we may know where we are ?

I answer : If you can find the beginning from whence this time doth commence , you will soon find the end : — now these 1260 daies or years , are all one with the 42 Months ( spoken of before ) that the Gentiles shall tread down the holy City : They are all one with the 42 months of the Beast . Take a day for a year , and 42 months come to 1260 years ; take a day for a month , and then 1260 daies comes to 42 months .

These 42 months of the Beast then , and the 1260 daies or years that the Witnesses are clothed in Sackcloth are all one .

Now , when did the 42 months of the Beast begin ?

In likelyhood about the year 400 or 406 or 10 or thereabouts , for to speak to a year or so , is not safe , Chronologers have been deceived : I say in the year of our Lord 400 , or thereabouts .

For look when that that hinders was taken away , then the man of sin was discovered : The mistery of iniquity did work in the Apostles time : In 2 Thes. 2. The mystery of iniquity doth already work verse 7. Only he who now letteth , will let until he be taken out of the way , and then shall that wicked one be revealed : — When is that ? As Jerom and all agree , the Roman Empire was the thing that let , and about those times was the Roman Empire taken out of the way ; In 410. the Goths and Vandals broke in upon Rome it self , about that time was that that let taken away .

And Secondly , ( I do but touch upon this , and touch I must upon it ) look when the Roman Empire did fall asunder into ten Kingdoms , then did the Beast begin his forty two months , Rev. 17. 12. And the ten horns which thou sawest are ten Kings , which have received no Kingdom as yet , But receive power as Kings one hour with the Beast .

But when did the Roman Empire fall asunder into ten Kingdoms ? About the year 400. 'T is observed by good Historians , and divers , that in the year 406. Brittany and these Nations fell off from the Roman Empire , to be a Kingdom standing by it self . — Now then , if the time did begin about 400. surely the end of the time we must needs be about . I confess indeed : It is a sad thing for Christ's Witnesses to lie in Sackcloth ; and to lie in Sackcloth 1260. years , but so it must be , not a day abated , but to a year , to a day . Why should you be offended friends then , at the Sackcloth and mourning condition of the Church , and Saints , and People of God ? — Why , is not this the habit of the Witnesses , Sackcloth : and will not you be content to be habited as they are habited , as Christ's Witnesses are habited , to wear the same clothes that Christ's Witnesses do ? And if Christ's Witnesses shall lie in Sackcloth 1260. years , will not you be contented to be in Sackcloth three or four years ? Christians , will not you be contented to be in Sackcloth three or four years ? Me thinks we should rather look to the duty of a Sackcloth condition ; there should our hearts and our thoughts be : But we are very apt evermore , ( and consider what I say , not only in reference to this point , but to others ) we are very apt to mind Gods work , and neglect our own : 'T is Gods work to ful●●l the Promise , 't is our work to apply the Promise ; but we mind the fulfilling on 't , and neglect the applying on 't ; mind Gods work , and neglect our own work !

'T is Gods work to deliver his people , 't is their work to be humbled under the mighty hand of God : But we mind deliverance , which is Gods work , and neglect our own work , humiliation under the mighty hand of God .

'T is Gods work ( saith the Martyr ) to take care , 't is our work to cast care : Cast all your care upon God ; there 's your work : for he careth for you , that 's Gods work . To take care is Gods work , to cast care is our work , but we mind Gods work , and are taking care , and neglect our own work , which is to cast all our care upon God .

'T is Gods work to take off our Sackcloth , 't is our work to wear it ; but we mind Gods work , the taking of it off : When shall this Sackcloth be off ? and neglect our own work , to wear it handsomly . — Why should we not I say , mind our business ? what is the duty of a Sackcloth condition more ?

Why then , when we are in Sackcloth , surely then 't is our duty for to lay by our Ornaments : Let the Bridegroom go out of his Chamber , in the day of Sackcloth ; if any body may rejoyce , the Bridegroom may ; But let the Bridegroom go forth of his chamber in a Sackcloth day : Lay aside your Ornaments friends , lay aside your Ornaments : In the time of Sackcloth , 't is our duty then for to fast and pray , and cry mightily unto the Lord .

Then 't is our duty to put our mouths in the dust , if so be there may be hope .

Then it is our duty for to bear our Testimony .

Then it is our duty for to wait on God ; though the Witnesses wear Sackcloth for a time , yet there are white Robes provided for them , and they come out with Palms in their hands .

And the nearer the time of Deliverance grows , the less time for waiting , the more we are ingaged to wait : Why now according to the calculation , there is not much of the time to come ; there is but a little of the Sackcloth time to come , shall we not watch with him one hour , and wear Sackcloth with him one hour ? wait a while , he that shall come , will come , and will not tarry . And so I have done with the third thing ; namely , what this Sackcloth is , and their lying in Sackcloth for 1260. years .

4. But then in the fourth place , It is said here , that these Witnesses did Prophesie : I will give power unto my two Witnesses , and they shall Pr●phesie — Prophesie — What 's that ? and how did it come to pass , that they shall Prophesie in the time of their Sackcloth .

Prophesie , — What 's that ?

Why Prophesying is sometimes taken in Scripture for the Revelation of the mind of God , whereby a man doth foretel things to come , and so Daniel and Ezekiel , and others were called Prophets .

Sometimes Prophesying is taken more largely in Scripture , for Preaching the Word of God in a way of Office ; Preaching the Word by Office : And so the Ministers and Preachers of the Word of God in Office , they are called Prophets in Scripture .

But Thirdly , yet more largely : Prophesie is took for a declaring and making known of the Mind and Will of God , and so all those that do declare and make known the Mind and Will of Jesus Christ , they are said to be Prophets , and so I take it here : For I pray do but mark , This their Prophesying and Witness-bearing seems to be all one : I will give power unto my two Witnesses , and they shall Prophesie : — And when they shall have finished their Testimony , their witness bearing ; He should have said , when they have finished their Prophesie : True , But he would shew that their Witness-bearing and Prophesie is all one ; And so compare chap. 19. and chap. 22. of the Revelations together , and you will find the same , I fell at his feet and worshipped him , and he said unto me , see thou do it not , I am thy fellow servant , and of thy Brethren , that have the testimony of Jesus : and chap. 22. I fell at his feet , and he said unto me see thou do it not , for I am thy fellow servant , and of thy Brethren the Prophets ; Of thy Brethren the Prophets , here in chap. 22. is all one , with thy Brethren that have the Testimony of Jesus , In the 19th . and saith he there , Worship God , for the Testimony of Jesus , is the Spirit of Prophesie : It 's the same word that 's used , when they had finished their Testimony , or Witness-bearing : The witness of Jesus , is the Spirit of Prophesie : This bearing witness to the truths of Jesus , this is Prophesie : And thus now the Witnesses , they are said to Prophesie .

Well , but how come they to Prophesie in the times of their Sackcloth .

Behold , I will give power unto my two Witnesses , and they shall Prophesie 1260. daies clothed in Sackcloth : How comes it to pass that they shall Prophesie in Sackcloth ?

It 's clearly answered , I will give power ( saith Christ ) I will give power unto my two Witnesses , and they shall Prophesie in Sackcloth . I will give power to them ; they shall have their Orders to Preach from my self ; They shall have power from Me to Preach and to Prophesie , and to bear their Testimony : Some have their Orders and their Power to Prophesie from Men ; from Prelates , from the Beast ; but ( saith he ) I will give power unto my two Witnesses to Prophesie : It 's said of the Beast , That Power was given him : It 's said of the Witnesses , I will give Power unto my two Witnesses : They shall have their Orders , they shall have their Power of Prophesie and Witness-bearing from my self : I will give Power unto my two Witnesses . Plainly then thus much .

Obs. There 's none can bear witness to the Truths of Jesus Christ , but those that are impowred by Christ , and if that Jesus Christ will give power unto his two Witnesses for to Prophesie , and to bear their Testimony , then why should we not depend on God ? why should we not go unto Christ , and depend on Christ , for our very Power to bear Witness to the Truths of Christ .

It may be you are afraid , and you will say thus : I am a poor weak Creature , man or woman , and I shall never be able for to bear a Testimony in these witness-bearing times ?

I but you know what the Martyr said , I 'le set my foot against the Alce Driver . foot of the proudest Prelate of them all in the cause of Christ : But who gave power unto her ; — Jesus Christ that saith , I will give power unto my two Witnesses ; and he hath said so concerning all his Witnesses : I will give power unto my two Witnesses , that they shall Prophesie , and bear witness ; and he is faithful : and therefore why should you not go to Christ , and lay your selves flat upon this Promise , and say to him : O Lord , I am a poor weak Creature ; I fear I shall never be able for to bear my Testimony , but thou hast said , I will give power unto my two Witnesses ; I am one of thy Witnesses : Now then O Lord , give power to me , for I am poor ; O remember this Promise , here 's a gracious and a blessed Promise : Christ saith himself , I will give power unto my two Witnesses , and he is faithful , and will make it good . And so I have done with the fourth thing , namely , what Prophesying is , and how the Witnesses come to Prophesie in the times of their Sackcloth ; Christ gives them power .

5. But then Fifthly , what is the defence and guard that these Witnesses have , whereby they are guarded and defended in their Prophesie .

The Text saith , If any man will hurt them , fire Proceedeth out of their mouth , and devoureth their enemies : — What 's that ? Fire proceedeth out of their mouth ; It may relate unto Moses ; but especially it relates unto Elijah , a Prophet , a Minister , that when the Captain and his fifty came to do him hurt , he called for fire from Heaven , and destroyed the Captain and his fifty ; fire came out of his mouth by his prayers : and when another Captain came , and his fifty , Elijah prayed , and fire came down and destroyed him and his fifty : Fire came out of his mouth ; plainly it relates to this of Elijah .

What then is this fire that proceeds out of the month of the Witnesses , but the scorching and devouring Judgements of God , whereby the Enemies of Gods people are blasted and destroyed by the prayers and threatnings of the people of God , that come out of their mouth .

But if any man will hurt them , mind a little .

It seems then first , That there will alwaies be some in readiness to hurt the witnessing people of Christ , though they be impowered to witness from Christ himself . Though the Saints and People of God be impowered by Christ himself for to bear their Testimony : There will alwaies be some or other to hurt the witnessing people of God . If any man will hurt them , Them that are Witnesses .

But Secondly , though men do hurt the witnessing people of God , they shall not go unpunished : If any man will hurt them , fire proceeds out of their mouths , and devoureth their enemies : Though the enemies may hurt the witnessing people of Christ , the enemies shall be hurt themselves , they shall not go unpunished .

But Thirdly , They shall not only be punished that hurt the witnessing people of God : But they shall be punished with a So ; He must in this manner , or So , he must So be punished : — So — how so ? So , look in what way he thought to have hurt the witnessing people of God : So shall he be hurt , look by what mens he sought to hurt the people of God , by the same hand and means shall he be hurt himself .

But So , so by fire coming out of their mouth ; by the prayers of the people of God , they shall be blasted and consumed ; not by sword , not by might , nor by strength , but by fire coming out of their mouth , So , So , he shall not only be punished , but be punished with a so , that hurts the witnessing people of God .

Oh my beloved friends , why do you shut your mouths ? why should you not be much in prayer ? what doth fire come out of the mouth of the witnessing people of God to devour their enemies , and will you shut your mouth , and not pray ?

Oh! where will Opposers appear ; what will become of those that hurt the witnessing people of God , O wo to them ?

Oh! what a dangerous thing is it to oppose the prayers of the people of God ? This is the fire that comes out of their mouth , whereby those that hurt them are scorched : And therefore let men take heed how they hurt any of the witnessing people of Christ ; and let all those that are witnesses pray ; You that are witnesses now open your mouths , for fire proceedeth out of your mouths , to devour the enemies that hurt the witnessing people of God ; Open your mouths wide . And so I have done with the fifth thing ; The Guard whereby the Witnesses are guarded in the daies of their Prophesie .

6. The sixth thing remains , and that is , what are the great things that these Witnesses will do , in the end of the daies of their Prophesie , and of their Sackcloth .

Why briefly thus : In the general 't is said : These have power to smite the Earth with all plagues , as often as they will : That is , as I humbly conceive , pouring out the seven Vials , in Rev. 16. the seven Vials are poured out upon the earth : and why is it spoken of here , That they have power to smite the earth with all Plagues ? But to shew that at least some of the Vials shall be poured out , before the Witnesses are slain : But not to fix there , more particularly .

First , These have a power to shut Heaven , that it rain not , in the daies of their Prophesie : What 's that ? Certainly , it must relate unto Elijah : That Elijah prayed , and by his prayer he shut the Heavens that it rained not for three years and an half : Plainly it relates unto Elijah as can be : Elijah prayed , and by his prayer he shut the Heavens that it rained not for three years and a half .

Well , but what are the Heavens here ?

Those cannot be understood litterally , but spiritually : As it is said in the 8th verse , Their dead bodies shall lie in the street of the great City , which Spiritually is called Sodom and Egypt : The Heavens here cannot be understood litterally , but spiritually ; what then ? what are the Heavens then , and what is the shutting of the Heavens that it rain not .

The Heavens are the highest power , so that look when the Witnesses have power to restrain the highest power in Church and State from their wonted influence ; then is this word fulfilled , that they have power to shut Heaven that it rain not in the days of their Prophesie : I say the Heavens are the highest powers : look when the Witnesses do restrain the highest power in Church and State from their wonted influence , Then is this word fulfilled .

Secondly , They have power also to turn water into blood . What 's that ? plainly it must relate to Moses , who turned Rivers , and turned waters into blood : What 's that ? It cannot be understood litterally , but spiritually still : What 's that then ? Why thus : These waters are to be understood spiritually , and so you read in Revel. 16. The Sea , and Rivers were turned into blood : Look therefore when the Witnesses shall have power to turn the still waters of a State or Nation into War and Blood ; Then is this Word fulfilled .

But how came the Witnesses to have power to do this ?

It may be , not legally , for it is not said here , And I will give power unto them to shut the Heavens : but these have power to shut the Heavens , and these have power to turn waters into blood ; 't is not said here , I will give them power , as 't is said before : it may be this may be done , and not legally .

But when shall this be done ?

It must be done immediately before their slaying . I pray mark the coherence here : They shall have power to shut the Heavens immediately before they are slain , and to turn water into blood immediately before they are slain , just before the three years and a half , that they lye dead upon the earth : For when did Elijah shut the Heavens but immediately before the three years and a half of drought : When did Moses turn the waters into blood , but immediately before the coming out of the Children of Israel out of Egypt : So here , immediately before the Witnesses are slain , and they lye three years and a half as dead , immediately before , they have power to shut the Heavens that it rain not , and to turn waters into blood .

Now therefore to draw to a Conclusion ; whensoever you see all these things come to pass . I will not apply them to times or places , this or that time or place : But when you shall see all these things come to pass , one treading upon the heel of another : when you shall see that the Witnesses have power to shut the Heavens that it rain not : to restrain the highest powers both in Church and State from their wonted influence . And that they have power to turn water into bloud , and still Nations into War ; and then immediately upon it they shall be slain , and so lye dead , deprived of their functions and vital operations , as if they lay dead . Then lift up your heads , and comfortably say , hopefully say , Now , now comes the three years and half , which is the last time : Now is our Salvation near , for God will bring near his righteousness , and his Salvation shall not tarry . And he will place Salvation in Sion , for Israel his glory .

Only for the present , let me conclude and leave an Exhortation with you , which I will draw up from all which hath bin said .

The first part on 't is this : The Saints and people of God in Anti-Christian times , they are Witnesses .

First therefore , be sure that you bear your testimony faithfully . Be faithful now in your Witness-bearing , Christians . Christ will pay all the charge that you are at in Witness-bearing . If a man have a Suit at Law , and have five or six Witnesses , and carry them a hundred Miles , he bears all the charge of their Witness-bearing . Saith Christ , I will give power to My Witnesses , they are My Witnesses . Ye are Christs Witnesses , and look whatsoever charge you are at , he will bear the charge , he will bear all the charge of your Witness-bearing : And if your Faith come not home enough , as it should be , yet Christ is Faithful though we believe not , and therefore be faithful in your Witness-bearing .

Secondly , Though you be but few , be not afraid , be not discouraged , for Christ will alwaies have enough to bear Witness to his truth in the darkest times . -Comfort ye one another with those words .

Thirdly , Be fruitful as the Olive tree ; And be lightsome as the Candlestick . O that God would roul away the reproach of a barren heart from every one of you , and of a barren life . T is time now to be fruitful that you may be as the Olive-Tree , and as the Candlestick , to hold forth your light to others .

Fourthly , Pray now have a care that you wear your Sackcloth handsomly . Truly these Meetings that now we do enjoy , they have a Sack-cloth on them : there is a Sack-cloth upon the loyns of every such meeting as this . Christians , you have your Sack-cloth on , pray wear your Sack-cloth handsomly , for in due time you shall have Robes , you shall come forth in white Robes , having your Palmes in your hands , only for the present wear your Sack-cloth handsomly . I mean , carry your sad and mournful condition as you ought .

Fifthly , If you find that you be not able for to bear your testimony as you would , and as you should : Go then to Christ , and remember this promise , I will give power unto my Two VVitn●sses . O plead this promise Christians , it is a great promise : I will give power unto my two VVitnesses . Though men take away power from you for Prophesy ; They will not let you Pray , nor Prophesie , yet I will give power . ] I will give power in opposition to your own weakness . And I will give power in opposition to mens Malice . Therefore go to Christ and press this promise , Lord , I am one of thy poor Witnesses , therefore give power according to thy Word , for thou hast said I will give power , and they shall Prophesie .

Sixthly , Let not your mouth be shut , but open in Prayer : For it is said here , If any man will hurt them , Fire proceedeth out of his mouth . That was the Prayer of Elijah , It brought dovvn fire , scorching and blasting Judgments . Christians , is there a Fire , a Fire in your mouth ? O you that have any credit in Heaven , pray now . If there were any here that I could speak to , I would say thus , You that never prayed , pray now : but I hope there is none such ; but if there should be any such , I would say , you that never prayed , pray now ; and you that have any credit in Heaven , improve it in this day of tryal for the poor Witnesses .

And to conclude all : If that you should see that the Witnesses shall have done such great things , that they have shut Heaven that it rain not ; that they have turned water into bloud , and yet immediately upon it they have bin slain , and lye dead : If you see all these things come to pass one after another , then lift up your heads oh ye Saints , and wait , and wait ; for he that doth come , will come , and will not tarry . And when he comes , he will not only pay you your principle-money , but he vvill pay you all your forbearance money too : And therefore what I say to one , I say unto you all , and to my ovvn soul , Let us wait upon the Lord and keep his vvay . And thus novv I have done with the first time of the Witnesses , their Prophesying time , their slaying time follovvs : But that you will conjecture at somthing by what hath bin said .

SERM. V. The uncertainty of the world , should take off our Hearts from the Love of it . 1 Cor. 7. 30 , 31. But this I say Brethren , the time is short . It remaineth , that both they that have Wives , be as though they had none And they that weep as though they wept not : And they that rejoice , as though they rejoyced not : And they that buy , as though they possessed not : And they that use this world , as not abusing it ; for the fashion of this world passeth away .

BUt this I say Brethren , the time is short , &c. ]

In this Scripture we have a great Exhortation to use this World as if we used it not , which the Apostle openeth by divers instances , and strengtheneth by divers Arguments . The general Exhortation brings up the Rear , They that use this world as if they used it not , or as not abusing it . The instances march in the body and middle of the words ; They that have Wives , as though they had none ; and they that weep , as though they wept not ; and they that rejoice , as though they rejoyced not ; and they that buy , as though they possessed not . Which are inclosed with tvvo Reasons :

One in the Front , The time is short ; This I say Brethren , the time is short , It remaineth , &c.

The other reason in the close or rear of the words , F●r the fashion of this World passeth away . From all which then I take up this Doctrine or Observation , Doctr. That the consideration of the shortness of our time here , and that the fashion of this World passeth away , should move us to use the World in all our particular concernments , as if we used it not . For the opening whereof , these several things will fall under our consideration :

First , That a good man may make use of the world .

Secondly , Though he may make use of the World , yet he must use the World as if he used it not .

Thirdly , What are those particular concernments wherein we are to use the World as if we used it not .

Fourthly what there is in these Reasons of the Apostle , The shortness of the time , and the passing fashion of the world , that should move us so to use the World , as if we used it not .

Fifthly , When a man may be said so to use the World as if he used it not .

Sixthly , What is the issue and the consequence thereof , in case he do or do not .

Seventhly , What a man should do that he may get his heart into this holy frame , So to use the World as if he used it not .

First therefore , We must grant that a good man may make use of the World ; he may make use of the world in reference to the persons of the world , in reference to the things of the world .

In regard of the persons of the world : So Abraham and Isaac did make use of Abimelech ; so Jacob did make use of Laban ; so the Israelites did make use of the Egyptians ; so the Jews did make use of the Heathen Cyrus , Darius , Artaxerxes , for the building of the House of God . Plainly then , a good man may make use of the world , the persons of the world .

And as he may make use of the persons of the world , so he may make use of the things of the world , for they are his own : All things are yours , whether Paul , or Apollo , things present , and things to come ; life and death , all things are yours . And who may not make use of his own ? If a friend should send a man a gift , it would be accounted an incivility and unthankfulness not to make use thereof . Why truly , as for the things of this world , they are Gods gift ; The Lord giveth , and the Lord taketh : They are Gods gift : And will it not be accounted an incivility towards God , and an unthankfulness towards God , not to make use of this his gift that he hath given us : May not a Traveller make use of those things in his journey , that are meet and necessary for him in his journey ? he may . We are all Travellers to another Country , we are upon our journey , so far therefore as things are necessary for our journey , we may make use thereof : The Lord would have Adam himself to be imployed in the state of Innocency , in the things of the world , Six daies shalt thou labour , and do all that thou hast to do : And the Apostle in his second Epistle to the Thessalonians , Chap. 3. v. 11. shews , that those are busie-bodies , whose bodies are not busie : We hear that there are some which walk among you disorderly , working not at all , but are busie bodies ; working not at all , but work in anothers ground : busie bodies , because their bodies are not busie : See how they go here together , working not at all , but are at work where they should not work : those whose bodies are not busie , will be busie bodies : And is it not an evil thing to be a busie body ? 't is so ; therefore we must work : How can we work if we do not make use of the world , and the things thereof ? So that plainly then we see the first thing clear'd : A good man may make use of the world , both in reference to the persons of the world , and in reference to the things of the world : A good man may make use of the world .

2. But secondly , though we may make use of the world , we must use the world as though we used it not , not regarding it too much , not setting our affections upon it too much , not spending too much time upon the world , and the things thereof .

For look as wicked men do use the things of God , and of the other world , so a good man should use the things of this world : Why now a wicked man doth use the things of God , as if he us'd them not , pray , as if he prayed not , and hear , as if he heard not ; why , because his mind is upon other things : Why truly so the minds of the Saints are , or should be , upon other things . Set your affections on things that are above : 'T is a good speech that an Antient hath , saith he , As good men are , where they yet are not , namely in heaven ; so they are not where they now are , namely on earth , for your conversation is in heaven : Though your communication be here on earth , yet your conversation is in heaven ; and if heaven be our object , earth will be our abject : Few I confess that live at this rate , to use the world as if they us'd it not : But is there not reason , good reason for it ? let 's see the reasons : Is there not good reason for it ? yes . For

First , If the world , and the things thereof be so our own , as if they were not our own ; then why should we not use the world , and the things thereof , as if we us'd them not ? why now , though the things of the world are our own in regard of propriety , yet if you look into the sixteenth of Luke , you will find that they are called not our own , ver. 11. If therefore ye have not been faithful in the unrighteous Mammon , who will commit to your trust the true riches ? and if ye have not been faithful in that which is another mans , who will give you that which is your own : That which is another mans , that 's the same with the unrighteous Mammon ; who shall give unto you that which is your own ? spiritual things are our own ; the things of God are here call'd our own ; properly that is our own which we can carry up and down with us , omnia mea mecum porto , that is our own which we can carry away with us , out of the world with us , that 's truly our own : But now , as for the things of this world , they have wings , yea Solomon saith , they make themselves wings : If you clip their wings they will grow again ; they make themselves wings , and fly away ; and they have the wing of an Eagle , strong wings for to fly away . Now if that the things of this world be so our own , as if they were not our own , why should we not use the world , as if we us'd it not ?

Secondly , If the things of this world be , and are as if they were not , why should we not use them as if we us'd them not ? In the 23 of the Proverbs , Solomon saith , that they are not , why shouldest thou let thine eyes fly upon that which is not . They are not , and if that they be as if they were not , why should we not use them as if we us'd them no ?

Thirdly , If it be not in the power of any creature in this world for to help us , or to hurt us , to do either good or evil to us , why then should we not use the world as if we us'd it not ? you know , Psa. 62. 10. If riches encrease , set not your hearts upon them ; why , God hath spoken once , twice , and I heard it , that power belongs to God : 'T is not in the power of riches , or any creature in the world , to do us either hurt or help . In Isa. 41. it s made Gods Prerogative ; Shew the things that are to come hereafter , v. 23. That we may know that ye are Gods , do good , or do evil ; do good , or do evil : if ye will shew your selves O ye Idols to be Gods , then do good , or do evil ; this is Gods great Prerogative , to help , or to hurt , its Gods prerogative , 't is not in the power of any creature for to help , or hurt ; now if it be not in the power of any creature for to help , or hurt , why should we not use the world , and the things thereof , as if we us'd them not ?

Fourthly , We are so to use the world , and the things thereof , as they are ; why now truly there is nothing in this world that is either good or evil morally , but as it is used ; prosperity in it self is not good , not morally good ; adversity in it self is not evil , 't is not morally evil ; all the things of this world are but indifferent , neither good nor evil in themselves , but as they are used : Thus then , if all the things of this world are but in their own nature indifferent , neither good nor evil , why should not our hearts be carried out indifferently towards them , and so to use them , as if we us'd them not ?

All the things of this world , they are but to serve a turn , they are not to be enjoyed for themselves , only for to serve a turn ; there is nothing that you have to deal withall , but is meerly for to serve a turn ; Cloaths are but to serve a turn , to cover nakedness ; good meat and drink is but to serve a turn , to serve our hunger , and our thirst ; money , and houses , and lands , are all but to serve a turn , only God is to be enjoyed ; God is not for to serve a turn , but all the things of this world , they are only for to serve a particular turn : The Schoolmen therefore have a handsome speech of a worldly man , they deforibe him , He doth enjoy what he should use , and he doth use what he should enjoy : God is to be enjoyed , and he uses him ; the world is to be used , and he enjoys that : but 't is God alone that is to be enjoyed for himself ; all things here are but to serve a turn , and therefore why should we not use the world as if we us'd it not .

Fifthly , If the world do use us , as if it us'd us not , and if the world do care for us , as if it car'd not for us , why should not we use the world as if we us'd it not ? Paul reasons after this manner , in Gal. 6. 14. God forbid that I should glory , save in the Cross of our Lord Jesus Christ , by whom ( or whereby ) the world is crucified unto me ; and I unto the world . The world looks upon me as a man hang'd , crucified , hanged out of the way , why truly I look upon the world so too , saith he ; the world looks upon me as a dry leaf , and I look upon the world as a dry leaf . Thus now it is , the world cares for us , as if it car'd not for us , and the world uses us , as if it us'd us not ; and therefore why should not we use the world as if we us'd it not .

Obj. I but Solomon saith , Whatsoever thou findest in thine hand to do , do it with all thy might .

Ans. True , and it is in our band to use the world , as if we us'd it not ; and therefore this we are to do with all our might , even to use the world as if we us'd it not : And so I have done with the second thing ; though a good man may make use of the world , and the things thereof , yet he is to use the world , as if he us'd it not .

3. I but then thirdly , what are those particular concernments wherein we are to use the world as if we us'd it not ? why , the Apostle here doth instance in four .

In the matter of our Relations ; it remaineth that they that have wives , be as though they had none .

In the matter of our grief ; And they that weep , as though they wept not .

In the matter of our joy ; And they that rejoyce , as though they rejoyced not .

And in the matter of our p●ssessions ; And they that buy , as though they possessed not . I shall run through them briefly , that we may have the clear understanding of the case , and the matter before us .

First , As for the matter of our Relations , saith the Apostle , It remaineth , that both they that have wives , be as though they had none : A man may use his Relations , as if he had none ; His Relations :

Why , but is not a man to provide for his wife , and children , and family ?

Yes , he is worse than an Infidel that provideth not for his Wife , and for his Family , for his Relations . But when a man hath Relations , he is very apt to be lost therein ; a man may be drunk with his own Bear or Wine : I have married a Wife , and I cannot come ; therefore he is to use his Relations as ●f he had none , in regard of his care to please God ; as diligent in frequenting the means of grace , as if he had no Relations : For , saith he , v. 32. But I would have you without carefulness , he that is unmarried , careth for the things that belong to the Lord , how he may please the Lord : He that is married , careth for the things that are of the world , how he may please his wife . In reference therefore unto the pleasing of God , frequenting of the means of grace , let him that hath Relations be as if he had none , hindred no more by them , than if he had none .

Let him be as zealous for the truth , as if he had none .

Let him be as apt , and ready to suffer for the Cause of Chr●st , as if he had none : We are apt to boggle at sufferings , because of our Relations ; What shall become of my wise and children ? What shall become of my Family ? It was a Speech therefore of Origen , when he was young , unto his Father , when his Father was to go and suffer Martyrdome for the Cause of Christ ; O my Father , saith he , O my Father , Take heed that you do not bauk this suffering for my sake , that you may provide for me . We are very apt to bauk s●fferings for the Cause of Christ , upon the account of our Family , and upon the account of our Relations ; but now , let him that hath Relations be as if he had none , frequenting and using of the means of grace , praying , reading , hearing , as if he had none ; as zealous for the truth , as if he had none ; as apt and ready to suffer for the Cause of Christ , as if he had none . Thus we are to use the world as if we us'd it not , in reference to this concernment : ( I must but touch upon things . )

Secondly , As for the matter of grief , saith the Apostle , And they that weep , as though they wept not . 'T is lawful to grieve and weep , not only for our sins , but for the misery of the times : O that my head were waters , and that mine eyes were a fountain of tears , that I could weep day and night for the slaughters . Mine eyes run down with rivers of tears , saith David , because they keep not thy Law . God hath a bottle to keep all these Pearls in ; the tears of his people , they are precious , and too precious to be lost : As God hath a bag for all the sins of the wicked to keep them in , so he hath a bottle for all the tears of the Saints ; but yet we must not weep too much , but grieve as if we grieved not .

Or otherwise it will argue that we have too much love to the world : Love is the cause of grief ; the more passionately you grieve for any outward thing , the more abundantly you shew your love thereunto , and it will in some measure reflect upon your God : 'T is a considerable speech that of a child , when the mother of the child had us'd to say upon al her losses , Yet my God lives ; when she had lost a child , she would say , yet my God's alive ; when she had lost a friend , yet my God's alive : At last , loosing a child she loved much , she wept very much , and another of her children came unto her and said , Mother , is your God dead ? Mother , is not your God alive ? She used to say still , yet my God's alive , and now weeping much , and not saying so , the child said , Mother , is not your God alive ? Truly this grieving much , it hath such a reflexion as this , Is not your God alive ? Christians , is not your God alive ? you know what the Apostle saith , Rejoyce in the Lord evermore , and again I say rejoyce .

If that we are to rejoyce in the Lord evermore , then surely we are to weep as if we wept not , and to grieve as if we grieved not : And thus we are to use the world as if we us'd it not , in reference to this concernment , the matter of our grief .

Thirdly , As for the matter of our joy , the Apostle saith , And let them that rejoyce , be as though they rejoyced not : 't is lawful to rejoyce , even in the things of the world , Rejoyce in the wife of thy youth . God hath provided several delightful objects for every sense ; there 's Musick for hearing , and there are smells , and sweet smells for smelling , sweet things for the taste : God hath so ordered things , that every Sense hath its delightful object ; surely therefore it is lawful to take pleasure , and to rejoyce in the things of this world .

But still , though we do rejoyce in the things of this world , we must rejoyce as if we rejoyced not .

For why should I joy much in that which I cannot enjoy ? why now the things of this world I may use , but I cannot enjoy them , God only is to be enjoyed .

Who will rejoyce with all his might in the blaze of a Wisp ? a Wisp of Straw set on fire makes a great blaze , but it ends in black ashes : who rejoyces much in the blaze of the Wisp ? why truly the best outward thing , it is but the blaze of a Wisp , and if we dont take heed , it ends in black ashes .

Who would rejoyce much in that which is but a Tanquam , a quasi of good , which he cannot satisfie his soul in ? there is a crack in the finest Christal Glass in this world , a crevice : what outward thing is there in all the world , but hath some crevice in it ? what beauty , but hath some Wart grows upon the face on 't ? Our Saviour Christ was at a Wedding , and when he was there the Wine was spent ; why ? for to shew that in the midst of all our fulness and joy , there is a deficiency , and there is a want , bottles will be empty .

And if it be the great work of a Christian for to moderate his affections , then shold we not grieve as if we grieved not , and rejoyce as if we rejoyced not .

The great work of a Christian , what is it ? why , the great work of a Christian is not for to know much ; the great work of a Christian is not to have much ; he is a Christian indeed that grieves as if he grieved not , and rejoyces as if he rejoyced not , that moderates his affections , that hath the command and the true moderation of his affections , I , he is a Christian indeed . So that thus then we see , that we are to use the world as if we us'd it not , in reference to this concernment , the matter of our joy .

Fourthly , As for the matter of our possessions , the Apostle saith , And let them that buy , be as though they possessed not : 't is lawful , and very lawful to buy and sell , and to possess .

For else there would be no propriety , but there is a propriety in nature , the last Commandment , Thou shalt not covet thy Neighbours Oxe , nor his Ass , nor any thing that is his : nor any thing that is his : The Moral Law , the Law of Nature tells us , that there is an his , that is , a propriety ; and the Gospel tells us , and the Law of the Gospel tells us , that there must be liberality , surely then its lawful to buy , and sell , and to possess : 't is lawful .

But though we may buy , and sell , and possess , yet we must possess as if we possessed not , buy as if we bought not , and possess as if we possessed not : For else ,

How can we be strangers here : 't is said of Abraham , by Faith , he was a stranger in the Land of Promise : A stranger in the Land of Promise , certainly if a man would let out his heart ●pon any Land , a good man would let out his heart to the utmost upon the Land of Promise . What , the Land of Promise , and yet a stranger to it : Yes , though it were the Land of Promise , yet a stranger to it .

How can a man be patient in the loss of things ; If he be not weaned from them while he hath them . Surely Job was weaned from what he had , by being so patient under his loss .

And if that good men have other greater things and possessions for to mind , and they cannot intensively mind both : why then a man must surely so possess , as if he possessed not . Why now a good man hath higher and greater possessions to mind , and inheritance Incorruptible , undefiled , that fadeth not away , reserved in the Heavens : And both he cannot mind together , but he must love the one and hate the other . The intention about the one , must be remisness about the other . Then surely it is our duty to use the World as if we used it not , in reference unto this concernment ; namely , this concernment of our possessions . And so you see the thing now cleared by these four instances : We are to use the World as if we used it not ; In the matter of our Relations ; In the matter of our griefs ; In the matter of our Joyes ; And in the matter of our possessions .

Well , but then fourthly . In the fourth place : What is there in these Reasons of the Apostle , The shortness of the time , And the Fashion of the world passing away . What is there in these Reasons that may inforce this Exhortation , To use the World as if we used it not .

Much every way ( still I must but touch at things ) .

The time is short . Use the World as if we used it not : For the time is short .

The time of our life is short , 't is but short . A great business we have to do in reference to our eternity , and our time to do it in is but short . Time roul'd , and trust up as it were into a little bundle ; and therefore why should we not use the World as if we used it not ? If a Countrey man comes to London upon some business that doth concern him nearly in his life , why will he run up and down the City for to see things ? Go and see the Lyons , and the Bears , and not mind and dispatch his business . Or if a Citizen go into the Country about some business that concerns his life , will he run up and down the Closes for to catch Butter-flyes , and to gather Cowslips , when all his time is but little enough for to do his business in ? Surely no , we are upon our life , and we are upon our Eternity , and upon this little spot and moment of time hangs our Eternity : what shall we ●un up and down catching Butterflyes , gathering Cowslips , running up and down to see the Lyons , and the Bears , and our business undone , and our time but little ? All the time that we have is little enough to make our Calling and Election sure .

All the time we have is little enough for the preparing for our great change . The Devil doth improve his time upon this score . We read in the Revelations , that the Devil is come down with great wrath , for his time is short . Shall the Devil improve his time because it is but short , in a way of mischief : And shall not we improve our time seeing it is but short ? Our time is short , therefore let us use the World as though we used it not .

But then secondly , as for the second Reason , Use the World as if we used it not , we must , For the fashion of this world passeth away . The fashion of this World , 't is but a Scheme , it is but a piece of Pageantry , it is but a Stage , one goes off and another comes on . Take the World in the bravest dress , and it is but a Fashion : And as that 's a Fashion to day which was not yesterday , that 's a Fashion to day which is none to morrow ; Fashions pass away : So the Fashion of the World passeth away . Joseph was in favour greatly with his Father , and that favour past away . His Brethren sold him ; then he was in an afflicted condition , being sold down to Egypt : That fashion past away , he came into Potiphars house , and there he had favour . Well , there he had favour a little time , and that fashion past away ; then thrown into the Prison , and there he was in a sad condition again : and that Fashion past away , he had favor with the Jaylor : And then he came to the Throne , to be the great Councellor of the Nation ; and that lasted ●ot long , but that past away . What piece of the world is there , but the fashion thereof passeth away .

Will you instance in the strongest natural piece of the World , or the civil moral piece of the World , or the sinful fashion of the World , or the Religious fashion of the World , or the comfortable fashion of the World ?

First , for the natural piece , the Fashion of the World : what stronger piece of the World than the Heavens and Earth . Now Read what is said in the first of the Hebrews v. 10 , 11. Thou Lord in the beginning hast laid the Foundation of the Earth , and the Heavens are the works of thine hands . They shall perish , but thou remainest , and they all shall wax old as doth a Garment , and as a vesture shalt thou fold them up , and they shall be changed , but thou art the same , as the Heb. in the Psalmes , But thou art he . But thou art the same , and thy years shall not fail ; but as for them , though these things be brusht over a little , as a vesture shalt thou fold them up , and they shall be changed . The nap of all these things , the fashion of all these things , it will pass away .

Or will you instance in the civil moral part of the world , that fashion thereof ? What more desirable thing is there in all the world than friendship , a true friend to an ingenuous heart , there is nothing in this world more desirable than friendship ? Will you see how that passeth away ? In Psa. 88. v. 8. Thou hast put mine acquaintance far from me , thou hast made me an abomination unto them . It passeth away indeed ; an abomination to friends ; thou hast put mine acquaintance far from me , thou hast made me an abomination to them . See how it sticks upon his heart ; he comes over again in v. 18. Lover and friend hast thou put far from me , and mine acquaintance into darkness . See how the fashion of thi● piece of the world passes away .

Will you instance in the sinful fashions of the world ? why , it may be , the poor people of God they are in a mourning habit , in a mournful fashion , and the enemies of the people of God , they are in a very brave and a gallant fashion : you shall see how this fashion passes away , in Isa. 51. 7. Hearken unto me ye that know righteousness , the people in whose heart is my Law ; fear ye not the reproach of men , neither be ye afraid of their revilings , for the Moth shall eat them like a garment : They are brave fellows , and they are in a very brave and a gallant fashion , but the moth shall eat them up like a garment , and the worm shall eat them like wooll , but my righteousness shall be for ever . and my salvation from generation to generation . As for the redeemed of the Lord , at v. 11. But the redeemed of the Lord shall return , and come with singing unto Sion , and everlasting joy shall be upon their head : They shall obtain gladness and joy , and sorrow and mourning shall flee away . That fashion , that their mourning habit shall off , and that fashion shall pass away .

Or will you instance in the Religion piece and part of the world , and the fashion thereof ? You know what is said in Heb. 12. v. 26. Once more I shake not the earth only , but also heaven ; speaking of the Jewish Worship , the Religious part , and this word , yet once more , signifies the removing of those things that are shaken , as of things that are made , that those things that cannot be shaken may remain . Indeed , saith he , we have received a Kingdom , wherefore we receiving a Kingdom which cannot be moved . Indeed the Kingdom of the Gospel it cannot be moved , and the gates of hell shall never prevail against the Church of God in the general , but the fashion of particular Churches may pass away , and be broken . What a famous Church was Coloss in the daies of the Apostle ; but O thou Coloss , where art thou now ? What a famous Church was the Church of the Thessalonians ? where is the Church of the Thessalonians now ? this Tabernacle is pull'd down , particular Churches , though the Kingdom of Christ shall go on , and shall prevail , particular Churches may be scattered , and the fashion thereof may pass away .

Or will you instance in that which you call the comfortable part of the world ? What 's that of all things you take the most comfort in ? your Relations , the Husband in the Wife , and Parent in the Child ; the fashion of these passeth away : Children pass away , Husbands pass away , and Wives pass away , Friends pass away , Relations pass away : Thus the fashion of the world passeth away ; and therefore why should we not use the world as if we us'd it not ? Pray now , when a Traveller comes to his Inn , why doth he set his heart upon his bed , or his stools , or any thing that he hath in his Chamber ? No , for , saith he , I pass away , and these things they pass from me : If you have a fine silver stream of water run by your door , you dont set your heart upon it ; for , say you , th●s fine silver stream that glides by my door , it passeth away , why should I set my heart upon it ? Thus it is with all the things here below ; the things of this world they pass away , the strongest natural piece of the world , and the civil piece of the world , and the sinful piece of the world , and the Religious piece of the world , and the comfortable piece of the world , all pass away ; why then should we not use the world as if we us'd it not ? And thus you may see what there is in these reasons of the Apostle to it force this same , and that 's the fourth thing .

Fifthly , But when may a man be said then , so to use the world as if he us'd it not ?

Why look , when a man doth so use the world ; and the things thereof , as he doth walk with God in the use thereof , then he uses the world as if he us'd it not ; when one man walks with another , he turns as he turns : So when a man walks with God in the world , he turns as God turns : When God calls to joy , he joys ; when God calls to grief , he grieves ; he walks with God , for he turns as God turns : I say , look when a man doth so use the world , as he doth walk with God in the use of the world , turning as God turns , then he doth use the world as if he us'd it not .

Secondly , Look when a man doth use the world , and the things thereof , in subordination to the things of God , then he doth use the world as if he us'd it not , in subordination to the things of God .

And thirdly , Look when a man doth make it his business for to serve the Lord , and doth the things of the world by his by , then he doth use the world as if he us'd it not : As if a man doth make it his business to get the world , and prays by the by , and reads the Scriptures by the by , and doth good by the by : Now when a man doth make it his business to get the World , and uses the things of God by the by , then he doth use the things of God as if he us'd them not . So on the other side .

Fourthly , Look when a man is dead , and estranged from all the world , and the things thereof , through the communion and fellowship that he hath with Christ , then he doth use the World as if he us'd it not ; for we die to the World , by living in God ; I say , we die to the world , by living in God : Why now consider it , it is one thing for a man to be dead unto the world , and another thing to abstain from this or that particular comfort of the World , this or that particular way of the World : Possibly I may abstain from this or that particular way , or course of the World , because my inclination dont like out ; some mens inclinations dont like of drunkenness , some mens inclinations dont like this way , or that way ; possibly a man may abstain from this or that particular thing of the world , and yet not be dead to the whole world ; possibly a man may be very negligent of the world , and slubber over the things of the World , and yet not be dead to the World : A prodigal man is not dead to the World ; it s one thing for a man to be negligent of the World , and slubber over the things of the World , and another thing to be dead to the world , saith Calvin ; this Phylosophy is in every mans mouth , He is dead to the World , but few there are that are dead to the World , and estranged from the World , through their communion and fellowship with God : But I say , look when a man is dead , and estranged from the world , through communion and fellowship with God , then he uses the World as if he us'd it not .

Fifthly , Look when a man can leave and forsake his worldly interest , his own interest in the world , that he may please others , and be at peace with others , truly it argues , that a man doth use the World as if he us'd it not : Thus it was with Abraham , Abraham gave Lot the choice ; Abraham was the Elder , and the choice did belong to Abraham , but he gave Lot the choice , and he parted with his own interest for peace and quietness : Why Abraham lived by Faith , and he us'd the World as if he us'd it not : Thus should we do , for saith the Apostle in Rom. 15. We then that are strong , ought to be●● the infirmities of the weak , and not to please our selves : Let every one of us please his Neighbour for his good to edification , for even Christ pleased not himself . See how the Apostle presses it ; what more ordinary than this ? every man seeks for to please himself , especially in the matters of the World : every man seeks for to please himself , Christ pleased not himself ; would you therefore know when a man doth so use the World as if he us'd it not , if that you do so use the World , as you do walk with God in the midst of it : The things of the World in subordination to the things of God , make it your business to serve the Lord , and other things by the by ; estranged from the World , through communion and fellowship with God : You can part with your own interest for to please others , that are weak ones ; this doth argue then , that you do use the World as if you us'd it not .

Sixthly , Why , but suppose I do or do not , what 's the consequence ? Suppose I do not use the World as if I us'd it not , What then ?

I will tell you what then .

Then you do want this Character of a good man .

Then you are not dead to the World , and if not dead to the World , then not dead with Christ ; and if not communion with Christ in his Death , not communion with him in his Resurrection .

Then you are defiled by the World , and the things thereof ; use the world as if you us'd it not , and you are not defiled thereby ; but if otherwise , you are defiled , by all the things that you meddle with , you are but defiled .

And then your hearts will reproach you when you come to die ; O when you come to die , and you lie upon your Death-bed ; I had the World , and the things of the World , but I did not use the World as if I us'd it not : As the Mother said , Where 's the Child in the Cradle , when the house was on fire , and they had been getting out the goods , and pulling things out of the Fire : But at last , Where 's the Child in the Cradle ? So at last , when we come to die , O where 's my Soul all this while ? Your heart will reproach you when you come to die ; and blessed is that man or woman whose heart shall not reproach him when he comes to die .

Yea , let me say this farther , you cannot more prejudice the thing you love , nor wrong your selves more , than by loving it too much , and not using of it as if you us'd it not : A man leans upon a stick , and if it be too weak it breaks , he breaks the stick , and it runs into his hand ; the stick suffers , and his hand suffers : So when we come to lean upon a thing , and dont use it as if we us'd it not , it breaks , and it runs into our hands : Look into the 23 of Ezek. and you shall see there how the Jews lovers , and what they rested on , run into their hands , v. 5. And Aholah played the Harlot when she was mine , and she doted on her Lovers , on the Assyrians her Neighbours , v. 7. Thus she committed her whoredomes with them , with all them that were the chosen men of Assyria , and with all on whom she doted , with all their Idols she defiled her self : What becomes of her ? Read v. 9. Wherefore I have delivered her into the hand of her lovers , into the hand of the Assyrians upon whom she d●ted : Wherefore ? Why she doted upon the Assyrians her lovers , and I have given her into the hand of the Assyrians her lovers , upon whom she doted : Why , when a people shall dote upon this and that , God will give them into the hand of their lovers , and make them to run into their hands : 't is a most prejudicial thing to dote upon any thing in this World .

And indeed , ( to say no more in it but this ) how will you be able to suffer ? Suffering times are come Christians ; not coming , but come : How will you be able to suffer in these suffering times , if you dont use the World as if you us'd it not ? What makes the difficulty in suffering , but because we cannot part with this or that Relation , or this or that comfort ? Oh this makes the difficulty in our sufferings ; do but use the World now as if you us'd it not , you will be the more able to suffer ; but if you dont use the world as if you us'd it not , how will you be able to suffer in this suffering day ? Wherefore as you do desire that you may be able to suffer in this suffering day : As you do desire that you may not be whipt by your own lovers : that you may ●ot be given into the hand of your own lovers : that that which you rest upon should not run into your hand : As you do desire that your own hearts may not reproach you when you come to dye : As you do desire that you may not be defiled by the things of the world : As you do desire that you may have communion with Christ in his death , and in his Resurrection : And as you do desire that you may have this mark and character of a good man , labour so to use this world as if you used it not .

But Seventhly you will say , What shall we do that we may get our hearts into this gratious and holy frame , which indeed will fit us for every condition , under grace ? what shall we do that we may use the world as if we us'd it not .

First , I shall a little farther speak to this , and shew you what that man doth that doth use the world as if he used it not . And secondly , give you some means .

First of all for that , what that man doth , that doth use the world as if he used it not ?

1. He will be sure to use Grace in the use of the world , and in all his dealings in the world , and the things thereof . He is never satisfied unless he doth see that he doth use Grace in the use of the world , and the things thereof .

2. He is alwayes ready to give up that part of the world unto God wherein his affections are most engaged , His Isaac ; for saith he , God doth use to try his people in the things wherein they do most delight : And therefore still he is upon that , ready to give up that unto God wherein his affections are the most engaged .

3. He will be sure to stand at a distance from the World and the things thereof , in the getting , as well as in the keeping ; and in the keeping as well as in the getting . There are some that are very worldly in the getting part , and are very free and prodigal as to the keeping . Some are not so worldly in the getting , but they are worldly in the keeping . A man that doth use the world as if he used it not , he doth stand at a distance from the things of the world in the getting as well as in the keeping , and in the keeping as well as in the getting .

4. He doth not place his Religion in a morning and in an evening duty , but in his walking with God in his place . Every man hath so much grace as he uses in his place . Consider what I say , He doth not place his Religion ( he that uses the world as if he used it not ) in a morning and in an evening Prayer , but in his walking with God . Adams tryal did not lye in the Morning and in the Evening Prayer ; but Adams tryal lay among the Trees . So the tryal of a man don't lye in the morning and in the evening duty , but in the Trees , and in his Calling , and in his place . And he doth not place his Religion meerly in a morning Prayer , or in an evening Prayer , and all the day after muddling up and down in the earth . No , he that uses the world as if he used it not , he doth not place his Religion in an Evening , or in a Morning duty , but in walking with God in the use of the world .

5. A man that uses the world as if he used it not , he is sometimes more afraid of prosperity than of adversity . All men are afraid of adversity , but a man that uses the world as if he used it not , he is sometimes more afraid of prosperity : I am sure of this , he will fear God in prosperity , and love God in Adversity . Now therefore , would you use the world as if you used it not , remember these five things .

But secondly by way of Means . If you would use the world and the things thereof , as if you used it not ; then labour to possess your hearts much with Gods Allsufficiency . In Psal. 62. If riches increase , set not your hearts upon them , once and twice have I heard it , that power belongs unto God . And mercy also unto the Lord : God's All-sufficient , there 's enough in God alone , Come O my Soul , possess your heart with this , Ah , there 's enough in God alone . Still be pressing this upon your own souls , There 's enough in God alone , Gods All-sufficient .

Secondly , Look upon the things of the World , with the prospective of the Scripture ; not with one of the worlds glasses : Not with the worlds Multiplying-glass . The world , and the glass of the world ; If you look upon the world with the glass of the world , there you shall find that the things of the world are called Goods , and they are called Substance , An Estate and Substance . But look upon the world with the Prospective of the Scriptures , there they are called Shadows , there they are called Vanities , there they are called Things that are not . What 's the reason that people are so much in love with the things of the world , but because they look upon them with the multiplying glass of the world , and not with the glass , and prospective of the Scripture ?

Thirdly , Never fall in love with any condition for it self , but for the good of the condition . Love not your condition for the condition it self , but for the God of your condition . I do but name things .

Fourthly , Take all Gods Allarums of death , and mingle those with the consideration of the death of Christ , Christ crucified . There is never a death that doth pass before us , but its Gods Alarm , and it calls off from the world and the things thereof . Truly this I must say , It is not all the deaths in the world will make us dye to the world , only the death of Christ : take Christ Crucified , and then you will dye to the world . And therefore I say , take Gods Alla●ums of death , but be sure that you mingle those Alarums with the consideration of the death of Jesus Christ .

And then fifthly , Afford the world , and the things thereof , so much of your love , as better things do leave : For Christians , that which is too cold for God , is hot enough for the world ; I say it again , That which is too cold for God , is hot enough for the world ; and therefore afford the things of the world so much of your love , as better things do leave ; for that which is too cold for God , is hot enough for the world , and the things thereof .

Sixthly , Let the name of the Lord be very precious in your hearts , and in your eyes ; and then you will use the things of the world as if you us'd them not . Abraham had a very great regard unto the Name of God , and he would not have it said , that the King of Sodom made him rich ; not a shoe-latchet will he take from him ; it shall never be said , that the King of Sodom made Abraham rich : He had a very high esteem of the Name of God ; O God alone shall have the honour ( saith Abraham ) of making Abraham rich ; it shall never be said the King of Sodom made Abraham rich : He had a great care of the Name of God : So if men would carry the sense of Gods Name with them into the World , and the things thereof , they would use the World as if they us'd it not : It shall never be said that a base unworthy way made me rich ; no , God shall have the honour of it , and Faith shall have the honour of it , and Prayer shall have the honour on 't .

Seventhly , Go to the Lord , and beg of the Lord to fulfil his promises : Now Gods promises are very many this way ; but I shall only turn you unto that in the last of Zech. 20. a promise spoken concerning the latter times : In that day shall there be upon the bells of the horses , holiness unto the Lord . The bells of the horses ; upon the bells of the Temple ? no , upon the bells of the horses , your Carriers horses : In that day shall there be holiness upon the bells of the horses , holiness unto the Lord : And the pots in the Lords house shall be like the bowls before the Altar ; yea , every pot in Jerusalem and in Judah , shall be holiness unto the Lord of Hosts : Every pot in Jerusalem , every pot in your house , shall be holiness unto the Lord : go to God to fulfil this promise ; O ●here is such a promise lies for the l●tter times , let 's go to God to fulfil this promise , that holiness may be written upon all our pots , and then shall we use this world as if we us'd it not .

Eighthly and lastly , Consider what a good thing it is to use this world as if we us'd it not .

Thereby you shall be able for to want , and to part with the world with ease : I know how to want , saith Paul , and I know how to abound . Truly give me but this grace , and I will speak with Paul ; give me but this grace , to use the world as if I us'd it not , and I will say with him , Now I know how to want , and how to abound : If you use your Relation as if you us'd it not , you will part with your Relation more easily ; if you use your Land as if you us'd it not , you will part with it more easily : Christians , parting times are coming , the Lord knows how soon we may be parted from the bosom of our dearest Relations , and from all our enjoyments that we have here ; would you part easily when the parting blow shall come ? Now use the world as if you us'd it not : now use the world as if you us'd it not .

Thereby also you shall have more of the world , have it in more abundance , by using the world as if you us'd it not , you shall be no loser : I have sometimes stood and wondred at Abraham ; for we say , that the rouling stone gathers no Moss . Abraham went out of his own Country ; God commands him in Gen. 12. to forsake his Kindred , and his Fathers house : So Abraham departed , v. 4. and Abraham came , and they went out to go into the Land of Canaan , and into the Land of Canaan they came , v. 5. And at v. 10. There was a famine in the Land , and Abraham went down into Egypt . A famine in the Land ! why , but did not God call him thither ? yes , Go unto a Land that I shall shew thee , v. 1. God shewed him thither , yet there he met with a famine .

Obs. So one may have a clear call from God , and yet meet with a great deal of afflictions in the way that God calls them to ; he goes down to Egypt to sojourn there : When he came into Egypt , the Lord plagued Pharaoh and his house with great plagues , because of Sarah Abrahams Wife . At v. 18. And Pharoah called Abraham , and said , what is this ? now therefore behold thy Wife , take her , and go thy way : And they sent him away , and his Wife , and all that he had , ver. 10. Well , away they go ; And Abraham went out of Egypt , he , and his Wife , and all that he had , and Lot with him , into the South , v. 2. And Abraham was very rich in Cattel , in silver , and in gold : A strange thing , to grow rich in Cattel : How could he drive his Cattel up and down from Egypt to Canaan , and up and down the Country ? Yes , thus removing at the Command of the Lord , living in Tents , and using the world as if he us'd it not ; thereby , I say , you shall have the world , and have it in more abundance .

Yea , thereby you shall have it in a better edition , in a better impression , the world , and the things thereof , sanctified unto you ; use the world as if you us'd it not , and the things thereof , as if you us'd them not , you shall have them in a better edition sanctified to you .

Yea , thereby you shall have that which is better than all , you shall have the mind of Christ ; And we hope we have the mind of Christ , saith the Apostle ; we believe we have the mind of Christ : who have the mind of Christ ? saith David , in Psa. 119. Lord , saith he , I am a stranger in this earth , hide not thy Commandments from me : Here 's his argument , in Isa. 28. Whom shall he teach knowledge ? v. 9. And whom shall he make to understand Doctrine ? them that are weaned from the milk , and drawn from the breasts , them shall he teach knowledge , and them shall he make to understand doctrine .

I 'le say no more but this , thereby you shall be happy indeed ; use the world as if you us'd it not , and thereby you shall be happy : Who is the happy man in the world ? He 's an happy man that can contemn , and be contemned , saith the Heathen Seneca . He 's the happy man in the world , that can use the world as if he us'd it not .

And yet again i le repeat that , Thereby you shall be fit to suffer in suffering times . Suffering times are upon us , and by using the world as if we us'd it not , you shall be fit to suffer : And therefore again I say , As you do desire that you may be fit to suffer in suffering times . That you may be happy . That you may have the mind of Christ . That you may have the things of the world in a better Edition . That you may have them in more abundance . That you may know how to want and part wi●● all things easily . Now use the world as if you used it not .

And if nothing else will do , I beseech you take these two Arguments that the Apostle here uses , and lay them with all their weight upon your Souls , lay them with your experience . Beloved , this I must say to you , The Holy Ghost doth never spend reasons in vain , the Holy Ghost hath no wast of reasons in Scripture . Here are two Reasons , The time is short . Use the world as if you us'd it not , For the time is short . Use the world , for the Fashion of the world passeth away . 'T is Scripture reason , and there is no waste in it , and therefore lay it unto your own experience : And if you desire now to get this holy frame of Spirit , and to use the world as if you us'd it not : go and say unto your own Souls , Come O my Soul , why should I not use the world as if I us'd it not ? indeed the time is short , Ah the time of our opportunity is short ; The time of our Spiritual enjoyment is short ; The time of this life is short . The time is short O my Soul , and therefore why should I not use the world as if I us'd it not !

And come O my Soul , the Fashion of this world passeth away : And this I have experience of , witness all the Revolutions of these later times , how the Fashion of all things hath past away : We have seen in these late Revolutions the Fashion of this world passeth away , and therefore come O my Soul , why should you not use the world as if you us'd it not : You have now Riches , it passeth away ! Relations pass away : And Friends pass away ; And Creature-Comforts , they pass away : The Fashion of this world it passeth away , and therefore O my soul , now use the world as if you us'd it not . Thus the Apostle speaks , this is his Argument , and these are his Arguments ; And so say I , Brethren and Beloved , The time is short , It remaineth therefore , that both they that have Wives , be as though they had none ; And they that weep , as though they wept not ; And they that rejoyce , as though they rejoyced not ; And they that buy as though they possessed not ; And they that use this world as not abusing it ; For the Fashion of this world passeth away .

SERM. VI. Mens VVrath against God's People , shall turn to Gods Praise . Psal. 76. 10. Surely the Wrath of man shall praise thee , the remainder of wrath shalt thou restrain .

IN this Psalm we have a Declaration of the Majesty and glorious appearance of God , in and for his Church and people . In Judah is God known , his Name is great in Israel , in Salem also is his Tabernacle , and his dwelling place in Sion , ver. 1 , 2. Where God appears as a Captain and General unto his people , and as a Judg.

As a Captain and General ; therefore in ver. 3. There ( In Syon ) brake he the Arrows of the Bow , the Shield , and the Sword , and the Battel . Thou art more glorious and excellent then the Mountains of prey . At thy rebuke O God of Jacob , both the Chariot and Horse are cast into a dead sleep .

As a Judg , at ver. 8. Thou didst cause Judgment to be heard from Heaven , the Earth feared and was still : When God arose to Judgment , to save all the meek of the earth .

But if God do thus appear , to , and for , and with his people , why doth he suffer the wrath and anger of men to be so much against his people ?

Why he answers it in ver. 10. Surely the wrath of man shall praise thee , the remainder of wrath thou shalt restrain . Though God do suffer the Enemies of his people to be very angry and wrathful with his people , yet that wrath of theirs shall turn unto the praise of God , and the remainder of their wrath God will restrain . From whence then I take up this Observation .

Observ . Though there be a great deal of anger or wrath in the hearts of men against the people of God : Yet God will either turn their wrath unto his own praise , or restrain their wrath .

For the clearing and prosecuting whereof , two things will fall under our consideration .

First , That there is a great deal of wrath and anger in the hearts of men against the people of God .

Secondly , That this wrath God will either turn to his praise , or restrain the same .

First of all , There is a great deal of wrath and anger in the hearts of men against the people of God . A great deal of anger ; so much anger as doth amount to wrath , for wrath is the height of anger : Now the men of the world , they are wrath with the people of God , not only angry , but wrathfully displeased , Psal. 124. Had not the Lord bin on our side when men rose up against us , then they had swallowed us up quick , when their wrath was kindled against us .

There is not only Wrath in their hearts against the people of God , but such wrath as doth amount to Rage . For as wrath is the height of Anger , so Rage is the height of Wrath. Now there is Rage also in the hearts of men against the people of God . Why do the Heathen Rage ? Psal. 2. They Rage .

And there is not only Rage in the hearts of the wicked against the people of God ; but such Rage as doth amount to Fury . For as Rage is the height of Wrath , so Fury is the height of Rage . Now there is Fury in the hearts of men against the people of God . In Dan. 3. 13. Then Nebuchadnezzar in his Rage and Fury commanded to bring Shadrach , Meshach and Abednego , and they brought these men before the King , v. 19. Then was Nebuchadnezzar full of Fury .

Yea , there is not only a Fury in the hearts of men against the people of God , but there is a Hatred in their hearts against the Saints and people of God . For as Fury is the height of Rage , so Rage setled , is Hatred . Hatred is the worst of all , 't is setled anger , Wrath , and Rage , and Fury . Now wicked men they do hate the Saints . In Psal. 24. 21. Evil shall slay the wicked , and they that hate the righteous shall be desolate . Yea , saith David , Psal. 25. Consider mine Enemies , for they are many , and they hate me with cruel hatred , v. 19. So that thus then we see in the general , that there is a great deal of Anger and wrath in the hearts of men against the people of God .

Well , but for the opening of this a little further : 'T will be said , what kind of Anger and Hatred is there in the hearts of men against the people of God ?

And how comes it to pass that they should so hate and be so wrathfully displeased with the Saints and people of God , that do them no hurt ?

To give you some account of this : First of all , If you ask what kind of Anger and Hatred , or Wrath there is in the hearts of men against the people of God .

I answer , 1. It is a violent wrath and anger : proud and violent men are risen up against me .

2. As it is a proud and violent wrath or anger , so it is a fraudulent and deceitful wrath : Bloudy and deceitful men shall not live out half their dayes ; speaking of the Enemies of the People of God . Their wrath is not only violent , but there is a fraudulency that is joyned therewithal .

3. As it is a deceitful and a fraudulent wrath and anger : So it is a Mortal wrath and Anger that is in their hearts towards the people of God . A devouring , consuming , and destroying wrath . They eat up my people as they eat bread , Psal. 14. If the Lord had not bin with us , they had swallowed us up quick , Psal. 124. And they shall kill you , saith our Saviour Christ . So that this wrath and anger that is in the hearts of wicked men , It is a mortal , deadly , destroying , consumeing and devouring wrath .

4. As it is a mortal , deadly , destroying and consuming wrath : So it is a Blaspheming wrath . How long shall foolish men Blaspheme thy Name ? Rabshekah was angry , and he did not only Blaspheme the people of God , but God himself . Where is now your God ?

5. As their wrath is a Blaspheming wrath , so it is an unreasonable wrath . Why do the Heathen rage ? Why ? Why they have no reason for it . Why do the Heathen rage , and the People imagine a vain thing ? 'T is a vain thing , they have no reason for it . The wrath that wicked men have against the people of God , and their Anger , it is most unreasonable .

6. As it is an unreasonable wrath and anger ; so it is an insulting wrath and anger , whereby they do insult over the poor people of God , Psal. 137. By the Rivers of Babylon we sate down , yea , we wept when we remembred Sion . We hanged our Harps upon the Willows , For there they that carryed us away Captive , required of us a Song : And they that wasted us , required of us mirth , saying , Sing us one of the Songs of Sion ; insulting over them . And so in Rev. 11. They will make merry , and send gifts one to another , rejoycing over the dead Witnesses . 'T is an insulting wrath and anger that they are filled withal .

7. And then further , As it is an Insulting wrath and anger ; so the wrath and anger that is in the hearts of wicked men towards the Saints , it is an universal wrath and anger . For though they be angry with one person , their anger doth not stay there , but it riseth unto all the party of the Saints . Hamans wrath began with Mordecai , in Hest. 3. 5. And when Haman saw that Mordecai bowed not , nor did him reverence , then was Haman full of wrath . What then : And he thought scorn to lay hands on Mordecai alone , For they had shewed him the people of Mordecai : wherefore Haman sought to destroy all the Jews . So wicked men , they begin ( it may be ) to be angry with one Saint ; but from that one , their wrath and anger doth arise to them all . 'T is an universal wrath against all the Seed of the Godly : They take occasion from one , and fall upon all .

8. And then lastly , As it is an universal wrath and anger , so it is an implacable , an unappeaseable , never-dying , and everlasting wrath , Amos 1. 11. Thus saith the Lord , For three transgressions of Edom , and for four , I will not turn away the punishment thereof ; because he did pursue his Brother with the Sword , and did cast off all pity , and his anger did tear perpetually , and kept his wrath for ever . It is an everlasting wrath , wicked men will not be appeased .

This is a certain Rule , The more there is of Religious end that any evil work hath , the more lasting , holding , and continuing is that evil work . Now in Joh. 16. 2. Our Saviour saith , They shall put you out of the Synagogue ; yea , the time cometh , that whosoever killeth you , will think that he doth God Service . The Syriack reads it so , That whosoever killeth you , will think that he doth bring a Sacrifice unto God . In Exod. 8. 20. saith the Lord by Moses , unto Pharaoh , Let my people go that they may serve me . Now this is the errand that Moses hath : Pharaoh answers it thus , ver. 25. And Pharaoh called for Moses , and for Aaron , and said , go ye , Sacrifice to your God in the Land . Moses saith in the Name of the Lord , Let my people go that they may serve me : Pharaoh understands it concerning Sacrifice , and therefore saith he , go and offer Sacrifice unto your God . And indeed the thing Sacrifice hath the same word . The word that is used here in this 16th of John , Whosoever killeth you , will think that he doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now in Ephes. 5. the Sacrifice that Christ offered , hath the same word , Walk in love , as Christ hath also loved us , and hath given himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Offering and a Sacrifice . So that as good Authors do observe , What Christ saith here , They shall think that they do God good Service : 't is as much as if he should say , They shall think when they kill you , they shall offer a great Sacrifice unto God . But this is the thing I bring it for , The more Religious end any evil action hath , the more holding and continuing is that evil action . Now wicked men for their malice , they shall have a Religious end ; they shall think they do God good service : their malice therefore , and their wrath against the people of God , is never dying , and an everlasting wrath . Thus you see what kind of wrath it is .

It is a violent anger : It is a fraudulent anger : It is a Mortal anger : It is a blasphemous anger : It is an unreasonable anger : It is an insulting anger : It is an universal anger against all the people of God , upon one mans occasion : And it is an everlasting and a never dying anger .

But then secondly , How comes it to pass that there should be such a deal of anger and wrath in the hearts of men against the people of God ; for the people of God are a quiet and a peaceable people .

'T is true , so they are : But who more quiet , and peaceable , and meek , than our Lord and Saviour Christ ; he lift not up his voice in the streets , and yet who ever bare more anger and wrath from men than He.

Yea , the Saints are not only quiet , meek and peaceable , but beneficial to the men where they live . The innocent delivers the Land : Yet notwithstanding , saith Solomon in Eccles. 9. I have seen a sore evil under the Sun , there was a little City , and few men within it : And there came a great King against it , and besieged it and built great Bulwarks against it : Now there was found in it a poor wise man , and he by his wisdome delivered the City , yet no man remembred that same poor man . Then said I , Wisdom is better than strength , nevertheless the poor mans Wisdom is despised , and his words are not heard . So though the Saints and people of God do deliver a Nation , and are exceeding beneficial to the people where they live , and where they are , yet they shall be despised , yet there shall be wrath and malice in the hearts of men against the Saints of God .

But you will say , how doth this come to pass , that there should be such a deal of wrath and malice in the hearts of men against the people of God ?

First of all , the Saints and people of God , and the men of the world , they are directly contrary one unto another : they are contrary in their Birth , and in their Original . For the men of the world , they are of their Father the Devil , who was a Murderer : But the Saints and people of God , God is their Father .

They are not only contrary in their original , but they are contrary in their principles . For the one are the Seed of the Woman , and the other the Seed of the Serpent , whose Principles are contrary . The Seed of the Bond-woman at the best , and the Seed of the Free-Woman .

Yea , they are not only contrary in their Principles , but they are contrary in their Worship : For the Worship of the World is a pompous and a carnal Worship , but the Worship of the Saints is Spiritual , Such worshippers doth the Father seek , that Worship him in Spirit and truth .

And as their Worship is contrary one unto another , so their deeds and their practices are contrary . For why ( saith the Apostle ) did Cain kill his Brother Abel , but because his deeds were evil , and his Brothers good ? Now one contrary seeks to destroy another . Why these are contrary ; They are contrary one to another , contrary in their Original ; Contrary in their Principles ; Contrary in their Worship ; Contrary in their lives and Practices : And therefore no wonder that there is such a deal of wrath and anger in the hearts of the men of the World against the Saints and people of God .

But secondly , The Saints and people of God , they do not regard the men of the World , and the men of the World they think so . Now for high and lofty men to be slighted , and not regarded , this makes them angry . In Dan. 3. when the three children would not bow down unto the Image , There are certain Jews ( say they to the King ) that thou hast set over the Affairs of Babylon , Shadrach , Meshach , and Abednego ; These men O King have not regarded thee . Why they think now , that if the people of God don't bow down to their Commandments , and to their Idols , that they don't regard the Magistrate , These men have not regarded thee : And the truth is , Godly men that are the Saints and people of God , they cannot regard them , For blessed is the man ( saith the Holy Ghost ) that regardeth not the proud , nor such as turn aside to lyes . God hath given a blessing to those that regard not the proud . Now wicked men cannot bear this , that they should not be regarded ; high and great men of the world , that they should not be regarded : and therefore no wonder that there is such a deal of wrath and anger in their hearts against the people of God .

3. The Saints and people of God , they do withdraw from the men of the world , and do separate from them ; Come out from among them , and be ye separate , touch no unclean thing . Now when we withdraw from men , and from their Worship : We do condemn their Worship ; and the men of the world don't love to be condemned . Noah condemned the world ; And by the separation of the Saints from them , they do condemn them , and they don't love ( I say ) to be condemned . To separate from them , and from their Worship , this they cannot bear . The Saints do separate from them , and therefore there is such a deal of anger and wrath in their hearts against them .

4. As the Saints and people of God do separate and withdraw from them , upon which they are much provoked : So the Saints and people of God do hinder them in their proceedings . A man doth not love to be hindered in his proceedings : the Saints and people of God , they do hold wicked mens hands that they cannot proceed , hold their hands by their Prayers . I remember a story of Mr. Tyndal , that blessed first Translater of the Bible into English , that dyed a Martyr in Flanders , being then at Antwerp , and much respected by the Merchants there . There was a great report of a certain juggler that could bring a dish of meat from any Princes Table , and so set the Table that they were at with several Dishes , from several Princes Tables : Pray , saith Tyndal to the Merchants , will you let me be at your Supper ; Yes , and so they carried him : And when he was there , the Juggler tryed his skill , and sweat , and took a great deal of pains ; but saith he , I cannot do it , there is some man here that doth hold my hands . And Tyndal only set himself to this , to believe that he should not do it . I speak it only to this , that the people of God , they hold their hands . And in this 76. Psalm , The men of might , they find ●●t their hands . There brake he the Arrows of the Bow , the Shield , and the Sword , and the Battel : The stout-hearted are spoiled , They have slept their sleep , and none of the men of might have found their hands . Why ? Why there brake he the Bow and the Arrow . There . Where ? In Salem . In the Assembly of the Saints , by their Prayers . Now men cannot endure to be hindred in their proceedings . The Saints do it , and therefore there is such a great deal of anger and wrath in the hearts of them against the people of God .

5. But then further , As the Saints and people of God do hinder them in their proceedings , which doth anger them ; So they do destroy their Gods , destroy their Idols . Men of all things cannot endure to have their Gods destroyed ; how angry were they when Paul came and Preacht down the Gods of Diana ? then they were in a Rage , Oh great is Diana , Paul Preaches down our Gods , and destroyes our Gods . The people of God do destroy the Gods of the wicked , no wonder therefore that they are so provok't against the Saints and people of God .

6. As the people of God do destroy their Gods , and their Worship , so they do destroy their sins and lusts . The Saints are enemies unto all their lusts . Wicked men cannot endure to be kept from their lusts : but if they be hindred from their lusts , kept in and restrained from their lusts , what say they then ? In Psal. 2. Let us break their bands asunder , and cast away their Cords from us . These Puritans , they will not let us play upon the Sabbath day , they will not let us have leave to dance about a May-pole , they put Cords upon us , and bring us into bonds , and take away our liberty . Why do the Heathen rage , &c. The Kings of the Earth set themselves , and the Rulers take counsel together against the Lord , and against his Anointed . Why , wherein is it exprest ? Why they say , Let us break their bands asunder , and cast away their cords from us . The people of God are great enemies to their wickedness , and therefore they are so angry ; full and furious against the people of God .

7. As the people of God are enemies unto all their lusts , so the men of the World they are enemies unto the Saints , unto all their waies , and duties , and graces . The Saints are a praying people : The men of the World are Enemies to Prayer : Forms of Prayer they can endure , but the power of Prayer they cannot bear .

8. The Saints and people of God are righteous in their Generation : The men of the World cannot endure the truth of the Generation , the Grace of the Generation , the righteousness of the Generation , they cannot endure it .

9. The Saints and people of God , they have , and they are stampt with the Image of God : the Image of Christ is stampt upon them ; and the more that any man is stampt with the Image of God , the more the men of the world hate him . Why there are the footsteps of God in the Creatures ; man at the Creation was made after the Image of God , now being raised again by Christ , the very image of God is stampt upon the Saints , and wicked men cannot endure to see the Image of God ; the more they see the Image of God shining forth in any man , the more angry they are . But now the Saints , they have the Image of God stampt upon them , and therefore no wonder that they are thus angry . And thus you see what kind of wrath it is that is in the hearts of the men of the world against the people of God : and how it comes to pass that there is such a deal of wrath in the hearts of wicked men against the people of God .

But then secondly , Will God let wicked men alone in this their wrath and anger against the people of God .

No , but saith the second part of the Doctrine , the Lord he will either turn their wrath and anger unto his own praise , or he will restrain it . You have both he●e in the Text ; thou wilt turn their anger unto thy praise O Lord , and the remnant of their wrath , thou wilt restrain . Either God will turn their wrath unto his own praise , or he will restrain it . I use to express it thus , by the Miller that lets the water run : So much water as will serve his turn to grind the Corn , he lets it run , the rest he doth restrain , and don't let it run . So the Lord doth let the wrath of man run so much as may grind his corn , so much as may serve his turn , so much as may work to his praise : The remnant he doth restrain , either he will work the wrath and anger of men to his own praise , or he will restrain the same .

Sometim●s he will restrain it : In Isa. 27. v. 8. speaking of the afflictions of the people of God : In measure when it shooteth forth wilt thou debate with it ; he stayeth his rough wind , in the day of the East-wind : Consider that expression , He stayeth his rough wind , in the day of the East-wind . The East-wind is an obnoxious wind , a hurtful wind , a piercing wind , and a wasting wind . Why now this East-wind may blow but mildly , and it may blow roughly : Why , saith the Lord , when wicked men that are rough , and when they are very rough , God will stay his rough wind in the day of his East-wind : Though it be a day of Gods East-wind , and wicked men are very rough , God will stay his rough wind : The wrath and anger of wicked men is his rough wind , but God will stay his rough wind in the day of his East-wind : Some times he will restrain it .

Some times again he will turn their wrath and anger unto his own praise ; and for that , I 'le only turn to the third of Dan. you see how angry the King was when the three children would not bow down unto his Image , v. 13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach , &c. at the 19th ver. Then was Nebuchadnezzar full of fury , and the form of his visage was changed against Shadrach , &c. and he commanded the most mighty men that were in his Army , to bind Shadrach , &c. and to cast them into the burning fiery Furnace : what was the issue ? God let this wrath go on ; but in the end , see how it turned to Gods praise ; when Nebuchadnezzar saw what he had done , Therefore , saith he , I make a Decree , that every People , Nation and Language , which speak anything amiss against the God of Shadrach , Meshach , and Abednego , shall be cut in pieces , and their houses shall be made a dunghill , but there is no other God that can deliver after this sort . Thus the rage and wrath of the King turned to the praise of God .

But you will say then , how will the Lord turn the wrath of men unto his praise ? 't is a day of much wrath , and of great anger in the hearts of men : Wicked men are full of wrath and anger at this day against the people of God ; 't is good news , that God will either restrain it , or turn it to his praise : But how will God turn the rage and wrath of wicked men unto the praise of God ? and what assurance may we have of this ? and what is our duty that flows from hence ?

First of all , If you ask what way God will turn the wrath of men against his people to his own praise : I answer , many ways ; I shall but name them .

First , Thereby the holiness of God shall be the more exalted by the wrath of men : God spake in his holiness , I will divide Shechem , and measure out the valley of Succoth : The holiness of God , wicked men they are but dishclouts for to make clean the Vessels of the Sanctuary ; but their wrath , and by their anger and rage , they shall make clean the Saints : These dishclouts shall make clean the Saints : Thus Gods holiness shall be thereby exalted , so many Enemies , so many Schoolmasters .

2. Thereby also the power of the Lord shall be declar'd and manifested , by the wrath and anger of wicked men against the people of God : Is it not a great deal of Gods power to preserve the poor Saints in the midst of all their rage ; when wicked men have power , yet that the poor Saints should be preserved , hereby the power of the Lord is the more declared .

3. By the wrath and anger of wicked men , thereby the anger and Justice of God is justified : Who will not justifie the anger of God against wicked men ? when wicked men are so angry with his children ; O this justifies the anger of God against them : why , you are angry with my children , and just therefore it is that I should be angry with you .

4. Thereby the patience of the Lord is magnified . If one should stand by , and see a man smite his child ; be very angry and wrathful , and smite his child , and not meddle , would not you say , This man were very patient . So , that God should see so much anger against his own Children : O the patience of God is magnified , that can bear with wicked men in this manner !

5. Hereby also the Mercy , Grace , and goodness of the Lord is exalted . The free Grace and Mercy of God doth discover it self , and is exalted both towards wicked men , and towards the Saints .

The free Grace of God towards wicked men . God doth sometimes convert wicked men in the midst of their rage , wrath and malice against the Saints , witness Paul .

Somtimes men are convinc'd by their very injurious dealings with the people of God . I remember in the Book of Martyrs , there 's a story of James Abbes , that was cruelly handled by his enemies : and when he was dead , the enemy was troubled in Conscience , and cryed out , I am damn'd , I am damn'd ; James Abbes is sav'd , and I am damn'd ; James Abbes is sav'd and I am damn'd . Men somtimes snore so loud in their sleep , that they wake themselves ; sometimes men are converted , Jaylors converted , and Jaylors Relations converted by their unreasonable dealings with the Saints and people of God .

And hereby the grace and mercy of God is magnified towards his children : O that they should be preserved in the midst of all the Rage and Malice of wicked and unreasonable men ; here 's the grace and mercy of God towards them . Thus the goodness , mercy and grace of God is exalted , both towards wicked men , and towards good men .

Again , From the wrath and anger of wicked men against the people of God , thereby the providence of God is very much magnified . Haman was very angry with Mordecai , and then Mordecai should have bin cut off ; And that night the King could not sleep . Here s one providence .

Well then , when he could not sleep , he calls for the Records , ( here 's another Providence ) and there he hits upon the place where there was mention made of the good deeds of Mordecai ; and so Mordecai was spared . But thus the wrath and anger of men doth draw out the providence of God , and it is magnified thereby .

Thereby also the Faithfulness of God is declared , and magnified , and manifested . The Faithfulness of God : for God hath threatned to destroy the enemies of his people , and hath promised to preserve his people . When the enemies rage and are destroyed , God is faithful in fulfilling his threatnings : When the people of God are preserved , God is faithful in his promise . Thus by letting out the rage and anger of wicked men against the People of God , the faithfulness of God is magnified . And now is the threatning fulfilled , God is faithful . Now is the promise fulfilled , God is faithful . And thus you see how the Lord doth turn the rage , and anger , and wrath of wicked men , and the men of the World unto his own praise .

But then secondly , What assurance have we of this ? 'T is a very comfortable thing , in the day of mens wrath and anger , that all this anger and wrath should turn to Gods praise , or be restrained . But what assurance have we of this , that it shall be so ?

Assurance you have in the Text. Surely the wrath of man shall turn to his praise . That same word Surely . I but what assurance have we of it ?

'T is very certain that God will be fearful in praises . 'T is certain , and very certain , that God will be above wicked men in the thing wherein they behave themselves proudly . But besides this ,

First of all , You have the assurance of Christs Death and Merit . If you look upon the death of Christ , and the issues thereof , you may see it , and be assur'd of it . Was there ever more anger and malice let out upon any man , than upon Christ in his death ? They were angry to the utmost : And did ever anger or malice turn more to the praise of God ? What one thing was there that ever turned more to the praise of God than the death of Christ , and the anger and malice of those that brought him to death ? Why now Christ by his sufferings hath merited this , That if we be conformable unto him in sufferings ; As his sufferings , and as the wrath that brought him to suffer did turn to the praise of God ; So that wrath that brings us to sufferings , shall turn to the praise of God . This is a great matter , and here is much in it , and we may be assur'd on 't , when we see and feel the wrath and anger of men , if we be conformable in our sufferings unto Christs sufferings : Then as the wrath of men in bringing Christ to suffer , did turn to the praise of God ; so the wrath of men , in bringing the Saints now to suffering , shall turn to the praise of God , you have the assurance of the death of Christ for it .

2. As you have the assurance of Christs death and merit for it , so you have the assurance of the Fathers design . God would not suffer men to be so wrathful and malicious against his people , if he did not intend to turn it unto his praise ; God hath a design upon all their anger : God hath bid them to be angry ( if I may so speak ) and why ? if he had not a design to turn it to his praise ? The Lord bid Shimei curse David : Who was it that bid Shimei curse David ? God : And who was it that sent Joseph into Egypt ? God sent him : The wrath , and anger and envy of his Brethren indeed were instruments , but God sent him . God had a design upon their anger , and upon their envy and wrath , in Rev. 16. you find that three unclean Spirits that came out of the mouth of the false Prophet , and Dragon , and the Beast , they stir up the Kings of the Earth to battel ; and they are the Spirits of Devils , working miracles , which go forth unto the Kings of the earth , and of the whole world , to gather them to the battel of that great day of God Almighty . They go forth to stir up men to battel , but in verse 16. 't is God that gathers them : Behold I come as a Thief , blessed is he that watcheth , and keepeth his garments , &c. and he gathered them together into a place called in the Hebrew tongue Armageddon : God had a hand upon their hand ; God gathered them , in Mich. 4. 11. Now also many Nations are gathered against thee , that say : Let her be defiled , and let our eye look upon Zion . Let her be defiled , her 's anger enough , but saith he , verse 12. They know not the thoughts of the Lord , neither understand they his counsel ; For he shall gather them as the sheaves into the floor . He shall gather them , in the 11th . verse , 't is said : Now also many Nations are gathered against thee , that say , let her be defiled , and let our eye look upon Zion ; But they know not the thoughts of the Lord : They are gathering together against the people of God ; and God is gathering to thresh them : They gather together , God hath a design upon their gathering ; God gathers them : So in Ezek. 38. you have there the story of Gog and Magog , that came up against the people of the Lord in a great multitude ; and they came up to spoil : Therefore verse 14. Son of man prophesie , and say unto Gog , Thus saith the Lord God , in that day , when my people Israel dwelleth safely , shalt thou not know it ? and thou shalt come from thy place , out of the North parts , Thou and many people with thee , all of them riding upon Horses , a great company , and a mighty Army , and thou shalt come against my people Israel as a cloud , to cover the Land , it shall be in the latter daies : And I will bring thee against my Land ; Why ? That the Heathen may know me , when I shall be sanctified in thee O Gog before their eyes , verse 11. Thou shalt say , I will go up to the Land of unwalled Villages , I will go to them that are at rest , that dwell safely , &c. to take a spoil , and to take a prey ; But see , the Lord hath another design , Thou shalt come up against my people Israel , as a cloud to cover the Land , it shall be in the latter daies , and I will bring thee against my Land : Why ? That the Heathen may know me , when I shall be sanctified in thee , O Gog , before their eyes : And in verse 23. Thus will I magnifie my self , and sanctifie my self , and I will be known in the eyes of many Nations , and they shall know that I am the Lord . Here 's Gods design , God doth let out the wrath and anger of wicked men against his people , and he hath this design , that his Name may be sanctified : So that you have this assurance also , the great design of God .

3. You have the assurance of Gods Zeal : The zeal of the Lord of Hosts shall do this : The God whom we serve is a zealous God . Zeal is angered Love . Now there are three things that God doth love especially . He loves his Truth ; he loves his Worship ; and he loves his People . When wicked men do prevail against the People of God , They scorn the Truth , they defile his Worship , they persecute his People : I say , these three things God loves in the World . But now God will not suffer these things that he loves thus , to be alwaies trampled on : for he is a zealous God , and therefore you may build upon it , you may be assured of it : That either he will restrain the rage of men , or he will turn their Wrath and Anger unto his own Praise .

But then , Thirdly , Suppose all this : What is our Duty that doth flow from hence ?

First of all , if that there be such a deal of anger and wrath in the hearts of men against the Saints and people of God ; wonder not at it , be not offended when you see it : it was alwaies so from the begining : God hath put enmity , and the enmity that God hath put between the seeds , shall stand ; Cain began betime , and as Luther saith Cain will be killing his Brother Abel to the worlds end : It hath alwaies been so , and do you think there shall be less anger in the hearts of the men of the world against the people of God now in the latter daies : No , rather more ; in Rev. 12. 't is said , The D●vil is come down , having great wrath , because he knoweth that he hath but a short time . The shorter the Devils time is , the more his wrath will be in his Instruments : Why now we are fallen in the latter times , and therefore his anger must be greate● now . Anstin thinks that the anger , and wrath , and persecution of the wicked , will be greatest at the last : saith he , The persecution of the Primitive times was very sharp : But afterwards there followed the persecution of the Arrians , and that was sharp : But the last persecution , is the Persecution of Antichrist , and that shall be the sharpest : And we find in the 11th of the Revelations , speaking of the latter daies , That the Nations are angry , verse 18. And the Nations were angry , and thy wrath is come . That 's well , Gods wrath goes with their anger : But the Nations were angry , speaking of the latter daies . There are three or four things that will raise the anger and wrath of Antichrist in the latter daies .

There is the Prophesying of the Witnesses : The Witnesses Prophesie , and when they have finished their Prophesie , the Beast shall kill them ; and being slain , they shall make merry over the Witnesses that Prophesied , verse 10. and rejoyce over them , and shall send gifts one to another : Why , because these two Prophets tormented them that dwell on the earth ; the Protestants and reformed Churches do torment by t●e●r prophesie . So that there is one thing that doth image them .

Another thing that doth raise the anger of the Antichristian party ●● the world in the latter daies , is the separation : For there shall be the greatest separation that ever was , Come out of her my people , that ye be not partakers of her sins , and that ye receive not of her plagues . There shall be the grea●est separation , and that provokes them .

3. Another thing that shall provoke the Antichristian party in the latter daies is this : That they shall power forth the vials : The Angels that come out of the Temple , they shall have an hand in pouring out the vials : And what then ? Why then , the men of the world , they shall be tormented , and gnash their teeth , and bite their tongues for pain . The pouring out of the vials is another thing were-in they shall be instrumental for the angering of the Bestial party . But then the

Fourth thing is , The setting up the Kingdom of Christ : So you have it in Revel. 11. The seventh Angel sounded , and there were great voices in Heaven , saying : The Kingdoms of this world are become the Kingdoms of our Lord , and of his Christ , and he shall reign for ever and ever , &c. What then ? And the Nations were angry . When Christs Kingdom comes to be set up , then the Nations are angry : 'T is the setting up the Kingdom of Christ that angers the Nations : and therefore in the second Psalm , W●y do the Heathen rage , and the Kings and Princes take counsel together ? It follows , I will set my King upon his holy Hill , I will set up my Kingdom , and the Kingdom of Christ shall be setup , for all they are so angry at it ; I will do it : But this is another thing that shall raise the anger of the men of the world in the latter daies . I but is this so , that there is such a deal of anger and wrath in the hearts of the wicked against the people of God ? Be not offended at it , it alwaies was so , and it must be so in the latter daies .

But Secondly , If there be so much wrath and anger in the hearts of wicked men against the Saints , Why should we not all make sure of the love of Christ ? O the Love of God in Christ will weigh down mens anger ! What need I care though men be angry , if God love me ; though men frown , so God smile : If God be angry , and wicked men angry too , how shall we bear that ? how shall we stand under that ? Wicked men are angry , and full of anger , and 't is a persecuting time , and wicked men are very angry against the Saints , if God be angry too , how shall we bear it ? Therefore labour to make sure of the Love of God in Jesus Christ .

Thirdly , If that the wrath and anger of wicked men shall turn to the praise of God , Why should we fear when wicked men are angry ? why should we be afraid ? When men are angry , we are apt to fear , but in Isa. 51. Who art thou that art afraid of a man that shall dye , and of the Son of man that shall be made as grass : and forgettest the Lord thy Maker , that hath stretched forth the heavens , and laid the foundations of the earth ? &c. Who art thou that art afraid of a man that shall dye ? Is that all the Argument ? There 's another Argument before , verse 7. Hearken unto me ye that know Righteousness , the people in whose heart is my Law , fear ye not the reproach of men , neither be ye afraid of their revilings : why ? for the Moth shall eat them up like a garment : They shall eat out themselves , as the Moth eats out her self : For the Moth shall eat them up like a Garment , and the Worm shall eat them like Wool ; But my Righteousnesse , the Gospel of my Righteousness , and the Righteousness of Christ , that 's my Righteousness , shall be for ever , and my salvation , from Generation to Generation . Fear not , why God will turn all their wrath and anger unto his praise . And therefore why should we fear .

But fourthly , If God will turn the wrath and anger of wicked men unto his own praise , why should we not be contented , satisfied , and comforted under all the rage and malice of unreasonable men in such a day as this ?

Will you say , O but they are not only angry , but they are furious . Why their fury shall turn to the Lords praise .

You will say , O but they are not only furious , but they hate , and they are enraged , and their rage ascends up to Heaven . All this shall turn to Gods praise .

Their great design is to damp the Spirits of the People of God . But they waxed bold by my bonds , saith Paul , speaking of the Saints .

Their great design is to scatter the people of God : But by the scattering of Gods People shall his truth be scattered . They scatter Gods people , and Gods people scatter Gods truth ; it shall turn to his praise .

Their great design is to destroy the Gospel , to suppress the Gospel : But saith Paul , my bonds turned to the furtherance of the Gospel . Thus God will work it to his praise . And therefore when you see the wrath , anger , and malice of wicked men , breaking out to such Persecution ; be quiet , be contented , be satisfied , be comforted ; all this shall God turn to his praise , or he will restrain it .

But then fifthly , If these things be so , why should we not now stand still and behold the Salvation of God ? See what God will do , expect the fulfilling of all this , 't is a day of anger , 't is a day of great wrath , there is abundance of anger and wrath , and hatred and malice in the hearts of men against the people of God at this day , who doth not see it ? Well then Friends , stand still ; you know how angry Pharaoh was when he followed after the Israelites ; and saith Moses , stand still and see the Salvation of God . So say I , you shall see all this turn to Gods praise : You shall see the restraining of prayer , turn to the inlarging of Prayer : You shall see the seeking to suppress the Gospel , turn to the furtherance of the Gospel .

Now in such a day as this , be righteous in your places , For saith the Lord , say to the Righteous , It shall go well with him . Say ! Who should say it ? Why , Ministers say it , Christians say it one to another . Let every man say to himself . Say to the Righteous , It shall go well with him ; therefore be righteous in such a day as this .

And then secondly , Fear before the Lord : In such a day of Anger be sure that you fear , and fear before the Lord . Look what is said in Eccles. 8. Though a sinner do evil an hundred times , and his daies be prolonged , yet surely I know that it shall be well with them that fear God , which fear before him . That fear before him : What 's that ? That is , a man that fears the Lord , walking up and down in the presence of God .

But what Case doth he speak to ?

Look into the 9th verse , There is a time ( saith he ) wherein one man ruleth over another to his own hurt : and ( saith he ) because they rule thus , and sentence against wicked men is not executed speedily , but they go on and prosper in their rule and Government ; therefore the heart of the Sons of men is fully set in them to do evil : But saith he , Though a sinner do evil an hundred times , and his dayes be prolonged , yet surely I know that it shall be well with them that fear God , which fear before him . Be sure therefore that you fear the Lord , and that you fear before him ; and the more you fear God , and fear before him , the less will you fear men .

But then thirdly ( and so I end ) . Now in such a time , give your self much to prayer . In Psal. 109. 4. For my Love they are mine Adversaries , but I give my self unto Prayer . So you read it , But I Prayer . I give my self unto , is not in the Hebrew , but , I Prayer ; the sence is good enough . For my love they are my Adversaries , but I give my self to Prayer . Now in such a time as this , when they are angry , and their rage ascends up to Heaven ; now do I go to prayer , now do I give my self to prayer . Now then , if it be an angry day with the enemies , now go to Prayer . And in all your Prayers in reference to mens anger and malice , when you go and spread their anger and malice before the great God , aim more at your duty , than at your safety . Look into that fourth of the Acts , there you find that they were angry ; Why do the Heathen Rage , v. 25. ( They bring the second Psalm to their purpose ) And the people imagine a vain thing , The Kings of the Earth stood up ; being at Prayer , at v. 29. And now Lord behold their threatnings . They spread their threatnings before the Lord : And now Lord behold their threatnings , and grant unto thy servants . What , gran● safety ? No , Grant unto thy servants , that with all boldness they may speak thy Word : Its matter of Duty that they pray for . What then ? And when they had prayed , the place was shaken where they were Assembled together ; and they were all filled with the Holy Ghost , and they spake the Word of God with boldness . Here was Prayer answered presently ; they Prayed , and in their prayer , their mind was more upon their duty than upon their safety . They go to God , and spread the threatnings of the enemies before the Lord . And now Lord behold their threatnings . And what then ? Now grant that with all boldness : Le ts beg Grace to do our Duty . They begged not for safety , but their great request was , That they might have grace to do their duty . So I say , when men are angry : Now let us go to God in Prayer , and in all our Prayers , spreading their anger and threatnings before the Lord . Yet let our mind be more upon our duty , than upon our safety .

SERM. VII . Comfort to Mourners for the losse of Solemn Assemblies . Zeph. 3. 18. I will gather them that are sorrowful for the Solemn Assembly , who are of thee , to whom the Reproach of it was a burthen .

THIS Prophet Zephany who lived , not long before the captivity of Babilon : having Threatned the People of God ( the Jews ) with that calamity , and exhorted them to repent , to return unto God , that they might prevent that eminent evil ; doth at the last conclude all , with a comfortable and gracious promise unto the people of God .

First , he threatens , and then promiseth : Gods threatnings usually do end in promises ; sharpest threatnings , in the sweetest promises .

This Promise here is sweet , and full , and large ; wherein you have the mercies promised , and the several branches thereof .

The cause , fountain , and original of these mecies promised .

The persons upon whom these promised Merces are intailed .

The Mercies promised are very many :

First , the Lord promiseth to return unto his people , verse 9. For then will I turn to the people a pure language , that they may call upon the Name of the Lord , to serve him with one consent .

Then he promiseth to free them from their Judgments : To bring them out of their captivity , v. 10. from beyond the Rivers of Ethiopia , my suppliants , even the daughter of my dispersed shall bring mine offering : And at the 15th . verse , The Lord hath taken away thy judgements , he hath cast out thine enemy .

He promises Pardon , Sanctification , verse 11 , 12 , 13.

He promiseth to gather the poor exiles ; I will gather them that are sorrowful .

He promiseth to destroy all their enemies , verse 19. Behold ! at that time I will undo al that afflict thee : Thus you have the Mercies promised .

The Cause , and Fountain , and Original of all these Mercies : The mighty Presence of the Lord , and his Love unto his People , verse 15. The King of Israel , even the Lord , is in the midst of thee , Thou shalt not see evil any more , verse 17. The Lord thy God in the midst of thee , is mighty , he will save , he will rejoyce over thee with joy , he will rest in his Love , he will joy over thee with singing .

As for the persons that these promised Mercies are intailed upon , they are poor afflicted people that trust in the Name of the Lord : The people of a pure language , verse 9. and v. 12. and here in this verse such as are sorrowful for the Solemn Assembly , unto whom the reproach of it was a burthen . I will gather them that are sorrowful for the Solemn Assembly , who are of thee ; To whom the reproach of it was a burthen .

From whence then I take up this Observation .

Obs. Though God doth sometimes suffer the Solemn Assembly to lye under reproach , yet if his people are fully sensible of that reproach , God will turn their former miseries into after mercies ; And he will cause their future comforts to run parallel unto their former troubles . For the clearing whereof three things fall under consideration .

First , That God doth sometimes suffer the Solemn Assembly to lye under reproach .

Secondly , That then those that are true members of the Solemn Assembly , those be very sensible of it , carry it as their burthen .

3. That being so , God will turn their former miseries into after mercies , &c.

First , God doth sometimes suffer the Solemn Assembly to lye under reproach : For the clearing whereof .

First , We must enquire , when the Solemn Assembly may be said to lie under reproach ? And

Secondly , Why God doth suffer the Solemn Assembly to lye under reproach at any time ?

Quest. First of all , If you ask , when the Solemn Assembly may be said to lye under reproach ?

Answ. I answer : Look when the Presence of God is departed from the publick Ordinances , or Solemn Assembly , then the Solemn Assembly doth lye under reproach . The Presence of God in the publick Ordinances or Solemn Assembly , is the glory of the Assembly , and when that glory is departed , the Solemn Assembly lies under reproach : though the Word of God be preached in an Assembly , if the Converting , Sanctifying Comforting Presence of God be gone out of the Ordinance , and be not there , it lies under reproach : And though there be Government in a Church , yet if Gods Presence be not in that Government , it lies under reproach , and the Church lies under reproach : That 's the first : Look when the Presence of God is departed from the Solemn Assembly , then it lies under Reproach .

2 Look when a Reformation hath been intended , and cannot be accomplish'd , but is staid and hindred , then the Solemn Assembly lies under Reproach . Disappointment is Reproach , The Children are come to the birth , Isa. 37. and there is no strength to bring forth . What then ? 't is a day of Rebuke , and Blasphemy , and Reproach . Look therefore when a Church or People have been travelling with a Reformation , and that Reformation proves abortive , stopt and hindred , then that Church and People , or Solemn Assembly lye under Reproach . But

3. And especially : Look when the waies of Zion mourn , and are unfrequented , then doth the Solemn Assembly lye under Reproach , when the waies of Sion mourn and are not frequented : It was the case that this Prophet speaks of : he speaks of the Captivity of Babilon , the time of the Captivity , what then ? why saith the Church in the Lamentations , the waies of Zion mourn , and are not frequented : When the waies of Zion mourn and are not frequented , the people of God are kept from coming together according unto Gods appointment ; Then the Solemn Assembly lies under reproach : You read in the 5th . of Joshua , that when they were come into Canaan , the first step Joshua circumcised the people , verse 9. The Lord said unto Joshua , this day have I rolled away the Reproach of Egypt from off you ; wherefore the name of the place is called Gilgal unto this day : The Reproach of Egypt ; What were they not circumcised in Egypt ? Yes , the Children of Israel were circumcised in Egypt , verse 5. Now all the people that came out were circumcised , But all the people that were born in the Wildernesse by the way as they came forth out of Egypt , Them they had not circumcised . They were circumcised in Egypt : Why then is this circumcision called the reproach of Egypt ? Though they were circumcised in Egypt , it was at the pleasure of the enemy , they were under bondage , they were not free to the worship of God ; But now when they came here into Canaan , the first step into Canaan , and were circumcised ; now they were a free people , and had liberty not only for circumcision , but for all the Ordinances , as they had not in the Land of Egypt ; they could not sacrifice there , but now they had liberty for all ; and now the reproach of Egypt was rolled away . So that look when the waies of Zion mourn , and ●re not frequented , and the People of God are kept from the publick Ordinances according to Gods appointment , then the Solemn Assembly lies under Reproach .

4. Again , look when the Saints and people of God , the members of the Solemn Assembly ; Look when they are scattered & driven one from another that they cannot meet together , then the Solemn Assembly lyes under reproach : Therefore saith the Prophet here ; I will gather them that are sorrowful for the Solemn Assembly ; I will gather them to whom the Reproach of it was a burthen ; as if the Reproach lay in the scattering ; and at the 20th . verse I will bring you again even in the time that I gather you , and will make you a Name and a Praise , in all the places where ye have been put to shame : So that the scattering of the members of the Solemn Assembly is a Reproach ; and then the Solemn Assembly lies under Reproach .

5. And lastly , Look when the state and condition of the Solemn Assembly is such , as that no man cares for it , nor seeks for it , then it lies under Reproach : Such a state sometimes the Solemn Assembly falls into : This is Zion whom no man seeketh after ; This is Zion whom no man careth for : The Magistrate doth not care for it to countenance it : It hath no friends for to help it : if you see a poor man in the streets , neglected , none cares for him , none countenances him , none looks after him to care for him , and to help him : You say he lies under Reproach . So when the Solemn Assembly is in such a case and condition , that none cares for it , nor seeks for the welfare of it : Those that are in place , especially , then the Solemn Assembly lies under Reproach .

2. But then Secondly , Why doth God suffer the Solemn Assembly to lye under Reproach at any time ?

1. He will sometimes suffer the Solemn Assembly to lie under Reproach , that he may roll away the Reproach from off the Assembly . There is a twofold Reproach of the Solemn Assembly . There is a sinful Reproach , and there is a penal Reproach of the Solemn Assembly .

Sometimes the Members of the Solemn Assembly are accessary to the Reproach of the Solemn Assembly : As sometimes they walk and live so , as that they are a scandal to the very Ordinances : So it is said of the Sons of Ely , sining at the door of the Tabernacle , they made the Sacrifice of God to stink . Possibly Professors may so walk as to make the Sacrifice of God to stink , and are so accessary unto the Reproach of the Solemn Assembly .

Sometimes again they are exceeding barren , and unfruitful under the injoyment of the Solemn Assembly . The Hebrews call the Winter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies Reproach , for ( say they ) the Winter is the Reproach of the Earth , because there is no fruit , nothing but barrenness , and unfruitfulness : and therefore they call the Winter by such a name as signifies Reproach . What a Reproach was it to Hanna to be barren : barren women accounted it a Reproach , so Reproachful is a barren life among Professors .

Sometimes again , The Members of the Solemn Assembly , they do bear themselves out in their sins upon their enjoyment of the Solemn Assembly ; crying out the Temple of the Lord , the Temple of the Lord , and are we not delivered to do all these abominations . There is a two-fold bearing of our selves upon the Solemn Assembly . There is a bearing of our selves upon the Solemn Assembly , and upon the publick Ordinances in opposition unto false worshipers ; So in 2 Chron. 13. Abijah bears himself upon the Solemn Assembly , in opposition unto Jeroboams false worship : But as for us , the Lord is our God , and we have not forsaken him , and the Priests which minister unto the Lord , are the Sons of Aaron , and the Levites wait upon their business : And they burn unto the Lord every morning , and every evening , burnt Sacrifices and sweet Incense ; The Shewbread also set they in order upon the pure Table , and the Candlestick of Gold with the Lamps thereof , to burn every evening ; for we kept the charge of the Lord our God , but ye have forsaken him . Thus they did bear themselves , and this was not their Reproach , but their Faith , in verse 18. Thus the Children of Israel were brought under at that time , and the Children of Judah prevailed , because they relyed upon the Lord God of their Fathers . They did bear themselves upon the Solemn Assembly , and their pure injoyments therein , in opopsit on to false worship ; this was no Reproach . But then there is a bearing of our selves upon the Solemn Assembly , so as to bear us out in our sin , to cry , The Temple of the Lord , the Temple of the Lord ; Sin and live wickedly , and bear our selves out upon a Solemn Assembly , that we are Members of a Church &c. This is a Reproach : This bearing ones self , upon the Solemn Assembly is a Reproach : And saith Chrys●st●m , who would not be moved to hear the Blasphemings and Revilings of the Jews against Christ ? But O Christian ( saith he ) take heed thou beest not guilty of the same fault ; for he that defiles the Kings Garment , and he that tears the Kings Garment offends alike . The Jews tear it , scandalous Christians they defile the Garment of Christ , the Sins are divers , but the Reproach the same ( saith he . ) Now then , you see that sometimes the Members of the Solemn Assembly do bring a Reproach ; They are accessary : God knows how to roll away a Reproach by a Reproach : and God will sometimes roll away sinful Reproach by a penal Reproach : And therefore he doth suffer the Solemn Assembly sometimes to lie under a Reproach .

2. What if God have some great design and work to bring to pass , which in an ordinary way he cannot bring to pass , but through the Reproach of the Solemn Assembly ? Suppose that the Lord be intended for to scatter and disperse the Truth , and the Gospel ; how will he do this but by scattering his people that are of the Solemn Assembly ? The Church was scattered in the 8th . of the Acts : What then ? they went up and down preaching every where , they came to Antioch , and a great number believed , and turned to the Lord , and Paul and Barnabas stayed there a whole year preaching , and there those that believed were first called Christians : By their scattering , Truth and the Gospel scattered .

But then , Thirdly , what if God will try his enemies and his friends , both at once ? Sometimes he will try his enemies , whether they will dare to break open his House , to trample his holy City under foot : Whether they will behave themselves proudly : Sometimes he will try them . Sometimes he will try his own Children , how they will ca●ry it in such a day , whether they will lament after God , how they will be affected for the want of the publick Assembly ; God will try sometimes his own Children , and where doth God try his Children but in that thing , wherein they are much delighted ? what 's that ? One thing have I desired of the Lord , which I will for ever desire , that I may dwell in the house of the Lord : here 's their delight , here 's their desire , here God will try them .

But Fourthly , What if the Lord will make the Solemn Assembly more glorious than ever it was ? he hath promised to do it , To make the Place of his feet more glorious ; that the light of the Moon shall be as the light of the Sun , and the light of one day as of seven daies : He will make the Solemn Assembly more glorious : How so ? but by bri●ging one contrary out of another : when did God ever put any great life into any business , but at first he put the sentence of death upon it ? When did God ever give any great repute or honour to Joseph , to David , to Mordecai , but first they were brought under Reproach : saith our Saviour Christ , unless the seed dies , it abides alone , but if it die it brings forth much fruit , So with Christ , so with the Saints ; in the 26th . of Isaiah , as with himself it was , so it shall be with his , Thy dead men shall live , together with my dead body shall they arise . Bodies once dead and raised again , are the most glorious . Now God doth intend to make the Solemn Assembly more glorious than ever : No wonder therefore that he doth sometimes , ( being this is his way and method ) suffer the Solemn Assembly to lye under Reproach . So then , you have the first thing cleared in two particulars .

But then Secondly : Suppose the Solemn Assembly do lye under Reproach : How will the members of the Solemn Assembly take it , or be affected with it ?

Why the Members of the Solemn Assembly are of two sorts : There are false Members , and there are true Members .

Some are true Members of the Church , If ye continue in my Word , then are ye my Disciples indeed .

Some are false Members of the Church : They went out from us , because they were not of us . 1 Joh. 2. 19. these latter when the Solemn Assembly lies under Reproach , they will not be much grieved , but rather say , down with it , down with it even to the ground , ( with the Children of Edom.

But the former , that are the true Members of the Solemn Assembly , The Saints and people of God , They will be much affected , saith the Text , therefore I will gather them that are sorrowful for the Solemn Assembly , who are of thee , To whom the reproach of it is a burthen : These will be much affected , and very sensible of the Reproach of the Solemn Assembly , in Numb . 9. We read of some certain men that were defiled by a dead body , and they were mightily troubled that they were kept from the Passover from one Ordinance , verse 6 , 7. Yet the Solemn Assembly stood : how would they have been affected if the Solemn Assembly it self had lain under Reproach , in Psalm 42. You see David is much affected when he was kept from the house of God : yet the Solemn Assembly stood . How would he have been affected if the Solemn Assembly it self had lain under Reproach . When the Solemn Assembly doth lie under Reproach , those that are the true Members of the Church and Solemn Assembly , the Saints and people of God in truth , they will be much affected and sensible thereof , and carry the Reproach up and down with them as their burthen .

You will say How , and Why ?

Quest. How will the Saints and People of God be affected when the Solemn Assembly lies under Reproach ?

Answ. I Answer Negatively First , They will not be so affected with the Reproach of the Solemn Assembly as to be uncapable of the Teachings of God . It 's said of Israel , that they did not hear Moses for anguish : so the Saints and People of God will not be affected when the Solemn Assembly lies under Reproach , for they will learn thereby .

Neither will they be affected with the Reproach of the Solemn Assembly , as to be unthankful for what they have , 't is thy Mercy that we are not consumed : True , The Solemn Assembly lyes under Reproach , but it is a Mercy of Mercies we have that liberty we have .

Nor will they be so affected with the Reproach of the Solemn Assembly as if it were barely their own concernment : Not barely as their own concernment : 'T is true , they are much more concerned in the Reproach of the Solemn Assembly than others , but they are not affected upon this account , meerly because it is their own concernment .

Q●est . How then ? How are the Saints and people of God ●ff●cted with the Reproach of the Solemn Assembly ?

Answ. First , They are affected more with this evil , than with any evil in the world : And they look upon this as their great affliction , and are afflicted more at this than at any evil ; than any other evil of their own that doth befall them . You know how it was with the Daughter of Ely , Ickabod , Ickabod , The Ark of the Lord is taken ; Her Husband was k●lled , and she falls in Travel , 1 Sam. 4. 21. and being delivered , she names the Child Ickabod , saying ▪ the glory is departed from Israel , because the Ark ●● God was taken , and because of her Father in Law , a●● her Husband : and she said , the glory is departed from Israel , for the Ark of God is taken , she names her Husbands death but once , and her Fathers death but once ; but the Ark was taken , twise , for that she was most affected . Is there any sorrow like unto my sorrow , saith the Church ? why ? the waies to Zion mourn and are unfrequented . Thus then the Saints and people of God will be affected when the Solemn Assembly doth lye under Reproach .

2. This affection of theirs will continue with them , and abide upon them : they will not hang down their heads for a day , and frolick it afterwards ; hang down their heads for a day in a Fast , but as it is said of Ahab , he walked heavily , So they will walk ▪ Saith David in Psalm 42. My tears have been my meat day and night , while they continually say unto me , where is thy God ? When I remember these things I pour out my soul in me , so you read it ; but it should be , upon me : I pour out my soul upon me , as waters poured upon the ground : For I had gone with the multitude , I went with them to the house of God , with the voice of joy and praise , with a multitude that kept holy day : My tears have been my meat day and night , 't is not for a day , and there 's an end , but day and night : This affection doth continue with them , and abide upon them , where ever they go they carry it as their burthen .

3. Then also they will lay aside their Ornaments that they cannot rejoyce in their former comforts as they did before : And the Lord said unto the Children of Israel , that he would not go up with them ; I will send an Angel before you , Exod. 33. and drive out the Cananite , and the Amorite , but ( saith he ) I will not go in the midst of thee : then the children of Israel stript themselves of their Ornaments ; When the people heard these evil tydings , they mourned , and no man did put on his Ornaments ; For the Lord said unto Moses , say unto the Children of Israel , ye are a stiffe necked pe●ple , I will come up into the midst of thee in a moment , and consume thee ; Therefore now put off thine Ornaments from thee , that I may know what to do unto thee . And the Children of Israel stript themselves of their Ornaments , by the Mount Horeb : And Moses took the Tabernacle , and pitched it without the Camp , afar ●ff from the Camp , and called it the Tabernacle of the Congregation ; And it came to passe that every one which sought the Lord , went out unto the Tabernacle of the Congregation , which was without the Camp . The presence of the Lord was removed : They were fain to go out unto the Tabernacle : The presence of God was departed , and God said , he would not go with them ; and though he had promised them an Angel , yet they fall a crying and weeping : O the Presence of the Lord with us , else we have no comfort ; and then they laid by their Ornaments : So that look when the Solemn Assembly lies under Reproach , then the Presence of the Lord is gon from the Solemn Assembly ; and therefore the Saints and Servants of God , will and must lay by their Ornaments .

4. The Saints and People of God will search into their own waies , and turn from the evil of those waies that have had a hand in bringing in this reproach upon the Solemn Assembly : They will search and turn . In vain is the sense , when there is no emendation . Is it such a day as I have chosen , for a man to hang down his head ? No , To relieve the oppressed , to take off the yokes and burthens : Reformation : But what is it a dull Reformation ? No , but it is a Reformation lead on by prayer , and fasting , and it is such a prayer as is back'd with Reformation : And thus the people of God are affected under the Reproach of the Solemn Assembly .

3. But then secondly , you will say : What is there in this Reproach of the Solemn Assembly , that the Saints and people of God should be so much affected with it ?

What , what not ?

Only First , The Lord himself is well pleased with , and the Saints are well pleased in this sense , in t●● Reproach of the Solemn Assembly .

God himself is well pleased with it : The Sacrifices of G●d are a broken and a contrite heart ; An hard heart is Gods curse , Lamentations 3. you read it thus : Give them sorrow of heart , thy curse unto them . 'T is not sorrow of heart , for that 's a blessing , but obstinacy of heart , an hard heart , so the Margent ; but in the Hebrew , give them a heart with a Shield upon it , that may fense off the blow : That when any thing is spoken , they may fence it off ; give them a fending heart , a hard heart ; a hard heart is Gods curse : A tender and a soft heart bleeding over the miseries of the Church , it is Gods Sacrifice ; God is well pleased .

And the Saints and people of God , they are well pleased in this sense . It is Recorded of Nazianzen , that knowing there would be freedom from sin in Heaven , he desired to dye : But then remembring that there would be no mourning for sin in Heaven , nor for the miseries of the Church , he desired to live : Chusing rather to mourn for sin , and the miseries of the Church , than to be freed from sin : here was a Spirit . 'T is said of the true Griever , he grieves , and he doth rejoyce in his grief ; A man that doth truely grieve , he doth grieve , and he doth rejoyce in his grief : So that in this sense of the Reproach of the Solemn Assembly , God himself is well pleased therewith , and the Saints are well pleased therein .

2. But Secondly , Do you ask what there is in the Reproach of this Solemn Assembly , that the Saints and People of God should be so much affected with it ?

I Answer , There is a darkness falls upon the greatest Organ of Light : The greatest Organ of light is ecclipsed ; all ecclipsed , and the greater Vessel or Organ of light is ecclipsed , the more dreadful is the Ecclipse : The Sun ecclipsed , that great Organ of light , it is more dreadful . The great Organ of light for the world , it is the Solemn Assembly : Now when a Reproach falls upon the Solemn Assembly , the greatest Vessel , and Organ of light is darkned , and this is dreadful to those that look upwards .

But Thirdly , Then the Name of the Lord is dishonoured : The Reproaches of them that Reproached thee have fallen upon me : And so the other way ; The Reproaches of them that Reproach us , and the Solemn Assemblies , are fallen upon thee O Lord , and upon thy Name . There are three or four things that God doth much delight in , in the world ; his Truth , his Worship , his People , Things God delights in . his Name . When the Solemn Assembly is under Reproach , his Truth is derided , his Worship defiled , his Children persecuted , and his Name dishonoured : Who can behold all these things and not bleed ; and not be affected there withall ? That 's a third .

4. Look when the Solemn Assembly doth lie under Reproach , then all the People of God , the whole Generation of the Righteous are afflicted , distressed , and as a Lamp despised before him , that is at ease : Who would not grieve to see the necks of all the people of God lye upon the block together , ready to be cut off ? Pray do but mind that place in Esther , 'T is said there , that when the Decree came out upon the Jews , that their necks lay all upon the block , in the third of Esther , The Decree was given in Shushan the Palace , and the King and Haman sate down to drink , but the City Shushan was perplexed : The City Shushan , Why the City Shushan ? 'T is not said the Jews : What was the City Shushan , Jews ? No , there were a hundred to one in the City , that were no Jews , I , but the Neighbours of the people of God were perplexed . O then , is the City Sushan perplext in such a day ? and shall not the Jews themselves be perplext ? shall they not be affected much with it ? Then all the Saints , their necks lie upon the block . Look but into the Psalms , and you shall see that when the Temple of God is defiled , The reproach of the house of God , and the persecution of the Saints go together , Psal. 79. 1 , 2. O God , the Heathen are come into thine Inheritance , thy Holy Temple have they defiled , they have laid Jerusalem on heaps ; the dead bodies of thy Servants have they given to be meat unto the fowls of the Heaven , the fl●sh of thy Saints unto the beasts of the earth , their bloud have they shed like water round about Jerusalem , and there was none to bury them , we are become a reproach to our Neighbours . I , these two go together , the defilement of the house of God , the reproach of the Solemn Assembly , and the persecution of the Saints likewise . Now who can see these things and not be affected ?

5. The School-men say , That power which cannot be resisted , is a cause of grief . If evil be coming , and I be able to resist it , I am not much affected : but if evil comes like an armed man , and I cannot resist it , this causeth grief . Now when the Solemn Assemblie lies under Reproach , evil comes upon the People of God like an armed man : They cannot resist it , hear's grief then .

6. The School-men say , All grief doth arise from the want of the thing loved , and the loss of good : Now when the Solemn Assembly doth lie under Reproach , there good things are lost ; the Saints good things : There 's the presence of God in the Solemn Assembly : There 's the Chariot whereby Christ rides into the souls of sinners : There 's the food of Faith : There 's all good things gone , and therefore no wonder they are so affected : But

7. Look when the Solemn Assembly doth lie un-under Reproach , then the world is scandalized , and the world 's offended . Wo to the world because of ●ffences , 't is an evil thing that the world should be offended . When is the world offended ? when the Solemn Assembly lies under Reproach ? aha , so would we have it : Then they laugh , saith Paul , who is offended , and I burn not . We say , when the sick man laughs , the Physician crys , he is distracted saith he . Why now the Saints and People of God , they are the worlds Physicians to cure them , and heal them , by their lives , and prayers , and instructions . What do they laugh ? what do they say ? Aha , so would we have it . But when the Solemn Assembly lies under Reproach , then is the world offended : Then therefore is the time for the Saints and people of God to be much affected .

8. Look when the Solemn Assembly doth lie under Reproach , then the Devil gets up again : The Devil falls by the powerful preaching of the Gospel , saith our Saviour Christ . Rejoyce not that the Devils fall down like lightning before you . What fall ? what doth our Saviour Christ speak of the Devils first fall ? no surely , but of his fall by the preaching of the Gospel . When the Gospel is powerfully preached , then the Devil falls : But when the Solemn Assembly lies under Reproach , he gets up again : And what good man would not grieve , when he sees how the Devil gets up again ? especially if he have seen the falling of the Devil before ?

9. Look when the Solemn Assembly doth lie under Reproach , then you have a certain presage of a Famine of the hearing of the word . If one could assure you , that for certain there would be a Famine of Bread , you would be much affected . Why the reproach of the Solemn Assembly is a certain presage of a Famine of the word , and the hearing of the word , a certain presage of it .

10. The more that any good man hath any hand in any great evil that is come , the more he is affected there withall . 'T is fabled of the Eagle , that when the Eagle was shot , looking upon her wound , she was troubled : But when she lookt upon the Arrow , and saw the feathers of the Arrow ; nay then saith she , I am kill'd , and am destroyed by some of my own kind , in regard of the feathers ; and this wounded her again , and troubled her more , that she was destroyed by some of her own kind . And truly , when a good man looks upon the reproach of the Solemn Assembly , may he not see his own feathers ? Yes , This reproach of the Solemn Assembly have I had a hand in . No wonder therefore that it doth grieve him , and that he is much affected .

11. When the Solemn Assembly doth lie under reproach , God is departed . Take away God , and I am no body saith one . A good heart will alwayes say so : Take away God , and I am no body . Now when the reproach lies upon the Solemn Assembly , then God is gone . God is so much departed , and so much gone , as the Solemn Assembly lies under reproach ; so much we do bear the badges of Gods departure .

Do you then ask me , what there is in this reproach of the Solemn Assembly , that the Saints should be so much affected there withall ? There are these two things , and judge you whether there be not cause , that all the Saints and people of God should be much affected , and carry it as a burthen upon their souls , when the Solemn Assembly lies under reproach ? And thus I have done with the second thing , that those that are of them : Those that are the true Members of the Solemn Assembly , they will be very sensible of it : And you see the reasons of it .

But Thirdly , Suppose the Solemn Assembly do lie under reproach ; and we have been , and are very sensible thereof , and carry it as a burthen : What then ?

Then will the Lord turn your former sorrow into future comforts : Then will the Lord return unto you with joy : Then shall you certainly be comforted , and God will make your after-comforts , to run Parallel with your former troubles . Blessed are those that mourn , for they shall be comforted : Those that sow in tears , they shall reap in joy . As surely as now you go forth , carrying precious seed ; the sense of this condition upon your hearts , you shall return again with your sheaves of joy with you .

But wherein lies this Parallel ? and how shall our after-comforts run Parallel with our former troubles , in case we be thus sensible ?

The Scripture tells you ; First of all , in case that you have been scattered in the day of the reproach of the Solemn Assembly : In case you have been scattered , then the Lord will gather you , your gathering shall answer to your scattering . I will gather them that are sorrowful , gather , he will gather you under his wings , as a Hen gathers her Chickens . O Jerusalem , &c. How often would I have gathered thy Children together , as a Hen gathereth her Chickens under her wings : Gather you , as a shepherd gathers his sheep into his fold , and he will gather you into his bosom ; and therefore saith our Saviour Christ , I was a stranger , and ye took me in . The word is , you gathered me . I was a stranger , and ye gathered me not . Why ? because when the Lord gathers , then he takes us in , and receives us into his bosom : So that in case you have been scattered , then will the Lord gather you .

2. In case that you have halted in the day of the Solemn Assembly , then will the Lord heal you . Behold , saith he , I will save her that halteth , and gather her that was driven out . Mark , there 's a great matter in it , if that you be sensible of the reproach of the Solemn Assembly : I will save her that halteth , halthing notes weakness . I will strengthen you in opposition to all your weakness . Halting notes an uneven course : A man that halts inclines this way , and inclines that way ; sometimes he bends to the right side , and sometimes to the left : So when men halt in matters of Religion , how long will ye halt between two Opinions , sometimes he bends this way to the truth , and sometimes that way against truth : Now in opposition to all this uneven course of yours , saith the Lord , I will heal her that halteth : Though thou hast halted in the day of the reproach of the Solemn Assembly , yet I will heal thee , and I will save thee , saith the Lord .

3. In case that you have suffered reproach in the reproach of the Solemn Assembly , saith the Lord , in the 19 ver. I will get them praise and fame in every land , where they have been put to shame . Have you suffered reproach in the day of the reproach of the Solemn Assembly , have you suffered reproach ? I will get you fame and praise ; yea I will get you fame and praise in the very place where you have suffered reproach , ye in all the places where you have suffered reproach .

And saith he in the last verse , When I turn back your Captivity before your eyes . Sometimes a mans name is vindicated when he is dead ; God vindicates him from reproach when he is dead : But saith he , I will get you fame and praise , even before your eyes ; In the very places where you have been put to shame , there will I get you fame and name , and your eyes shall see this : So that thus then you see the Parallel ; If that the Saints and people of God be sensible of the reproach of the Solemn Assembly , God will turn their former Miseries , into after Mercies , and he will cause their after Comforts to run parallel with their former trouble .

By way of Application then :

If these things be so . First , rejoyce not over us O our enemies ; for though we be fallen , yet we shall rise again . Speak no more arrogantly O ye Children of man , though the righteous fall seven times , he shall rise again .

2. If this Doctrine be true , what a mighty difference is here between a godly man , and a wicked man , in reference to his dealings with God , and God's dealing with him ? In reference to his dealings with God , a wicked man looks upon a Solemn Assembly with an evil eye , and it is his burthen , he crys , The burthen of the Lord , the burthen of the Lord : A good man looks upon the reproach of the Solemn Assembly as his burthen . The Solemn Assembly it self is a burthen to a wicked man , the reproach of it is a burthen to a good man . Well now , as for the wicked , his laughter shall be turned into mourning ; as for the godly , his mourning shall be turned into comfort .

But thirdly , If this Doctrine be true , what abundance of comfort is here , for all you that have been sensible of the Reproach of the Solemn Assembly ? It cannot be denied , but this day the Solemn Assembly lies under Reproach ; then you that have carried this Reproach up and down with you as your burthen , and have been sensible of this Reproach of the Solem Assembly , be of good comfort , the Lord will turn your present Miseries into future Mercies ; the Lord will cause your after comforts , to run parallel with your present troubles .

You will say , this comfort doth relate to the future , but I have none for the present .

Yes , you know 't is said , the Lord comforteth in all our tribulations ; 't is not said after our tribulations , but in them : There is comfort in our tribulations ; Blessed are the poor in Spirit , for theirs is the Kingdom of God : Blessed are those that mourn , they shall be comforted : and blessed are the pure in heart , for they shall see God : But blessed are the poor in Spirit , for theirs is the Kingdom of God : So that here 's comfort for the present .

But you will say , All this comfort hangs upon a condition , This Promise doth run conditionally . Here 's a great Promise of comfort indeed , but it is upon condition , being sensible of the Reproach of the Solemn Assembly , and I have not been sensible , and I am not sensible .

No , pray stay a little : Not sensible ! It may be you are not sensible of your sense : As a man may be sensible of his unsensibleness , so a man may be unsensible of his sense : As a man may not believe that he doth believe ; So a man may not be s●nsible of the sense that he hath of the cause and misery of the people of God . When a poor man comes first into the Prison , he is sensible of the smell of the Prison , afterwards he is not sensible of his sense , but he hath a sense still : So now it may be , you have been so used to be sensible of the Reproach of the Solemn Assembly ; that it may be you are not sensible of your sense .

But I pray tell me , If that you have born the Reproach of the Solemn Assembly upon your hearts before God in private ? Have you not been sensible ? If you have fasted and prayed in reference to the Reproach of the Solemn Assembly : Have you not been sensible ? Our Saviour Christ expounds the one by the other . There came to Christ the Disciples of John , saying : Why do we and the Pharisees fast oft , but thy Disciples fast not ? Jesus said unto them : Can the Children of the Bride-chamber mourn , & c ? he expounds fasting by mourning : and if you have been more afflicted with the Reproach of the Solemn Assembly , than of any other thing , and have walked heavily under the burthen of it : Certainly you have been sensible .

But whereas you say , This Promise doth run conditionally , and this Condition you have not attained : Give me leave to say to you ; Do you rightly understand a Condition ? A Condition properly is that upon the account whereof a thing is done , and without which thing it cannot be done .

As for example , I sell my Commodity for Mony , now upon the account you pay so much Mony , I give you the commodity , and without that I do not give it : Now I pray , will you say , that your own sense at the highest , is that upon the account whereof God will shew mercy ? or will you say that God will not shew mercy unless you have sense ? We find that God doth return unto his people first , and afterwards he saith , then shall ye be ashamed , and then shall ye loath your selves : 't is very true , that he will shew mercy to those that have sense of the Solemn Assembly . But where doth he say that he will shew no mercy to those that have no sense ? No No where ; For his love and grace is free : But if any man be sensible of the Reproach of the Solemn Assembly lo this comfort is laid up for you : Are you scattered ? the Lord will gather you : have you halted in this day of the Reproach of the Solemn Assembly ? God will heal your halting : Have you suffered Reproach ? In the very place where you have suffered Reproach , God will give you a Name , and Fame , and Glory . I must say it , lift up your heads O ye Saints , you that hang down and are sensible of the Reproach of the Solemn Assembly .

You will say now : But what should we do that we may be more sensible then of the Reproach of the Solemn Assembly ? 'T is clear , the Solemn Assembly doth lie under Reproach , and God hath promised all this comfort to those that are sensible of it : I hope I have some sense , What shall I do that I may be more sensible of the Reproach of the Solemn Assembly , that this comfort , and this promise may come upon my soul ?

First of all , get spiritual life , you must be living ; A dead man is not sensible : A living man is sensible of the scratch of a Pin , a dead man is not sensible of the gash of a Sword : 'T is life that makes one sensible : Never think to be sensible , and to be dead : Therefore go to God for Spiritual life .

2. Then strengthen your love unto God , and his Waies , and Children , and Ordinances ; Dol●r amoris filia , grief is the Daughter of love : I grieve for the loss of what I love , and no further than I love . If I would grieve and be sensible of the Reproach of the Solemn Assembly , strengthen your love : Love to the Ordinances , love to the Solemn Assembly , love to God . And

3. Then take advantage from all those occasions that you meet withal , to inlarge your mourning , and your sense . When a man would leap far , he takes his rise upon a Mole-hill , that he may leap the farther . Friends , you have many rises this day , for your mourning , and for your sense , improve all those rises , as you meet with any occasion , look upon them as so many Mole-hills , look upon them as so many rises for to go the farther in your sense of the Reproach of the Solemn Assembly .

4. then observe what those evils are , those sins are , that have had a hand in bringing this Reproach upon the Solemn Assembly , and do not meddle therewithal : Take heed you do not add any of them to the heap . If a man have a burdenupon his shoulder , that he cannot stand under , and you go to lay any more upon him ; ( saith he ) I pray take heed , I have as much on me , as my back will bear : And if there be company in a Boat , that the Boat be full , and another offer to come in ; O no by no means , the Boat is ready to sink already : Truely thus it is , the Boat is ready to sink already it is so full . And do you look upon the Reproach of the Solemn Assembly as your burthen ; O then , take notice what it was that brought the Reproach , and take heed of that .

5. Take heed of the immoderate use of any creature comfort . Friends , let me say this to you ; the more your hearts do soak into the comfort of the creatures , the less cause you will have of the Reproach of the Solemn Assemblies : The more your hearts soak into the comforts of your own house , the less sensible you will be of the Reproach of Gods House : So that take heed of the immoderate use of any creature comfort that is before you .

To end all ,

Above all things strengthen your Faith : for although Sense be an enemy to Faith , Faith is a friend to Sense ; especially sense of sin , and sense of the Churches miseries . The more you look upon the fulness , and the freeness , and the certainty of the Promise of deliverance , the more your Faith will be strengthned . Now this promise of deliverance here , is full , is free , 't is large , it 's repeated again , and again ; In the fourth of Micah you have the same promise , and it s there repeated again and again .

Why then should you not say thus ? Well through the grace of God , though I be sensible of the Reproach of the Solemn Assembly ; yet I will believe for deliverance , and though I do believe for deliverance , yet I will be sensible through grace , of the Reproach of the Solemn Assembly . Do so ; only let your Faith be the Mother unto this sense ; therefore take this Promise , read it over , work it , chafe it upon your hearts much when you are alone . I conclude reading it : Saith the Lord hare , I will gather them that are sorrowful for the Solemn Assembly , who are of thee , to whom the Reproach of it was a burthen : Behold , at that time , I will undo all that afflict thee , and I will save her that halteth , and gather her that was driven out : And I will get them Praise and Fame in every Land where they have been put to shame : At that time will I bring you again , even in the time that I gather you , for I will make you a Name , and a Praise among all people of the Earth , when I turn back your Captivity before your eyes , saith th● Lord .

SERM. VIII . The evil of Unbelief , in departing from God . Heb. 3. 12. Take heed Brethren , least there be in any of you an evil heart of Unbelief , in departing from the Living God .

IN these words three things are the most considerable .

A great Disease that Christians are subject to , to depart from God .

The cause of that Disease , an evil heart of unbelief .

The cure of that Disease , or the remedy against it ; and that is , watchfulness , or taking heed . Take heed least there be in any of you an evil heart of unbelief , in departing from the living God .

The Disease is great indeed , a disease common unto the Children of men to depart from God .

And the Disease is very dangerous ; for else , why should we take heed thereof ? I shall speak something to all these , and not so much as to single out any Doctrine : But thus from the first .

It is a very dangerous thing to depart from God .

Q. When may a man be said to depart from God , or a people said to depart from God : And what is the danger of it ?

A. For answer , There is a total departing from God , and a partial departing from God ; every sin that we do commit is a departing from God . For what is sin , but an Avertency from the Creator , and a Convertency to the Creature ?

A total departure , there is , and that is two-fold , either total in regard of the object , or total in regard of the subject .

A man doth totally depart from God Objective , when he doth depart from all the truths and wayes of God , and turns Heathen .

But Subjective , a man doth totally depart from God , when he doth with his whole heart and soul depart from the Lord , though he may keep many truths ; as a man that breaks in his outward estate , he may keep some thing , and yet be broken : So spiritually , a man may break and depart from God , and yet may keep many truths . Now it is this totally departing that is here aimed at ; and it is a dangerous thing , either totally or partially : But especially a dangerous thing to depart from the Lord totally .

Now that 's the Question : When may a man be said to depart from God ?

Look when a man doth depart from the Service and the Worship of God , then he departs from God . In Isa. 65. 11. But ye are they that forsake the Lord , that forget my holy mountain : When men do forget the Holy Mountain , the Worship and Service of God , and depart from that , then they depart from , and forsake the Lord : And

2. Look when a man doth depart from an holy Conversation wherein he hath walkt before , then he is said to depart from God , Job 6. 14. But he forsaketh the fear of the Almighty : To him that is afflicted , pity should be shewed from his Friend , but he forsaketh the fear of the Almighty : 'T is not said , he forsakes the Almighty , but he forsakes the fear of the Almighty , which is all one : When a man doth forsake the fear of the Almighty ; the good ways of God , a holy and a good Conversation wherein he hath walkt before , then he is said to depart from God : And

3. Look when a man and in time of danger and trouble , not so much trust unto the Lord , as unto an arm of flesh for safety and deliverance , then he is said to depart from God , Jer. 17. 5. Thus saith the Lord , Cursed be the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the Lord : For a man in time of trouble to rest upon an arm of flesh , and not upon the Lord himself . Why , this is to depart from God in Scripture Language .

Now it is a dangerous thing so to do .

For thereby a man doth depart from his life , in departing from The danger of departing from God . God , he doth depart from his own life : For God is a Living God , saith the Text here : Take heed least there be in any of you an evil heart of Unbelief , in departing from the Living God : Departing from God , then a man doth depart from his life : Take away God and I am no body saith one : A true speech , take away the Living God , and where 's our life ?

2. Thereby also a man doth depart from his own Prosperity , 2 Chron. 26. 5. 'T is said of Uzziah , As long as he sought the Lord , God made him to prosper : Departing then from the Lord , is a departing from a mans own prosperity .

3. Thereby also in departing from God , a man doth depart from his Refuge and shelter in the time of Adversity : As he doth depart from his own prosperity , so by departing form God , A man doth depart from his shelter , and Covert , and Sanctuary in the time of adversity . You know what God hath said , I will be a little Sanctuary unto you : In the want of a Sanctuary , God will be a Sanctuary to his people , Fear not their fear , nor be affraid , sanctifie the Lord of Hosts himself , and let him be your fear , and let him be your dread , and he shall be for a Sanctuary unto you : A hiding place , a shelter in the time of a storm : When a man departs from God , then he departs from his Sanctuary , from his relief and shelter in the day of his adversity .

4. Thereby also a man doth depart from his own Comfort , from all his Comforts : Take away the Sun , and 't is not all the Torches in the Land can make a day , or can give day light : God is the Father of Mercy , and the God of all Consolation ; depart therefore from the Lord , and we depart from all our Consolation , we depart from all our Comfort .

5. Thereby also in departing from the Lord , a man doth depart from his own Being , and his own Mercy : Forsakes his own Mercies , and cleaves unto lying vanities . The name of God you know is I am , I am that I am : Who is All-sufficient ? I am saith God : Who is gracious ? I am saith God . The name of God is , I am , the name of the Creature is , I am not : In departing therefore from the Lord , a man doth depart from his own being : In him we live , and move , and have our being , departing from the Lord , we depart from all : Surely 't is a very dangerous thing then to depart from God .

2. Now in the second place , The cause of this disease is Unbelief : Unbelief is the Root of Apostasie , Infidelity is the ground of Apostasie , an unbelieving heart is the cause of this departing this God .

Here are two things :

1. That an unbelieving heart , is an evil heart .

Secondly , That unbelief is the cause and root of this Apostasie , or departing from God .

As for the first , I shall clear it by several particulars ; and but name them .

An unbelieving heart is an evil heart , for it is an hard heart ; and therefore you have it in the following words , Least any of you be hardened through the deceitfulness of sin : What is an hard heart ? we are generally mistaken about an hard heart ; we think ordinarily that when a mans heart is straitned in duty , then his heart is hard : No , a man may be straitned in duty , and yet his heart may be soft : But a th●ng is said to be hard when it dont yield : Soft when it doth yield . Touch hard wax and it yields not , touch soft wax and it yields , and takes the impression : A soft heart yields unto Gods impressions ; a hard heart yields not , but resists and contradicts : So doth an unbelieving heart : An unbelieving heart is a contradicting , resisting , an unyielding heart ; and therefore properly an unbelieving heart is a hard heart .

2. As an unbelieving heart is an hard heart , so so an unblieving heart is an unclean heart : For faith purifies the heart , and therefore where the heart is unbelieving , the heart is unpurified , and so is unclean : An unbelieving heart is an unclean heart .

3. As an unbelieving heart is an unclean heart , so it is a proud heart . You know what the Prophet Hab. saith , in his second Chapter , Behold , his soul which is lifted up is not upright in him , but the just shall live by Faith : So then , an unbelieving heart also is a proud heart .

4. As an unbelieving heart is a proud heart , so it is a froward , peevish , fretful heart : Faith and fretting are opposed , in Psal. 37. Fret not thy self because of evil doers , trust in the Lord , and do good : Commit thy way unto him , and trust in him , verse 5. Rest in the Lord , and wait patiently for him , fret not thy self because of him who prospereth in his way , ver. 7. Faith and fretting are opposed . How did the people of Israel murmur in the Wilderness ? and why ? but because of their unbelief ? Froward , and fretful , and murmuring . An unbelieving heart is a fretting froward heart .

5. As it is a fretting and froward heart , so an unbelieving heart is a rash foolish heart , and will put one upon doing foolish things . It 's rash , faith makes not haste , but unbelief makes haste , I said in my haste I am c●st out of thy sight : That 's unbelief , I said in my haste , all men are Lyars , that 's unbelief : What a foolish thing it was for David to scrabble on the door , and let fall his spittle , and fain himself mad ? It was his unbelief that did it : An unbelieving heart , is a rash , suddain , and a foolish heart .

6. As it is a rash and a foolish heart , so it is a doubting , wavering , staggering heart : It 's said of Abraham , that he staggered not through unbelief : It seems then , that as Drunkenness will make a man stagger and reel too and fro , so unbelief will make a man stagger and reel too and fro : A doubting , wavering , unsettel'd , staggering heart , is an unbelieving heart .

7. As it is a doubting , staggering heart , so it is an undutiful , and an unserviceable heart : For it is Faith that is the great performer of Duties . What is duty , but faith Incarnate ? what are works , but faith Incarnate ? Faith is a friend to prayer , and prayer is a friend to faith . You may see how they are twisted together , and one walks by another . In the third Psalm , David being in very great distress , he believes , ver. 3. But thou O Lord art a shield for me , my glory , and the lifter up of mine head : Why then he prays , ver. 4. I cryed unto the Lord with my voice : Then he believes , ver. 5. I laid me down and slept , ver. 6. I will not be afraid of ten thousands of people that have set themselves against me round about : Then he prayes at the 7 ver. Arise O Lord , save me O my God : He prayes , and he believes , and he believes , & he prays . Prayer is a friend to saith , and faith is a friend to prayer : But an unbelieving heart , is an undutiful heart , an unserviceable heart , it is an unpraying heart .

8. As an unbelieving heart is an undutiful heart , and an u●serviceable heart : So it is a sad , and a discouraged heart . Why art thou cast down O my soul ? and why art thou so disquieted within me ? Hope , wait , trust in the Lord ; And that 's the way to take off discouragements : But a heart full of unbelief , is a heart full of discouragement .

9. As it is a sad and disconsolate heart , so an unbelieving heart is a dishonouring heart : By Faith we honour the power of God , the grace of God , the All-sufficiency of God : He that believeth not , makes God a Lyar , saith the Apostle , That God is not faithful : Faith honours the faithfulness of God , but he that believeth not makes God a Lyar : 'T is a God dishonouring sin .

10. And to say no more in it but this : As it is a God dishonouring sin , so an unbelieving heart is the heart that God will punish with the most severity : We may see how the Lord punisht it in his own people , when they were in the Wilderness , and they sinned through unbelief , God kept them out of the Land of Promise ; and why ? Heb. 3. 19. So we see that they could not enter in , because of unbelief : This was in their first time ; but now in their last time , they were broken off . And how came they to be broken off in Christ's time , Rom. 11. 20. Well , because of unbelief they were broken off , and thou standest by faith : Because of unbelief they were kept out of Canaan , because of unbelief they were broken off in Christ's time : So that an unbelieving heart , and an unbelieving soul , is such an heart , and such a soul , as God will punish with the most severity ; He that believeth not is condemned already : An unbelieving heart is an evil heart .

But now in the second place , This unbelieving heart or infidelity , is the ground of Apostasie , for thereby we depart from God : Infidelity is the root of Apostasie ; for as by faith we are united to God , do draw near to God , and are united to him : So by our unbelief we depart from God . Faith ( you know ) is the uniting grace ; and so on the contrary , by unbelief we depart from God : But this will appear if you consider what those things are that make men depart from God .

They are the good things , and the evil things of this life .

The good things of this life do flatter men from God .

The evil things of this life , scare men from God . Now Faith will preserve from both .

If a man be tempted with the good things of this life : Yet if he have Faith , he will not depart from God , for by Faith we live upon God in the use of the good things .

And if a man be tempted to depart from God by the evil things of this life , yet if he have but Faith , he will not depart from God ; for by Faith we live upon God , and live above losses , and above crosses ; so that Faith doth preserve us from both : and therefore unbelief is the root and ground of all our Apostasie , or declining from God : And we know how it was with the three Children , what it was that kept them in that evil day ; there was the Musick on the one hand , and the fiery Furnace on the other ; but between both , they were kept and preserved , for they believed : It was their Faith kept them from departing .

But further , If that Unbelief be a Mother Sin , a Parent Sin , a breeding Sin , the root and cause of other sins : Why then Unbelief must needs be the root , and ground , and cause of Apostacy . Why now , what is the cause of all our sins but our unbelief ? People do not think so : What 's the reason that men are so covetous and worldly , but because of their unbelief ? What 's the reason when people are in trouble that they use indirect means to get out of trouble , but because of their unbelief ? What 's the Reason that a Servant or a Child will tell lies ? Because of Unbelief . Unbelief is the Mother sin , the Parent sin , the Breeding sin ; and therefore Unbelief is the cause of departing and going off from God .

And if so , why should we not all then take heed of an evil heart of unbelief ? That 's the Remedy that is here prescribed for the cure of this disease : Take heed Brethren , take heed least there be in any of you an evil heart of Unbelief .

Take heed :

What should we take heed of ?

Take heed of departing from God , and take heed of unbelief , and of an evil heart of unbelief , whereby we depart from God .

Take heed of departing from God ; For as we have heard already , it is a very dangerous thing to depart from God . Let me add this :

If we depart from God , who will receive us ? If a Proclamation be out against a man as a Traitor , who durst receive him ? And if a man do depart from the Lord , what creature dare receive him ? In 2 Joh. speaking of some that departed from the Lord ; Whosoever transgresseth , and abideth not in the Doctrine of Christ ; if there come any into you , and bring not this Doctrine , receive him not into your house , neither bid him God speed : The Kings Proclamation is out against him , take heed how you receive him ; Here 's a command sent from the Lord to take heed how you receive such an one ; I say , if we depart from God , who will receive us ?

And if you depart from God , you will hardly ever return unto him again : you know the place , it is impossible we should be renewed by Repentance ; Faith is but once delivered to the Saints : If the leaves be off in the Winter , the tree will grow again ; but if it be pluck't up by the roots , it will grow no more : Twice dead saith the Apostle : dead by the Law ; but if a man depart from God under the Gospel , he is twice dead : now a man that 's twice dead , certainly he will never recover ; twice dead , How twice dead ? Not that a man was twice alive . A man is hanged , and so is dead ; after he is hanged he is quartered , here 's a second death ; he is twice dead , not that he had a life between these two deaths , between his hanging and his quartering , but he is twice dead : So a man that departs from God under the Gospel , he is twice dead : He was alive once in the state of Innocency , but he lost it , and now he is dead by the Gospel , and out asunder by the Gospel , he is twice dead , and will hardly ever return to God again : A man that lives under the Gospel , and departs from God , a thousand to one , if ever he return to God again .

And if we do depart from God , God will depart from us : God is with us while we are with him , but if we forsake the Lord , he will forsake us ; if we depart from God , God will depart from us : God comes first to us , but we go first from him ; God doth not leave any , but those that leave him first ; He comes to us before we come to him , but if we depart from him , he will depart from us : and if God go , the Devil comes ; the Lord rejected Saul , and an evil Spirit came presently upon him : therefore who would not take heed of departing from God ? But

Secondly , As we are to take heed of departing from God , so we are to take heed of Unbelief , and of an unbelieving heart , whereby we depart from God ; for the sin of unbelief , and an unbelieving heart is very cunning and makes a deceitful heart : Therefore saith the Apostle in the words following : least ye be hardned , through the deceitfulness of sin . It hath very many pretences and fair colours . When they were invited by the Gospel , what excuses had they , all from unbelief ? I have married a Wife , and I cannot come ; and I have bought a piece of ground , and I must needs go see it , I pray thee , have me excused ; And I have bought five yoke of Oxen , and I go to prove them ; I pray thee have me excused . No , no , I have unbelief in my heart , and I cannot come ; Unbelief made all these Excuses , 't is cunning heart , a deceiving sin , the sin of unbelief .

And indeed it is such a sin , as hardens insensibly , that we cannot perceive : You can see the tree , the body of the tree , and the bark of the tree , and the boughs of the tree , and the leaves of the tree , but you cannot see the root of the tree . Unbelief is a root sin , and that 's least perceived : Now when one hath to deal with a deceitful enemy , that is least perceived , had be not need take heed ? Take heed of departing from God , through an evil heart of unbelief .

Quest. The question then is , What shall we do ? These are declining and departing times , wherein many do and will depart from God , ( make account on 't ) what shall we do that we may not depart from God through unbelief ? What shall we do , that we may take heed of an unbelieving heart , that we may take heed of departing from God ? ( I put them together into one question ) Now I shall give several directions here , and so wind up .

1. If you would not depart from God through unbelief , in declining and departing times , be sure that you keep close unto the word of God , unto his appointments ; and take heed how you meddle with any appointments that are like to his : For the more you depart from the word , the more you depart from God ; and the more you meddle with appointments that are like to Gods , the more you depart from the word . Look into Exod. 30. and see what a Commandment there is , not to meddle with any thing that 's like to Gods appointments , at the 23 ver. There 's direction concerning the holy ointment , Take thou also unto thee principal spices , of pure myrrh five hundred shekels , and of sweet Cinamon half so much , even two hundred and fifty shekels , and of sweet Calamus two hundred and fifty shekels , and of Cassia five hundred shekels , after the shekel of the Sanctuary , and of Oil Olive an hin : Then at the 25 ver. Thou shalt make it an oil of holy ointment , an ointment compound after the art of the Apothecary : it shall be an holy anointing oil : Well at the 33 ver. Whosoever compoundeth any like it , or whosoever putteth any of it upon a stranger , shall even be cut off from his people : You shall make none like it . At the 34 ver. You have directions for the making of an holy perfume , The Lord said unto Moses , Take unto thee sweet spices , Stacle , and Onycha , and Galbanum : these sweet spices with pure frankincense , of each shall there be a like weight : And thou shalt make it a Perfume , a Confection after the Art of the Apothecary , tempered together pure and holy : But then at the 38 ver. Whosoever shall make like unto that , to smell thereto , shall even be cut off from his people : A dangerous thing it is to meddle with the appointments in the Worship and Service of God , that are like to Gods appointments : for any man ( like an Apothecary and a Confectioner ) in the Worship and Service of God ; To make appointments in Gods Worship like unto the appointments of God ; it 's a dangerous thing , he shall be cut off from his people : Therefore if you would not depart from God through unbelief , keep close to the word , and the appointments thereof ; and take heed of meddleing with any appointments that are like thereto .

2. If you would not depart from God through unbelief , take heed that you do not suffer any thing to come between your heart and Gods Commandment or Promise : We all fell in Adam through unbelief : How came that about ? Why , the Devil got between Adams heart and the Commandment : Adam did not keep the Commandment close , there was something ( a Devils promise ) that got between his heart and Gods Commandment ; and so departed from God . Take heed therefore , and be sure that nothing come between your heart and Gods Commandment .

3. If you would not depart from God , the Living God through unbelief : Take heed of venturing upon any sin because it 's small , yielding to any Errour because 't is little , leaving any truth because it is but little or small . There are some passage truths ( as I may call them ) in time of War when one Army is against another , you shall see how earnestly they will contend for a little passage , a little spot of ground ; ask them the reason , O that 's a passage : So there are some truths that are but small in themselves , and they are passage truths : and if you would not depart from God , and the great truths ; look to passage truths , look to keep your passages .

4. If you would not depart from God , the Living God through unbelief , Be sure that you lay all your work in sincerity ; for the ground that had not Root in it self , falls away . Take this for a certain Rule . He that begins in Hypocrisie , will end in Apostacy . Here are some it may be ( though but few of us ) that are beginning , and laying the foundation : Look to your foundation , that it be laid well in sincerity ; for if your foundation be laid in hypocrisie , you will end in Apostacy .

5. If you would not depart from the Lord through an unbelieving heart , take heed of strangeness with God , want of Communion in private : Enmity begins in strangeness among men ; First , people grow strange , and then they come to hate one another , and to be enemies to one another : Enmity begins with strangeness , and truly so it is with God ; First strangeness , and then Enemies : If you would not depart from God , the Living God ; O take heed of strangeness with God , maintain your private Communion .

6. Take heed of taking offence , and of being offended at any of the good wayes of God , or any of the people of God : 'T was Dr. Prestons usual saying , I never knew any one decline , or fall away ; But first he took offence at some good man , and then he took offence at more good men , and then he took offence at the wayes of God themselves : And you know it 's said of the Disciples , they were offended and went back : And of the false ground , By and by he is offended ; he doth not say , By and by they fall away : Why ? Because usually falling away and departing begins at being offended : Therefore would you not depart from the Living God , then take heed you take no offence at the good wayes of God , or the people of God .

7. Take heed of walking alone : For you see what follows in the Text , saith he , Take heed Brethren , least there be in any of you an evil heart of unbelief in departing from the Living God , But exhort one another daily : So that the onely way to be kept from departing from the Living God , is to be exhorting one another . Then they that feared the Lord spake often one to another : In evil days exhort one another daily , in declining times take heed of walking alone .

8. Take heed of Remisseness in duty : Remisseness in duty , will cause omission of duty ; omission of duty , will cause Commission of evil ; and Commission of evil will cause a departing from God : I use to say , the slumber of grace , is a preparation to sin ; and those that slumber in times of injoyments , they will fall in suffering times ( it's likely ) you know how it was with the Disciples that slumbred and slept at the Mount of Transfiguration , afterwards they slept also in suffering time : Well therefore , if you would not depart from God , the Living God through unbelief ; Take heed of the slumbers of grace , take heed of remisness in any duty , least remisness cause omission , omission commission , and commission departing from God .

9. Take heed that you do not stand poring upon your Temptations , whatsoever your Temptations be : When the Children of Israel were stung by the Serpents in the Wilderness , they did not stand poring upon the Arm that was stung , and crying out , O my Arm , O how it is swell'd ! but they lookt up upon the Brazen Serpent : If they had lookt upon their Arm , and stood poring upon that , they had never been Cur'd : So now , if in case we be tempted , the way is , not to stand poring upon the temptation , but to look off unto Christ : If therefore you would not depart from God in the time of Temptation , take heed of poring upon the Temptation , look off from that upon the brazen Serpent . And

10. Set the Lord alwaies before your eyes , his All-sufficiency , his Fulness , his Grace , his Goodness : I have set the Lord alwaies before me , at my right-hand ( saith David ) and therefore I shall not fall : So do you .

11. Possess your hearts much with the fear of God : Fear is the preserver of innocency : I 'le put my fear into your hearts saith God , That you shall not depart from me : If then you would not depart from God , labour to possesse your souls with the fear of God .

12. Take heed how you consult with Flesh and Blood in the things of God . If Paul had consulted with Flesh and Blood , he had never believed : And if in the things of God we consult with Flesh and Blood , we are sure to depart from God , the living God .

13. Put your selves often unto this disjunction . Come O my soul , either there is enough in God alone , or there is not : If there be not enough in God alone , how do they live in Heaven ? They have no meat , no drink , no clothes , no gold nor silver : As the Martyr said , I am going to that Country where your gold and silver will not go , ( when they offered him gold and silver ) Alass , our gold and silver doth not go there ; As leather mon●y will not go here where gold and silver goes : So our gold and silver will not go there : if there be not enough in God alone , how do you think they live in Heaven ? Surely they live upon God . Therefore there is enough in God : Well , if there be enough in God alone , O my Soul , Why should I depart from God ? All departure doth signifie an insufficiency . I leave this house , and go to another , because this house is not sufficient . When I am sick I send to my neighbour for Beer , why ? because my Beer don't like me . The Bee leaves one flower , and goes to another , because it doth not find enough in that flower : all departing notes an insufficiency . If I depart from God , it notes an insufficiency in God : Is it not because there is no God in Israel , that ye are gone down to Baal-zephon ? Well , either there is enough in God alone , O my soul , or there is not : If there be not enough in God alone , then how do they live in Heaven ? If there be enough in God alone , then why should I depart from God through unbelief ? Thus put your selves upon this Dilemma , and it will be a means to keep you from departing from God through your unbelief .

14. If you would not depart from God , the living God through unbelief , Then take heed of worldliness : Take heed of covetousness , and of worldliness : We cannot serve two Masters , God , and Mammon , you must cleave to the one , and forsake the other : Demas hath forsaken me , and imbrac'd this present world . A worldly covetous heart will depart from God , and therefore take heed of covetousness , worldliness : Seek not great things for your selves : Seek ye great things in these times ? Seek them not ; 'T is a great matter to have ones life for a prey in evil times .

15. If you would not depart from God , the living God through unbelief , then take heed of mis-belief ; all unbelief is grounded upon a misbelief : We don't believe because we mis-believe ; we see it in Adam , he was guilty of unbelief , how ? Why he believed the Devil , You shall be like God , saith he , and by his mis-believing he came into unbelief ; His unbelief was grounded upon a misbelief . God draws by Promises , and the Devil tempts by Promises . Why when the Devil tempts by Promises , if we believe his Promises , we shall soon be guilty of unbelief , in regard of Gods Promises ; and therefore if we would not depart from God , the living God , through unbelief , take heed of misbelieving .

16. If you would not depart from God through unbelief , then look to your Judgement in reference to your Conversation , and look to your Conversation in reference to your Judgment : Look to your Life in reference to your Opinion , look to your Opinion in reference to your Life . Faith and a good Opinion , doth preserve a good Life , and a good Life doth preserve Faith and a good Opinion : Faith lys in the bosom of a good Conversation ; Faith is best preserved by a good Conversation , and a good Conversation is best preserved by Faith : Sometime men do depart from God , and their departure begins above in the Judgment , and like Rheum it falls down upon the Lungs , it falls down upon the Conversation ; Somtimes the departing begins below in the Conversation , and steams up into the Judgement : as some things that are unsavoury in the stomach , they steam up into the head . Sometimes the depart●re from God begins above , and works downward into the Conversation ; Sometimes it begins below in the Conversation , and works upwards into the Judgement : Therefore look to your Judgements in reference to your Conversation , and look to your Conversation in reference to your Judgment : Look to your Faith in reference to your Life , and look to your Life , in reference to your Faith .

17. If you would not depart from God , the living God , through unbelief , Then take heed how you run with the times : Good friends , there is the truth of the times , and there is the error of the times : There is the grace of the times , and there is the sin of the times , seldom that the generality of people hit it , they seldom hit the truth of the times , seldom hit the grace of the times ; I say , the generality of people seldom hit it , they are like the dead Fish that swims down the water , the living Fish swims against the Tide ; and so the living Christian swims against the tide of the Times : Take heed , if you would not depart from the living God through unbelief ; take heed how you fall with the times ; for I say , seldom do the generality of people hit the truth , or the grace of the times .

18. Know that it is the greatest honour ( possess your souls on 't ) that may be , to wait upon the Lord , and the greatest dishonour to depart from God through unbelief ; Thereby a man proclaims his own folly ; thereby he doth put himself out of Gods protection ; thereby he casts dirt and reproach in the very face of God : Is it not because there is no God in Israel , that ye go down to Baal-zebub the God of Ekron ? God will cast dirt and reproach in their faces , that cast dirt and reproach in his face : 'T is the greatest honour to wait upon the Lord ; 'T is the greatest dishonour to depart from God .

19. Be very sensible of your own unbelieving heart , and of all your former departings from God : The best way to keep from new sins , is to be very sensible of old sins ; he that is very sensible of his former sins , shall through the grace of God be kept from new sins : Have you departed from the Lord , be sensible of your departings from God , be sensible of your own unbelieving heart : There is many that go up and down , and are never sensible of their own unbelieving hearts , twenty , thirty , forty years they have lived , and yet not sensible of their unbelieving heart , though it 's the greatest Evil : Well , if you be sensible of your unbelief , and former departings from God , then you shall be kept from departing from the Lord through unbelief .

20. Lastly , If you would not depart from God , the Living God , through an evil heart of unbelief : Be not too confident of your own strength in standing , but commit your self , and your cause , and your way , and your heart unto the Lord : The best Swimmers are the soonest drown'd : Why ? because they are the most confident , and the most confident people do the soonest fall and depart from the Lord . But our strength is to commit our selves unto God , Commit thy way unto the Lord , saith he ; and the Apostle in evil times , suffering times , calls upon us to do this , to commit our selves into the hand of God , as into the hands of a faithful Creator : Are the times declining ; and do many depart from the Lord ? take heed , be not to confident , he that standeth , standeth by Faith ; be not to confident of your own standing , but commit your way , your souls , and your all unto God . He is best kept that the eternal God keeps ; and if you commit your selves unto him , and his keeping , he will certainly keep you . And thus have I given you these twenty directions , that so you may not through an evil heart of unbelief be drawn to depart from the Living God .

SERM. IX . Seasonable Truths for these Evil Times . Luke 17. 32. Remember Lots Wife .

IN this Chapter our Lord and Saviour Christ tells us , how it shall be in the latter day , immediately before his second , or his last coming : which he declares by two Similitudes or Comparisons .

The first comparison is drawn from the days of Noah : wherein he observes their security , and their punishment .

Security : As it was in the days of Noah , so shall it be also in the days of the son of man . They did eat , they drank , they marryed Wives , they were given in Marriage , ver. 26. 27.

The Punishment : And the sloud came and destroyed them all .

The second Comparison is drawn from the days and times of Lot , where you have their Security , and their Punishment , ver. 18. Likewise also , as it was in the days of Lot : They did eat , they drank , they bought , they sold , they planted , they builded .

The punishment , ver. 29. But the same day that Lot went out of Sodom , it Rained fire and brimstone from heaven , and destroyed them all .

The Rendition at the 30 ver. Even thus shall it be in the day when the son of man is revealed .

Whereupon he dehorts them from the world , and the care thereof , ver. 31. In that day , he which shall be upon the house top , and his stuff in the house , let him not come down to take it away ; and he that is in the field , let him likewise not return back .

Which he presseth by divers Arguments .

The first is drawn from the example of Lot's Wife , who for her looking back , was turned into a Pillar of Salt .

The second Argument is drawn from the contrary good , Whosoever ( saith he ) shall lose his life , shall preserve it , v. 33.

The third is drawn from the separation that Christ hath made between the nearest Interest and Relations at that day , ver. 34. In that night there shall be two men in one bed , the one shall be taken , and the other left ; two women shall be grinding together , the one shall be taken and the other left ; two men shall be in the field , the one shall be taken and the other left .

I am now to deal with this first Argument , drawn from the example of Lot's Wife , who for her looking back to a worldly interest , was turned into a Pillar of Salt .

Remember Lot's Wife , and remember her at such a time , and remember her upon such an account : Christ would have us remember Lot's Wife .

There is a special time when Lot's Wife is to be remembred by us .

We are not only to read the Story of Lot's Wife , we may forget that ; but we are frequently to consider , and call it unto mind : A time there is and a special time , when Lot's Wife is to be remembred by us ?

For the clearing and prosecuting hereof :

First , We will inquire , what of Lot's Wife is to be remembred by us ?

Secondly , Why Lot's Wife is to be remembred by us ?

Thirdly , How Lot's Wife is to be remembred us ?

Fourthly , What is the special time wherein Lot's Wife is to be remembred by us ? And

Fifthly , How we should so remember Lot's Wife , as we may gain thereby ?

Sixthly , And what we should do , that we may so profitably remember Lot's Wife ?

1. As for the first , If it be said , what of Lot's Wife is to be remembred by us .

I answer , her Sin , and her Punishment .

She was turned into a Pillar of Salt , she was stricken with a sore Judgment : A mortal deadly stroke : she was not stricken as Miriam , with a Leprosie ; but with a mortal deadly stroke , she was stricken with Death .

2. As she was stricken with a mortal deadly stroke , so with a suddain stroke : She had no time given her to repent . It is a great mercy to die standing , to die exercising of grace : but to be stricken with death in the very height of ones sin , in the very act of ones sin , and to have no time given one to repent : This is a great judgment , and this befell her .

3. As it was a suddain stroke , so it was an immediate stroke : From the hand of God immediately . Immediate mercies are the sweetest mercies , and immediate judgments are the sowerest judgments . Thus she was stricken by the hand of God immediately .

4. As she was stricken with an immediate stroke , an immediate hand of God : So this stroke , it was an exemplary stroke : for by it she was hanged up in chains as it were , and Gibbited for all ages to take heed of : To take heed of looking back , declining , and backsliding .

And she was stricken into a Pillar of Salt .

And if you ask , why into a Pillar of Salt ?

Why Salt ? saith one , that by her example she might season others ; that by her example all of us might be warned to take heed of looking back to any worldly interest .

But I think also by her looking back , she in some measure complyed , and comported with the men of Sodom , as they were smitten with brimstone , fire , and Salt , Deut. 29. 23. And the whole Land thereof became Brimstone and Salt : So she complying with them , and returning in her heart and affections to them , partaking with them in their sin , doth partake with them also in their judgment , and so was turned into Salt .

And into a Pillar of Salt , that 's durable , and of continuance : As the everlasting Covenant is called a Pillar of Salt , so her body ( for I speak not of her soul , neither doth the Scripture speak any thing concerning that ) being turned into a material Pillar of Salt for the longer continuance , that she might be an everlasting Monument and warning to all Generations to take heed of looking back , declining , and backsliding : And thus she was turned into a Pillar of Salt : That 's her Punishment .

As for her sin that did bring her into this condition , it was exceeding great and hainous , for there was much disobedience in it , being directly contrary unto the express Commandement of God by the Angel . In Gen. 19. The Angels said when they had brought them forth abroad , Escape for thy life , look not behind thee , neither stay thou in all the Plain ; escape to the Mountain lest thou be consumed . Here was an express Commandment that they should not look back . It seemed to be no great matter for Adam to eat an Apple , a forbidden Apple ; but being directly contrary to Gods express Commandement , there was much disobedience in it : And so though it seem'd no great matter to look back , yet being directly contrary to Gods express Commandement There was much disobedience in it .

Again , There might be much incredulity and unbelief in this thing , for she might doubt whether God would fulfil his word in destroying Sodom ( as God had said ) and so might look back to see whether the Word of the Lord were fulfilled , or no.

But besides , There might be , and there was a great deal of carnal affection in looking back unto a worldly interest there , upon which account our Saviour Christ brings it in , in this chapter , and cautions men upon that .

Yea there was in effect an Apostacy , a Typical Apostacy , upon which account our Saviour Christ speaks on 't , and saith he , he that puts his hand to the Plow , and looks back : an Apostacy there was in it . Now this Apostacy of hers was aggravated by many circumstances .

First , by the goodness of her Relation : The more gracious a mans Relations are , if he do decline , the greater is his sin , if he do decline : Now she was the Wife of a gracious holy man , and therefore for her to decline from such a Relation , it was exceeding wicked .

2. And besides , As she did look back under such a Relation , so she was not tempted thereunto : The less temptation to any sin , the greater the sin : Those that are tempted to sin , excuse themselves ; The woman thou gavest me , she gave me to eat : But now Lot's Wife could not say thus ; I was tempted by Lot , or by any other ; No , she was not over-born by any temptation from without , and therefore her sin was the greater .

3. She sinned in good company : 'T is an evil thing to sin in any company ; but the better the company is that I sin in , the worse is my sin : She had the company of her husband ; she had the conduct of Angels : now upon this ground she sinned .

4. She sinned in the face of Justice : 'T is an evil thing for a Thief to sin at any time , but to cut a mans purse before the Judge , while he is upon the Bench doing Justice , this is worse . God was now doing Justice upon Sodom , and for Lot's Wife to sin in the face of Justice doing , it made her sin exceeding great .

5. And yet farther , To say no more in it , But that she sinned also in the face of great deliverance ; God had now brought her out , Husband , Children , and self , and delivered them with an high hand : To sin in the face of a deliverance wrought with an high hand , is to sin with an high hand : Such was her deliverance , wrought with an high hand , and therefore for her to sin thus , was exceeding evil , and very sinful . And thus you see what that is of Lot's Wife that is to be remembred by us , namely , her sin and her punishment .

2. But then Secondly , Why is Lot's Wife to be remembred by us .

She is to be remembred by us , because that she is Recorded , and her Example is recorded for that end and purpose : She is hung up , and Gibbeted ( as it were ) for all that go by and read the Scripture to Remember .

Again , If that whatsoever is written in the Old Testament , is written for our instruction for our admonition , and Judgements there recorded for our Caution and Warning : Then good Reason that she and her Example should be remembred , Rom. 15. 4. For whatsoever things were written aforetime , were written for our learning , and in 1 Cor. 10. 5. speaking of the sins of the Israelites , With many of them God was not well pleased , for they were overthrown in the Wilderness . Now these things were our Examples , to the intent we should not lust after evil things , as they also lusted . Neither be ye Idolaters as were some of them , as it is written , the people sate down to eat and drink , and rose up to play : Neither let us commit Fornication as some of them committed , and fell in one day , three and twenty thousand : Neither let us tempt Christ , as some of them also tempted , and were destroyed of Serpents : Neither murmur ye , as some of them also murmured , and were destroyed of the Destroyer . Now at the 11th . verse , All these things hap●ed unto them , for our ensamples , and they are written for our admonition , upon whom the ends of the world are come .

Further , We are to remember Lot's Wife , and she is to be remembred by us , that we fall not into the same condemnation : Read the History , least thou thy self beest made the Judgement of God : The only way to be kept from afflictions our selves , is to gain by other mens afflictions : How should we gain by such afflictions as these , if we should not remember them ?

Again , If you look into Scripture , you shall find , that of all the Judgments that are Recorded in Scripture , there is none so frequently mentioned and repeated , as the Judgment of Sodom and Gomorrah , in the 19 Gen. once in the 20 Jer. again , and 49th . again , the 11 of Hos. again , the 4 Amos again , the 17 Luke again , the Epistle of Jude again : So then look into Scripture , and you shall find there is no Judgment so often repeated as this Judgment upon Sodom and Gomorrah : And why ? That it may be observed in all the circumstances thereof .

And to say no more in it but thus : There is a Sodom that is still to be destroyed , in the 11 Rev. You find that Rome in the Latitude thereof is called Sodom : Their dead bodies shall lie in the street of the great City , which spiritually is called Sodom and Egypt : This Sodom is to be destroyed with fire , in the 18 Rev. She shall be utterly burnt with fire . ver. 8. And as Lot was commanded to come out of Sodom , so the people of God are commanded , Come out of her my people .

And as Lot's Wife by looking back did partake with them in their sin , and so partake in their Plagues : So saith the Lord , Come out of her my people , that you be not partaker of her sin , and that ye receive not of her Plagues : So then , there is a Sodom still which is to be destroyed , which we are to come out of ; spiritual Sodom ; and therefore even this of Lot's Wife coming out is diligently to be considered , and to be remembred by us , that we may know how to come out well : And thus we see the Reasons why Lot's Wife is to be remembred by us .

But Thirdly , How is Lot's Wife to be remembred by us ?

1. She is to be remembred by us in a way of reflection , again and again to mind the story and example of Lot's Wife : You may oftentimes read the story , and may have forgot the same , but as the clean beast was to chew the Cud , which in the Hebrew is a bringing of the Meat into the mouth again : So you may have oftentimes eaten up this story of Lot's Wife , but you are to chew the Cud , and bring it into your Memory again , to remember it in a way of reflection .

2. In a way of meditation , I remember all thy marvellous works , and meditate thereon saith David : Remembrance without meditation will do little good , it must be remembrance with meditation : And

3. As it must be with Meditation , so with an holy Fear , and Reverence , and Adoration . I have read of a Heathen , that when he came by the Gallows , he would alwayes put off his Hat and bow , and say , God save Justice : And so now , when we come by this Gibbit , we should not come by , but bow with Fear , and Reverence , and Adoration , adoring the Justice and the Soveraignty of God in his proceedings . We are to remember Lot's Wife in a way of Fear , and Reverence , and Adoration .

4. We are to remember Lot's Wife in a way of Caution , so as to take heed by her : Remember how she looked back , and take heed that we do not look back : And thus we are to remember Lot's Wife .

But then Fourthly , What and when is the special time that Lot's Wife is to be remembred by us ?

It is good to remember her frequently : But we are in a special manner to remember Lot's Wife in the time of declining , in declining times remember her that you do not decline . Thus our Saviour Christ brings her in for to be remembred by us , that we do not look back , as she looked back .

2. We are to remember her in times of security , of great security : As in the days of Noah , saith Christ , they were in great security : They ate , and drank , &c. And as in the Dayes of Lot , they ate , and drank , they marryed , they were in great security : Now saith our Saviour , So shall it be , but remember Lot's Wife : So that in times of great security , Lot's Wife is to be remembred by us .

3. She is to be remembred by us also , In time when God doth call upon his people by his dispensa●ions to go out of Sodom , and make no delay : For so our Saviour also presses it to you , Let not him that is on the house top go down , &c. But remember Lot 's Wife , God would have no delay then : So when God calls upon a people to come out of Sodom , make no delay , but remember Lot's Wife : Thus we see what the time is .

But fifthly and lastly , What good shall we get by remembring Lot's Wife ? Is there any good to be gotten by remembring Lot's Wife ?

Yes , much every way : Something in a way of Instruction , something in a way of Caution .

First , By way of instruction : I shall lay before you ten or eleven instructions that we may gain hereby .

First , If this story of Lot's Wife be true , and do live in our Memory , then why should not we stand and admire , and say , Lord , how unsearchable are thy J●dgments , and thy way 's past finding out . Here are four , and but four that came out of Sodom , and yet one of the fo●r were destroyed : God may deliver our Family in the time of common Calamity , and yet some of our house may suffer . God in the midst of Judgment doth remember mercy : In the midst of Mercy he Remembers Judgment . In the midst of Judgment upon Sodom , he remembred mercy for Lot , and for his Family : In the midst of mercy upon Lot , and upon his Family , he remembred Judgment upon Lot's Wife . The same thing may be done by one in a way of Faith , and he may live , and done by another in a way of unbelief , and he may die . Abraham looked upon Sodom when Sodom was a burning , Abraham got up early in the morning , at the 27 ver. to the place where he stood before the Lord , and he looked toward Sodom and Gomorrah , and toward all the Land of the Plain , and beheld , and lo , the smoke of the Country went up , as the smoke of a Furnace : Abraham beheld , and looked upon it in a way of believing and lived : Lot's Wife looks back in a way of unbelief , and she dies . The same thing may be done by one in a way of Faith , and live , and by another in a way of unbelief and die . But literally here , two shall be in one bed , the one shall be taken , and the other shall be left ; two shall be in the field , the one shall be taken , and the other left : Two in a bed , Lot and his Wife , one taken , and the other left : Two in a field , they were going both out of Sodom , one taken , and the other left ; Lord how unsearchable are thy Judgments , and thy wayes past finding out .

2. If this story of Lot's Wife be true , and do live in our Memory , then here we may learn by way of Instruction , and see how far a Man or Woman may go in Religion , and yet come short at the last : Lot's Wife went far , she was a professor of the first and the highest form , she had lived a long while in Abraham's Family , she had walked with her Husband Lot , and injoyed his prayers many years ; she stood out against the wickedness of Sodom while she was there ; she was in some me●sure obedient unto the voice of the Angel in going out of Sodom : and ( as some observe ) she was a Professor of seventy years growth , and yet she miscarried : How far may Men and Women go in Religion , and yet miscarry at the last ?

3. If this story of Lot's Wife be true , and do live in our memory ; Then you may learn , and see by way of Instruction ; That the best Relations will not secure from the hand of God if we continue evil : She was the nearest Relation to a Holy Righteous man , Lot , yet sinned ; Her Relation would not save her , and would not excuse her : Why should any say , I am the Child of such a godly Parent ; I am the Servant of such a godly Master ; I am a member of such a Church : 'T is not the nearest and the best Relations will save us from the hand of God , if we sin against him : Here was the nearest Relation , and yet not exempted from the severest punishment .

4. If this story of Lot's Wife be true , and do indeed live in our memory , Then here you may see what an evil thing it is to look back from that which God hath delivered us from . It is an evil thing to sin against that Deliverance that hath a Such written on it : In the 9th . of Ezra , see how he argues , After all that is come upon us for our evil deeds , and for our great trespasses ; seeing th●t thou our God hast punished us lesse than our iniquities deserve , and hast given us Such deliverance as this ( A deliverance with a Such written on it ) should we again break thy Commandements , and joyn in affinity with the people of these abominations ? Wouldest not thou be angry with us , till thou hadst consumed us , so that there should be no remnant , nor escaping ? See , 't is a very evil thing for to sin after a Deliverance that hath Such written upon it ; but to turn back , or to look back unto that which God hath delivered us from , that is yet worse : For the Lord to have delivered us from Superstition , from Idolatry , and to look back to that which God hath delivered us from , What 's this , but after the manner of Lot's Wife ? But you see how it far'd with her . Well then you see , it 's an evil thing to look back to that which God hath delivered us from .

5. If this story of Lot's Wife be true , and live in our memory ; Here we may learn by way of Instruction , That former Deliverance will not secure us from future Destruction : She was delivered with a great Deliverance , and yet destroyed with a great Destruction : The like is said of the Israelites in the Epistle of Jude : I will put you in remembrance , though ye once knew this , How that the Lord having saved the people out of the Land of Egypt , afterward destroyed them that believed not : Delivered , and yet destroyed . We are apt to think , O we have been delivered thus , and thus , and therefore we shall not be destroyed : God delivered them with an high hand , and they were destroyed with an high hand : Lot's Wife delivered with an high hand , and destroyed with an high hand . Former Deliverance will not secure us from future Destruction .

6. If this story of Lot's Wife be true , and live in our memory , then here we may learn by way of Instruction ; 'T is ill sinning when God is punishing : It 's good begging while God is giving ; but O 't is ill sinning while God is punishing : If he be angry , yea but a little , blessed are all those that trust in him : Be wise now therefore O ye Kings ; be instructed ye Judges of the Earth , serve the Lord with fear , and rejoyce with trembling : Kiss the Son , lest he be angry , and ye perish from the way . The way , What way ? Why , in the way of his judgments ; When God is fetching his stroke at a people , stand out of the way then of Gods stroke : God was striking at Sodom , and Lot's Wife came in the way of his stroke , and she dyed for it ; It 's ill sinning , when God is punishing .

7. If that this story be true , and live in your memory , then here you may learn , That those that are exemplary in sinning , shall be exemplary in punishing : She was the first that sinned this kind of sin , and the first that fell under such a Judgement . The Lord mark'd Jeroboam , Jeroboam the Son of Nebat , that made Israel to sin ; Why he was the first , and God set a mark upon him . This is that wicked Ahaz , that in the time of his affliction sinned yet more : What a mark did God set upon Judas , in his life , in his death ? Why he was the first that made a treacherous retreat from the Gospel ; He was the head of those Halbertiers that came to attatch Christ : So an Apostate , usually doth head the persecuting party , but God set a mark upon him . Those that are first in sin , and those that are exemplary in sinning , God will make exemplary in punishment .

8. If this story of Lot's Wise be true , and do live in our memory : Then here we may see what an evil thing it is to mis-chuse in our chusing time . Lot had two choises once , he had a choice before , when there was a difference between Abram's Servants and his , Abraham condescends , and gives him his choice : Lot thou art my younger , but I 'le yield for peace sake ( as we should all do for peace sake ) but Lot take thy choice ; all the Country was before him , and he chose Sodom , but God fired him out of that choice : Now he was to go out of Sodom , he and his Wife and Children were to go out of Sodom , and L●t ( saith God ) fly to the Mountain : Not so my Lord , there is little Zoar , let me go thither , and God let him have his choice , and yielded to him , but it cost him dear : What an evil thing is it to mis-chuse in chusing times ?

9. If this story of Lot's Wife be true , and do live in our memory , Then here we may see by way of Instruction : That though God will lay out an hiding place for his people , in times of publick Calamity : Yet if they sin in the way , they may perish or miscarry in the very face of their hiding place . It appears that L●t had lost his Wife before he came at Zoar , Gen. 19. 30. And Lot went up out of Zoar , and dwelt in the Mountain , and his two Daughters with him . We don't read , he lost her in Zo●r , but in the way to Zo●r ; he would not go to the Mountain that God chose for him , but to Zoar : Now here in the way he sinned , and in the way to this hiding ●lace he lost his Wife : So that though God in time of publick Calamity , may indulge , or find out a hiding place for us , yet if we sin , we may perish even in the very way to our hiding place .

10. If this story of Lot's Wife be true , and do live in our memory , Then here we may learn by way of Instruction , That 't is possible that a Religious Family may have a black mark of Gods Indignation : Lot's Family was a Religious Family . Never bear upon it that you are a Religious Family , It 's possible that a Religious Family may have a black mark of Gods Indignation , and possibly the death of one Relation may be a snare to the other : We know the sin that Lot committed afterwards with his Daughters . The death of this Relation , a snare to the other , and God doth know how to strike at one through the sides of another : God strikes at Lot through the sides of his Wife ; God knows how to strike at one through the sides of another .

11. A●d the main of all is this : If the story of Lot's Wife be true , and do live in our memory , O what an evil thing is it to look back , and to decline in declining times ? How quick was God with Lot's Wife for looking back ? She never sinned this sin before , 't was the first sin that ever in this kind she committed ; and she might have said : Why Lord , It 's the first time that ever I committed it , and indeed I was taken before I was aware thus to look back , I did not consider well of What I did : But God turned her presently into a Pillar of Salt : God was quick with her : Why ? For to shew thus much , God will be quick with Apostates : God will turn the Turners ; She turned to look back , and God turned her into a Pillar of Salt . And so for those that turn , God will turn ; God will turn Turners : God will be quick with Turners ; God will turn Turners into a Pillar of Salt . God is quick with Apostates , and such as do decline . And thus I have given you these eleven things by way of Instruction .

As many I might give you in a way of Caution , but the Instance only in one .

If this story of Lot's Wife be true , and do live in our Remembrance ; By way of Caution : Why should we not all take heed how we look back to worldly Interests , in the day when the Son of man shall be Revealed , or in this day of the Gospel , when the Son of man is Revealed ? You see what became of Lot's Wife for her looking back : and therefore why should we not all of us take heed , how we look back or decline in this day that the Son of man is Revealed ?

You will say , what shall we do that we may not decline ? What shall we do that we may so remember Lot's Wife , that we may not decline or look back in declining times ?

I shall not speak at large unto the Argument : Onely thus .

If you would not look back in declining times , shut your eyes and your ears against all the allurements and threatnings of the World : For the Devil he tempts much now in these daies to false Worship , as he tempted our Saviour Christ , when he said : All this will I give thee , if thou wilt fall down and worship me : That was false Worship : So now the Devil saith , All this living and preferment will I give thee , if thou wilt worship me so : This Cupboard with Plate will I give thee ; this Chamber hung with Tapestry will I give thee , if thou wilt worship so ; This great living and preferment will I give thee , if thou wilt worship so : If thou wilt not worship , all this will I take from thee : Would you therefore be kept , that you may never look back ? Shut your eyes , and shut your ears , go blindfold into Gods Commandements , as Abraham your Father did .

2. If you would not look back in declining times : Take heed of leaving any Nest-egg in the day of Reformation ; if there be an Egg left in the Nest , sure enough the Hen will return to the Nest to lay yet . So in the time of Reformation , If a Nest-Egg be left , as God knows what Nest-eggs were left among us : But I say , If in a time of publick Reformation Nest-eggs be left , there will be a return of the Hen to the Nest-egg there . Will you know what that good man said , Mr. Dearing before Queen Elizabeth : The house is swept , and the Dirt is behind the Door , there comes a Hen and scrapes it all out again : But I put it into this , If a Nest-egg be left , be it a publick Reformation , or a private Reformation ; yet if a Nest-egg be left , there will be a returning back again .

3. If you would not look back in declining times , Then be sure that you never part friends with any sin : Some will part with their sin , but they will part friends with it . Saith one , By the grace of God I will never commit this sin again , and I 'le go but this time into this company , but after this time I will never go to them again : and so they part friends with their sin : Why , if a man be to part with his friend , he goes part of the way with him , and having parted friends , they look after one another ; And so when a man parts friends with his sin , he will certainly look back again : But if a man would never look back to his sin in declining times , let him part as an enemy to it . He that will part friends with his sin , will certainly return to his sin again .

4. If you would not look back in declining times , be sure of this : That you do not run a share , or a part in the Vessel that God is about to destroy : Where my grief is , there is my finger ; where my love is , there is my eye ; If I have a share and a part in the Vessel that God is about to destroy , I shall look after the Vessel , what becomes thereof . Why now Babylon that art to be destroyed , Babylon is not to repent ; Babylon that art to be destroyed : Babylon is not to be reformed : Wash dirt an hundred times , and you cannot make clean the dirt ; Babylon is not to be reformed , but to be destroyed ; Take heed therefore of running a part or a share in the Boat or Vessel that God hath laid out for destruction , for if you have a part and a share there , you will look back . But

5. If you would not look back in declining times , let us consider in the fear of the Lord , what an evil thing it is to look back : Briefly thus .

1. Thereby you lose all you have wrought ; Thereby you will lose all your losses ; There is much gain in losing for Jesus Christ ; There is gain in our losses , by looking back you will lose all your losses , and the gain thereby .

2. Thereby you will lose the Testimony of your own Integrity ; Yet saith God , Job held fast his Integrity : And if we don't look back in declining times , then our hearts will tell us , we were upright before him , but if we look back in declining times , our consciences will tell us we were never right before him .

3. Thereby also you will lose the comfort of those glorious times that are to come : Friends and Beloved , glorious times there are a coming , that are at the back side of this hedge , that are but a little way off ; that are on the back-side of this affliction ; glorious times that are a coming , and when they come , if ye stand and hold out , you will have the comfort of those glorious times : But if now you look back in the interim , you will lose the comfort of all those glorious times when they come , and come they will , and come they shall .

4. Thereby also you will , and shall be satisfied with your own waies , for the back-slider in heart shall be satisfied with his own waies , you will look back , and you shall have enough on 't ( saith God . )

5. And thereby also you will be made unmeet for the Kingdom of Heaven ; For he that puts his hand to the Plow , and looks back , is unfit for the Kingdom of Heaven .

6. And thereby also you may be made a Pillar of Salt , and an example unto after Ages ; for God is quick with Apostates , and with them that do look back : You have heard how quick the Lord was with Lot's Wife , and she was but a Type . Now therefore , as ever you do desire ( Friends and Beloved ) as ever you do desire , that you may not lose what you have wrought for so many years ; as you do desire that you may hold fast , and not lose the gain of your former losses ; as you do desire that you may hold fast your Integrity ; as you do desire that you may have the comfort of those glorious times that are a coming ; as you do desire you may not be satisfied with your own waies , and as you do desire you may not be unfit for the Kingdom of Heaven ; and as you do desire that you may not be made examples for after Ages : I beseech you in the Name of the Lord , and I desire this Exhortation may take upon my own heart as well as yours ; Let us remember Lot's Wife . It was the Lady Times speech to Harding that Apostate , Harding , Harding , Remember Judas ; Harding , remember Francis Spira : And let us remember Lot's Wife .

And if you will ask , How should we so remember Lot's Wife , that we may not decline in declineing times ? Work these things upon your hearts ; This story and example upon your hearts : Take this for a constant Rule , that Passion is the best door-keeper of Memory : The more I am affected with a thing for the present , the more I shall remember it for the future ; and therefore if you would remember Lot's Wife , go and work this story now upon your own hearts ; and as the times are declining , the more declining the times are , the more do you rub your Memory with this Example of Lot's Wife , and call upon your selves : Come O my soul remember Lot's Wife : Brethren , Friends , Beloved , our Saviour Christ hath left you this Example , he hath commanded you and me to remember Lot's Wife ; 'T is an Example that he hath sanctified , that we may take heed hereby , and therefore at all times call upon your selves , and your own souls ; come O my soul , hast thou forgotten Lot's Wife ? Thou beginnest to grow cold , and dead , and dull , hast thou forgotten Lot's Wife ? Come O my Soul , remember Lot's Wife : Thus shall you be able to stand , and not to look back , and I pray think upon it , that we may not be of the number of those that draw back unto perdition , but of those that do believe to the saving of your souls : Think therefore of these things , and remember Lot's Wife .

FINIS .