Thirteen sermons upon several useful subjects two of them being funeral dicourses, occasioned by the death of the Reverend Mr. Nathaniel Mitchel, Minister of the Gospel ... / by John Collinges ...

An Account of the Crown of Righteousness .

SERMON I , II. 2 Timothy 4.7 , 8. I have fought a good fight , I have finished my course , I have kept the faith ; henceforth there is laid up for me a Crown of Righteousness , which the Righteous Judge shall give unto me in that day and not unto me only , but to all those also who love his appearance .

HE who speaketh these words , is the great Apostle of the Gentiles , one who had been in deaths often , who had been for Christ's sake killed all the day long ( as he speaks , ) Rom. 8.36 . who died daily ( as he elsewhere tells us ) yet was not wearied out of his life ) and was willing to be dying still ; so that Christ might be magnified in his body by life or death . Phil. 1.20 . And though he desired to be dissolved , yet it was upon better motives than the taedium or burden of his dying life , that he might be with Christ , which was best of all . v. 23. Not that he might be unclothed , but clothed upon , that mortality might be swallowed up of life ( as he speaks , 2 Cor. 5.4 . ) nor was he so fond of glory , but he preferreth his service to Christ before a present entrance into it ; and was willing to wait God's time . I am , saith he , in a strait betwixt two , having a desire to depart , and to be with Christ , which is far better ; nevertheless , to abide in the flesh is more needful for you . And having this confidence , I know I shall abide , and continue with you all . But a time must come when Israel must die . Do our Prophets live for ever ? And it pleaseth God to give some of his People notices of this time . Paul's time was now come . He tells Timothy in the verse before the Text , I am now ready to be offered , the words in the Greek are , I am now already offered . Paul was ready , as that term in our Language signifies prepared , but the Greek word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which rather signifies already than prepared ( into which sense it cannot be interpreted ) the next words interpret it , The time of my departure is at hand . Nor certainly doth the Apostle speak this meerly upon the prospect that all Christian Prisoners ( especially Teachers amongst them ) might reasonably have of their fate , under such a Pagan Tyrant and Butcher as Nero ( under whose Government and Power he was at this time ) was , but upon some more special and particular notice which God had given him , that his time was at hand . He speaks of it without trembling , and faith not to Death , ( tho it was to be violent ) Hast thou found me O mine Enemy ! but with confidence & chearfulness he entertaineth the thoughts and prospect of it . This Text tells you the grounds of his chearfulness . 1. His work was done . 2. He had wages to take . The first he openeth by 3 phrases . 1. I have fought a good fight , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that excellent fight ( as Beza well translates it . ) 2. I have finished my course . 3. I have kept the Faith . 2. He had wages to take , which he could not receive upon Earth . And now is laid up for me a Crown of Righteousness , &c. I shall only turn the Text into a Proposition , concluding from Paul's work , and confidence , the duty of all .

Prop. Those who would at death have the Crown of Righteousness , which is laid up for , and which God the Righteous Judge will one day give out unto some persons , must fight the good fight , finish their course , keep the faith , and love the appearance of the Lord Jesus Christ ; and those who do these things may know that there is such a Crown of Righteousness laid up for them , which the Righteous Judge will give out to them .

Here are two Propositions put together .

1. That there is a Crown of Righteousness , which God hath laid up , and will one day give out as a Righteous Judge to some amongst the Sons of men .

2. That it shall be given out to such , and such only , as fight the good fight , finish their course , keep the faith , and love the Appearance of Christ .

I shall discourse them severally , then apply them together .

1. There is a Crown of Righteousness , which is laid up , and God as a Righteous Judge will one day give out to some amongst the Sons of men .

1. That this Crown of Righteousness , is no other than the Crown of glory , Eternal life and happiness , is out of doubt , the Blessed state of the Saints in Heaven is set out in Scripture unto us under a variety of Metaphors , importing the satisfaction of the whole Soul there , and all the powers and faculties of it . It is sometimes set out under the Notion of a Feast , 1 Pet. 5.4 . a Banquet , sometimes under the Notion of seeing God , 〈◊〉 1.12 . sometimes under the Notion of an Inheritance , immortal , incorruptible , &c. sometimes under the Notion of a Kingdom , a Crown , sometimes under Notions of profit , the riches of glory , sometimes under Notions of pleasure ; here it is called a Crown . So 1 Pet. 5.4 . it is called a Crown of glory , and a Crown of life , Jam. 1.12 . But 1. Why a Crown ? 2. Why is it called a Crown of Righteousness . 3. How is it laid up ? 4. How doth , or shall God shew himself a Righteous Judge in giving it out ?

1. Possibly it is called a Crown with reference to the Combatants in the Roman Games , in which the Victors had not only Prizes for which they ran , but also Crowns of Bays , or Lawrel , or some green things . If a man strive for Masteries , saith the Apostle , 2 Tim. 2.5 . he is not crowned except he strive lawfully . As the Conquerours were enriched with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a prize for which they ran , or wrestled , or fought , so they were honoured with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Crown which was set on their heads ; and thus it lets us know , 1. That Heaven will be a place of great honour and dignity . 2. That those who obtain it , must strive , fight , wrestle , and that lawfully ( as the Apostle speaks ) yea and they must conquer . None but the Conquerours in those Games were crowned . The consideration of Heaven as a Crown , ought to mind us of our duty , to strive , and fight . It is not compared to an ordinary King's Crown , which it may be comes to him by Election , or Inheritance , but a Combatants Crown , which is never put on his head till he be declared Victor .

2. Secondly , This Notion is expressive of the high reward of the Saints in Heaven . A Crown is the highest dignity ; hence it is called also a Kingdom ; Come ye blessed of my Father inherit the Kingdom prepared for you . Thus the Metaphor is used , I am . 5.16 . The Crown is fallen from our heads ( that is ) we have lost our greatest honour and dignity . Such shall be the honour of all the Saints , it shall not be only a Penny , a reward of their labour , but it shall be a Crown , the highest and greatest reward , such a one as no Eye hath seen , no Ear hath heard , neither can it enter into the heart of man to conceive ; we can fancy no higher honour and dignity , than that of a Crown , and therefore it is expressed by that , but it will be no ordinary Crown , but a Crown of Life , a Crown of Glory .

3. Possibly it may be thus expressed , to signifie the fulness of the Saints happiness in Heaven . The figure of a Crown lets you know that it incompasseth the whole head , not a part of it only . Psa. 16.11 . At thy right hand ( saith the Psalmist ) there are pleasures , and a fulness of pleasures , and that for evermore . The glory of the Saints in Heaven shall incompass them as a Crown doth the head . God in this life incompasseth his People with favour , as a shield ( as the Psalmist speaketh ) in the life to come he will incompass them with glory as with a Crown . In this life we have our good things but in part . Nemo est ex omni parte beatus , there is scarce any to be found , who is every way happy . One hath an head at ease , but an aking heart ; another hath an heart at ease , but an aking head ; but in Heaven the Saints shall be crowned , perfectly happy , on all sides blessed .

2. Qu. But why is this called a Crown of Righteousness , not only a Crown of life , and a Crown of Glory but a Crown of Righteousness ?

1. I answer , Not because it is the merit of our Righteousness . Our Righteousness is all a rag , a filthy Rag. The next words are enough to Satisfy us as to this , Which the Lord , the Rig●teous Judge , will give , to them who love his appearance , if it be a guilt it is not paid for ; nor can it be thought that the love of Christs appearance should be judged a proportionable price to a Crown . A Crown is a thing above a Purchase .

2. But it may be called so with reference to Christs Righteousness . By his Righteousness ( saith the Prophet ) or , By his knowledge shall my Righteous Servant justify many , Isa. 53.11 . Rom. 8.30 . for he shall bear their iniquities , and whom he justifyed them he also glorifyed ( saith the Apostle : ) The Heavens were to be Sprinkled with his blood before we could have any entrance into them . He dyed as well as ascended , that he might prepare a place for us in those blessed Mansions . The Saints Crowns are the Purchase of Christs Righteousness .

3. Thirdly , It may be so called with reference to Gods Righteousness , and that whether we take Righteousness as signifying Justice , or Truth and faithfulness . If we take Righteousness , as signifying Justice : If ( saith the Apostle ) we confess our sins , he is faithful , and just , 1 Joh. 1.9 . to forgive us our sins . God is just to give his Son , the Travel of his Soul : The fruit of his purchase . If we take it as signifying Truth or faithfulness : So also the glory of Heaven is a Crown of Righteousness , as it is a promised reward , what the truth of God in many promises stands ingaged for .

4. Lastly , It is also a Crown of our Righteousness . That is , the noble , and ample reward of our Righteousness . The reward not of debt , but of grace , Estius would have it called the Crown of Righteousness because purchased or merited by our works , or our Righteousness , but that place , Psal. 103.4 . much troubleth him ; Psal. 103.4 . Who crowneth thee with loving kindness , he pretendeth some answer to it , but that is the least we have to say against the merit of works , God useth not to Crown menstruous Cloaths , or filthy Raggs . He useth not to Crown our works , but his own works in us , yea he himself is the Crown of his people , Isaiah 28.5 . The Lord himself shall be a Crown of glory , and a diadem of beauty for the residue of his people .

3. Qu. How is this Crown said to be laid up ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The same word is used to the same Sense , Colos. 1.5 . For the hope which is laid up for you in heaven . Criticks observe , That it is used to express such a laying aside , or laying up : as when a thing is laid up for a future use or a future provision , as when men lay up for their Children : So we shall find it used in Mat. 25. in the parable of the Talents , to express the action of him who having but one Talent laid it up in a napkin . Once in Scripture , I find it used in another sense , Heb. 9.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It is appointed for all men once to dye , and that ( by the way ) giveth some further light into this Text , the Crown of Righteousness is laid up for the Saints in the Eternal Counsels of God ; in this sense it is called , The Kingdom prepared for them , Matth. 25.34 . before the foundation of the world . The word importeth ,

1. The Preparation , or designation of something for the use of some particular person .

2. The Reservation of it or the safe keeping of it for those persons for whom it is so designed and prepared . There is a Crown of Righteousness , designed by God for some , laid up in Gods decree , and eternal thoughts for them from before the foundation of the World , and laid up , that is , safely reserved and kept for them , secured by the immutability of Gods will and counsel , for he is not as man that he should lye , nor as the Son of man that he should repent .

I have now done with the first Proposition . I pass to the second .

Prop. 2. That those to whom the Righteous Judge will give this Crown must be such who have fought the good fight , Finished their course , kept the faith , and who love the appearance of our Lord Jesus .

We must inquire into the meaning of all these .

Q. 1. What is this to fight the good fight ?

Here are two things .

1. What is this good fight ? 2. What fighting is here meant ?

1. The calling of it the good fight , imports that there are some bad fights .

1. There is a fighting against God . This is a bad fight in all senses . It is that Rebellion which Samuel said is as the sin of Witchcraft . It is the Rebellion of the Creature against the Creator , of the Clay against the Potter , of the Child against the Father . It is a bad fight in the nature of it , and it is alwaies bad in the issue of it . It is a setting of briars and thorns against God in battel , a kicking against the pricks , ( as our Lord told Paul , Acts 9. ) yet the world was alwaies full of Hectors , hardy enough to engage in this fight ; there are such as are fighters against God , and indeed all sinners are such in heart , though they some of them keep their hands in their pockets ; but such Persecutors , and such as set themselves in opposition to the Gospel , and the Interest of God in the world , in opposition to the Truth , and True Worship and Ordinances of God ; such as set themselves against a Gospel-Ministry , and against Holiness ; these are all fighters against God . This now is the bad fight , materially bad , and what will be found so Eventually .

2. There is also a fighting against men on civil accounts , which is a bad fight ; indeed most Wars are so ( at least on one side . ) Wars are State Physick , and when they are so used and made they are good , otherwise they are bad . In all Wars , one Army is made up of Murderers : Both sides cannot be right . We are commanded to seek Peace , and insue it , as much as in us lieth to have peace with all men . Wars are not to be used as sports . The word which is here translated good , signifieth fair , wholesom , noble , excellent . Thus you read of the Tree that bringeth forth good fruit , Mat. 7.17 . And Christ saith , that the woman which had spent her box of Ointment upon him , had done 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a good work , Mat. 26.10 . that is , an excellent , noble , praise-worthy work , as our Saviour in the next words expounds himself , saying , That wheresoever the Gospel should be preached , that which she had done should be told for a memorial of her . But what is this good fight which Paul saith he had fought ? He expoundeth himself , 1 Tim. 6.12 . Fight the good fight of faith . Faith is the combatant grace , it is that by which we get the Victory . But who are the Enemies with which this good fight is to be fought ? Who can they be but the three great Enemies of our Souls the World , the Flesh , and the Devil ? Paul fought them all , and so must every one fight them all , who will put in his claim to the Crown of Righteousness .

1. He must manage his good fight against the World ; the men of it , and the things of it . Paul had fought this good fight , 1 Cor. 15.32 . he fought with Beasts at Ephesus after the manner of men , and he telleth us , 1 Cor. 11.24 . he had had stripes above measure , he had been in Prisons frequent , in deaths often ; five times he had of the Jews received forty stripes save one ; thrice he was beaten with Rods ; once he was stoned ; all this in maintenance and defence of the Gospel . Thus must every Christian duly of God called to it , do in defence of the holy Truths and Waies of the Lord Jesus Christ . The World , the Men of the World were alwaies peevish to God's holy ones . Our Saviour giveth us the reason , Joh. 15.19 . because they are not of the world , but God hath chosen them out of the world . Wisdom was never justified in the world of any more than her Children . Now those who ever hope to come in the Kingdom of Heaven , must look to manage this part of the good fight , not fearing those who can kill the body , and when they have done that ; can do no more , but fearing him alone , who can cast body and soul into Hell fire ; taking up their Cross , and following of Christ , bearing up against all the opposition the world can give or make against them , walking according to the holy Commandment .

2. But this good fight is not onely to be managed against the men of the world , setting themselves in opposition to the Truths and Waies of God ; but also against the things of the world , the deceitfulness of pleasures , riches , honours , whatsoever may be to us a bait alluring us to sin against God . Moses by Faith did fight the World in this manner , refusing the pleasures of Pharaoh's Court , and chusing rather to suffer with the People of God , Heb. 11.25 , 26. than to enjoy the pleasures of sin for a season ; and esteeming the Reproach of Christ greater Riches than the Treasures in Egypt . But indeed this rather belongs to the second piece of the good fight which is to be managed .

2. Against our own Lusts . By lusts we understand those motions , and inclinations , to sin which are from our fleshly part , for Lusts are nothing but unlawful desires in our Souls . Paul fought this part of the good fight , he tells us , Rom. 7.23 That he saw a law in his members warring against the law of his mind and bringing him into captivity to th● law of sin which is in his members . Gal. 5.17 . And again , That the flesh lusteth against the Spirit , and the Spirit against the flesh , for those two are contrary . Paul fought this part of the good fight , 1 Cor. 9.27 . I keep under my body and bring it unto Subjection . This is , that Mortifying of our members , mentioned , Ccl. 3.5 . Mortifying the deeds of the body through the Spirit mentioned , Rom. 8.13 . The Apostle Peter tells us that Fleshly lusts war against the Soul , 1 Pet. 2.11 . and James tells us that Lust war in our members , James 4.1 . Paul fought this part of the good fight , and overcame ; I thank God ( saith he ) through Jesus Christ our Lord . Indeed this is the hardest battel that a Christian hath to fight the Enemy is within , those of his own house and all the advantage which either the World , or the Devil hath against us is from that party of lusts which are in our own hearts . Though the Prince of the World came against Christ , yet finding nothing of this nature in our blessed Lord he could do nothing against him .

3. Our third great adversary is the Devil . For we ( faith the Apostle , ) Eph. 6.12 . Do not wrestle against flesh and blood , but against Principalities , and powers , and the Rulers of the darkness of this World . The Devil is called the adversary and the Apostle telleth us , that he goeth about like a roaring Lyon seeking whom he may devour , and calleth upon us to Resist him . He fighteth us sometimes by his commanders , and under-officers , those are the sinful men of the World ; sometimes he fights us in person , by his more immediate impressions and Suggestions , 2 Cor. 12.7 . Paul had a messenger of Satan sent to buffet him , for which thing he prayed thrice , v. 8.

4. A Christian hath yet a fourth Enemy ; That is Death . I should not have called Death an Enemy , but that I find the Apostle so calling it , 1 Cor. 15.26 . The last Enemy that is to be destroyed is Death . And indeed our flesh saith both concerning death , and Trials of afflictions leading to it ; All these things are against us . There is a victorious Song which every good Christian must learn to sing , O Death where is thy sting ? O hell where is thy Victory ? Thus now I have shewed you the Enemies to be fought in this good fight .

The word translated fight is a very Emphatical word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It is the same word which is used , Luk. 13.24 . strive to enter in at the stra●t gate , and Col. 4.12 . Where we translate it Labouring fervently , we translate it striving in Col. 1.29 . fighting , John 18.36 . and 1 Tim. 6.12 . The word seemeth to signify four things , 1. A labouring against opposition . A man cannot fight unless he hath an Enemy to fight against . What these Enemies are I have shewed you . 2. A strong vehement , earnest labour , where all the strength , and power of a man is put out , as is usual in all combates , and fightings , 3. An inward labour , from this word comes our English word Agony which we use to signify the conflict of the mind , and signifieth more then the Scuffling of the hands and more exterior members : Thus it signifieth , Col. 4.12 . Labouring fervently for you in Prayer . 4. It signifieth a strife for mastery , such as were the strifes in the Roman games , where the strife was who should overcome , and have the Victory . It is observed by Aquinas that the fight is called a good fight because it is for good things , and in a good manner and because it is difficult and the Apostle telleth us , that he who striveth is not crowned except he strive lawfully . Thus I have opened the first thing requisite for him who would have the Crown of Righteousness ; he must fight the good fight .

2. The Second condition required of those , who expect this Crown of Righteousness to be given them is their finishing their course . I have saith the Apostle finished my course , or my race . There is nothing more ordinary in Scripture , then for a series or course of actions to be called a way . Thus we read of the way of God , the way of the wicked and the way of the righteous . Holiness is called a way , the way of God's Commandments , and the exercises of Holiness are a Christian 's walking or running in this way in the language of holy Writ . John fulfilled his course , Acts. 13.25 . Neither ( saith our Apostle ) do I count my life dear to me so that I may finish my course with joy . It is the same with that of our Saviour , John 17. I have finished the work which thou hast given me to do . This course must not be only entred , and some Progress made in it , but it must be finished and brought to an end . If any mans soul draw back Gods soul will have no pleasure in him . We must not only begin to run well , but we must take heed that nothing hindereth us , or turneth us back ; it is he who indureth to the end , that shall be saved : He that draweth back doth it to destruction . Every Christian hath a double course , both must be finished .

1. The first is his more general course , common to him with all Christians ; this lieth in the discharge of those duties which concern him as a Creature , with reference to God as his Creator , or as a Christian , with reference to Christ as his Redeemer . There is a great deal of such common duty , which belongeth to every one under these circumstances . Thus every one is obliged to the Commandments of God respecting all his creatures ; the Commands of Christ respecting them as bought with a price . This is that course which David promiseth God to run , when God should inlarge his heart ; and we are commanded to run , so as we may obtain , This St. Paul ran not incertainly , not as one that did beat the Air. This , to note the certainty and steadiness of our indeavours , is compared to a walk , to denote the alacrity , and chearfulness , and readiness of our spirits to it , is compared to a Race ; we are not to sit still and take our rest , nor to move slowly , but to run , making hast , and not delaying ( as David speaks ) to keep God's Precepts ; pressing hard after God , as he in another place expresseth it ; forgetting what is behind , and pressing forward to what is before , as Paul speaketh to his Philippians .

2. The Second is a Christians more particular course , which comprehendeth those actions of a man which are by the law of God his duty , as fixed in such , or such an Orb , and clothed with such or such circumstances . Thus Pauls course was his duty as an Apostle , and a Minister of Jesus Christ . Another mans course is his duty as a Magistrate or in any degree of Superiority to others , for there is no Relation but hath a particular duty annexed to it , and he must finish his course with reference to that . Paul here speaketh with reference to both , both his duties as a Christian and his duty as an Apostle The Christians reward in heaven is sometimes compared to a Crown , and a Victory , to let us know that we must fight for it , sometimes to a rest , to teach us that we must labour for it , Heb. 4.11 . sometimes to a mark , a goal a prize , to let us know that we must run if we will obtain , and so run that we may obtain , striving after Perfection ( as the Apostle speaketh , Heb. 6.1 . ) the finishing of our course signify the two things . 1. That we must do the whole work which God hath given us to do . 2. That we must not give over until it be all done , we must not be weary of well doing , the promise of Victory is to him who overcometh , the promise of reaping is to him that is not weary , that fainteth not . Thus I have opened the 2d thing .

3. Qu. What is meant by keeping the faith ?

The third thing is keeping the faith . I have ( saith the Apostle ) kept the faith . The term faith signifies several things in holy Writ . But there are three more famous , and usual acceptions of it .

1. Sometimes it is of the same import with faithfulness , Rom. 3.3 . shall their unbelief make the faith of God of none effect ? That is , the faithfulness of God . Gods truth to his word , his faithfulness to his promise ; so Matth. 23.23 . where Christ chargeth the Pharisees for omitting the great things of the law Judgment Mercy , and Faith , while they were strict as to little things , but I shall not inlarge on this which I do not take to be any part of the sense of this Text.

2. Faith in Scripture doth very often signify the Doctrine of faith . Thus you read , Acts 6.7 . Acts 6.7 . a great company of the Priests were obedient to the faith : That is , to the Doctrine of the Gospel , the Doctrine of faith . so Rom. 12.6 . Rom. 12.6 . Let us Prophecy , according to the Proportion of faith , that is , of our knowledge of the Doctrine of faith . I take this to be a great part of the sense of these words ; Paul elsewhere speaketh of the Gospel as of a thing committed to his trust , now saith he , I have kept the faith . He had kept his own heart from erring , or warping as to it , and he had kept it so as he had not suffered corruptions as to it to break in , and prevail upon those Churches , which he had planted , or which had been under his watering , he had kept it personally , so that in his own Judgment he had not warped from it , and he had kept it ministerially , keeping others in the faith of the Gospel . This was a piece of his good fight and a piece of his course as a Minister . And this must be the business of a Christian , contending earnestly for the faith , Jude 3. which was once delivered to the Saints .

3. Faith sometimes signifieth the habit , and grace of faith : That power of the Soul by which it either giveth a fixed , and steady assent to the Proposition of the Gospel : or receiveth , committeth it self unto , resteth upon the Person of the Mediator , which in Scripture is called a believing in him , and in his name . Thus the Apostle often useth it , Ro. 5.1 . Being justified by faith we have peace with God , and so in a multitude of other texts in holy Writ . This that Christian that hopes for the Crown of righteousness must also keep , he must dye in the faith , not only steadily assenting to the Doctrine of the Gospel , but in a steady affiance and recumbency upon the Lord Jesus Christ . This is now the third condition annexed to the obtaining of the Crown of righteousness . The 4th is a loving of Christs appearing . Here arise two Questions .

1. What appearing is here meant ? 2. What is this to love the appearance of the Lord Jesus Christ ?

The Orginal word here translated appearing , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it signifieth a bright , and glorious appearance , it is used to express Christs first coming into the world , his manifestation in the flesh , — But is now made manifest by the appearing of our Lord Jesus Christ , 2 Tim. 1.10 . That first coming of his was attended with a great deal of glory , proclaimed by Angels , ushered in by a Messenger , sent as an harbinger before his face to prepare his way , declared by a new Star conducting the wise men from the east to Hierusalem , and then to Bethlehem , to inquire for him . But the glory of his first appearing was not like the glory which shall attend his second coming , when he shall descend from Heaven with a shout , with the voice of an Archangel and with the trump of God , 1 Thessal. 4.26 . with ten thousands of his Saints , Jud. 14. This is by the Apostle called a glorious appearance as , 1 Pet. 1.7 . Looking for that blessed hope , and the glorious appearance of our Lord , and Saviour Jesus Christ . Whether his first or second appearing be here meant I doubt . If it be understood of the first , the sense is much the same with that , Rejoicing in Christ Jesus in opposition to an having a confidence in the flesh , mentioned 3 Philip. 3. In this sense the loving his appearing , is the loving of him , as God manifested in the flesh , the accepting , and receiving of him , as our Saviour and the Mediator betwixt God and man , a breathing after him , and delighting in him : if we understand it of the latter , that appearing of Christ which is yet to come , we shall further open the duty by opening the 2d thing .

2. What this is to love his appearing .

Love is nothing else but a pleasant motion of the Soul of man towards an Object , by which discerning some goodness and excellency in it , it takes a secret complacency in the meditations , and speculations of it : By desire moves toward it , if it hath not obtained a full fruition , and enjoyment of it , and rejoyceth , and delighteth in it if it have . A love towards the second appearing of Jesus Christ cannot at present discover it self in the imbraces of joy , and delight by which love in a Soul , discovers it self to an object to which it is united , but only . 1. In desires after it while the Soul crieth out , I desire to be dissolved and to be with Christ ! or rather come Lord Jesus , come quickly . 2. In a joy and delight arising from the certain belief , speculation , and contemplation of a thing yet future . There is a rejoycing of hope as well as of fruition , for hope ( especially that hope which is the daughter of that faith which is the evidence of things not seen ) giveth the Soul an union ( though of the lowest degree ) with its object , and so is productive of a proportionable joy . Now my text saith , that for all those who thus fight the good fight , finish their course , keep the faith , and love the appearance of Christ , there is laid up a Crown of righteousness which the Lord , the righteous judge , will in that day give out . In that day ; there is another little question what that day is .

1. In the day of death . Paul indeed had been speaking in the verse before of the time of his departure , which he had told us was at hand , and it is certain that at the day of death the Souls of believers do immediately pass into glory but yet this seemeth not to be the day here mentioned .

2. Rather the day of Christs second appearing , Emphatically called that day , because there never was nor ever will be any day like unto that day , the People of God shall in the day of their departure , be taken into glory , that is , their Souls shall , but their bodies rest in their graves until that day , so as the glory of the Saints before that day , the day of Christs coming to Judgment , shall be imperfect , but in that day they shall be Crowned .

If any man asketh from whence this shall be , the text gives us a double account of it .

1. In saying it shall be given , it is not the price of our combate , but it is the consequent of it from the free grace and gift of God . The gift of God is eternal life , Rom. 6. Fear not little flock ( saith our Saviour ) it is your Fathers will to give you a kingdom . My sheep faith he , hear my voice , and follow me , and I give unto them eternal life . The Lord hath given Christ power over all flesh , that he should give eternal life to whomsoever he pleased , Joh. 17.2 .

2. The text calls it a Crown of Righteousness , and saith the righteous judge will give it . God in all his acts of grace hath a care to declare his righteousness . In the justification of a sinner , he so declareth his grace that he also declares his righteousness , Rom. 3.25.26 , speaking of Christ whom ( saith he ) God hath set forth to be a propitiation through his blood , to declare his Righteousness for the Remission of sins that are past through the forbearance of God : To declare , I say , at this time his Righteousness , that he might be just , and the Justifier of him who believeth in Jesus . So in the glorifying of Souls God will not act only as a gracious God , rich in mercy , communicating his goodness to his creatures , but he will also act as a righteous judge , in his giving out of the Crowns of glory he hath so ordered things that they are also crowns , as of glory , and favour , so of Righteousness . 1. Of Christs Righteousness being the price , and purchase , and of the Fathers Righteousness as it is but a just and righteous thing , that he should satisfy the Covenant of Redemption and fulfil the eternal contract made with the Son of his love , and it is also a righteous thing that God should fulfil his promises of life , made to them who believe in him whom God hath sent , and be obedient to his Commandments .

1. The reasonableness and Righteousness of God in giving out of this crown then appears , from Gods designation , Covenant , and promise . The Crown of Righteousness is Christs to give , he hath purchased it , the Father hath given it to his disposal ; and he hath so willed , that those who have it should first fight for it , first run the race and course which he hath in his word lined out for them . The promises of the new name , the white stone , the hidden manna are all made unto those who overcome , those who will obtain must run , 1 Cor. 9.24 .

2. There is a great relation between a fight , a conquest , and a crown ; I observed to you before that the promises of Heaven are made to such as overcome , Rev. 2.17 . ch. 3.12 . ch. 3.21 . Rev. 21.7 . There is a relation also betwixt running in a race , and getting of the prize , Gal. 2.2 . Gal. 5.7 . 1 Cor. 9.24 . Again , there is always a relation betwixt the means , and the end . The means in this case must not be natural but instituted , now these are the means which ( as I have shewed you ) God hath appointed in order to the obtaining of this blessed end . But I have spoken enough Doctrinally and shall now come to the application of this discourse .

This ( as indeed all other Gospel Propositions ) Use . 1 leads us to the consideration of the transcendent Love of God , to poor Creatures . 1. In providing for us a Crown . 2. Making it a Crown of Righteousness . 3. Laying it up for us . 4. Giving it to us .

1. In his providing for us a Crown . God in Scripture is said to have prepared for us Mansions , Rest , a better Country , a more induring Substance , but this is not all , he hath also prepared for us a Crown . If those who are tickled with honour , and so inamoured with dignity , and preferment , as some men are , that they will go over hedge , and ditch , go through thick , and thin for it , had but faith as a grain of mustard seed to believe this notion of Heaven , the Kingdom of Heaven would again suffer violence , 1 Joh. 2.27 . and the violent would storm it . The head of the meanest Saint in the day of Judgment , will be a Crowned Head . They have an anointing now , they will be crowned then , when they dye they shall enter into rest , but in the Resurrection they shall be crowned . O the Love of God to the Sons & Daughters of men ! There is love in the providing a reward , so high , so great , so full a reward , and there is love in the proposing of this reward under this notion , as a bait to allure us who are tickled with honour , and prone to seek great things for our selves , to invite us first to seek the Kingdom of God , and the Righteousness thereof . Who would labour for dust , and pebles , when he may labour for pearls , and those of great price ? Who would sweat for a peny when he may for a little sweating have a crown ? How should this notion of our future blessed state , send us all home this day with David , to sit down in our houses before the Lord and say , 2 Sam. 7.18 . Who are we O Lord God , that thou hast brought us hitherto ? And this was yet a small thing . 1 John 2.2 . Beloved ! ( saith the Apostle ) now we are the Sons of God , but it doth not yet appear what we shall be . In this day the Saints are called with an holy calling , they are justified , adopted , in that day they shall be crowned , that the Lord should not only speak of a reward for us , but of a Crown , such , so great , so noble a reward ; nor is it an earthly Crown which is clogged with care , incumbred with thorns , but a Crown of life , a Crown of glory . Surely a less thing then a Crown might have been enough for the worms of the earth , for all the homage they do or can pay , all the duty they do or can do , for all they can suffer for Christ . This God must give as a King , the reward is too great for us to conceive , too great for us to receive , only it is not too great for God to give , which of us can think any more of merit when he heareth the reward of Heaven called a Crown ? The notion of a Crown sets it above the Proportion of merit .

2. That the Lord should not only provide a Crown for us , but also make it a Crown of Righteousness , thereby giving us the greatest security imaginable for our receiving of it . Had it been only a Crown of grace and favour we might have doubted concerning it , whether it should have been ours or no. But it being a Crown of Righteousness we cannot doubt our one day wearing of it without calling the truth , and Righteousness of God in question .

3. It is a Crown laid up , prepared for us , saith our Saviour , Math. 25. Laid up for us ( saith our Apostle ) a Crown not in our own keeping , laid up in the inalterable Counsels of God , laid up in the promises of the Gospel , laid up in the hands of Christ . Gods People are kept by faith through the power of God for this Crown , and the Crown is in safe keeping for them , John 10.27 , 28. My sheep hear my voice , and I know them , and they follow me . And I give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand . God hath blessed them and they shall be blessed .

4. And lastly to put us out of all doubt by reason of the disproportion of our works , when we have done our most to this reward it is said , The righteous judge shall give it . After all our fighting the good fight , running the race , keeping the faith , there is yet a room for a gift in the disposal of this Crown to the Saints ; where there is no purchase nor any natural claim , what can give us a title to Heaven save only gift and Righteousness ? If it be righteous for God to give it , because Christ hath purchased , and God hath promised , yet God was free as to the promise , and free in giving to us the purchase of another . It is a Crown of gift , free gift , though at the same time also it is but a Crown of Righteousness upon other considerations .

Use 2 Secondly , this discourse will inform us , How vain the expectations of this Crown of Righteousness a great many nourish , nothing more discovereth a mans weakness , then vain , and ungrounded hopes , and expectations , building castles in the air ( as we say ) yet admitting the truth of the latter Proposition that the Crown of Righteousness shall be given to none but such as fight the good fight , such as finish their course , as keep the faith , as love the appearance of Christ ; How vain must the hopes of the greatest number of expectants of this nature be ? Would the generality of men and women in our Parishes admit us to come so near them , as to ask them , sufficiently possessed of this that they must dye , what they think will become of their Souls at death ? And of their bodies & souls in the resurrection from the dead . Their reasonable nature will not suffer them to think of an annihilation in death ; they cannot think that their souls melt into air , & abhor the thoughts of an eternal misery , so as certainly their answer would be , We hope to be saved , we hope for a Crown of glory , of life , and immortality , which God will give us ; but can a rush grow up without mire ? Or a flag without water , saith Job ? He is a righteous judge , that giveth out this Crown , and the Crown it self must be a Crown of Righteousness as well as a Crown of life , glory and immortality . It is given out as a Crown of Christs Righteousness to those who are clothed with it ; what is this to Souls out of Christ ? To Souls that have not believed , that so his Righteousness might be imputed to them for Righteousness , to those who are not by faith united to Christ ? Admit it to be the Crown that is the free reward of mans Righteousness , his holy , and pure and sincere , though not perfect conversation , what claim can they lay to it , that live impure , unholy , filthy and unrighteous conversations ? How shall the Crown ( which is the Crown of Righteousness ) be given to him that is unrighteous ? Admit it to be the Crown of Gods Righteousness ( that is , his faithfulness to his word , and promise ) how shall it be given to those , to whom God hath in his whole book not made so much as one promise of any such thing , nay against whom he hath denounced many threatnings as to the contrary ( as to the fulfilling of which his truth is as much concerned as it is as to his promises ? He hath promised it , and his word is a sure word , he cannot as to it lie , he cannot repent , but this promise is to those that fight the good fight , that finish their course , that keep the faith , &c.

Ah how many are there that fight indeed , but is it the good fight ? They are fighters against God , opposers of his interest , they would ( if possible ) root the very name of of God , and profession of Godliness out of the world . They have such an antipathy to piety , that ( as they say of the Basilisk ) it hath such an emnity to man that it will fly upon his picture : so they have such an enmity to Christ , and holiness that they fly upon any Persons , or things who have any thing of Christs Image and Superscription upon them : others are fighters , great disturbers of humane societies with their quarrels . But now for the good fight which is to be managed against our passions & exorbitant affections , and all the motions of the Soul , that are contrary to the will of God , how few of those are to be found that fight this fight ? How few are those that will manage an opposition for the glory of God against the temptations of the world ? How few are there that can glory in this , that they have finished either their more general course as Christians , or more particular Course as Christians under such or such circumstances . How full is the world of those who have yet their first step to take in the way of Gods Commandments , their life is a meer walking in the counsels , and Imaginations of their own hearts , a meer gratification of their sensitive appetite , not only as moving contrary to the law of Christ , but to the very law of reason ? Living beneath the better sort of heathens . How many more , whose only business is to heap up gold as dust , and silver as thick clay , but the way of Religion and holiness they have not known ? How few are there that mind the duties of their particular relation , but as they use their own Souls as if they were the meer condiment of their bodies , so they behave themselves to their Wives , Husbands , and Children , as if they had no trust of their Souls committed to them . How many that have lost the faith first delivered to the Saints , and are fallen into pernicious and damnable heresies , making Shipwrack both of faith , and a good conscience ? Can these men possibly love the appearan●e of Jesus Christ ?

But leaving others , let us take the advantage Use . 3 of this discourse to enter into our own Souls and to commune with our own hearts , inquiring whether we be such Persons as when we shall be ready to dye , & shall by any Providence of God be made apprehensive that the time of our departure is at hand , shall be able to say that henceforth there is laid up for us a Crown of Righteousness , which the righteous Judge shall in that day give out to all such , as love the appearance of our Lord , and Saviour Jesus Christ . To satisfy us as to these things , we have heard in the explication of this text that we have several things to inquire upon , they may be reduced to six or seven heads .

1. What opposition we have made to the carnal desires and motions of our own hearts contrary to the revealed will of God . You shall observe , that a sinful walking in holy Writ is very ordinarily expressed by a walking according to the counsels , and imaginations of our own hearts ; so contrary are the natural desires , counsels , and imaginations of the heart of man to the revealed will of God , there is no surer sign of a wicked man , then for him to walk after his own imaginations or for him ( to use Jobs expression ) to suffer his heart to walk after his Eyes . Hence self-denial is by our Saviour made the condition , and character , of being one of his disciples , and we are often in Scripture Commanded to mortify our members , and the deeds of our bodies . This kind of conversation , which lyeth in the gratifying of our sensitive appetites , is the broad way , in which many walk , but it is the high way to eternal destruction .

2. What opposition we have made to the world , either the men of the world , or the things of it , attemping either to frown , or flatter us out of the duty which we owe unto God . He who is at the worlds beck cannot be at the Command of Christ . If we be the Servants of men we cannot be the Servants of God . As Christ pleased not himself , so neither did he please the men of the age wherein he lived in their oppositions to the will of his Father . It is most certain that the generality of the men of the world love no Child of God as such , they are two different seeds betwixt which there ever was , and ever will be an emnity . If they take us by the chin , and kiss us , it is but that they may have the better opportunity to smite us under the fifth rib . The truth is their open war is better than their dissembled amity , but that also requires in us wisdom , when to oppose so as not to suffer as evil doers , and courage and resolution that we may be able to stand .

3. How we walk as to our more general conversation . It is certainly a true saying , grande est Christianum esse , non dici . It is a great thing , not to be called , but to be a Christian , and in Christianity , Tantum es , quantum agis , a man is just so much as he acteth in an uniform obedience , having a regard to all the Commandments of God . He that wilfully breaketh any of Gods Commadments is guilty of all , for there is the same reverence due to God as to one Precept as unto another . We have also further to enquire ,

4. How we discharge the duties of our particular Relations . Not only how we run that race , which we have to run in Common with others , but that particular course which God hath set us , how we have managed our duties as parents , Children , Husbands , Wives , Masters , Servants , Magistrates or Subjects , Ministers or People , &c.

5. What steadiness wee keep as to the faith once delivered to the Saints , It is true every warping in opinion from the truth is not damnable , but we must take heed of warping in such points as a warping in is inconsistent with the exercise of repentance and faith . I will not undertake punctually to determine what things are to be believed upon pain of damnation , but I am sure every one that doth not repent and believe in , or close with the Lord Jesus Christ is in an ill condition , and from thence it follows , that such opinions drank in , as hinder the exercise of repentance or faith , must needs be pernicious unto Souls .

6. What particular faith and dependance we keep up in God , and the Lord Jesus Christ . The Scriptures are so full of texts giving testimony to the necessity of faith in Christ in order to eternal salvation , that I need not instance in many , see John 3.18 , 36. the Scripture saith expresly , that he that believeth not shall be damned , God hath made an inseparable connexion betwixt faith in the Mediator , in him whom God hath sent , and eternal life and salvation ; this indeed cannot be without obedience , but faith and obedience are two things , and must neither be separated , nor confounded .

7. Lastly , What love have we to the appearance of our Lord Jesus Christ ? How Christs second appearance is the object of our love , and wherein our love to it is discernable , I have already opened .

Fourthly , This notion affords a great deal Use 4 of consolation to every good Christian , and that in two cases .

1. Concerning all the labours , & difficulties , & pressures of this life . The good Christian you have described in the text . He is one who fighteth the good fight , who not only runneth but finisheth his course , who not only receiveth but keeps the faith , &c. The labours of such persons , their difficulties , their pressures are usually not a few , not light , but yet they are not such but a Crown , a Crown of life , and glory , will compensate . Let them therefore keep their Eye upon the recompense of reward , Jacobs prospect of a Rachel made his fourteen years hard service seem to him but as a few days . What should the prospect of this mighty reward , this glorious crown do ? The Apostle having his thoughts upon the exceeding weight of glory , calls the afflictions of this life light and momentany . Let this crown promised in the text alleviate all our troubles , if we suffer from God , or for God , how little must it be to him that considers he shall also be glorifyed with Christ ?

Secondly , It relieveth us against all our doubts , and fears , about our eternal state , the promise is made to , pious affections and actions , not to Spiritual enjoyments ; a man may love both the first , and second appearance of Christ , he may fight the good fight , finish his course , keep the faith , and yet walk in the dark and see no light , but be troubled with his own dark , and melancholick thoughts , molested with Satans temptations , want the witnessings of the Spirit with his Spirit . The promise is not made to those who here enjoy much of God , but to those who love God , to those , who do , and suffer much for God . We have therefore to uphold our hopes nothing to inquire upon , but the faithful discharge of our duty , and then to believe that he is faithful who hath promised .

Use 5 Fifthly , Let this ingage us all to the duty of the text . Let others be ingaged in the bad fights of the world , let them if they will be found fighters against God , against his truths , ways , ordinances , people , his interest and whole concern in the world , let others be finishing their courses of sin and wickedness till their sins being finished shall bring forth death . Let others be ingaged in the feuds , and quarrels of the world . This Sirs is not your fight , this is not the good fight , this is not your course , it is not that for which God sent you into the world for , not the work which he hath given you to do , let others who have begun well in all appearance , be weary , & faint , & turn back with the dog to the vomit , & the swine to the wallowing again in the mire , remember you that God hath promised you shall reap if you faint not .

1. Let me speak first to such as are strangers to God , and hold up this Crown ( this glorious Crown ) to reasonable Souls , while I sound a retreat to them from that bad fight wherein they are ingaged , did ever any man fight against God and prosper ? How happy might you be if you would be persuaded to understand your true enemies , and to ingage against the world , the flesh and the Devil , if you that are fighting for your lusts , and for the Devil , would turn and fight against those lusts which war against the Soul ; will all the victories which you can get over the people and and interest of God in the world , or over your Brethren , bring you to this Crown of Righteousness ? Will your eager pursuit of the world , and out running of others in worldly business and concerns ( think you ) bring you to it ? If not , cease that race , and turn into the right path as of Gods Commandments , run that race the winning of which will bring you to this prize , why should you spend your strength for nought , and your time for that which will not profit you in your latter end ?

2. Let what you have heard ingage you who have begun well to go on . If the Righteous man forsake his Righteousness , & Commit iniquity his righteousness shall never be remembred , but he shall dye in the iniquity which he hath committed . O let not your hands be weary with holding up the Spiritual weapons , nor your feet be weary of running the spiritual race , & do not forget your particular course ; you can hardly be good Christians if you in some tolerable measure answer not the duties of your particular Relation . God hath set all of us in some particular Relation or other , scarce any amongst us but have more then the charge of our own Souls upon us , some of us are set in Conjugal Relations , some in Parental Relations , some in a Despotick Relation as Governours of Servants . O let us be all able to say , As to these we have finished our course , we have done the work which ( as to them ) God hath given us to do , we shall find it an hard matter cheerfully to look upon the day of our departure as at hand , or to love , or cheerfully think upon the appearance of our Lord and Saviour Jesus Christ , till this be done .

Use 6. In the last place , This notion affords us a great deal of Consolation to those who are mourners for their near and dearest Relations ; and are not mourners without hope ; I must confess there are some mourners , to whom something may be said to satisfy them , from the Revelation of the good , and irresistible will of God , and such other Topicks , but little to comfort them concerning those that are gone . But if any have lost an Husband , a Wife , a Parent , a Child , a Friend of whom they can judge that while they were alive , They fought the good fight , and finished their course , and kept the faith , and loved the appearance of our blessed Lord . We have no reason to mourn , there is a Crown of Righteousness , which the Righteous Lord hath in part already set upon their heads ( their Souls are in Abrahams Bosom ) and with which he will further incompass their heads , dignify both their Souls and Bodies in that day , that glorious day , in the expectation of which we live , when he shall come to judge the quick and the dead , and this leadeth me to a more particular discourse for the end , for which I have this day turned out of the common road of my discourse to take notice of Gods Providence to us in taking from us a Servant of his in the great work of the Gospel : Who hath left a Widow without an Husband , a Child without a Parent , alas ! that I cannot also say a particular flock without a Pastor , but the whole flock of Christ I can say he hath left deprived of one labourer more , and that in a time , when the Harvest truly is great , and the labourers too too few . But it is no part of love for our own good to envy the more exceeding good , & happiness of our friends , & our sorrow for him as a publick loss , is much alleviated , by that useless condition ( as to publick service ) into which the wisdom of the Divine Providence had brought him for some years , before it pleased God to take him to himself .

His conversation from his youth was better known to many of you then to my self , he being born , and bred up amongst you , I shall limit my discourse concerning him by my Text , having nothing in further design then to shew you , that we who believe that there is a Crown of Righteousness laid up for some , which the Righteous Judge will one day give out to all such as love his appearance , have no reason for any dissatisfaction at this dispensation of Divine Providence , because we have reason to hope that he was one of those who fought the good fight , who finished his course , who kept the faith , who loved the appearance of our Lord Jesus .

1. For fighting the good fight : It respecteth the World , the Flesh , or the Devil ; as to the World , there was none who knew him , who can accuse him of any pursuit of it , none who saw not his neglect of it , he contented himself with a competency of it , and could not be tempted to mend his commons in it , by a compliance in any thing which he judged sinful , he was no man of pleasure , none of those who sought great things for himself . He did not neglect the work of the Ministry while he had a liberty to exercise it , and withal to exercise ( what he judged ) a good conscience , but when he saw he could not do that , the profits of such service was no temptation to him , he rather chose to live upon the little God had given him , and occasionally to preach the Gospel where he had an opportunity offered for near twenty years before God took him from us ( though indeed for 5 or 6 of those years ) he was not fit for any publick service of that nature . The good fight with the flesh is a more secret combate , of which we can make no judgment , but from a mortified conversation to sensible satisfactions , as to which I need say nothing to you , you know how he walked in , and out before you , dying daily to the contentments of this life , and bringing his body under , and keeping it in subjection . But it was his managery of this good fight with the Grand Adversary that was to us ( to me at least ) the most perspicuous , and as to which I was the most competent witness , in regard of my frequent converse with him . It was in the year 1673. ( if I remember right ) when it pleased God to take from him his only Son , a Child in which he much delighted , and whose life ( probably by giving him some diversion ) kept him from those depths of Melancholy , into which he soon after fell , and c●ntinued to his dying day , though under some different circumstances . It were infinite to recount all his doubts and fears , some respecting his Spiritual and Eternal State : Some , with reference to the Actions of his life , so as there was not the most lawful action of his life , which he was not at one time , or other questioning the lawfulness of . He had the assistance of Divines , whose success with him , was but what is usual in those cases , they could easily silence him , and answer the Objections he made against himself , and give him a little relief at present , but his troublesome thoughts would return again , and renew upon him ; yet we observed God blessing our indeavours so far , as to drive the Enemy from one Post to another . But still there came on new supply from those Principalities , with which he was ingaged , and this continued so long , that his life grew a burden to him , and he seemed weary of it , not desirous to live alwaies , when in living he did not live . His Adversary brought forth all those usual fiery Darts , which he commonly throweth at persons under his circumstances . Temptations to Blasphemous thoughts , Despair , Self-Murder ; as to the first and second , it so far pleased God to bless our Brotherly assistances to him , advantaged by his own knowledge of the things of God , and acquaintance with the Covenant of Grace , ( which he was observed almost always to make the subject of his Sermons in later years ) that he was not many months in those combates ; but under the latter he laboured some years , indeed so long , as in the whole course of my Ministry , I never knew any who was infested with those Temptations , but was overthrown by them ( if they continued ) in much shorter times . He hath often affrighted his nearest Relation , and my self , with telling us . He must put an end to his days , he was not able to bear the impetus of the Temptation . Both my self and others would speak what we judged proper in the cause , and for a time were successful to divert him , but the Tempter came on again , and that with that violence as I scarce ever knew , I learned in my daily converse with this good man , the great advantage which true faith in any gives a Minister of the Gospel in such an hour of temptation : over what he hath towards one who hath no such root of Grace . In my discourses with him , I used a much different method from what others would have thought proper in the case , and in the midst of these Paroxysms , commonly made the eternal misery of damned Souls , and the desperate state of persons dying in the commission of known sins the subjects of my discourse ; Knowing that if God would bless my discourses , to revive his faith in such Revelations of Holy Writ , I should countermine his adversary , whose design was to blow up his Soul , by the hopes of a freedom from a temporary affliction and misery . In the mean time , many prayers were put up to God for him , many were made to God with him , and himself ( if out of his bed ) was almost always alone upon his knees , such was his condition , that his friends durst not have trusted him the twentieth part of that time alone , but they knew he was not alone while he was with God , and they found that he was safe , because in his company . After the spending of some years in this degree of deep affliction , it pleased God in a great degree to rebuke the Tempter , that although his bodily distemper yet continued , and by this time it had bred more , yet his mind was much more free from these desperate Temptations , and impetuous assaults , that if at all any thing of them returned at any time , yet they were not a continual dropping upon his Soul ; thus he fought the good fight , and indeed in this piece of it was more a Conquerour then I ever knew any who was so long ingaged in it , and at last died the ordinary death of men , quietly in his Bed , surrendring his Soul into the hands of him that gave it .

2 For the finishing of his course ; how he walked in , and out before you , I need not tell you , you knew the man , and observed his conversation . For the duties of his Relation , as a Minister , while he had a publick liberty , he was no indiligent Preacher ; when he was restrained as to that , you were also some witnesses of his readiness to that work . For his Domestick Relations , let his Widow rise up and call him blessed , let his Daughter praise him . He spent no small proportion of time in opening Scripture , and praying with his Family , and other exercises of Religion proper to a Family . He rather erred by excess , then by a defect in those exercises .

3. As to his keeping the faith . As he was known to all that conversed with him to be sound in the Doctrine of faith . So two things spake the exercise of the habit of that Grace in him .

1. He was much in prayer . It was almost his whole work , for some years before he died , he did little else but read and pray . When he could no longer Pray himself , he would continually be solliciting others to the performance of it , and when he hardly regarded either Wife or Child coming to him , yet he was so regardful of this , that he missed Prayer , if at any time any of us had come to him , and gone away , having not prayed with him .

2. Much holiness speaketh faith . His scrupulosity in his actions , lest he should by any of them sin against God , was such as indeed was a great part of his Affliction . Indeed the latter part of his life being very Melancholick , and that disposing him to too many fears , and God having for some weeks before he died , allowed him but a very incertain use of his reason , and much deprived him also of a liberty of speech , we had not that lightsome evidence of his desire to be dissolved , which we might have expected from such a conversation . But his quiet bearing Gods severe hand upon him , his free submission to his will without any murmuring , or repining , added to the former spending of his life in a constant preparation for death , may satisfy us , that he was one who loved the appearance of our Lord Jesus . Now I say , if we have a sufficient evidence to hope , that he was indeed one who fought the good fight , who had finished his course , who kept the faith , and who loved the appearance of our Lord Jesus ; what reason have we to mourn ? Nay , if we consider what a man of griefs and sorrows he was in his latter time , what an ill habit of body he had contracted , what a variety of diseases he was incumbred with , and how improbable it was that by the use of any art , his body should be recovered to a state of comfort to himself , or usefulness to others . We have great cause to rejoice in hope . That he is crowned with that Crown of Righteousness , which the Righteous God hath prepared , laid up , and will give out to those who love his appearance .

In ordinary cases where there is no cause of sorrow from a reflection upon the eternal state of the deceased , yet there may be some cause of sorrow upon the account of the Churches loss ; and never was there a greater cause of mourning for Godly Ministers , then at this day . We have cause upon all such losses , to cry out , as Psal. 12.1 . Help Lord ! for the Godly man ceaseth , and the faithful fail from the children of men : But in the present case we have not that cause . God by his Providence had made him dead to us , before he died , and except in a miraculous way , we could not reasonably have expected a Resurrection , ( a recovery I mean to any degree of usefulness . )

So then if there remaineth no cause of mourning , either from the consideration of our friends eternal state , or our own loss . What remains but that we should lay our hands upon our mouths , or if we will open them , bless God who hath granted us to see him ( after so long a scuffle with the great Enemy of Mankind ) depart in peace ; that he might see the Lords Salvation , and be ever with the Lord , as the Apostle expresseth the state of those that sleep in Jesus in another life . I shall conclude , as the Apostle doth that Chapter , wherefore comfort yourselves with these words .

SERMON III. Deuteronomy 8.18 . — For it is he that giveth thee power to get wealth .

THis fifth Book of Moses is called Deuteronomy , qu. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : a second law , because it for the most part containeth a repetition of the law of God , formerly given unto this people by Moses ; Moses having in the former Chapter given them an account of some precepts that God formerly delivered to them , he here presseth them to obedience , and to make reflections upon what God had done for them , he declareth a great tenderness for this people , who had been brought up by him , and lived upon his hand , and an exceeding jealousy , lest when they came into the land of Canaan , they should forget the great God who had done so much for them , and lest they should say in their hearts , my power , and the might of my hand hath gotten me this wealth , but ( saith he in the words I have read unto you , ) Thou shalt remember the Lord thy God , for it is he that giveth thee power to get wealth .

The Doctrines of the Text are two .

Doct. 1. That it is the Lord who giveth unto people a power to get wealth .

Doct. 2. That the consideration of this should oblige men when they have gotten estates , not to forget , but to remember the Lord their God .

Prop. That it is the Lord who giveth unto a people a power to get wealth . There is nothing in the Doctrine that needeth any explication ; we all know what is meant by wealth , my whole business will lie upon the demonstration of this truth , that it is the Lord that giveth men power to get wealth , and to shew what influence God hath upon men , as to their gaining of outward estates , 1 Sam. 2.7 . The Lord maketh poor , and maketh rich , Eccl. 6.2 . A man to whom God hath given riches , wealth , and honour — chap. 9.11 . — the race is not to the swift , nor the battel to the strong ; & 2. By way of Application , to shew what influence this meditation should have upon us ; I shall spend all my time in answering these two Questions .

Qu. 1. What influence hath God upon men as to their gaining or keeping their outward estate .

All wealth and outward estate , cometh to a man , by inheritance , or marriage , or by gift , or by labour ; let me shew you a little the influence God hath upon all these . I will joyn the two first together .

1. It is the Lord that maketh Heirs , and who maketh Matches ; we have two Proverbs in this case , which are very true , we use to say , God maketh Heirs , and Matches are made in heaven , both are true ; the Woman marrieth the Husband , and the Husband marrieth that Wife which God hath created for him , and that man inheriteth the estate which God had created for him .

Let us consider the influence the Lord hath upon Heirs , and this will easily be confessed by whosoever acknowledgeth that the issues of life and death are from the Lord , the fruit of the Womb is from the Lord , and the issues of life and death are in the hand of the Lord ; you shall find an expression to this purpose , Mic. 1.15 . Yet will I bring an heir unto thee , Oh inhabitant of Mareshah ; Maresha was a City in Judah , it is mentioned also , Josh. 15.44 . Abraham told God , Gen. 15.3 . One born in his house was his heir , God tells him , v. 4. — This shall not be thine heir , one born of thy bowels , shall be thy heir , Psal. 30.22 . For such as be blessed of him shall inherit the earth — Sometimes a handmaid is heir to her Mistress , which is one of the three things for which the earth groaned , and which it could not bear ( saith Solomon ) Prov. 34.23 . One may be heir to his enemy by natural death , oftentimes it so happeneth ; at what a distance doth God sometimes throw an estate , both in a direct line , and in a collateral line ? who would have said that Mephibosheth should have been heir to his Grandfather Saul , as , 2 Sam. 9.7 . And David said unto him , fear not , for I will surely shew thee kindness , for Jonathan thy Fathers sake , and will restore thee all the Land of Saul thy Father — or who would have thought the Israelites should have been heirs unto the Canaanites ? It is the Lord that thus giveth a power to get wealth ; the influence of God upon conjugal affection is also as strange . I know nothing wherein the strange power and providence of God is more seen , then in uniting the affections of that man and woman together , whom he hath ordained each for other , a man or woman shall bestow their Estates upon persons whom they never knew , never heard of ; nay . possibly upon those against whom they were prejudiced ; who would have thought Esther ( a person of mean and obscure extraction ) should have been Ahasuerus his Queen ; or that Ruth should have Married Boaz.

2. It is the Lord who raiseth up friends ; this is another fountain head of riches ; he it was that gave the Israelites favour in the sight of the Aegyptians , Exod. 11.3 . And the Lord gave the People favour in the sight of the Aegyptians ; He gave Joseph favour in the sight of Pharaoh , Acts 7.10 . — and gave him favour and wisdom in the sight of Pharaoh King of Egypt — Dan. 1.9 . Now God had brought Daniel into favour and tender love — whoso lightly observeth the course of the world , will find this verified every day , you may see friends raised up of strangers , yea , of enemies , even to the amazement of them who behold them , but there is yet another fountain of wealth , and that is labour and industry , Pro. 10.4 — the hand of the diligent maketh rich . But you must take in another Text. v. 22. The blessing of the Lord , it maketh rich — and to this purpose , let us consider what influence God hath upon that . In the third place therefore ,

3. It is the Lord that enclineth our minds unto business , and to that particular employment which bringeth in our estate ; I say it is the Lord that enclineth the mind to business , and directeth the mind in business .

1. I say he enclineth the mind to business ; you see some men are of dull , sluggish and lazy spirits , fit for no business , nor do they mind any , but others are men of activity , they are never well but when their hands are full of employment ; who is it that hath made this difference in the spirits of men ; have they not all Souls of the same species ; have they not all bodies , though not of the same strength , yet of the same mould ? this is the Lord .

2. It is the Lord that directeth a mans mind and inclination to this or that particular imployment : there are some ways of employment in the world , that are of more gain & advantage then others ; some trades that are poorer , some richer ; some that bring in great , some smaller returns ; whence cometh it that this man is directed to choose a meaner , & poorer trade that bringeth in little return another to a trade that bringeth in greater , is it not from the Lord ? That hath this influence upon the heart of man and disposeth , it which way soever he will .

3. It is the Lord that giveth dexterity in business , you observe in the world , that some men are more dexterous and happy in their employment by far then others are , they can do more in their business , they can do it to better advantages ; whence is this ? see but one instance , Exo. 31.2 . See , I have called by name Bezaleel , the Son of Uri , the Son of Hur , of the tribe of Judah . v. 3. And I have filled him with the Spirit of God , in wisdom , and in understanding , and in knowledge and in all manner of workmanship . v. 4. To Devise cunning works , to work in Gold , and Silver and in Brass . So add v. 6. — In the hearts of all that are wise hearted I have put wisdom ; again , Exod. 35.35 . Them hath he filled with wisdom of heart , to work all manner of work — Hence you may observe in almost all employments a fagacity given to one which he cannot communicate to another , so that the power and influence of God is evidently seen ; you may observe that a power to get wealth doth very much depend , not only upon the kind of the employment wherein a man is engaged , but upon the wisdom and cunning of the man , upon his dexterity and sagacity in his employment ; now all this is from the Lord .

4. It is the Lord who giveth success in business ; there is nothing more ordinary in the world , then to find two men , whose profession , trade and way of living possibly is the same ; whose industry and diligence is as much as can be imagined , equal whose wisdom and cunning also is not much unlike , yet the one thriveth , and groweth rich , the other doth not , the one vendeth his commodities , and maketh safe and great returns , the other cannot vend his commodities , he cannot secure his return ; whence is this but from the Lord ? It is the Lord who maketh our way prosperous , Deut. 2.7 . For the Lord thy God hath blessed thee in all the works of thy hand — It is God that blesseth in the city , and blesseth in the field , Deut. 28.3 . — Thou hast blessed the work of his hands , saith the Devil to Job , ch. 1.10 . Hence the Psalmist teacheth us to pray unto God , to prosper the works of our hands unto us .

5. Lastly , It is the Lord who keepeth off those things from us which would make us poor . Riches are subject to accidents ; a mans getting an estate dependeth upon anothers keeping his estate ; the fire may burn , the Thief may break through and steal , Ships may be broken at Sea ; infinite many accidents may happen , and we daily see and hear of accidents that happen to the ruine and impoverishing of men , and is not thy estate as subject to accidents ; who is it that keepeth the fire from thee which consumeth thy Neighbour ? and who keepeth the Thief from thee , who plundereth thy Neighbour , and leaveth him nothing ? that upholdeth the estate of him who dealeth with thee , while he letteth the estate of another man who dealeth with another to sink ? who can ascribe this to any thing but to the influence that God hath upon the world ? Now all this justifieth this truth , that it is the Lord who giveth power to get wealth ; I shall add no more in the explication of this Doctrine ; I shall spend the remaining part of my time in the application of it ; I shall apply this to the two sorts of people that divide the world .

1. To such as are poor and mean in the world . 2. To those that are rich .

Use 1. Let me speak unto such to whom the Lord hath not given a power to get wealth ; that they would be content to eye the will and good pleasure of God concerning them ; some of you are no heirs , you have not been enriched by any matches , you have not been made rich by friends , you have been laborious , but it hath not pleased God to bless the works of your hands ; yet be content .

1. Consider , It is the dispensation of the Lord ; thou dost not thrive , because it pleaseth not God to give thee a power to get wealth ; we ought in every thing to be satisfied with the will of God : the earth is the Lords , and the fulness thereof , and God may do with his own what he pleaseth ; if he will give much to one , and little to another , or something to one , and nothing to another , he doth thee no wrong at all ; thou hast therefore no reason to murmure , no reason to repine against him ; especially considering what I shall further add .

2. Consider , Wealth is none of Gods Covenant Mercies ; there were two outward afflictions , which to the Jews were far more justifiable causes of disturbance , than they are to Christians , Poverty and Barrenness ; the reason was , because the promises of God to the Jews ran much upon outward things ; it followeth after the words of the Text , — For it is he that giveth thee power to get wealth , that he may establish his covenant , which he sware unto thy fathers , as at this day . But the new Covenant reacheth most unto Spiritual mercies , Jer 32.40 . And I will make an everlasting covenant with them , that I will not turn away from them , to do them good , but I will put my fear in their hearts , that they shall not depart from me .

3. Consider , Oftentimes a power to get wealth , prejudiceth us in our priviledge to obtain , and our duty to act grace , James 2.5 . Hearken my beloved brethren , hath not God chosen the poor of this world , rich in faith , and heirs of the Kingdom — Therefore the Apostle Paul gave it in charge , 1 Tim. 6.17 . That the rich should not be high-minded , but fear ; Our Saviour doth pronounce a woe to them that are rich , Luke 6.24 — For you have received your consolation ; it must be understood of them that are not rich towards God ; but only lay up treasures for themselves . So St. James , Jam. 1.9 . would have the Brother of low degree rejoice that he is exalted ; he would also have the rich rejoice . v. 10. In that he is made low — but I shall inlarge no further upon this branch of application , but come to that which is more proper , and speak a word to those that are rich .

Exhort . 2. Is it the Lord who giveth you power to get wealth ? Then remember the Lord your God , who hath given you power to get wealth ; It is the Exhortation of the Text , upon which I shall enlarge a little . Thou shalt remember the Lord thy God , who giveth thee power to get wealth ; this term remember , is a very comprehensive word ; Remember thy Creator in the days of thy youth , while the evil days come not , nor the years draw nigh , when thou shalt say , I have no pleasure in them ; it is also used in many other texts ; I must therefore open this generally , and shew you ,

1. What duty this calleth to you for , in reference to your getting wealth .

2. What duty it calleth to you for , when you have gotten it .

In reference to the getting of your wealth ,

1. That you would apply your self to the getting of wealth in the Lords way .

By the Lords way , I mean two things .

1. An honest course of life justifiable unto God .

2. A managing this honest course in an honest manner .

Apply your selves and your children to the getting of wealth in an honest course of life ; I shall not here undertake to determine concerning Trades , which are honest , which are dishonest ; but there are two sorts of Trades , or Professions , or ways of life , which I shall not commend , nor should chuse .

1. Such as serve meerly to maintain Superstition or Idolatry .

2. Such as serve meerly for Idleness & Luxury .

1. Such as serve meerly for Superstition and Idolatry , like the Silver-Smith , whose craft was to make shrines for Diana ; I remember Tertullian inveighing against Idolaters , maketh all makers of Idols and Statues , to be guilty of the same sin with them that worship them .

2. There is another sort of Trades that serve meerly for Luxury and Idleness ; such kind of ways of living as these , are by no means to be chosen , because we cannot expect that the Lord should in them , with his blessing give us power to get wealth .

2. It calleth to you for the managing of your callings in an honest manner ; that is , in short , with truth and justice , Prov. 21.6 . The getting of treasures by a lying tongue , is a vanity tossed to and fro of them that seek death . David prayeth , that the Lord would remove from him the way of lying — a lying tongue is one of those things which God hateth ; and again , Pro. 12.22 . Lying lips are abomination to the Lord

3. It calleth to all you that are employed in getting wealth , to manage all your conversation in such a course of religion , as you may expect Gods blessing to go along with you , especially it calleth to you for prayers ; it is the blessing of the Lord that maketh rich ; who can expect the blessing of the Lord in the day , that doth not beg it in the morning , and in the evening ; he that chooseth to live as if there were no God in the world , what wonder is it , if God leaveth him to take his course , that he shall live as if there were no God in the World , if he will not live as to duty , as if there were a God in the world , what wonder is it if the Lord leaveth him to live so as to his mercy , as if there were no God in the World .

Obj. But may some say , do not we see that many grow rich in the world , that yet live without a God in the world , making no conscience of such a course of Religion as you prescribe ?

Sol. I answer , it is one thing for God to give a power , another thing for men to have a permission ; that Text is worth your noting , Prov. 10.22 . The blessing of the Lord maketh rich , and addeth no sorrow with it . There is a great deal of difference in Gods giving outward blessings , and much lyeth , whether he giveth them with his blessing , or with his curse ; it is said of the Israelites , That the Lord gave them quails , and while the flesh was betwixt their teeth , the anger of the Lord smoaked against them . God gave the Israelites a King in his wrath ; & so the Lord sometimes giveth riches and honour ; but the blessing of the Lord addeth no sorrow with it , There was a great difference betwixt the riches of Solomon , and the riches of Gehazi ; no man can expect the blessing of the Lord upon his riches and getting wealth , without this course of life which I have directed .

Qu. 2. What duty doth this call to us for , when we have gotten our wealth ?

I answer , it calleth to you for an acknowledgment of this truth ; in such a using of your estates , as you may thereby testifie , that you do not say that you by your own hand have gotten this wealth , but the Lord gave you power to get it .

1. It calleth to you for a cordial acknowledgment .

2. It calleth to you for a verbal acknowledgment .

3. It calleth to you for a real acknowledgment .

1. It calleth to you for a cordial acknowledgment .

1. Take heed your hearts be not lifted up , Deut. 14.17 . Then thine heart be lifted up — And thou say in thy heart , my power , and the might of my hand hath gotten me this wealth . We are ready to be lifted up , for any thing that we have more then others ; but consider what the Apostle saith , Who hath made thee to differ , and who hath given thee power to get wealth ; what reason hast thou to be proud ?

2. Take heed that in your hearts you acknowledge God the donor and author of it ; do not say that by your own power , and by your own wisdom you have gotten this wealth , the Lord delighteth to do good , but he also loveth to be acknowledged and owned , then is God honoured when you acknowledge the mercy which you have to be received from him .

3. In your hearts acknowledge Gods mercy , and give him thanks , keep your Souls in a thankful frame , that when you look upon the houses which you did not build , and your fields which you did not plant ; your Soul may presently be lifted up to Heaven , and say , God I thank thee , Josh. 24.13 . thou hast given me land for which I did not labour , and houses which I did not build .

4. Be thinking in your hearts , what you should do for God ; thus was David , What shall I render unto the Lord ? I will take the cup of Salvation , and praise his holy name .

2. Give the Lord a verbal acknowledgment .

1. Be not ashamed to own before men that God is gracious ; I have often observed , and that not without some blushing , that even good people , such as fear God , have had a kind of a shame upon them to acknowledge their low beginning in the world , and used all arts to hide it ; we should never be ashamed to own what God hath done for our Souls , or for our Bodies , that others may be quickned to serve God , and to trust in him ; it argueth much of a thankful heart in a Christian , when he is ready upon all occasions to acknowledge , I was such a poor creature , so mean in the world , God hath done thus for me , all these are what God hath given me .

2. Take heed of being ashamed to own it before the Lord , Gen. 32.10 . — With my staff passed I over this Jordan , and now I am become two hands . You may observe in Scripture , it is one part of our duty in thanksgiving , to give God the acknowledgment of what he hath done for us .

3. Remember to give the Lord a real acknowledgment , that it is he who hath given thee power to get wealth ; you will say how shall that be ? I answer two ways .

1. If thou dost watch thy self , that the encrease of thy wealth doth not prove the encrease of thy lust and corruption ; this is too common . Jeshurun waxed fat , and kicked up the heel ; I would have you watch your selves chiefly as to five things .

1. That your Spirits do not heighten with your estates ; the Apostle , 1 Tim. 6.17 . commandeth Timothy to charge those that are rich in this world , that they be not high-minded — thereby hinting us , that riches have a malign quality to swell our minds , and elevate our Spirits , they are things whereby a man in the view of the world , differeth from his Neighbour , and seemeth to excel him , now pride taketh advantage of every such thing , be it never so little , to make the Soul to swell , and to think of itself above what it ought to think ; Solomon I think somewhere telleth us , that the rich man answereth roughly , when the poor useth intreaties ; this we see in the experience of every day ; now there is nothing more defileth the Soul than pride ; no Soul is lower in Gods Eyes , then that Soul that is highest in its own Eyes ; hence you shall observe ; that a wicked man is often in Scripture set out under the notion of a proud man , and a godly man under the notion of an humble man ; and God is said , to resist the proud , and to give grace to the humble ; the word translated to resist , signifieth to set himself in the order of a battel against persons , and it is observable that God is not said any where so to resist any but the proud .

2 Take heed of oppression ; — Do not rich men oppress you — ( saith St. James ) and call you before the Judgment Seats ; This is a sin proper to the rich , for it supposeth power , no man can do wrong to another , that hath not a power greater then his , and power must be maintained by riches ; there are diverse species of oppression ; there is an oppression in Judgment , this is the sin of unjust Judges ; in short , the with-holding of the hire from the labourer , of the wages from the Servant , or any thing from another who hath a right to it , by force & power , is this sin of oppression ; which indeed is the effect both of pride and covetousness , and the proper sin of those who have much of this worlds goods , & it is one of the crying sins against any Nation , a worm that lieth at the root of great estates , in so much as the Heathen could say , De male quaesitis vix gaudet tertius haeres . that an estate ill gotten , seldom passed to the third generation .

3. Beware of Covetousness ; Covetousness is an irregular desire of more than we have , it is something strange , but an old observation , that the most of men , the more they have , the more greedy they are to have more ; the Apostle telleth us , the love of mony is the root of all evil , none are under greater temptations to love it , then those that have the most considerable portions of it ; there is a kind of bewitching quality in the good things of this life , and our heart naturally cleaveth to them , and in regard that when we have a competent portion , we have the better foundation , and are at better advantages to get more , commonly as our estates encrease , so our love to things of this life doth more increase , and covetousness is so great an evil , that the Apostle calleth it Idolatry .

4. Beware of Luxury ; Luxury is an excess in meat , drink , or apparel , buildings , houshold-stuff , or any thing of that nature , an affectation of an undue use of them ; the poor man hath no temptation to it , being exercised sufficiently in getting his dayly bread , they are only men of estates that are exposed to , and ordinarily brought under the power of this temptation ; this is that which the Apostle often cautioneth us against , that we should beware of Chambering and Wantonness , that we should not mind high things , &c. Our Saviour pressing Christians duty to watch and pray , expoundeth it by a taking heed we be not overcharged with surfeiting and drunkenness .

5 Beware of Cowardliness in the cause of God , it is an usual Observation , that Cities , though never so populous , yet if full of riches , seldom make any good defence against an enemy , their love of riches prevailing against the love of their liberties , and they are very rarely men of great estates , that will venture themselves in the cause of God , though this be to prefer the love of riches before the love of Christ , which whoso doth , our Saviour saith , is not worthy of him , these are those ordinary temptations to sin , to which men of great estates are exposed , and by which many often fall ; I shall only say unto you , let him that standeth take heed lest he fall .

2. If you look upon your selves as Stewards of these good things , and make use of them to the end for which God hath given them to you ; God hath betrusted him that is rich with many talents , not to be hid up in a Napkin , but to be laid out , 1 Tim. 6.17 , 18. Charge them that are rich in this world , that they be not high-minded , nor trust in incertain riches , but in the living God , who giveth us richly all things to enjoy . That they do good , that they be rich in good works , ready to distribute , willing to communicate . This is the best acknowledgment that we can make unto God , that by his power we have gotten our wealth , when we are willing to lay it out at his command , when we are ready to do good , and distribute ; for with such sacrifice the Lord is well pleased ; and certainly if the Heathen , who knew nothing of the mind and will of God , yet thought themselves concerned to look upon their estates as given them for other uses then meerly their own ; Christians that have so many directions from God in the case , should know much more .

SERMON IV. Luke 12.15 . — For a mans life consisteth not in the abundance of the things which he possesseth .

THE words are the words of our Saviour , brought by him as an argument against Covetousness ; you have the exhortation , take heed , and beware of Covetousness ; these words are the reason , — For a mans life consisteth not in the abundance of the things which he possesseth . The whole discourse , as you may see , cometh in upon occasion of one that came to our Saviour , desiring him to divide his inheritance , as v. 13. Or to speak to his Brother to divide his inheritance with him , which our Saviour refused , v. 14. As having no call from God to be a Civil Magistrate , a Ruler , or a Judge ; from whence we may learn two things .

1. That the business of meum and tuum , of dividing and setling inheritances , is the work of Rulers , not of the Ministers of Christ ; they may have commission from men for such employments , but they have no commission from God ; it is a work that belongeth unto the Ruler .

2. That the Disciples of Christ should be afraid of medling with things out of their callings , it hath pleased the Lord to establish an order in the world ; as an order in Creatures , that they do not enter into one anothers station and works ; so an order amongst men appointing unto every man what his work is ; and he ought to keep to that , and not to turn aside from it ; but this impertinent solliciting of our Saviour , to this eccentrick work , giveth him a fair opportunity to press a spiritual exhortation upon them ; and that is , to beware of covetousness ; the reason is in the Text , for a mans life lieth not in the abundance of the things which he possesseth . I shall need no other Doctrine then the words of the Text.

Doct. A mans life doth not lie in the abundance of what he possesseth . This Doctrine will need , 1. Explication . 2. Confirmation . I will open it in two things .

1. The continuance and preservation of a mans life , doth not lie in the abundance of what he possesseth ; In this sense life is taken , Gen. 45.5 . — For God did send me before you to preserve life , Gen. 42.2 . — and buy for us from thence , that we may live , and not die . And so often in Scripture , life signifieth the preservation and continuance of life ; the continuance of the life of man doth not lie in the abundance of what he possesseth ; abundance is not necessary to preserve life ; the greatest abundance that we have , will not lengthen out our lives beyond the bounds God hath set ; Natura paucis contenta ; we see the lives of those preserved , to whom God hath not given such an abundance in this life ; and preserved to as great an advantage , as they who have the most ; Daniel , fareth as well with pulse , as those that did eat of the Kings meat .

2. Oftentimes we see it , that those who have the greatest abundance of the things of this life , do not only die , ( as it is appointed for all men ) but also they die sooner , and preserve their lives but a little ; while the continuance of this life doth not lie in the abundance of that which a man possesseth .

2. Life , sometimes signifieth happiness ; because the most of men count their great happiness to lie in this life ; therefore you shall find frequently in Scripture , life is taken for a state of felicity , Prov. 4.23 . Keep thy heart with all diligence ; for out of it are the issues of life , Prov. 6.23 . Reproofs and instruction are the way of life , Prov. 16.15 . In the light of the Kings countenance is life — that Text is to be understood of happiness , for to understand it strictly of life , it is not true , Prov. 18.21 . Death and life are in the power of the tongue — Ezek. 33.15 . That walk in the Statutes of life — Thus in Scripture sense a man is said to live , with whom it is well ; I take much of the sense to lie here ; for a mans life lieth not in the abundance of the things which he possesseth . The happiness of a man doth not lie in the abundance that he possesseth ; In the abundance , it cannot be denied but something of a mans happiness as to this lies in some possession , by what we have , we are kept from those anxieties from those labours which would make our lives uncomfortable , but it doth not lie in the abundance of that which he possesseth ; thus you see I have dispatched the Proposition in two things .

1. An abundance of this life is not necessary to the maintenance of it ; it hath been proved to you by a double proof .

1. Shewing you , that those who have but little , yet may injoy much in this life .

2. That those who have much , are often shorter lived , and more incumbred then others who have but little .

2. That the felicity of a mans life ; the chief felicity of this life doth not lie in the abundance that he possesseth ; this is that which I shall endeavour as briefly as I can to demonstrate unto you ; the demonstration of it will appear upon a due consideration , wherein the happiness of a man lieth , wherein the happiness of a mans life lieth .

Reason sheweth that happiness must needs lie in the greatest immunity from evil , and in the freest enjoyment of the best good , whether we take happiness relating to this life , or to that which is to come , the nature of happiness lieth in a fruition of good , and a freedom from evil , and according to the degree of the good we enjoy , or of the evil we are freed from , so is our happiness ; now good and evil is judged according to the differing lives that men live ; there is a natural life , and there is a spiritual life ; the greatest good of a natural life is comfort and satisfaction of mind , a contented frame of spirit ; the greatest good of a spiritual life is the enjoyment of God ; so that take it in which sense you will , it will easily be demonstrated to you , that a mans life , the comfort and happiness of it , doth not lie in the abundance he possesseth ; I remember a story I have read of Pyrrhus a great Prin. who going to Italy to fight against the Romans ; Rainoldi Orat. p. 35. Cneus Thessalus had a mind to dissuade him , he telleth him ; my Lord ! the Romans are Valiant and Warlike ; but if we should overcome , what shall we do then ? what shall we do , saith Pyrrhus ? then we will conquer all Greece , and all other Nations will yield to us ; well , saith Cneus , and what then ? then , ( saith Pyrrhus ) we will go and conquer Sicily , a rich Country ; that is well , saith he , but what shall we do then ? then ( saith he ) we will fall upon Africa and Carthage ; saith he , but what shall we do then ? Hilaritati nos trademus , & facetis , colloquiis nos oblectabimur ( saith he ; ) Cneus replieth , but may we not let all these things alone , which will cost much blood , and be happy without them ?

1. The abundance that a man possesseth , will not give him any quiet and satisfaction in his mind , Prov. 14.14 . — a good man shall be satisfied from himself . The satisfaction of a mans mind is from nothing without himself , it is in the internal content and acquiescence of his mind ; this is a matter of every days demonstration , it is plain that no man is happy that wanteth content and satisfaction . Haman is a man advanced to great honour , yet he is not satisfied , so long as Mordecai sitteth in the Kings Gate ; so long as the desires of a man are not filled , so long a man is not happy ; now a man may have abundance , and yet be ambitious , and yet be covetous , and looking after , and getting more , and crying still , give , give , hence it is , that even in this world you shall see a poor man that hath little or nothing to live upon , yet live a more sweet , a more comfortable life , then he who hath a great estate .

2. A man may possess abundance as to the things of this life , and yet enjoy nothing of God ; the happiness of a natural life , lieth in the satisfaction of the mind , in a moderate enjoyment of the things of this life , but the happiness of a spiritual life lieth not here ; it is possible that a man may be filled with wind , & satisfied with that which ought not to give him any satisfaction , though the appearing happiness of a man lieth in this , and his sensible happiness be in the rest and acquiescing of his mind in what he hath ; yet the true happiness of the mind lieth higher , in the enjoyment of that good which commensurate , and adequate to the necessities of the Soul , now nothing of good is commensurate to the necessity of the Soul , but God alone , the reason of this lieth , because a man is created under an Ordination to an eternal existence , in a life which is beyond this life ; and a man cannot be said to be truly and perfectly happy , till he be either secured in his hope , or in his possession of this ; the possession of this is referred to another life , but the securing of this , is in this life , by a lively hope , and by an assurance ; now every one seeth that the happiness of a mans life as to this cannot lie in the abundance of the things which he possesseth ; a man may possess abundance here , and yet come short of Heaven , yea , saith the Scripture ; Not many rich , not many noble . There are not many to whom the Lord giveth a portion here and hereafter too . Son ( saith Abraham to Dives ) remember thou hadst thy good things in thy life-time , some indeed in this world are the Lords Benjamins , he serveth them with a double mess ; they have much of the Creature , and much of the Creator too , but I say this is the portion of but very few ; but this is enough to have spoken as to the opening of the point , and proving it , shewing you that the happiness of a mans life , doth not lie in the abundance which he possesseth ; I come now to apply it ; and the great use of this point , shall be that which our Saviour maketh of it .

Use 1. Take heed-therefore , and beware of Covetousness ; It is an exhortation that is much pressed upon Christians in Scripture , Heb. 13.5 . Let your conversation be without covetousness ; Eph. 5.3 . — let it not be once named amongst you — Col. 3.5 . — and covetousness , which is Idolatry , Psal. 10.3 . — the covetous whom the Lord abhorreth . You shall find it joined with the vilest sins , Rom. 1.29 . Being filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness , full of envy , murder , debate , deceit , malignity , whisperens , Prov. 28.16 . — he that hateth covetousness , shall prolong his days . Ephes. 5.5 . For this you know , that no Whoremonger , nor unclean person , nor covetous man , who is an Idolater , hath any inheritance in the Kingdom of Christ , and of God . So also 1 Cor. 6.10 . Nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the Kingdom of God . In the further prosecution of this use , I shall do 2 things .

1. I will open to you the true notion of Covetousness .

2. I will shew you by what Arguments you shall arm your selves against it , & in particular shew you the force of this argument .

There are two words in the Greek , which comprehend much of the nature of covetousness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a love of mony , a love of silver , and a desire still of having and getting in the world ; Covetousness may be shortly described thus : It is an immoderate desire of riches , and the enjoying the things in this life ; a desire of riches duly moderated and regulated , is not sinful , riches are subsidia vitae , they are the aids of this life , as God hath allotted us a time to live in this world , and hath subjected our life to many necessities , and hath created the inferiour Creatures for the use and service of man , to supply his necessities , so for a man under due circumstances to desire a share in them , is not sinful , and cannot come under the name of Covetousness ; but when this desire exceedeth its due bounds , then it becometh sinful and degenerateth into this vice of Covetousness ; in short , this corrupt habit of Covetousness doth discover itself in our hearts , by five things .

1. It discovereth itself by immoderate cares , thinking and contriving how a man should get the things of this life ; there is a covetous care , and there is a pious care , Phil. 4.6 . Be careful for nothing ; but in every thing by prayer and supplication , let your requests be made known unto God . There is a great difference betwixt carefulness and immoderate care ; we are bid in Scripture to cast all our care upon God , 1 Pet. 5.7 . Casting all your care upon him , for he careth for you . God alloweth us a provident care , but he forbiddeth a distracting , dividing care , a Christian hath better things to take care for , 1 Cor. 7.32 . But I would have you without carefulness — immoderate care argueth an immoderate desire .

2. Covetousness discovereth itself by immoderate labour , we ought to labour ; In the sweat of thy face thou shalt eat thy bread , it is a reproach to eat the bread of idleness ; and it is the Apostles precept , that he who will not labour , should not eat ; yet we are commanded not to labour ; John 6.27 . Labour not for the meat which perisheth , but for that meat which endureth unto everlasting life — So that it is only an excessive , undue labour which God forbiddeth ; but now you will say , what is that you call immoderate care , and immoderate labour ? I answer in short , both care and labour are immoderate when they turn to the prejudice of the body , or to the prejudice of the Soul .

1. When they turn to the prejudice of the body ; there is nothing so eateth a man up , as care and solicitude , they do as it were divide the man ; and what influence labour hath upon the body , the same influence care hath upon the mind ; care is then immoderate , and so is labour , when it turneth to the prejudice of the Soul or Body ; for in reason the Soul is better then the Body , and the life is better then rayment ; God hath commanded us in the first place to look after our Souls , and we are bound to care for them .

2. When they turn to the prejudice of the Soul , by hindering its communion with God .

1. Either in the more inward exercises of meditation , faith , and trusting in God .

2. Or more outward exercises , such as Prayer , and those religious duties which God requireth of us ; that a man cannot find time to pray or hear the Word of God , or to perform any religious duty which the Lord requireth of him .

3. Covetousness discovereth itself by using of undue means ; when men will get riches by lying , by cheating , by defrauding , by oppressing , this is a great argument to a covetous mind ; for the desire must be immoderate , which prompteth a man to such irregular and immoderate actions as these are .

4. By an immoderate fear , when we have them , of losing them ; the Apostle speaketh of some who through fear of death , were all their lives subject to bondage , truly there are in the world men so covetous , as through fear of poverty , and through fear of want are all their life-time subject to bondage , never enjoying any thing of what they have .

5. A fifth thing , which discovereth a covetous mind , is a dissatisfaction in the midst of our enjoyments , when the mind is not filled , God hath given one man more then he hath given perhaps to some Families , yet his mind is not filled , he doth not say that he hath enough .

6. A sixth and last thing which discovereth a covetous mind , is , an immoderate love and delight in what we have ; Soul , take thine ease , ( saith he ) thou hast goods laid up for thee for many years . Now this immoderate joy and delight appears ,

1. In the excess of a mans delight ; when a mans heart is even melted into his bags , and runs out into his gold and silver .

2. When a man can by no means indure to part with his riches ; either when nature calleth for them ; or when God calleth for them .

1. When nature calleth for our riches ; for our selves for food and rayment ; for our Children to dispose them in the world ; but this almost every one will acknowledge .

2. When God calleth for our estate , God calleth for it when your Brethren are in want , poor , and in prison ; when you cannot part with it , when nature calleth for it , or when God by his Word calleth for it , it argueth a too great love & delight in it ; & consequently a too great desire of it ; I beseech you take heed and beware of this Covetousness ; there are many Arguments , by which the Scripture presseth this upon you .

1. The sinfulness of it , Isa. 57.17 . For the iniquity of his Covetousness I was wroth —

2. The exceeding sinfulness of it ; the Apostle calls it Idolatry . Col. 3.5 . Mortifie therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness , which is Idolatry . The Apostle saith it is not to be named , Ephe. 5.3 . But fornication , and all uncleanness , or covetousness , let it not once be named amongst you — It is joined with the worst of sins , Rom. 1.29 . Such as those who are guilty of them , shall never enter into the Kingdom of God . Being filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness — &c. Thirdly , Consider ,

3. What a root of evil it is , 1 Tim. 6.10 . For the love of mony is the root of all evil , which while some coveted after they have erred from the faith , and pierced themselves thorow with many sorrows . All neglect of duty lying , cheating , defrauding , oppressing ; it is endless to reckon how many evils grow from this one root of covetousness .

4. Consider , Fourthly , The unprofitableness of it ; no man by thinking can add one cubit to his stature ; how many do we see torment themselves with care , fear , and trouble , and labour , and when they have done all they can , they are not able to reach to their ends . I only desire further to press upon you this one argument of our Saviour , which you have in the Text ; A mans life consisteth not in the abundance of the things which he possesseth .

1. Consider , An abundance is not necessary to this life ; ad manum est quod sat est , saith Seneca , Sudamus ad supervacanea , a moderate care , a moderate labour is enough for necessaries , what we sweat for is usually superfluiities , an abundance is not necessary for thy own life , nor for the life of thy Child ; something is necessary , but an abundance is not necessary ; God hath so graciously ordained , that our life lieth not in the abundance of what we have , life is not maintained by the abundance of what we have .

2. Consider , An abundance will not lengthen out thy life ; you see Princes , Noblemen , and rich men , they die as well as others , something of this world , is sometimes necessary to keep a man living , but an abundance will not lengthen out a mans life .

3. Consider , The happiness of thy life doth not lie in the abundance of what thou hast in possession ; doth not thy happiness lie rather in the rest , and quiet content and satisfaction of thy mind ; when thou hast gotten all thy heart can wish , all that thy Childs heart can wish , hast thou in the least purchased content to thy self , or to him ? If God arms but one thought against thee , or thy Child ? it spoileth all thy satisfaction ; if but an humour be disordered in thy body , and thy self or thy Child be in a melancholy temper , all the world will not give thy mind rest ; why then dost thou labour ? why dost thou cark and care , and art so solicitous ? thy life lieth not in the abundance of the things thou possessest ; but thus much is enough for the first Exhortation ; take heed , and beware of Covetousness ; and consider whatsoever hath been said as to your selves , is true as to your Children , so as you need not make that a pretence for your immoderate desires .

Use 2. My second use is that of the Apostle , 1 Tim. 6.1.8 . And having food and rayment , let us be therewith content . Food and Rayment are necessaries ; if the Lord giveth us but enough to cloath us , and to feed us , let us never be concerned ; mark how many arguments might be brought for this from Scripture .

1. We brought nothing into the world , we can carry nothing out of the world .

2. They that will be rich , fall into temptation , and hurtful lusts .

3. The love of mony is the root of all evil .

4. Godliness with contentment is great gain ; if God hath given us but enough , let us be therewith content . Agur begged no more then food convenient for him ; he prayed against riches , as well as against poverty , Gen. 28.20 . See Jacobs vow . And Jacob vowed a vow , saying , if God will be with me , and will keep me in this way that I go , and will give me bread to eat , and rayment to put on , &c. It is a shame for Christians , they should not consider how contented the Heathens were , and with what scorn they would look upon all the world . What! have Christians principles below those of Heathens ? there were two opinions of Philosophers , the Stoicks thought riches was no ingredient to mans happiness ; others saw a necessity of some of this worlds gooods for the exercise of Virtue , but all agree in this , that the happiness of a man doth not lie in the abundance of the things which he possesseth .

Use 3. What an opportunity doth this offer to those that are poor to bless God ? The Apostle rejoiced that God had opened a door of salvation for the Gentiles ; let those that are poor in this world rejoice , and let us rejoice for them for this door of happiness , which is opened for them by these words of our Saviour ; if only the rich could be happy , if content were entailed upon them only , then none could be happy but the rich , but blessed be God it is not so ; the poor man may be happy as well as the rich , spiritually happy as well as the rich man .

Use 4. In the next place ; see here what an encouragement here is to do good , our Saviour viewing those who were throwing into the treasury , saw some throw in a great deal , and a poor Widow throwing in two Mites , our Saviour said , she had done more then they all ; for they had thrown in out of their abundance , but she out of her penury and want ; a mans life doth not lie in the abundance of what he possesseth ; God doth not call to you to throw away that wherein your life lieth , nor those things which are necessary for your life ; he only calleth to you to throw in out of your abundance ; he calleth to you only for your superfluities ; and certainly it is but reasonable that we should part with these , when God calleth for them ; especially if we consider that God hath but made us his Stewards of these , and hath therefore given us them : that we should at his command part with them .

Use 5. If a mans life , the happiness of it doth not lie in the abundance of what he possesseth ; if God hath not laid up your life in them , do not you lay up your life in them your selves .

1. Do not make it your business for to get them ; do not desudare ad supervacanea , do not let the business of your life be to load your self with thick clay , Habbak. 2.6 . There is a woe denounced unto him who thus loadeth himself , — Woe to him that encreaseth that which is not his ; how long ! and to him that ladeth himself with thick clay .

2. Be not tormented , if the Lord depriveth you of some of your riches ; blessed be God , your life doth not lie in them , they are not your happiness ; they could not preserve your life when you had them , let them not destroy you , now you want them ; they could not make you happy in the enjoyment of them , do not make your selves miserable in the want and deprivation of them .

SERMON V. VI , VII , VIII . 2 Tim. 1.8 . Be not thou therefore ashamed of the testimony of our Lord , nor of me his prisoner , but be thou partaker of the afflictions of the Gospel , according to the power of God .

MY Text you see is in the Epistle of Paul to Timothy , the second Epistle that he wrote to him . Who this Timothy was , the Scripture abundantly telleth us , the name signifieth one that feareth God ; it was the usual course of Parents in those days to give their Children names , that might either express their sense of the mercy that God had given them , as Samuel [ begged of God ] Reuben [ see a Son , ] Simeon [ hearing ] Levi [ joined ] Judah [ praise ; ] or such as might express the Childrens duty to God ; such was this name Timothy ; some think Timothy was born at Lystra , a place in Asia ; there Paul found him , Acts 16.1.2 . Then came he to Derbe and Lystra ; and behold a certain Disciple was there , named Timotheus , the Son of a certain Woman , which was a Jewess , and believed ; but his Father was a Greek . Which was well reported of by the Brethren that were at Lystra and Iconium . chap. 14.6 . They were aw●re of it , and fled unto Lystra and Derbe , Cities of Lycaonia — His Father was a Greek , his Mother was a Jew , Acts 16.1 . Her name was Eunice , her Mother Lois , they brought him up from a Child in the knowledge of the Scriptures , 2 Tim. 1.5 . When I call to mind the unfeigned faith that is in thee , which dwelt first in thy Grandmother Lois , and thy Mother Eunice , and I am persuaded that in thee also , chap. 3.41 , 15. But continue thou in the things which thou hast learned , and hast been assured of , knowing of whom thou hast learned them . And that from a Child thou hast known the holy Scriptures , which are able to make thee wise unto Salvation , through faith in Christ Jesus . His Father being a Greek , he was not circumcised at his birth , but afterwards , Acts 16.1 , 2 , 3. After which , Paul took him about with him in his Travels , and made great use of him ; sometimes he was sent as a Messenger , 1 Tim. 5.11 . Sometimes as a Preacher , and he had many bodily weaknesses , so as he was glad to drink a little wine for his stomach sake , but he abounded with excellent graces , faith , wisdom , temperance , he was at last ordained a Minister with the imposition of the hands of the Presbytery , 2 Tim. 1.6 . Wherefore I put thee in remembrance , that thou stir up the gift of God , which is in thee , by the putting on of my hands , the Apostle telleth us he had none like minded to him , Phil. 2.19.20 , 21 , 22. But I trust in the Lord Jesus , to send Timotheus shortly unto you , that I also may be of good comfort , when I know your state . V. 20. For I have no man like minded , who will naturally care for your state . For all seek their own , V. 21. not the things which are Jesus Christs . V. 22. But you know the proof of him , that as a Son with the Father , he hath served with me in the Gospel ; he calls him his Brother , his Beloved Son , faithful in the Lord , his natural Son in the faith , the Minister of God , his fellow helper , he joineth him with himself . At last he leaveth him at Ephesus , but he seemeth not to have been there when he wrote this Epistle , 2 Tim. 4.12 . And Tychicus have I sent to Ephesus . This Epistle seemeth to have been written the last of the Epistles , and a little before Pauls death , 2 Tim. 4.6 . For I am now ready to be offered , and the time of my departure is at hand . Paul died ( as is said ) in the 37th year after Christ , in the 14th year of the reign of Nero.

This Epistle , as the rest , consisteth of a Preface , wherein is shewed the substance of the Gospel , the Preface is in the five first verses .

The substance of the Epistle is hortatory , consolatory , and minatory ; he exhorteth Timothy , v. 6. To stir up the gift of God that was in him — and this he presseth by some arguments . v. 6.7 . For God hath not given us the spirit of fear , but of power , and of love , and of a sound mind ; in the verse where the text is , he exhorteth him , not to be ashamed of the testimony of our Lord Jesus Christ , nor of him , though a prisoner , but be thou partaker of the afflictions of the Gospel , which he presseth by several arguments , to the end of the 12th verse .

This verse is made up of an Exhortation , and the Argument , the Exhortation is in three branches .

1. Not to be ashamed of the testimony of the Lord Jesus .

2. Not to be ashamed of St. Paul , who was at this time a prisoner .

3. To partake of the afflictions of the Gospel ; the Propositions of the text are these .

Prop. 1. That Ministers and Christians have a testimony to give unto our Lord Jesus Christ , in the giving of which , they are not to decline a Prison .

Prop. 2. That it is the duty of faithful Ministers and People not to be ashamed to give this testimony , nor of others when they do give it .

Prop. 3. There are Afflictions that are proper to the Gospel .

Prop. 4. That both Ministers and People ought to be partakers of the afflictions of the Gospel .

Prop. 5. It must be through the power of God , that any one is inabled to partake of the afflictions of the Gospel . According to the power of God . It is the third of these only that I intend to make the subject of my discourse , the others will fall in in the handling of that .

Prop. That it is the duty both of Gospel Ministers , and Christians owning the Gospel , not to be ashamed of the testimony of Jesus Christ , nor of the afflictions of the Gospel , but to be partakers of them .

In the handling of this Proposition there are these Questions , which I shall speak unto in their order .

Qu. 1. What is meant by the testimony of the Lord Jesus Christ .

Qu. 2. What afflictions are they , which are said to be the afflictions of the Gospel ?

Qu , 3. When may men be said to be ashamed of the Testimony of our Lord , and how far are we bound not to be so ?

Qu. 4. Why are we bound not to be ashamed of the testimony of Christ , and why ought we not to be partakers of the afflictions of the Gospel ?

Qu. 1. What is meant by the testimony of our Lord Jesus Christ ?

A Testimony is an attestation which any one giveth concerning any person , or concerning any thing ; In every testimony there is to be considered three things .

1. The Person , who giveth the Testimony .

2. The Thing , to which the Testimony is given .

3. The Way , by which the Testimony is given . As to the present Testimony of which we are speaking , the Persons that give it , are the Ministers of the Gospel , such a one was Timothy , but they are not all so , Rev. 6.9 . St. John saith , — I saw under the Altar , the Souls of them that were slain for the Word of God , and for the testimony which they held ; every Minister is a special witness , and to bear his Testimony , and every good Christian is also to be a witness . It is said of Christ , 1 Tim. 6.13 . — who before Pontius Pilate witnessed a good confession ; every Christian ought in this to be conformable unto Christ .

2. Another thing which is to be considered in a Testimony , is the thing or person to which it relateth , for the term Testimony is a Relative word , and the proper Correlate to it is Truth , which relates again either to a Proposition , or to a matter of fact ; no person can be under any obligation to give Testimony to a lie , but now truth relateth either to a Proposition , or to a fact ; every man is a debtor to the truth , and is bound as a man to bear Testimony . Christ telleth Pilate , John 18.37 . — to this end was I born , and for this cause came I into the world , that I should bear witness unto the truth — but when I speak of the testimony that every good Christian is bound to give , I understand it not thus largely ; for though it be that every good man is under an obligation to testifie the truth in any cause , yet the Ministers of the Gospel , and every good Christian is under a more special obligation to give testimony to some truths , and these are the truths of the Gospel , the truths that relate to Jesus Christ ; this is that the text calleth , the Testimony of our Lord , which may be taken in a double sense .

1. Either for that Testimony which our Lord bare of himself .

2. Or the Testimony which every good Christian is bound to give to the truths of the Gospel . Christ bare a Testimony of himself ; he testified that he was the son of God , that he was the King of Zion , that he was the true Messiah ; but I understand it yet larger ; every Minister of the Gospel , and every good Christian is obliged to bear a Testimony to the great truths of the Gospel , which relate to Jesus Christ , as our Lord and Saviour ; there is a Testimony which he ought to bear to those Propositions of truth , and to those matters of fact , which the Gospel containeth and relateth concerning Jesus Christ as the Saviour of the world .

3. The third thing which is considerable in a Testimony , is the way of giving it ; the proper giving a Testimony , is by the words of our mouth ; either with an oath , or without an oath ; it is one thing for a man to believe a Proposition , and another thing for him to give Testimony to a Proposition ; he believeth a Proposition , that hearing it , doth in heart consent and agree to it , that the Predicate is well fitted to the Subject , whether he speaketh a word , yea , or no ; but he testifieth , that with his words owneth and declareth his faith , Rom. 10.10 . For with the heart man believeth unto Righteousness , and with the mouth confession is made unto Salvation . It is not enough for a Christian secretly in his heart to agree to the truths of the Gospel , but he is bound to give a Testimony ; If thou shalt therefore confess with thy mouth the Lord Jesus Christ , and shalt believe in thy heart that God hath raised him from the dead , thou shalt be saved . You may observe , there are two things made necessary to to Salvation .

1. A heart believing the Proposition of the Gospel .

2. An external confession or profession .

There is a double confession , a Christians duty .

1. A confession of sin .

2. A confession of truth .

Either confession is an open acknowledgment with our lips , thus you read in Scripture frequently of confessing of Christ , only it may be there is this difference betwixt a Testimony and confession ; any open , asserting , vindicating , and defending Christ and his Gospel , is giving a Testimony , but when it is done in the face of Enemies , in despight of opposition , this is confession , Matth. 10.32 . Whosoever therefore shall confess me before men , him will I confess also before my Father which is in Heaven , Luke 12.8 . — whosoever shall confess me before men — thus , John 12.42 . Many believed on him ; but because of the Pharisees , they did not confess him . So that the testimony of the Lord Jesus Christ signifieth , that open acknowledgment of Christ , and profession of the truths of the Gospel , relating to Christ , which is the duty of every good Christian .

Qu. 2. What is here meant by the afflictions of the Gospel .

The Original doth something differ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , suffer thou evils together with the Gospel ; where the Gospel is brought in as if it were a Person by a figure ; a Person that is subject to evils . Timothy is exhorted to suffer evil with the Gospel ; this leads me to the consideration what those afflictions are , what those evils are to which the Gospel is subjected ; there are several evils to which the Gospel is subjected , or rather evils from three sorts of persons .

1. From the true Professors of it ; such as own Christ in truth and sincerity .

2. From the false and seeming Professors of it .

3. From the professed enemies of it .

The afflictions of the Gospel are the afflictions which men are subjected to , from their owning and professing of the Gospel , and these I say are from 3 sorts of Persons .

1. From such as are the true and sincere professors of it , they may bite and devour one another , and be thorns and goads in one anothers sides . These commonly are so from one of these two heads .

1. From an overheated zeal for the maintaining of different apprehensions in some matters of truth .

2. From such corruptions as do attend Gods people , considered as men , made up of flesh and blood .

1. From an immoderate zeal for the maintaining of different apprehensions in some matters of truth ; truth is an uniform thing , and is but one ; two contradictory Propositions cannot be true ; but since the fall of man none have the same apprehensions , there are different apprehensions concerning truth ; it is true , we have the promise of the Spirit of truth to guide us , and to lead us into all truth ; but the sense of the promise must not be extended so far , that because all Christians have the spirit of God , therefore they shall all be guided , that they shall not have misapprehensions in a Proposition of truth , they shall be guided into all necessary truth , they shall not miscarry in any apprehension of truth , upon which the salvation of their Souls depend ; but they may be mistaken as to a multitude of particular Propositions , one may judge one thing , and another another thing , yet they all hold the foundation the fundamental truths of the Gospel ; but they may have very different apprehensions as to some particular truths : now through an over-weaning opinion of our own apprehensions , there are very great differences , and also hard censurings and condemnings of one another , and these are great afflictions , but such as have attended the Gospel from the very beginning ; they were such different apprehensions that caused the first Christian Synod . Acts 15.1 , Some came and taught the necessity of circumcision — such differences there were , Rom. 14.2 . For one believeth he may eat all things , another who is weak eateth herbs ; hence they judged , despised , condemned and censured one another , and the Apostle persuadeth to a friendly carriage one towards another , a mutual forbearance one of another , in these different apprehensions in matters of truth of a lighter nature ; mens immoderate zeal for their own opinions , have in all times begot great heats , and have caused great afflictions to the Ministers of the Gospel , and to the Professors of it , and have been a great root of bitterness amongst Gods own people , we have seen enough of it in the age , and in this part of the Church , wherein the Lord hath cast our lot .

2. Another root of this bitterness hath been , Those passions that the best of men have been subject to . Elijah was a great man of God , yet , Jam 5.17 . Elias was a man subject to like passions as we are — and the Apostle writing to the Corinthians , telleth them , 1 Cor. 3.3 . — Whereas there is among you envying and strife , and divisions , are you not carnal ? the Apostle telleth us , Jam. 4.5 . — that the Spirit that is in us lusteth to envy . Envy is a peevish passion , it maketh us to repine at the good of another , and though it ought to be rooted out of the heart of Gods people , and is in a great measure , yet something of it remaineth , and it is very often seen , that when some Ministers of the Gospel excel others in Parts , or in Grace , or private Christians so exceed ; through this lust of envy which is in the hearts of others , they are exposed to censures , and to be evil spoken of , others grudging at them ; which are all fruits of the old man which are in us , strife , and contention , Acts 15.39 . And the contention was so sharp betwixt them , that they departed asunder , one from the other , the difference betwixt Paul and Barnabas was so very small , that it was onely whether they should carry John with them , yea , or no , but it waxed so hot , that Paul and Barnabas upon it left one another , Paul went one way , and Barnabas went another way , these are some of the afflictions of the Gospel , not caused by the Gospel , but incident to them who promote the Gospel .

2. But a second sort of men that raise up afflictions to the Ministers and Professors of the Gospel , are false Brethren ; men who have received the truth , but not in the love of it , who from some lusts would pervert the Gospel of Christ , and become great enemies to the sincere Professors of it , and that chiefly two ways .

1. By broaching and publishing some Doctrines that are contrary to the truths of the Gospel , the Apostle experienced some of these in the first beginning of the Gospel ; no sooner was the Gospel preached in Galatia , but there arose some that troubled them , and would pervert the Doctrine of Christ ; upon this account it is , that the Apostle to the Philippians calleth the Jews those of the concision , St. John telleth you of many Antichrists that arose in his time , so as you read something of this in almost every Epistle of the Apostles , these things have constantly given a great deal of trouble to the faithful Ministers of the Gospel , and also them who have been the sincere Professors of it .

2. By aspersing the faithful Ministers and Professors of the Gospel , to lessen their reputation , and make them odious unto people , sometimes affixing crimes to them that they never designed in their hearts , sometimes by aspersing them as weak & unlearned men ; you shall see this was a great art they used against St. Paul , as you will observe by reading over the Epistle of Paul to the Galatians , and his Epistles to the Corinthians , this maketh him speak so much in his own defence , and in the commendation and magnifying of his Office , nay , they speak of him as if he were a reprobate , they sought a proof of Christ in him , 2 Cor. 13.3 . which caused him to say , Since you seek a proof of Christ speaking in me , which to you-ward is not weak — & v. 4. — for we also are weak in him , but we shall live with him by the power of God ; he saith , v. 6. But I trust you shall know we are not reprobates . v. 7. — I pray to God that you do no evil — but that you should do that which is honest , though we be as reprobates . These are a sort and kind of afflictions which the Gospel of Christ hath always met with in the true Professors of it ; now the root of this is nothing but wrath , and malice , and envy , lust liveth and reigneth in the hearts of such , who though they have made a profession of the truth , yet they never received it in the love of it .

3. The afflictions of the Gospel are those afflictions which are brought upon the faithful Ministers and Professors of the Gospel for their Profession , from the open and professed enemies of it ; now these are to be considered in their kinds , and in their causes ; In their kinds ; In short , they are all sorts of external afflictions , man can kill the body , and hurt the outward man , but he can do no more ; but so far as they can , they will go ; reproaches and calumnies respecting men in their honour and reputation , rifling their estates , casting them into Prisons , taking away their lives ; in short , whatsoever can be afflictive to the outward man , for there are no sort of external afflictions , but we shall find that the true and sincere Professors of the Gospel have met with , James was killed with the Sword , Stephen was stoned to death ; the Apostles were often imprisoned , others , as the Apostle saith , had trial of cruel mockings , and scourgings , yea , of bonds and imprisonments , they were stoned , they were sawn asunder , they were tempted , they were slain with the Sword , they wandered about in Sheep-skins , and in Goat-skins , being tormented , of whom the world was not worthy ; the story of Scripture , and the story of the several Martyrs doth sufficiently tell us what the afflictions of the Gospel are , but why the Gospel should suffer such things , or men should suffer such things for the publishing , owning , and professing the Gospel , may seem a little wonderful , and deserveth a further enquiry ; for if we consider the nature of the Gospel , the very import of the word is no other then a good message , or good tidings ; the Angel gave the Gospel its true name ; when he proclaimed , Luke 2.10 . — behold I bring you good tidings of great joy , which shall be to all people . So as there is nothing in the whole systeme of the Gospel , that can deserve any hatred of it , the Gospel is nothing else but that good saying , that , Jesus Christ is come into the world to save Sinners ; — That God so loved the world , that he gave his only begotten Son , that whosoever believeth on him should have everlasting life ; what hath Christ done ? or what is there in the Gospel that should provoke the lusts and passions of men to give any opposition , that there should be any affliction entailed to the Gospel ?

1. I answer , the true root of this lieth in that enmity which God hath set betwixt the Woman and her seed , and the Serpent and his seed , you have it , Gen. 3.15 . And I will put enmity betwixt thee and the Woman , and betwixt thy seed and her seed — the Womans seed was Christ , the Serpents seed are vile , wicked , and ungodly men , there is an enmity , an implacable enmity betwixt these two , and so long as the world endureth , this enmity will abide , and the Devil will be managing a design to drive Christ , and the Gospel of Christ out of the world ; all the reproaches of Ministers and Godly Christians , all their bonds and imprisonments which they suffer for the Gospel , they are but the fruits and product of this enmity , this hatred and antipathy which is betwixt Christ and the Devil , and the seed of Christ , and the seed of the Devil .

2. Another reason of it lieth in the nature of the Propositions of the Gospel , as to the Doctrine of faith , and as to the precepts of the Gospel , so far as it concerneth holiness , the sublimity of the first , and the purity of the latter , and its exceeding strictness . The sublimeness of the Doctrine of faith , raiseth it two sorts of enemies .

1. The ignorant persons of the world .

2. Those men who have idolized their own reason , and are determined to believe nothing but what they can fathom by their own reason .

1. For the first , ignorant Persons ; the Apostle telleth us of some who speak evil of what they know not , there is nothing more unworthy of a man then this , yet there is nothing more ordinary , especially when men apprehend the ways and persons that they speak evil of , are enemies to their lusts and corruptions , the Apostle telleth us , 1 Cor. 2.7 , 8. — we speak the wisdom of God in a mystery , even the hidden wisdom which God ordained , before the world unto our glory . Which none of the Princes of this world knew , for had they known it , they would not have crucified the Lord of glory . The wisdom of God signifieth the Gospel of Christ , and the Apostle saith , the Princes of this world did not know it , for if they had , they would not have crucified the Lord of glory . The most ignorant persons , if they be also loose in their lives , are enemies to the Gospel of Christ .

2. Men that have idolized their own reason , and entertained a fancy that they should comprehend the highest mysteries of the Kingdom of God , that which maketh them enemies to the Gospel of Christ , is their zeal ; they are puff'd up in their own opinion of their own reason , and are certain enemies to whatever they cannot comprehend with it ; now the Doctrines of the Gospel being of that nature , that sublime nature , that ignorant persons cannot comprehend them , and men of reason cannot fathom them with their own reason , they become enemies unto them , and to the true Professors of them ; hence it was that the Philosophers of old were such enemies to the Gospel of Christ .

2. As the sublimity of the Propositions of the Gospel is one great reason of the opposition which it meeteth with in the world ; so the exceeding purity and holiness of the precepts of the Gospel is another reason ; take the Gospel , as it bringeth news of a Saviour who died for sinners , it pleaseth them well enough ; but look upon it as it containeth a systeme of precepts , an obedience to which , must be given in order to the obtaining of that salvation , so it quite crosseth the grain of flesh and blood , as it teacheth us that no Drunkard , no Fornicator , no Swearer shall come into the Kingdom of God , thus they cannot approve of it ; and this maketh them enemies , as to the Doctrine of the Gospel , so to the Ministers and Professors of it ; for though they have so much lust as will not suffer them to comply with the Doctrine of the Gospel , yet they have also so much pride , that they cannot endure themselves to be contradicted , and out-done by the Professors of it ; but this is enough to shew you what the afflictions of the Gospel are , of which the Apostle would have Timothy content to be a partaker ; and what that testimony of Christ is , of which he would not have him to be ashamed ; I come now to the next Question .

Qu. 3. When men may be said to be ashamed of the Testimony of our Lord ; and what the meaning is , to be partakers of the afflictions of the Gospel ?

To be ashamed of the testimony of Christ , I conceive signifieth two things .

1. To be ashamed , or afraid to give a testimony unto Christ , and to the truth of the Gospel , to be afraid to give a testimony of Christ , because of the opposition of men is a great sin ; it is contrary to the precept . Fear not them who can kill the body , and can do no more , but fear him that is able to cast Body and Soul into Hell-fire — but to be ashamed of this testimony , is a greater sin ; because the temptation is higher under the former , then under the latter ; to be ashamed of the testimony of Christ , is to decline , to own , and profess Jesus Christ ; when there is no great danger that threatneth us in such a Profession , we have an High-Priest that can have compassion upon our infirmities — but when no such danger threatneth a man , only he may suffer a little in his honour and repute amongst men , and they may not have so good an opinion of him , & for this to decline the publick owning and professing of Christ , it must needs be a very great sin ; it is a dreadful Text , Mark . 8.38 . Whosoever therefore shall be ashamed of me and my words in this adulterous and sinful generation , of him also shall the Son of man be ashamed , when he cometh in the glory of his Father with the holy Angels . For a man to be afraid to own Christ and his Gospel , and the profession of it , when utmost danger threatneth him , is sin enough ; it arguing that the fear of man prevaileth in him above the fear of God ; but for a man , when no such danger threatneth him , to be ashamed , and to think it beneath him to own the Gospel , and to love the honour that is from men , before the honour that cometh from God , is a very dreadful transgression .

2. That man is ashamed of the testimony of Christ , That is ashamed of others , for the testimony which they bear to Jesus Christ ; I must confess , I think this is that which the Apostle here chiefly intendeth , Paul was now a Prisoner , and at Rome , the condition of Prisoners you know , is a low and contemptible condition , now for a person to be ashamed to be a friend , or companion , or to own the relation to , and acquaintance with any , because they are giving a testimony to Christ , and for that testimony are hated , maligned , and persecuted , is to be ashamed of the testimony of our Lord , It is reported of that famous Emperor Constantine the Great , that he would often kiss the hole of Paphnutius's eye , that was bored out for the profession of the Gospel .

What is the meaning of the phrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Be thou partaker of the afflictions of the Gospel —

1. Negatively ; it doth not imply that it is the will of God , that any man should throw himself into the afflictions of the Gospel , the best of afflictions are trials and temptations , no man ought to pull trials upon himself , we read indeed of some in the Primitive times that offered themselves to the stake , and owned . themselves to be Christians , ambitious of the Crown of Martyrdom , but these things are miranda , to be admired , not imitanda , to be imitated ; no man is bound to put his self upon suffering afflictions , no not in defence of the Gospel of Christ , we ought to see our call clear to suffering , as well as doing ; in that sense therefore this precept must not be understood . But ,

2. It speaketh unto every Christian to expect that his owning and professing of the Gospel , should meet with afflictions ; and to be content to take a share in them , Be thou partaker of the afflictions of the Gospel — look that the Gospel should be afflicted , and be contented to take thy share with the Gospel in its afflictions ; our Saviour telleth us ; That no Prince goeth out to war with another , but he first sitteth down , and considereth whether he with 10000 shall be able to meet with his enemy with 20000. Christians ; before men undertake the profession of the Gospel , they ought to sit down and consider what the Gospel will cost them ; for the tempers of our spirits under divine providences , are much according to our expectation ; if we expect nothing but good , and meet with nothing but evil , the evil sinketh us , we did not look for it , Mala inopinata graviora ; but this is not all , to be content to take our part in afflictions with the Gospel , if God calleth us to suffer for owning and professing the Gospel of Christ , and not think it strange ; we should not murmure and repine against it , or take any unlawful course to decline ; but to cast our lot with Professors , and to take our share with them , and to be content to suffer evil with them , who suffer for the name of Christ , or for the profession of any of his truths ; nay , it may be there is something more our duty than this ; and that is , to rejoice that we are counted worthy to suffer any thing for the name of our Lord Jesus , Acts 5.41 . Singing in the prison into which we are thrown , as Paul and Silas did ; taking the spoiling of our goods with joy .

3. Nay , there is something more in this phrase , viz. a suffering together with others that suffer for the Gospel , though we do not suffer at all , and indeed this is properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; we ought to have a sympathy with the Gospel , and the Professors of it , it is that which the Apostle urgeth , and thus it answereth that text Rom. 12.15 . Rejoice with them that do rejoice , and weep with them that weep : both these are put together in that phrase , in the Epistle to the Hebrews , Heb. 10.34 . For you had compassion of me in my bonds , and took joyfully the spoiling of your goods — Both these are the duty of good Christians ; to suffer with them that suffer for the Gospel ; and to be content to suffer themselves , if God calleth them to it in defence of the Gospel of our Lord Jesus Christ ; as the Apostle had upon him the care of all the Churches , 2 Cor. 11.28 , 29. So he had upon him the sorrow and affliction of all the Church of Christ ; the Apostle in that Chap. v , 23. telleth us what stripes , what imprisonments , what deaths he was in ; and then he telleth us , that he did not thus only suffer with , and for the Gospel , but also he was afflicted , and he burned with others ; and this is the duty of every Christian , they ought to partake joyfully , and with satisfaction to take their share in those afflictions , to which the preaching or owning the Gospel doth expose them , and also to bear the burthens of others , and to be content to suffer with them , to bear some share in their sorrow ; in their trials and afflictions . I come to the next question .

Qu. 4. Whence ariseth this obligation upon Christians ; and why are they thus to partake of the afflictions of the Gospel , and not to be ashamed of the testimony of our Lord ?

This Question hath two Branches .

Qu. 1. Whence ariseth this obligation upon them not to be ashamed to give this Testimony , nor of it when given ?

Qu. 2. Whence ariseth this obligation upon Christians to be partakers of the afflictions of the Gospel ?

For the first of these ; whence this obligation doth arise upon Christians not to be ashamed of the testimony of our Lord ? I shall open it to you in seven or eight particulars .

1. From the will of God . This is the true and proper foundation of all duty ; the will of God , and the duty of Christians are Correlates ; nothing can be our duty towards God , but what is the will of God towards us , and nothing can be the will of God towards us , but it must become our duty ; this is the will of God ; it is the will of God that we should not be ashamed of the testimony of our Lord ; neither our selves , to give testimony unto Christ nor his Gospel , nor yet of them who do give such testimony . It is indeed the will of God concerning some more eminently then others ; but concerning all Christians , it is the will of God ; it is spoken concerning all , Rom. 10.9 . That if thou shalt confess with thy mouth , the Lord Jesus Christ , and shalt believe in thine heart that God hath raised him from the dead , thou shalt be saved , Mat. 10.32 . Whosoever therefore shall confess me before men , him will I confess also before my Father which is in Heaven . The Apostle writeth to the Thessalonians , 1 Thes. 3.3 . That no man should be moved by these afflictions , for your selves know that we are appointed thereunto , Col. 4.12 . It is the duty of Christians to be compleat in all the will of God . It is not only the will of God that men should pray , that they hear the word , and receive the Sacrament , but they should give their testimony , and not be ashamed of the testimony of Christ their Lord , 2 Tim. 4.5 . Watch thou in all things , endure afflictions — 2 Tim. 2.3 . Thou therefore endure hardness , as a good Soldier of Jesus Christ . Ministers and good Christians are witnesses ; and they are Soldiers , and therefore they ought to endure hardness , and to be ready to give their testimony .

2. It appeareth from the relation that every good Christian standeth in to Christ as his Lord ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; mark the words , that thou be not ashamed of the testimony of our Lord ; every subject is bound to give his testimony for the King , because he is his Soveraign Lord ; every Servant is bound to give his testimony for his Master , because he is his Lord : Christ is our Lord , and therefore there lieth an obligation upon us to give testimony for him ; would not your Prince take it ill , if you should refuse being called , to testify the truth for him ? & would not your Master take it ill , if you should refuse to give your temony for him ? Surely Christ , who is our Lord , must take it ill from us , if we refuse a testimony to him . If every man , because that he is a debtor to the truth , taketh himself obliged by the law of Charity to give a testimony to the truth for his Neighbour , when his estate , or his life is concerned , or any thing of his interest : and every Subject taketh himself more highly concerned to give his testimony to the truth on the behalf of his Prince , or on the behalf of his Master , because there is a relation betwixt the Prince and the Subject , and betwixt the Master and the Servant ; certainly there must needs lie an obligation upon every Christian who owneth Christ as his Soveraign Lord and Master , to give a testimony unto Christ ; it is a testimony for the Soveraign Lord of Heaven and Earth , for him whom we call our Father , whom we own as our Master ; every Testimony to the Gospel , and the truth of the Gospel is a testimony to Christ ; every testimony for Christ , is a testimony for him , who is our Lord , and whom we own , and avow to be our Lord .

3. This obligation ariseth from that gratitude which we all owe to the Lord Jesus Christ , every one looketh upon himself indebted unto him who hath done him good ; and there is nothing more usual in that case , then to promise a requital , and to express a trouble that we know not how to make him or her amends , and to express our willingness to it ; the testimony of our Lord , is the testimony of him who left his Fathers Throne , and came down upon the Earth , and clothed himself with our nature , and died in our stead , that we might not perish for ever & ever , he ascending up into Heaven , hath left us in charge with his truth , Philip. 1.27 . — striving together for the faith of the Gospel , Jude , v. 3. — that you should earnestly contend for the faith which was once delivered unto the Saints . Now which of you , if you had but an ordinary friend like your selves , who had done you some great and eminent kindness , and left you in charge but to give a testimony unto him and for him , should not think your selves under an obligation to it ! Oh! how great is the obligation which lieth upon every Christian that liveth in the world to bear his testimony for Christ , if he doth but consider what Jesus Christ hath done for him ; shall Christ come and die for us , love not his life unto death , and shall we be ashamed to give a testimony unto him , or to be partakers of the afflictions of the Gospel of our dearest Lord , this ought not to be ; if the kindness of a man layeth an obligation upon us , to do what in us lieth to serve him ; surely the kindness of the Lord our Saviour layeth a much higher obligation upon us .

4. Another thing from whence this obligation doth arise , is from the duty incumbent upon us to be conformable unto the Lord Jesus Christ , we ought to study a conformity to him in his life , and in his death ; in his life he commandeth us to be holy as he is holy ; in his death , thus the Apostle prayeth , for a fellowship of his sufferings . For this cause was I born , and for this cause did I come into the world , that I might bear witness unto the truth ; and it is particularly said of him , that before Pontius Pilate , he witnessed a good confession , 1 Tim. 6.13 . He endured affliction in the first publication of the Gospel ; what was the testimony Christ gave but this ? that there were a people in the world who were very dear to him , chosen unto eternal life for him , though he was the eternal Son of God , thought fit to cloath himself with flesh , and to die upon the Cross , that he might redeem this people unto himself ; now it is our duty to be conformable to Christ , conformable to this testimony , not being ashamed of this testimonony , conformable also in not being ashamed of Affliction ; this yet is advantaged by another consideration : that we are to fill up the Afflictions of Christ , Col. 1.24 . Who now rejoyce in my sufferings for you , and fill up that which is behind of the Afflictions of Christ . The sufferings of Christ are either those things which he suffered in his own person : Now concerning them , he said , all is finished , ( the Papists vainly dream of the filling up of those sufferings ; ) or else those sufferings which every good Christian shall suffer in his Mystical Body to the end of the World , and there is much behind of the sufferings of Christ , which we are to fill up , and filling them up , we act both in a conformity unto Christ , who is our Head , and also unto the multitude of the Churches that have gone before us , who have tasted of this Cup , and drank a little of it , but there is much more of these that is yet to be filled up .

5. The Obligation ariseth upon Christians from the nature of the Gospel , and the truths of it , to which we give our Testimony . I have told you before in this Discourse , that every Man and Woman is a Debtor to truth , no Man ought to decline a Testimony unto truth ; but now by how much any truths are of greater moment , of greater weight and importance , by so much we are the greater Debtors to them ; you have the substance of the Gospel in that one Text , 1 Tim. 1.15 . This is a faithful saying , and worthy of all acceptation , that Jesus Christ came into the World to save Sinners . He said true , who said that Christians could better want the Sun in the Firmament , than that one piece of the Gospel ; the truths of the Gospel are of that high importance , that the comfort and peace of all the Souls of the People of God in this Life , and the eternal Salvation of the Souls of all People in the Life to come , doth depend upon the stability of them ; if the truths of the Gospel did not stand firm and fixed , the Souls of Christians are undone to all eternity , there is no foundation of peace for them in this Life , there is no hope of an eternal Salvation for them in that Life which is to come : We stand therefore highly concerned to give a Testimony to these truths ; and to be partakers of afflictions in giving a Testimony to those truths , and to that Gospel , upon which so much of our eternal interest and concern doth lye , there is no truth but we owe a Testimony to it , but there are some Propositions of Truth , that are not of that moment , that we should endure affliction for the justification of them ; but the truths of the Gospel are of that nature that no Testimony we can give to them can be too high no affliction we can suffer for them , can be too great .

6. A Sixth Obligation that lyeth upon Christians , is from the station they take up in the World ; I shall here inlarge upon Three things ; 1. They are God's Witnesses . 2. They are God's Soldiers . 3. They are God's Children and Servants , and Christ's Members .

1. Every Christian is the Child of God , the Servant of God , the Member of Christ , now should a Child be ashamed to attest the truth for his Father ? or should a Servant be ashamed to attest the truth for his Master ? or should a Member be ashamed to attest the truth for its Head ? should the Tongue be ashamed to speak for the Head ? Which of you that are Parents , if you had a Child that should be ashamed ( if called ) to speak the truth for you , would not disown such a Child ? There is never a Christian but is the Son or the Daughter of God , the Child of God ; and his relation to God doth oblige him not to be ashamed of this Testimony .

2. We stand in the Relation of Witnesses ; 1 Pet. 5. Ch. v. 1. Paul calleth himself a Witness of the sufferings of Christ , Acts 1.8 . Christ when he left the Earth told his Disciples , You shall receive power , after that the Holy Ghost be come upon you , and you shall be Witnesses unto me , both in Jerusalem , and in all Judea , and in Samaria , and unto the uttermost part of the Earth . Indeed good Christians ought some to be special Witnesses , Acts 10.41 . Not to all the People , but unto Witnesses , chosen before of God . But every Child of God is the Lord's Witness ; though there lieth an eminent Obligation upon some , ( especially the Ministers of the Gospel ) yet every Child of God is to be the Lord's Witness , and to give his Testimony for God .

3. Every Christian standeth in the Notion of a Soldier ; hence the Apostle speaketh to Timothy to endure hardship as a good Soldier of Christ , all Christians are required to fight the good Fight , and our Life upon Earth is but a Warfare ; wherein we are to fight the good Fight , and shall a Soldier decline the Fight , and refuse to be partaker of the Battel ? How shall we discharge either the relation of Children to our Father , or Servants to our Lord , or Members to our Head , or Witnesses , or Soldiers , if we shall either be ashamed of the Testimony of Christ , or afraid to be partakers of the afflictions of the Gospel :

7. Another Obligation that is upon us , is from those private Laws that we have laid upon our selves ; and that two ways .

1. By our Baptism .

2. By our Profession .

We are all Baptized , and the Apostle saith , we are Baptized into Christ ; one part of the sense of which is , that we are Baptized into the profession of Christ ; no person is Baptized , but he taketh a Vow upon him to be the Lord's Servant ; besides , our profession is another private Law that we have laid upon our selves ; the name of a Christian is an Obligation upon us to act for Christ , and to serve the Lord Jesus Christ ; the Press-mony you know obligeth the Subject to fight for his Prince ; there is no Christian but besides the general Laws that are laid upon him , hath layed a private Law upon himself , both by his Vow and Promise in Baptism , and by his taking upon him the name of a Christian ; how doth he deserve the name of a Christian , that is ashamed of the Testimony of the Lord Jesus Christ ; how doth he answer his Vow in Baptism , that refuseth to fight under the Lords Banner , and to give a Testimony unto Christ , when he is called thereunto .

8. There lyeth a great Obligation upon us from our duty of conformity to our Fellow-members , we are not only the Members of Christ , but are also Members one of another , Ephes. 4.25 . For we are Members one of another . The Church of Christ from the beginning of the World , unto the end of it will be but one , and we ought to be as Members like one another , so that the example of the Saints and Servants of God in all Ages , who have stood up in testimony of the Gospel , or who have been partakers of the Afflictions of the Gospel , layeth an Obligation upon us to go and do likewise ; that as we might have a fellowship with Christ in his Death , and in his Testimony , and his Afflictions , so that we might be conformable unto those Saints and Servants of God which have been before us , and to their Testimony ; John glorieth in this , and putteth into his Titles , Rev. 1.2 . Who bare record of the word of God , and of the Testimony of Jesus Christ , — He calleth himself , v. 9. — Their Brother and Companion in tribulation , and in the Kingdom and patience of Jesus Christ . — For the word of God , and for the Testimony of Christ , Rev. 6.9 . The Angel saw under the Altar , the Souls of them that were slain for the word of God , and for the Testimony which they held . And the seed of the Woman , with whom the Dragon was wroth , are described to be such as keep the Commandments of God , and have the Testimony of Jesus Christ , Rev. 19.10 . The Angel telleth John , — I am thy fellow Servant , and of thy Brethren , that have the Testimony of Jesus —

9. A Ninth Obligation that is upon us , not to be ashamed of this Testimony of our Lord ; is the reward that such shall have , who shall not be ashamed , and the danger they run that are ashamed . I will put both these together ; because the proof of them lieth in the same Texts , Mark 8.38 . Whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful Generation , of him also shall the Son of Man be ashamed , when he cometh in the Glory of his Father , with the Holy Angels , Matth. 10.33 , But whosoever shall deny me before Men , him will I also deny before my Father which is in Heaven , Luke 12.8 . Whosoever shall confess me before Men , him shall the Son of Man also confess before the Angels of God . The danger lieth here , that if we be ashamed of Christ , he will be ashamed of us ; if we deny him , he will deny us , 2 Tim. 2.12 . If we suffer , we shall also reign with him ; if we deny him , he will also deny us . The reward you see is , if we suffer with him , we shall reign with him , Rom. 8.17 . If so be we suffer with him , that we may be also glorified together . If we confess him , he will also own , confess , and acknowledge us before his Father which is in Heaven ; this I take to be what every one will grant , that by the very Law of Nature every one is bound to decline that which will bring evil upon him , and to do that which will bring him any valuable and considerable good ; so that let us but consider the danger of Christ's disowning us , and the good of Christs owning us at the day of Judgment ; and we shall easily understand what Obligation lieth upon us , not to be ashamed of the Testimony of our Lord ; and to be ready to give our Testimony to him , and to the Gospel ; but may some say , who are those whom Christ will own or disown at the last day , and how will Christ disown Men in the day of Judgment ?

I suppose you may understand it from some Texts , Math. 7.21 . Not every one that saith unto me , Lord , Lord , shall enter into the Kingdom of Heaven , but he that doth the Will of my Father which is in Heaven , Matth. 25.31 , 32 , 33 , 34. Our Saviour telleth us , Math. 7.22 , 23. Many will say to me in that day , Lord ! Lord ! have we not prophesied in thy Name ? And in thy Name have cast out Devils . — And then will I profess unto them , I never knew you : Depart from me you workers of Iniquity . And in that Text , Luke 13. v. 15.27 . — Ye begin to stand without , and to knock at the Door , saying , Lord ! Lord ! open unto us , and he shall answer and say unto you , I know you not whence you are : v. 27. — Depart from me all ye workers of Iniquity , then shall be weeping and wailing , and gnashing of Teeth . Consider this , we all must once dye , and after Death come to Judgment ; if Men have here disowned Christ and his Gospel , and shall then cry , Lord ! Lord ! open to us , open the Kingdom of Heaven , do not cast us out of thy sight for ever ; Christ will then say to that Man who hath been ashamed of his Testimony : No , Thou wert ashamed to own me , and my despised Persecuted Truths and Servants , now I will not own thee . Christ will say to him depart from me , I know you not ; but what is it for Christ to own a Man ? You may learn that from that Text , Matth. 25.34 . Then shall the King say unto them on his right hand , come you Blessed of my Father , Inherit the Kingdom prepared for you , from before the foundation of the World . Now consider with your selves , doth not there lye upon a Man an Obligation to save his own Soul , and to keep himself out of everlasting burning ; the same Obligation lyeth upon all Men not to be ashamed of the Testimony of our Lord ; but to be partakers of the afflictions of the Gospel ; the same Obligation that the Law of nature layeth upon every Man to look to his highest concern , the saving his Soul , the keeping himself in favour with God ; I shall add but one thing more .

10. The last thing from whence this Obligation doth arise , is from the oneness of the Body of Christ : This should engage us to suffer evil together with the faithful Ministers , and the faithful Professors of the Gospel ; that we may shew our selves to be true Members of Christs mystical Body : We see in a natural Body , it is impossible that one Member should suffer and not another ; the rest will feel it , though they may not feel that particular pain , which it may be doth fix only in this or that Member , yet there is affliction in the whole Body ; the whole Body is disquieted and troubled , though only the Head aketh , or the Tooth , or the like ; so will it be in the mystical Body of Christ , though it may be there are but some particular Members of the Body that do suffer , yet there will be never a Member of that Body but will suffer a Sympathy ; every Christian will not be slain , will not be imprisoned , or plundered , but if any of them be so evil intreated , all the rest that are true Members of this Body , will feel something of the suffering of those Members that do suffer ; saith the Apostle , is any Man afflicted , and I burn not ? St. Paul commendeth the Philippians , Philip , 4.14 , 15. Notwithstanding you have well done , that you did communicate with my affliction , v. 15. No Church communicated with me as concerning giving and receiving , but you only . The Apostle speaketh thereas you may judge by the 15th . Verse , of a Communicating by giving and receiving ; but this was the fruit of the other ; the Philippians Sympathized with St. Paul in his afflictions , and felt his misery , and this made them to communicate with him in that state by relieving of him , and indeed those Professors that do not so communicate with the afflicted Children of God , give a very ill proof that they are the true Members of the mystical Body of Christ ; I have opened the Doctrine to you . Let us now consider what improvement may be made of it .

Use 1. What you have heard reflecteth sadly upon them , who refuse to give a Testimony of their Lord : Or ,

2. Are ashamed of those who do give this Testimony . You have heard how many Obligations there are upon us to it ; but how few are there who are sensible of these Obligations ?

1. How many are ashamed of the Testimony of our Lord ! ashamed to own those truths which their Lord owned ; those truths for the Testimony of which their Lord died , St. Paul glorieth of himself , that he was not ashamed of the Gospel of the Lord Jesus Christ ; for , saith he , It is the power of God to Salvation , Heb. 11.16 . — God is not ashamed to be called their God , Heb. 2.11 . — Christ is not ashamed to call them Brethren : Shall a poor Worm be ashamed to be called the Child of God , or the Servant of God , to be called a Godly Man or Woman ; how many Professors had we some years since , that are turned back and gone ▪ a little tribulation and persecution is arisen because of the truths of Christ and they are offended . We may say of our times , as the Apostle said to the Hebrews ; None hath yet resisted unto Blood — and yet how few have we that do resist striving against Sin ; I tremble to think of that Text , — Whosoever is ashamed of me before Men , of him shall the Son of Man be ashamed . We have too many that think it enough to pray , to hear , to read ; but forget this piece of their duty ; to bear a Testimony to our Lord ; nay how many are there , who are ashamed of those who do give their Testimony ; ashamed of the Chains , and Bonds , and Imprisonments , and reproaches of the Ministers and People of God ; they are not only ashamed to own the Testimony of the Gospel themselves , and to come in as Witnesses for Christ , but they are ashamed of them who do ; but I hope I speak to none here who are of that Complexion .

Use 2. It may be some will say , how shall I know if I walk up to my duty in this particular ; if I be not ashamed of the Testimony of my Lord ; and be a partaker of the afflictions of the Gospel ? I shall give you two or three notes , which are sufficient for this discovery :

1. When the discredit of the Gospel , maketh us neither to think it beneath us to own the truth , of the Gospel , nor those who own and profess it . There is a time when the Gospel hath a credit in the World ; the Prophet Zechariah Prophesied of a time . Zech. 8.23 . — When ten men shall take hold out of all Languages of the Nations , even shall take hold of the Skirt of him that is a Jew , saying , we will go with you , ●or we have heard that God is with you : That Prophesie is fulfilled under the Gospel , God sometimes giveth the Gospel such a credit in the World , that every one thinketh it an honour to him to be accounted a Christian , this is a time when it is hard to discern whether a Man will be ashamed of the Gospel ; but there is another time when the Gospel hath as much discredit , so as it fareth with the strict Professors of it , as it did with the Gospel at first , Acts 28.22 . — For as concerning this Sect , we know that every where it is spoken against . Now is the time for a Man to try himself , whether he will be ashamed of the Testimony of Christ ; we have seen it in the very times that we have lived in , the Gospel , and the Profession of it hath been a credit unto Men , it hath been Mens greatest honour to profess the Gospel with the greatest strictness ; God hath turned the Tables upon us , and we now live in a time when as the Prophet saith , Isa. 59.14 , 15. Judgment is turned away backward , and Justice standeth afar off ; for truth is fallen in the street , and equity will not enter . — And he that departeth from evil maketh himself a prey , — when it is a reproach to be a godly man , now if at such a time as this , a Man thinketh it beneath him to stand up for the truths or Christ , to own the Ministers of Christ , and give a Testimony for Christ this Ma● is ashamed of the Testimony of Christ 〈◊〉 hinted to you before , there is a differen●● betwixt being afraid and being ashamed 〈◊〉 good Christian may be sometimes afraid 〈◊〉 a day of great temptation , but he is never ashamed ; but when a Man is ashamed , that he thinketh it beneath him to profess the truth , or to own the Professors of it , this Man is ashamed of the Gospel ; but if a Christian at such a time finde●● his Heart cleaveth to the interest of God , and to the true Servants of God , though he may be under some temptation of fear , and 〈◊〉 not 〈◊〉 so much as another , it is a great infirmity , but it is not a being ashamed of Christs Testimony .

2. When no temptation can prevail upon as to live a Conversation contrary to the Gospel . Every Man is obliged to give a double Testimony to the Lord ; a vocal Testimony , and a real Testimony ; we give a real Testimony unto Christ , when we dare practically live up to the avowed truths of the Gospel in the vilest and worst of times ; it is true we are obliged to a vocal as well as a real . Testimony , and a good Christian doth not discharge his duty in giving testimony to the Gospel , by a meer living up to the Rules of it ; there is something more required of a Christian than this : But it is as true that neither doth a Christian give a Testimony to the Gospel , that openly professeth and owneth it in the face of its enemies , unless he liveth up to the rules of it ; nay indeed that Man who talketh for the Gospel , and liveth not up to the rule of it , giveth a Testimony against the Lord , instead of giving a Testimony for him ; what hath any Man to do to take the Word of God into his mouth , when he hateth to be reformed , and casteth the Law of the Gospel behind his back . But that Man or Woman who truly liveth up to the rule of the Gospel , in Apostatizing and declining times , is not ashamed of his Testimony ; though perhaps some fear of temptation may not make him so bold for God as another , yea as some hypocritical and false Professors .

3. When a Man is truly afflicted for the sufferings of others , who suffer for the Profession of the Gospel , 2 Cor. 11.29 . Who is weak , and I am not weak ? who is offended , and I burn not ? When a good Christian can say of himself , and say it in truth ; what Minister , what good Christian , what companion of Christ is afflicted and persecuted , and I am not afflicted for them ? I burn not in their Fires ? Now this Sympathy with our Fellow-members , when it is in truth , will discover it self many ways .

1. It is first discernable a Man 's own Heart , When no circumstance of a Man's felicity , or prosperity can ballance his sense of the afflictions of others ; you have a notable instance of this in Nehemiah , Chap. 2. v. 1. He was Cup-bearer to the King , and had not used before to be sad in his presence , v. 2. The King said unto me , why is thy countenance sad , seeing thou art not sick ? This is nothing else but sorrow of heart , — He answered , v. 3. — Why should not my countenance be sad , when the City , the place of my Fathers Sepulchres lieth waste , and the Gates thereof are consumed with Fire . It is said , Esther 3.15 . — The King and Haman sat down to drink , but the City Shi●●●● was perplexed . That Man is not a partaker of the afflictions of the Gospel , that can so down to drink , that can be merry as at other times when the interest of Religion is under-foot ; but that Man is a true partaker of the afflictions of the Gospel , whose Heart burneth for the afflictions of others ; who suffer for the truths and Gospel of Christ .

2. Our being a partaker of the afflictions of others is evident ; When we do what in 〈◊〉 lieth to relieve them : Communicating with their afflictions , and to their afflictions ; helping to bear one anothers Burdens , and so fulfilling the Law of Christ , Gal. 6.2 . So then it is the Law of Christ for Christians to bear one anothers Burdens . They should bear them upon their own Spirits , having great sorrow of heart and affliction ? They should bear them before the Lord , when ever we go to God , as the High-Priest carried upon his Breast , the Names of all the Children of Israel so we should carry the Names of all the true Professors ; and in the first place the Names of all those who suffer for the Name of Christ ; and we should help and bear them with our hands too : Remembring those who are bound , as if we were bound with them , forasmuch as we are in the Body .

Use 3. In the last place , Let me perswade with you a little for this duty of not being ashamed of the Testimony of our Lord , nor of any of his Prisoners , and being partakers of the afflictions of the Gospel .

1 Not to be ashamed of the Testimony of our Lord : Now in speaking to this branch of Application , I will enquire :

1. To what of Christ this Testimony is due ; whether to all Propositions concerning Christ , or to some only ?

2. What kind of Testimony it must be ; that it may be accepted of the Lord ?

3. What Arguments ought to prevail with us ; to partake of the afflictions of the Gospel ?

4. What directions may be useful in the case ?

Qu. 1. To what of Christ is this Testimony due ?

The proper Object of a Testimony , is a Proposition or a Fact , the truth of one or the other : Now the Propositions that relate unto Christ are of several natures , of different natures , and of different moment : Some concern the Doctrine of Faith , some concern the Worship of God , some concern the Kingly Office of the Lord Jesus Christ , some concern the Rule of a Christians Life : I know no Proposition of the Gospel , but a Christian is a debter to , and ought to bear a Testimony unto ; but yet they are not all of equal import , the nature of Propositions doth very much differ .

1. According to what doth depend upon them .

2. According to the evidence that they have in Scripture .

1. According to what dependeth upon them . Some Propositions of truth are the foundation ; look as it is with the foundation of a House , take it away and the whole Building tumbleth to the ground : So there are some Propositions of the Gospel , that the whole Fabrick of Gospel truths lieth upon them , the whole Body of truth is built upon them ; here now the Obligation of our Testimony lieth higher , and riseth higher and further , but there is no truth that we are not debtors unto .

2. According to the evidence that they have in the Gospel ; there are different apprehensions concerning truth , for although the Gospel hath revealed all truth , yet not all with the same evidence , so that Christians have differed concerning truth , and every man as he believeth , so he ought to speak , so he ought to live ; but the apprehensions that some men have had , that they are bound to give a Testimony to every Proposition of truth which they do in heart imbrace , hath begot a great deal of stir ; the Apostle giveth another Rule when he saith , Hast thou Faith ? Have it to thy self before God : There are some Propositions of which a Christian may have a particular perswasion , and of which he may be very confident of the truth of them , but yet they will not bear the weight of a Testimony to the disturbance of the Church of Christ ; now a good Christian ought to regulate his Testimony accordingly .

Qu. 2. What kind of Testimony is that , which a good Christian is bound to give unto the Lord ?

I will open this to you in seven or eight particulars .

1. He ought to give a knowing , believing Testimony ; there is a Testimony of Faith , and a Testimony of Faction ; that Man giveth a Testimony of Faith , that doth in his Heart believe what he with his Mouth confesseth , and as the Apostle saith , as he believeth so he speaketh : So in this case a Christian must speak as he believeth , and when he speaketh and owneth , and defendeth a truth , because he believeth it to be the eternal truth of God , this is a Testimony of Faith ; but then there is a Testimony of Faction when a man runs with a multitude to attest a truth , and crieth for it , but understandeth not , and believeth not what he professeth ; I would have every Christian not to be ashamed of the Testimony of Christ , but I would have him be sure that it be a Testimony of Faith that he giveth , not a Testimony of Faction ; for a man to give a Testimony to truth , if it be in Faction , it is abomination to God , whatsoever is not of Faith is Sin ; The word not mingled with Faith profiteth not ; and a Testimony not given in Faith signifieth nothing : Oh! Christians beware of this , that none of you in this day be factious Professors , be not ashamed of the Testimony of your Lord . But first , see that you understand it , see that your selves believe it to be a good Testimony ; a Man or Woman will have very little peace or comfort in giving a Testimony to that , which either he knoweth not , or in Heart believeth not ; when a Man believeth and therefore speaketh , he speaketh that with his Lips which his Soul hath first examined , and he seeth bottomed in the Word of God , and in Heart agreeth and assenteth to , this is his Testimony ; take this note with you in every Testimony , let it be vocal or real , let it be a Testimony of Faith , not a Testimony of Faction , and a meer running along with a cry , like the rout of Ephesus , when Acts 19.32 . Some cried one thing , some another , for the Assembly was confused ; and the more part knew not wherefore they were come together .

2. It must be a Loving Testimony , or it is not accepted , Faith and Love m●st be the principles of all those actions that do or can speak any obedience unto the Will of God ; if a Man receiveth the truth , and not in the love of it , it is of no effect ; as whatsoever is not of faith is Sin , so whatsoever is done , and not out of love , is not accepted of God : Love is that which giveth the sweet savour to all our doings , and to all our sufferings for God ; If saith the Apostle , I give all my goods to the poor , and my Body to be burnt , if I have not love , it is all nothing . Let a man give never so great a Testimony to Christ , if he doth not this out of love , it is out of some evil principle of contradiction or faction , or some stubbornness of Spirit , and God accepteth it not ; it is not a Christians saying , I am for the true Doctrine , I am for pure Worship , and I am for the Kingly Government of Christ , but his doing this out of a true pleasure and delight in these things , out of a true love to God , and zeal for the glory of God : And this is another thing that I fear in a crowd that give Testimony in an evil time , as that some testifie they know not what , so that others testifie rather out of a principle of contradiction or fullenness , than out of a true principle of love to Ordinances and truths ; hence you shall observe , that as in a serene and fair time there are a multitude of Professors that are like Swallows that will stay with the Gospel in its Summer time ; so you shall observe there are a multitude of others that in a time of opposition , especially when the Persecution reacheth not high , busie to give their Testimony to truth , which when they may imbrace freely they never regard , and make no conscience of ; you have an example of both these at home ; on the one side we had a company of Professors that have now forsaken us and fled , and embraced this present World ; in a time of temptation they are gone away , and you shall observe a multitude of others that cried out lately for Sacraments , and against robbing Christians of the Sacrament of the Supper , the great pledge of Christs Love : Now that none hindreth their coming to them , they regard not the Sacrament , both these were sick of the same Disease , they gave or thought they gave some testimony to their Lord , but their Testimony was equally acceptable to God , neither the one nor the other was out of a love in their heart to Christ , and to his truth and ordinances , but meerly out of faction and turbulency of Spirit , or for some base worldly end . I would have you own the Testimony of Christ , I would have you fear being ashamed of it , as you would fear that Christ should be ashamed of you at the day of Judgment ; I would have you ●onfess him , as you would have him to confess you , as you would expect he should confess you . But be sure you give your Testimony out of love , as what you know , and in heart truly believe and agree to ; so out of a burning love and zeal in your heart to the Lord Jesus Christ .

3. Our Testimony ought to be a Judicious Testimony ; it is one thing that God requireth when we swear that it should be in truth , righteousness and judgment : Thou shalt swear the Lord liveth in truth , righteousness and judgment : Swearing is an Attestation , a Solemn Attestation of a truth . The Testimony which I am now speaking to is not necessary to be performed by Oath , though we ought not to refuse if called to that , but as it must be to the truth , in righteousness , so it must be in judgment : The judgment that I would have attend the Testimony of which I am now speaking , is not a judgment that the thing is true , the truth of Christ , but that it is a truth of that nature that will bear the weight of such a Testimony too , as it must bear if it bear any ; for I must tell you , though truth , all truth be a very sacred pin , yet every such pin hath not an equal degree of strength , and will not bear a like weight ; I am afraid we have too loud a Testimony to some truths , which though they may have spoken the faith of Christians , and their love , yet have not spoken the Wisdom and Prudence of Christians ; such Testimonies were those the Christians gave , Rom. 14. For things that were in themselves of an indifferent nature , and yet Christians on either side were too warm . Any Christian is thus far bound to give his Testimony to every truth , as not to deny it .

2. In his own particular practice to own it ; but we ought not to make a party for every truth : Now this dependeth upon this great truth . That though there be no truth of God but we ought to own , and being convinced of to Practise , yet there are some truths of God , as to which God willeth not that we should be contentious ; For God hath given his people a Latitude in them without hazard of their Salvation , and therefore we must give our Testimony to truth with prudence , a prudential judging of the weight and value of a truth , before we give a zealous Testimony to it .

4. Our Testimony must be with prudence : Prov. 8.12 . I Wisdom dwell with Prudence : Wisdom doth often signify Grace , and truly all true Grace in a Soul should dwell with Prudence , we are commanded to be wise as Serpents , and to walk circumspectly not as fools , Matth. 10.16 . but as wise ; there is a great deal of prudence to be used in giving our Testimony to our Lord ; our Lord himself , if you observe him , did it with prudence , and we ought to let our Wisdom dwell with Prudence : This Prudence must not be extended so far , as to deny any necessary truth , or to dissemble so as to declare our selves against it , or not to own it , for it must be such a prudenc● as is opposed to impiety , if there be a failure in piety , there can be no prudence : Prudence doth not so much respect the doing , or the not doing of the thing , as the manner of the doing of it : In general we then give our Testimony with prudence , when we give it without any just offence to Jew , Gentile , or the Church of Christ ; a Testimony of our Lord may be spoiled by the heighth of our Spirit through pride shewed in judging , contemning , and despising of others , or through the boisterousness and the passion of our Spirits , or by our noise and clamours ; so that to the prudence of a Testimony there are three things required .

1. Humility in opposition to Pride : Pride is a Colloquintida that maketh all our Messes of duty and Service to God bitter ; God abhorreth the proud , he abhorreth a haughty and contentious Spirit , he giveth grace to the humble , and he accepteth his Testimony . Paul saith , Acts 20.19 . He served the Lord with all humility of mind . — We are bid to put on humility of mind , — Col. 3.12 . and 1 Pet. 5.5 . To be clothed with humility . — Humility is our garment , a Christian must do nothing but in humility ; in what he doth in the service of God , there must be a vein of humility , and in that part of our service to God where humility is wanting , in that part a Christian always walketh naked , and Men see his shame , a fastidious , scornful contemning sufferer , is no Christian sufferer .

● . Another thing is meekness with respect to passion : This is often called for , we are bid to put it on , Col. 3.12 . And the Minister is to instruct in meekness those that are without . The Apostle beseecheth you by the weakness of Christ ; meekness is opposed to frowardness and passion ; a passionate Testimony to a truth is at best but an imprudent and indiscreet Testimony ; The wrath of man worketh not the righteousness of God .

3. A third thing that commendeth a Testimony is courtesy , in opposition to morosity and soureness ; when Festus told Paul , That much Learning had made him mad , he answered , I am not mad most noble Festus : Observe with how much complement Paul speaketh to Festus and others , while he was bearing testimony unto the truth of God ; the soureness and morosity of a Christians behaviour in bearing his testimony , maketh his testimony more unlovely , and not so prudent as it ought to be .

4. A Fourth thing is peaceableness : The Servants of God must not strive ; there is nothing more asperseth the Gospel , and the Profession of it , then the imprudence of a Professor of it in the managery of his business .

5. Your Testimony unto God must be uniform and sincere , it cannot be uniform if it be not sincere ; the testimony of the Life must agree with the testimony of the Lips ; you know a Witness that contradicteth his testimony , doth by it make his testimony invalid ; he that liveth contrary to his Profession , giveth himself the lye ; he testifieth with his Lips , but he denieth in his Life . The Apostle telleth us of some , Titus 1.16 . They profess that they know God , but in works they deny him , being abominable and disobedient , and to every good work reprobate . You shall observe therefore , that when the Devil at any time gave a testimony to a Truth concerning Christ and the Apostles , they constantly refused and would not hear him speak , the testimony of one of the Children of the Devil , is rather a dishonour and weakning of the Truth , than any strengthning and credit , and confirmation ; a Man that is Holy in his Life , bearing testimony with his Lips , is a great Servant of God ; he by his Mouth declareth what he believeth ; and by his Life he declareth that he doth indeed not mock and dissemble with the World ; but he believeth what he professeth to believe : You shall see in some cases , some foolish Witnesses do more hurt than good ; so a Christian may do more mischief than good to the Gospel of Christ , by his owning of it , and professing to it .

6. Let it be a bold and undaunted Testimony , he is a good Witness in a cause , who speakest modestly , and with all due respect to those , to whom he giveth his Testimony , and who agreeth ; and doth not contradict himself , and yet is bold and couragious , speaking with freedom ; hence you shall find that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is often used about the testimony that the Apostles did bear to the truth ; a free , bold testimony in any cause doth it great service , while the stammering lisping Witness , that useth no freedom in his Speech , rather hurteth a cause , than doth it good ; the Scripture speaketh much of , and commendeth a Christians boldness ; a boldness in Faith , and Prayer , and a boldness in a bearing testimony to our Lord ; when we are not afraid of the Faces of men that would outface the truths of God ; a Christian should be bold in the Faith , bold in Prayer , and bold in his Confession .

7. Let your Testimony be a hearty testimony , a free , ready , chearful testimony ; God loveth a chearful giver , ( saith the Apostle ) indeed in all our Gifts unto God , it is so : God loveth a freedom and chearfulness of Spirit , we should not be subpoena'd into a Testimony to our Lord Jesus Christ , indeed we are subpoena'd by that dreadful Text , Matth. 9. A Christian should give a Testimony freely , not to provoke and challenge danger , and dare a Trial , but when he seeth suffering at hand , so that God calleth him to give a testimony to him , and to the truths of the Gospel , then chearfulness becometh a Christian , chearfulness as it is opposed to grudging .

8. I will add but one thing more , it should be a patient Testimony , Rev. 19 St. John giveth this Character of himself ; I John who also am your Brother and Companion in tribulation , and in the Kingdom and patience of Jesus Christ , — Patience under evils is what is often called for in Scripture , and pressed upon the Servants of God , with a great variety of Arguments ; by a patient Testimony I understand three things .

1. A patient continuance in the Testimony of Christ ; a flitting , and incertain Christian in the truths of God , who is of one mind to day , and another mind to morrow , is no good Witness in the cause of Christ , semper idem is the true Motto of every Christian , of every such Witness , he that is one day of one mind , another day of another , like a Wave of the Sea tossed about , may possibly get to Heaven at last , as through fire , but he is no good Witness for Christ ; you know amongst men a good Witness must abide by his testimony ; if he varieth , his testimony is weakned : Therefore Christians are highly concerned to examine Propositions well before they profess them , and when they profess them , to think well with themselves before they part with them ; a man never is a good witness for the Lord in that point , wherein he hath been incertain himself .

2. It must be a patient testimony with respect unto those affronts which he may suffer from men , while he is giving his Testimony , a good and steady Witness in your Courts is not moved by the affronts of any Lawyer that setteth himself to baffle him out of his Testimony ; he that is a good Witness in the cause of Christ , must not be affected at the affronts of Men that would baffle him out of his Testimony ; he must be patient both as to the flatteries and enticements of enemies , and also as to their frowns and menaces .

3. A patient Testimony must be a Testimony attended with that patience , which they had need of , who may suffer for giving their Testimony ; for though no Man ought to suffer for bearing Witness to the truth , yet there is nothing more ordinary then for men and women to suffer for giving a Testimony unto truth ; and thus now I have shewed you , what kind of Testimony it is , that every good Christian is bound to give unto the Lord . I have but two things more to do ; first to encourage you to it by some Arguments ; then to direct you in the fulfilling of it ; now for Arguments to perswade you not to be ashamed of the Testimony of Christ , you have heard enough already ; I have shewed you a Ten-fold Obligation lying upon you .

1. It is the Will of God .

2. Remember Christ is your Lord ?

3. You cannot otherwise shew your gratitude to him , for that Testimony which he gave for you .

4. Thus you shall be conformable unto Christ , and what is behind of the suffering of Christ , shall be filled up in you .

5. Remember the nature of the Gospel , and of the truths of it .

6. Consider the Station which you take up in the World , of a Witness , a Souldier , a Child to our Heavenly Father , a Servant to a Heavenly Master .

7. Remember the private Law that you have laid upon your selves .

8. Remember the duty which lieth upon you to be conformable to your fellow members .

9. Remember the danger of forbearing , and the reward of your giving this Testimony .

10. Consider your oneness with the Members of Christ , after all these , what need any further Arguments ; yet because we are of our selves not forward unto this , our Hearts are awk , and backward to the partaking of the affliction of the Gospel , and averse to the giving of this Testimony ; let me by way of a further Argument in this cause , name to you , and press upon you the Arguments which the Apostle useth in this place , and by which he himself presseth this Exhortation .

1. The first lieth in those words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the power of God : One great discouragement that is upon our Spirits to keep us in a day of Testimony , that we should not testify , is the fear we should never be able to speak and to give our Testimony . To give a Testimony for our Lord is a noble thing , to receive a Crown , the Crown of Martyrdom , is a great dignity . But when the Lord by his providence seeketh out for us , to set this Crown upon our Heads , we too frequently hide our selves , and the reason is , we distrust our selves , but Christian ! fear not , we shall have the power of God ; it is a wonderful thing to observe , that the power of God hath been so seen in no other thing as in this ; you read of a Testimony that Stephen gave to the Gospel : First a vocal , then a real Testimony , Acts 6.9 , 10. And they were not able to resist the Wisdom , and the spirit by which he spake , Stephen had then a dispute with the Libertines . The power and presence of God from the beginning of the Gospel hath been seen in nothing more , than in Gods assistance of his Witnesses , you have a promise , Luke 12.12 . For the Holy Ghost shall teach you in the same hour , what you ought to say , Matth. 10.19 , 20. But when they deliver you up , take no thought how or what you shall speak , for it shall be given you in that same hour , what you shall speak . For it is not you that speak , but the spirit of your heavenly Father which speaketh in you . Luke saith , When they bring you unto the Synagogues , and unto Magistrates and powers , take no thought how or what thing you shall answer , or what you shall say , for the Holy Ghost shall teach you in that same hour what you ought to say . It is a promise that some have applied to the assistance of God in the performance of other duties , as Prayer , Preaching , &c. and it may be there hath been but an ill use made of that promise ; the promise in the first place manifestly relateth to a time of testimony , I do not say but there is a dabitur in hora , which those who are much with God in Prayer , and which the Ministers of the Gospel 〈◊〉 experience , but that promise respect●●● not that so much , as it respecteth men in confession , and their Testimony for Christ ; in giving our Testimony for Christ , the Spirit of God shall assist , words shall be given us in that hour , and courage and strength shall be given us in that hour , you shall not give a Testimony for the Gospel , you shall not suffer affliction for the Gospel in your own strength , it shall be according to the power of God , the Holy Ghost shall teach you what to say , and what to do , and you shall experience that it is not you that speak and act , but the Spirit that dwelleth in you , what you do in this case shall be according to the power of God , you shall not spend meerly upon your own Stock , you shall spend upon Christs Stock when you are upon Christs Service , you shall spend upon the fulness of the Spirit of God ; and there have been many experiences of those that could never find the presence of God so strong in the consolation of their Spirits , as in that hour ; be not therefore ashamed of the Testimony of your Lord , for not only the thing which you testify , is the Testimony of the Lord , but your action in testifying , the testimony which you give shall be from the Lord , the Holy Ghost speaking in you ; so that this is a great Argument , it is a standing up for Christ , and the Spirit of God shall use your tongue and your hand .

2. Another Argument the Apostle useth , is fr●● the nature of the truth to which you testify , and the person for whom you testify : You testify for the truth , which bringeth eternal Salvation ; you testify for him , who hath called you with an holy calling , and he hath done this freely , not according to your works , but according to his own grace , for him who hath abolished Death , and brought Life and Immortality to light through the Gospel . The Apostle saith , He was not ashamed of the Gospel of Christ , for it is the power of God to Salvation . I told you before , that every one is a debtor unto truth , there is such a cognation betwixt a rational Soul and Truth , that every rational Soul is a debtor to truth , he is a debtor to own the truth as to himself , and to own the truth as to another ; and I told you by how much a truth is of higher importance to our or anothers interest , by so much a Man or Woman is a greater debtor , a Man is a debtor to the truth , when it concerneth but his honour and reputation , and when it concerneth his estate ; but much more when it concerneth Life ; and so when it is for his Brother , by how much his Brother is more concerned , by so much he is more obliged ; and as the nature of the truth raiseth his obligation , so the relation of the person increaseth it ; a Man is bound by the Law of charity to give testimony to the truth , on the behalf of his Neighbour , much more on the behalf of his Brother , and higher yet on the behalf of his Father or Mother that begat him and brought him forth , but yet his obligation riseth higher when it is for his Saviour , for him who hath done him the greatest kindness that ever was done , without which he had better never have been born ; such is the Testimony that we are bound to give unto Christ : The truth is of highest import , the person is of the highest concern : Oh! be not ashamed of the Gospel of Christ , which is the power of God to your Salvation , of the Gospel , which bringeth Life and Immortality to light , you testify for Christ who Witnessed a good confession before Pilate , who hath done more for you than all the friends you ever had in the World could do , for him who hath called you with an holy calling ; this is another Argument to enforce this Exhortation , the consideration for whom and for what this Testimony is given .

3. Another Argument which the Apostle bringeth here to perswade Timothy not to be ashamed of this Testimony , is his own example , v. 12. For the which cause , I also suffer these things , nevertheless I am not ashamed . — The Apostle saith , God is not ashamed to be called their God . And he saith of Christ , Heb. 2.11 . He is not ashamed to call us Brethnen : Shall we be ashamed to testify his truth ? Shall we be ashamed of the name of his Witnesses ? And observe the reason why the Apostle saith he is not ashamed . I am not ashamed , for I know in whom I have believed , and I am perswaded that he is able to keep that which I have committed unto him .

4. Let me use one Argument further with you ; Blessed be God , we yet can say , as Heb. 12.4 . You have not yet resisted unto Blood , striving against sin . There are divers Arguments in that Text to make a Christian valiant in his spiritual fight .

1. That a Christians fight is against sin .

2. That in this fight of Christians against sin , we ought , ( if called to it ) to resist unto Blood .

3. By how much the lesser the Trial is , that God calleth to us to undergo , by so much the greater obligation is upon us to endure it ; all a Christians fight and striving is against sin : He giveth a Testimony to the Doctrine of the Gospel ; it is against sin to prevent the coming in of damnable errors , which would sink the Souls of people into eternal ruine and destruction ; he giveth a Testimony for the pure Worship of God , it is to keep out Superstition and Idolatry ; he giveth a Testimony for the Government of Christ , this is also against sin , against those that say the Lord shall not rule over them or others , but we will rule over you ; all our fight , all the resistance that we make is against sin . Now the fight against sin is so noble a fight , that every good man ought to resist unto Blood , rather to die than to sin against God , or to suffer sin to prevail in the World ; but now when God doth not call us to lay down our Lives , but only to bear a lower Testimony , there our obligation riseth much higher ; if God had called us to lay down our Lives , should we not do it ? How much more when the Lord only calleth us to give a Testimony ? St. John , Rev. 6.9 . saw them under the Altar , that were slain for the Testimony that they held .

5. Lastly , Consider , you shall overcome by your Testimony , Rev. 12.11 . John saw the Devil overcome by the Blood of the Lamb , and by the word of their Testimony , — Magna est veritas , Truth is a great thing , and it will prevail , look back upon the former Ages of the Church , the Witnesses which God raised up to his Truth in the beginning of the Gospel were very few ; the persons seemed contemptible , yet God overcame the whole World by them , and brought the whole World into some professed subjection to the Gospel of Christ , often before the Church had degenerated , many errors prevailed , at last Popery prevailed ; then stood up Luther in Germany , those that look upon that Story would have thought it impossible that Luther's Doctrine should have prevailed in the World ; but they overcame by the word of their Testimony , and to that Victory they held , doth the Protestant Religion owe it self : Now this should greatly encourage us not to be ashamed of the Testimony of Christ , it hath ever been victorious , and shall be to the last ; it is by the Faith and patience of the Saints and Servants of God , who stood close to their opposers , and managed their spiritual fight , that the Gospel hath obtained , and they ought still to hold fast ; for they are sure of victory so long as Christ remaineth King in Sion . I shall add but a few words more , and that is to direct Christians what they should do , that they may not be ashamed of their Testimony .

1. Look that you be rooted and grounded in truth ; a Tree that is not well rooted , you know is very easily shaken , Col. 1.23 . If , ( saith the Apostle ) you continue in the Faith , grounded and settled — The truth is to make a Christian that he should not be ashamed of the Testimony of the Lord ; he had need of a double ground , he had need be grounded in Faith according to that Text , Col. 1.23 . And he had need be rooted and grounded in love according to that Text , Eph. 3.17 . — that you being rooted and grounded in love , Col. 2.7 . Rooted and built up in him , and established in the Faith — Christians ! look to this , every Witness ought to understand the cause well to which he is to give his testimony ; many a poor Creature beareth a testimony to they know not what , labour to be rooted in the Faith , rooted in love , and rooted in Christ ; that Soul that is filled with the knowledge of truth , and warmed with the love of truth never faileth in an hour of testimony ; that Soul that is either ignorant of the ground of that truth which he pretendeth to own and defend , or that wanteth a love for God , never holdeth longer than till he meeteth with a contradiction .

2. Look up to the power of God for your assistance , I told you these words in the Text , according to the power of God , might be taken as an Argument to perswade Christians not to be ashamed of the Testimony of the Lord , because the power of the Lord shall be manifested for them ; but they may also be interpreted , as signifying that which we ought to have an Eye to in our Testimony , and in our suffering affliction ; we have no spiritual enemy we can prevail against in our own strength , our enemies you know are the World , the Flesh , and the Devil ; for the Flesh the Apostle saith , Rom. 8.13 . — If ye through the Spirit do mortify the deeds of the Body you shall live . Never yet was lust mortified by meer moral Arguments , and for the Devil , we are bid to take upon us the whole Armour of God , to resist him , strong in the Faith , and it is the same for the World ; Our help is in the name of the Lord , and therefore it hath been observed , that none in an hour of Testimony have come off worse than those who have been most confident ; our Book of Martyrs telleth us of two that were in prison together , the one was very confident and couragious , and told the other that his fat should fry in the fire next day , the other was very timorous and fearful ; the first recanted and denied the truth , the second was burnt at the Stake . David might possibly mean it of his external enemies , but he repeateth it thrice ; My enemies compassed me about , but in the name of the Lord I will destroy them ; they compass me about , yea they compassed me about , but in the name of the Lord I will destroy them ; they compassed me about like Bees , they are quenched as the fire of Thorns , for in the name of the Lord I will destroy them . It must be so as to our spiritual enemies , we shall never prevail , but in the name of the Lord .

3. Remember in your Testimony , There is more with you , than there is against you : While we bear Testimony to Christ , God is with us , Christ is with us , the Spirit is with us , all the Holy Martyrs are with us , there is none but sinful men against us ; Christ the faithful and true Witness is with you , Rev. 1.5 . From Jesus Christ who is the faithful Witness , — He was the first Witness . The Apostle St. John saith , 1 John 5.7 . There are three that bear record in Heaven , the Father , the Word , and the Holy Ghost — What did the Father witness ? This is my Beloved Son in whom I am well pleased . This is the Lord our righteousness . What did Christ witness ? He witnessed a good confession before Pontius Pilate ; he owned himself to be the Son of God , the Saviour of the World , that they that believe on him should not be ashamed ; he owned himself to be the object of our Faith , to be the Lord our righteousness ; the Spirit testified the same thing , and the Spirit beareth witness for us and in us .

4. Fourthly , Would you not be ashamed of your Testimony ; love not the World , nor the things thereof , nor the persons therein , take heed of being swallowed up in the love of creature comforts and enjoyments : How dwelleth the love of the Father in him that doteth on the World ? The World taketh off Christs witnesses , both the Men of the World , and the things of the World , you must be fond of none of these .

5. Take upon you the whole Armour of God , of which you read , Eph. 6.14 . Stand therefore having your Loins girt about with truth , and having on the Breast-plate of righteousness , and your Feet shod with the preparation of the Gospel of peace , taking the shield of Faith , the Helmet of Salvation , the Sword of the Spirit . Finally pray always with all Prayer and Supplication in Spirit , watching thereunto with all perseverance .

SERM. 8 , 9 , 10 , 11. Matthew 5.10 , 11 , 12.

Blessed are they which are persecuted for Righteousness sake , for theirs is the Kingdom of Heaven .

v. 11. Blessed are you when men shall revile you , and persecute you , and shall say all manner of evil against you falsly for my sake .

v. 12. Rejoice and be exceeding glad , for great is your reward in Heaven ; for so persecuted they the Prophets which were before you .

THe Evangelist having in the First Chapter given us our Saviours Pedigree , brought down to his supposed Father Joseph , and an account of his Birth : And in the Second Chapter of his Motion into Egypt , and return from it : And in the Third Chapter of his Baptism : And in the Fourth Chapter of his Temptations . In the latter part of that Chapter he records his entrance into the publick Ministry , dwelling at that time with his Parents in Nazareth , ( which was a City of Galilee ) thereabout he first exercised his Ministry , and the Evangelist tells us that great multitudes followed him , as you find in the last Verse of the Chapter : In this and the Sixth , and Seventh Chapters , he giveth us an account of the Sermon he made to this multitude at the foot of the Mountain , a Sermon which containeth many excellent Doctrines . He beginneth it with pronouncing of several persons Blessed , concerning which blessednesses , these two things are to be observed .

1. That he pronounceth them quite contrary to the common vogue and opinion of the world , especially at that time .

2. As to the performance of those duties wherein most of Christians self-denyal is to be shewn , the world blesseth the rich , he blesseth the poor ; as v. 3. Blessed are the poor in Spirit , for theirs is the Kingdom of Heaven ; The world blesseth the haughty , he blesseth the meek , as v. 5. Blessed are the meek , for they shall inherit the Earth . The World blesseth those that laugh and rejoice , he blesseth those that mourn , as v. 4. Blessed are they that mourn , for they shall be comforted . The World blesseth them that are full ; he blesseth those that hunger and thirst , as v. 6. Blessed are they which do hunger and thirst after righteousness , for theirs is the Kingdom of Heaven . The World blesseth those that are in Power to oppress others , he blesseth those that are persecuted , provided it be for righteousness sake , as in v. 10. Blessed are they which are persecuted for righteousness , for theirs is the Kingdom of Heaven . Three Propositions will exhaust the sum of these Verses .

Prop. 1. Revilings of men , persecution and speaking all manner of evil of them falsly for righteousness sake , and for Christs name sake , hath always been the portion of the Servants and Disciples of the Lord Jesus Christ . Our Saviour here doth Prophesie it unto his Disciples , and he speaketh it of his Servants under the Law ; for saith he , They did so persecute the Prophets .

Prop. 2. Those whose lot this falls to are blessed ; and theirs is the Kingdom of Heaven .

Prop. 3. It is their duty to rejoyce , and be exceeding glad under their persecution upon these considerations . I shall speak to the First and Second ; the two latter will fall in with the Application .

1. Revilings , and speaking all manner of evil and persecution , was always the lot of the Servants of God , and of the Disciples of the Lord Jesus Christ .

All that I have here to open is , 1. The true notion of persecution .

2. Then I shall shew you , this hath always been the lot of the Servants of God , and of the Disciples of the Lord Jesus Christ .

3. I will endeavour to shew you the ground of it : As to the First , I shall endeavour to give you the true notion of persecution in five or six particulars .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from whence this Participle comes , is a word , that is very frequently used in the New Testament , sometimes it is applied unto things , sometimes unto persons ; when it is applied unto things , it signifieth an earnest desire of obtaining the thing , which is set out as the object of it , implying a singular love to it , and desire of it , and it signifieth a good or an evil act , as the thing is good or evil , which we do pursue , 1 Thes. 5.15 . — follow that which is good — Heb. 12.14 . Follow peace with all men , 1 Tim. 6.11 . — Follow after righteousness , — 1 Cor. 14.1 . Follow after Charity , — Rom. 9.31 . But Israel which followed after the law of righteousness . Is. 5.11 . Wo unto them that rise up early in the morning , that they may follow strong drink . — Hos. 2.7 . And she shall follow after her Lovers . When it is applied to persons , for the most part in the New Testament , it signifieth a pursuit after them to do them evil , Rom. 12.14 . Bless them which persecute you , bless and curse not , 1 Cor 15.9 . — I persecuted the Church of God , Acts 9.5 . — I am Jesus whom thou persecutest , John 5.16 . And therefore did the Jews persecute Jesus , and sought to slay him , — And so in many other Texts , it signifieth the following of another , with an earnest desire to do him some harm , and this may be a good and lawful action , or a wicked and sinful action , according to the cause , for it is an usual saying , Causa , non poena , facit martyrem .

2. Therefore the next words must expound this act , for righteousness sake , and again for my names sake ; righteousness here doth unquestionably signify the same thing with goodness , and with holiness ; as it is often taken in Scripture for Christs names sake , which is the same with for Christs sake , 1 John 2.12 . — Your sins are forgiven you for his names sake . It is the same thing which is expressed under several other terms in Scripture , Math. 10.18 . — for my sake Math. 16.25 . — for my sake — Math. 19.12 . — for the Kingdom of Heavens sake , — Mark . 4.17 . — for the words sake — Luke 6.22 . — for the Son of mans sake . In short , it signifieth that suffering which cometh upon us to avoid sinning against the command of God , and the Lord Jesus Christ ; all such suffering is a suffering for Jesus sake , for the Kingdom of Heavens sake , for Christs sake , for the Lords name sake , for righteousness sake .

3. The Person inflicting the punishment , and the law of man obliging to the punishment doth by no means alter the nature of such a suffering . If lawful Magistrates , and such as are clothed with just authority , could not be guilty of this sin of persecution ; then only Tyrants and Robbers , and Murderers could be called persecutors ; but Paul was clothed with a lawful authority , Acts 9. Yet he himself saith , that he persecuted the Church of God ; the Jews for ought I know had a lawful authority , yet John . 5.16 . And therefore did the Jews persecute Jesus , and sought to slay him : And if indeed the pursuing of one to do him mischief , because he dares not sin against God , be that which is in holy Writ stiled persecution , this must follow , nor can the humane Law excuse it ; you know the Jews said , John 19.7 . — we have a Law , and that they did not pretend a Law when they had none , is plain , for v. 8. it is said , When Pilate heard that saying , he was the more afraid . The reason of this is , because all the ways of men are regulae regula●●● , They are under a higher authority , and must be subjected unto the Law of God , and judged by it ; and it is possible that unrighteous judgments may be decreed , Is. 10.1 . Wo unto them that decree unrighteous decrees .

4. The command of the Superiour doth not excuse the inferiour agent from the guilt of persecution ; nor yet deprive the sufferer from the blessing of him that is persecuted : If a person be pursued for righteousness sake ; for the Kingdom of Heavens sake ; for doing that which God obligeth him to do , the persecution is as well persecution in the inferiour agents , as in the first causes , and the more superiour agents ; the Jews accused the Lord Jesus Christ , they brought him before Pilate , Pilate condemned him , the Jews nailed him to the Cross , did not they who nailed him to the Cross , persecute him ? Paul was but an inferiour agent against the Church of God ; Act. 9. the Letters were from the Magistrate , and the Chief Priests of Damascus , the guilt lieth in the act , in the inflicting of punishment upon such as ought to be really freed from punishment ; it is true , he that commandeth , he that counselleth and adviseth is not excused , but much less the next immediate actor ; and this is the most reasonable thing in the World , doth not the Law of man thus deal with offenders : Nay when it excuseth the principal agent , it thinketh it justice to punish severely the inferiour Minister ; for were there no Minister in wickedness , Superiours could do no hurt ; and therefore if any be so vain as to think they are excused , because they are but Ministers , and do but execute the Will or Sentence of others , they are mistaken ; Pauls holding the clothes when Stephen was stoned , brought him into the guilt of his death .

5. They are not only persecuted who resist sin unto Blood , and choose Death rather than sin ; but they who are reviled and reproached ; our Saviour you see putteth all together ; blessed are you , when you are reviled and persecuted , and when they shall speak all manner of evil of you , for my names sake . Gal. 4.29 . — He that was born after the flesh , persecuted him that was born after the spirit . If you look into the story of Isaac and Ishmael , it is said Ishmael mocked him ; thus Paul complaineth , Rom. 8.39 . — for thy sake we are killed all the day long , — all kind of suffering to avoid sin is persecution , and those that make them to suffer are persecutors , those that are sufferers are so persecuted , it is true there are degrees both of this and of other sins ; but he that smiteth with the Sword of the Tongue , persecuteth as well as he that smiteth with a Sword that is made of Iron ; and he who is so smitten , is in the Eye of God persecuted , as well as he whose Life is taken from him : Now I say this hath been the lot of the people of God , of the Disciples of Christ in all Ages , to suffer persecution , to be pursued by wicked and malicious men , both with their Tongues reviling them , and with their hands endeavouring to do them mischief , either spoiling them of their goods , or depriving them of their lives , and that because they will not sin against God .

2. I come now to the second thing ; How this doth appear to have been the portion of the people of God ?

It appears by the whole story of the Scripture , and also all Ecclesiastical story : Take Adam's Family immediately after the fall , Abel was persecuted by Cain , indeed he did not suffer because he would not sin , but because he was more righteous , and had offered up a better Sacrifice ; consider Abrahams Family , of that the Apostle speaketh , Gal. 4.29 . — He that was born after the flesh , persecuted him that was born after the spirit , Acts 7.52 . Which of the Prophets have not your Fathers persecuted ? But if you come unto the New Testament , and consider the Church of God in that state , you shall find it was persecuted at all hands : First by the Jews , then by the Heathens , then by false and pretended Christians , as is evident in the example of Christ , in the example of Stephen the Proto-Martyr , and of Christians ever since : First by the Jews , of which you read in the Acts of the Apostles , then by the Heathens , which persecution lasted 300 hundred years , till Constantine the Great ; then by false Christians , the Papists and others ; those that were born after the flesh always persecuted them who were born after the spirit : It may therefore be worth the while , rather to fathom the bottom of this , to understand the reason , why the people of God in all Ages have been the Mark and But of the Worlds envy .

Reas. 1. The original cause must be fetched from that Text , Gen. 3.15 . where God saith , I will put enmity betwixt thee and the Woman , and between thy seed and her seed , — that Text giveth you an account of the reason of a three-fold antipathy or enmity which you find in the World . 1. You see there is a natural antipathy between the nature of Man and a Serpent , though we have little experience of it in England : In Egypt and Africa they are mortal enemies unto Men , and though we have no such exceedingly mischievous Serpents , yet we see men generally averse to them , and shunning them , and seeking to destroy them .

2. There is an antipathy betwixt the Devil and us ; you see by daily experience that the Devil is the destroyer , though men serve him , yet he destroyeth them . Witches are the worst of people , they are his slaves , he is their ruine and destroyer at last ; and for the people of God , he is continually molesting them . Here is the reason ,

3. There is an antipathy betwixt the seed of the Woman , and the seed of the Serpent ; who was the Womans seed but Jesus Christ ? Who are the seed of the Devil but wicked men ? You are of your Father the Devil , saith Christ , John 8.44 . for his works you do : But although this be the first and more remote cause , yet there are other proximate and immediate causes , and some of them I shall endeavour to give you an account of .

2. The next cause , is that Innate hatred of God , and the Image of God which is in every man since the fall , Rom. 1.30 . The Apostle telleth us of the Heathen , that they were backbiters , haters of God — This is a fruit of the fall , when Man lost the Image of God in which he was created . No Man hath a natural love for God , or for the Image of God , as they say of the Basilisk , that it hath such a hatred to a man , that it will fly upon the Picture of a man , so it is true that every Man and Woman by nature are Basilisks ; they fly upon God , and the Image of God where ever they see it : Now persecution is but the daughter of hatred , and though every one hath not the like rough and harsh nature , so that he is not so furious as some men are ; yet it is most certain that no man naturally loveth , yea every man naturally hateth God , and the Image of God , hence the more any one hath of the Image of God upon his Soul , the more he is the object of hatred , and the reason of this hatred lieth in that unlikeness that is betwixt a man in the state of nature , and a Holy God ; a natural man is quite contrary and unlike unto God , our Saviour giveth this very reason , John 15.18 . If the World hate you , you know that it hated me , before it hated you .

3. A third reason of it is , because the works of the people of God do condemn the works of the World . The Apostle Rom. 1.30 . Describeth the Heathen as under the notion of such as are haters of God , so under the notion of proud persons ; they are proud ; the proud man cannot endure to think that any should be better or do better , or be in a better case or condition then he is ; now there is a light of holiness by which the Child of God doth outshine wicked men , and even to rational eyes doth appear more beautiful and comely ; as , John 7.7 . The world cannot hate you , but me it hateth , because I testifie of it , that the works thereof are evil ; Iohn 3.20 . Every one that doth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved ; John 17.14 . — the world hath hated them , because they are not of the world — the men of the world have so much corruption as will not suffer them to be as good as the Disciples and Servants of God ; but they have so much pride , as will not let them be patient to think them better then themselves , or that they should be reported better then they ; the truth is , every good man is a Preacher of righteousness , to a sinful world , he preacheth by his conversation , and they will not endure the Sermons that are made by a good example , any more than that which is made by word of mouth .

4. A fourth great reason of the persecution of the people of God by the men of the world , hath been the liberty they have delighted to take in the things of God , and their ambition to bring all others into a Subjection to their humours in it : This upon search will be found to have been one of the most universal causes of persecution at all times ; this caused the persecution of the three Children , which threw them into the Fiery Furnace ; this was that which threw Daniel into the Lions Den : There was a Law made that no man should pray but only to the King , and Daniel could not be tied up to this Law , he is thrown therefore into the Den of Lions : This was the cause of Christ and his Disciples persecution , they did not observe the Tradition of the Elders : The Apostles could not abide by the Decrees , which commanded them straitly , that they should preach no more in the name of the Lord Jesus Christ ; this hath been the cause of all the Popish persecution ; in short , this always hath been , and always will be a root of violence and persecution of the people of God ; the conscience of a man in things of God , is a thing that will not , or cannot be controuled by a humane Law ; it is matter of Life and Death , of Salvation and Damnation , and a Christian must act according to the dictate of his Conscience , when it doth not sute with the Conscience of the men of the World , then they fall upon him , and this I say hath continually been a fountain of blood and persecution ; I come now to the Application .

Use 1. This may let us see the favour of God to persons , whom the Lord hath spared more than others from this bitter Cup : Some particular periods of time there have been , and some particular Christians there may be in all times , whom the Lord doth more favour than others ; I would have such understand that the Lord useth them as Benjamins , he sendeth them out a double Mess ; the ordinary portion of those that own the Gospel is persecution , God hath promised his people no more , Mark 10.30 . — Houses , and Brethren , and Sisters , and Mothers , and Children , and Lands with persecution , — 2 Tim. 3 , 12. All that will live Godly in Christ Jesus , shall suffer persecution , 2 Tim. 1.8 . Hath the Lord hid thee in the storms and tempests , hath he provided for thee , that thou dost not meet with these trials , that others of the Servants of God have met with , thou hast more abundant cause to bless the name of the Lord , thou seest what severity befalls thy Brother , and the goodness that attends thee .

Use 2. This speaketh unto all the people of God to be preparing for trials : And Secondly , To study their duty under them , that they may as the Prophet speaketh , glorifie the Lord in the Fires ; this is a word in season , and therefore I shall take liberty to speak more fully to both Branches ; and that under these two Questions .

Qu. 1. What is the duty of the people of God , in reference to Persecution , not come upon them , or not to that degree , which it is posble it may come to ?

Qu. 2. What is the duty of the people of God in reference to Persecution , already come , either upon themselves , or upon others ?

Qu. 1. What should the people of God do in reference to Persecutions , that are not yet come upon them , or at least not to that degree which they may expect or fear , or which are come upon other Churches , or people of God . I answer ,

1. Live in a dayly expectation of them ; we never worse encounter any evils then those that surprize us ; what we live in a dayly view of , usually when it cometh , doth not take so much impression upon our Spirits , as the evils that fall upon us at unawares ; 1 Pet. 4.12 . Beloved , think it not strange concerning the fiery Tryal — do not look upon it as a thing that shall not come , there is nothing so much prejudiceth any man , as putting the evil day afar off , and saying with David , I shall never be moved , when God hideth his face in the least , then we are troubled ; look for a time when your goods shall be rifled , when you shall be put into Prison , when you shall be brought to die for the Name of the Lord Jesus Christ , there is nothing so pernicious to you as security is Job puts a case to himself ; if the Lord should kill me , saith he , yet I will trust in him ; say sometimes to your selves , what should I do if God should strip me naked ? If I should be put to wander in Sheep-skins , and Goat-skins , be destitute and forsaken ? You have all the reason in the world to expect this at the world ; the world hateth you , as much as it hated all the Prophets , all the Servants of God in former Ages , who met with this usage from it ; why should you not expect it , when the Lord hath said , That all that will live godly in Christ Jesus , shall suffer persecution : I say when the Word hath said , that all that will live godly in Christ Jesus , shall suffer persecution ; what reason hast thou to say to thy self , I will live godly in Christ Jesus , and yet I shall not suffer persecution ? You have not in this Age yet resisted unto blood ; but live in an expectation of such a time ; that is my first counsel to you .

2. Above all , Labour to ensure your peace with God , and get the best evidence for Heaven that you can get ; it is the policy of the Princes of the Earth , when they see they shall certainly have a great War with some of their fellow Princes , to make Leagues and Treaties with other Princes , that they may not have them all upon them : I am sure it is great policy for the poor Flock of God in the world , when they see they are like to have a War with the world , to give all diligence to make their Callings and Election sure ; to have a doubt or any fears of the wrath of God , when the wrath of men boileth high against Christians is a very uncomfortable thing ; if ever there be a time for men to wrestle with God in prayer , and to use all their endeavours to ensure their interest in God ; it is a time when the world is most likely to quarrel with them , and they are likeliest to have the sharpest contest with men in the world , that so they may not have at once two enemies on their Backs .

3. Labour the mortification of those lusts which may disturb your Souls in an hour of persecution ; it is the policy of all States , and all Nations , when they fear a War , to weaken that party which when the War comes , they cannot trust to , and to put them out of all Command at least , if they cannot quite quit them of the place ; it will be the policy of your Souls , if you would prepare for a time of persecution , to weaken your lusts and corruptions , if you cannot out them , at least to get them out of Command in your Souls , especially such lusts as will be most subject to betray your Souls ; you will say , what are those lusts ? What are those corruptions which are most subject to betray us in an hour of persecution ; I will instance in some of them .

1. A love of pleasures ; it is given as the Character of wicked men , 2 Tim. 3.4 . — Lovers of pleasures — they spend their years in pleasure , and in a moment go down to the Grave , Titus 3.3 . — serving divers lusts and pleasures : — These are things that are very grateful to our nature , but he that harboureth them in his bosome , will be very unfit for an hour of persecution ; as he said , who saw a brave Building , and Gardens , These are the things that make us unfit for death ; so truly we may say , these are the things that make us unfit for persecution , they that cannot satisfy themselves without the delight of the Eyes , and without the delight of the Ears , will hardly know how to endure a Prison , or how to endure affliction , which were not affliction if it were not a denial of our pleasures : Study the mortification of your hearts , as to all the pleasures of this Life , Moses , Heb. 11.25 . chose rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season .

2. Secondly , Study the mortification of wrath , anger and passion ; a time of persecution is a time that will anger us , we had not need be Cholerick and Techy in such a time , the want of this is that which maketh Christians in suffering to render evil for evil , reviling for reviling , and to study revenge ; passion wonderfully roileth the Soul in an evil day , and keepeth it from bearing the Yoke of God with that quietness , with which it ought to submit to the good pleasure of God .

3. A Third Lust which much prejudiceth us in an hour of persecution is Pride , and having an high opinion of our selves ; in such a day as this , God is levelling high Mountains , God is humbling all the pride of mans glory ; take heed of a heart lifted up , and swelling high in the opinion of your selves , if ever you would endure an hour of persecution .

4. Get your hearts as much mortified to the World as you can . Paul gloried in the Cross of Christ , by which the World was Crucified to him , and he Crucified to the World , Gal. 6.14 . All that persecution can hurt you in , is to divide you from the World , and to imbitter the World to you ; it cannot reach you as to your heavenly concern , as to your interest there ; so that the looser you stand to the World , both as to your inward affections , and as to your more outward dealings and trading in it , the fitter you will be for such an hour of trial ; what signifieth the dividing of him from the World , who is already dead to the World ? When the heart is glued to worldly profits , or worldly relations , or worldly employments and business , persecution maketh a great breach ; but where the heart is divided from the World as to all these , so as it is not fond of any of these things , it hath no pleasure no delight in them , it can live without them , persecution doth little hurt . There is nothing so commendable to the study of a Christian , as a preparation for persecution , as the loosening themselves from Worldly employments which are as Nets , and entangle the Soul , and the loosening the Soul from Worldly enjoyments , pleasures and profits , from hearty affections to the World ; this was that which made the Saints of God take the spoiling of their goods with joy ; this is that hating of Father , and Mother , Wife and Children , which our Saviour so presseth upon his Disciples , it is a not loving of them more than God ; a loving them so as we can part with them all , rather than sin against God , and wound our Consciences .

5. Take heed of any actions by which you may hasten or aggravate persecution ; and make it appear more bitter than it is . Though persecution be the lot of the People of God ; yet God should chuse their lot for them , they ought not to carve for themselves , afflictions are in themselves evils , and we may pray against them , and may use means to prevent them , and it is our duty so to do ; there are two things that may hasten , aggravate and imbitter persecution to the people of God .

1. Sinnings against God . There is no evil in the City which God hath not done ; God useth the Sword of Persecutors to avenge his quarrels , take heed then of sinning against God .

2. Indiscreet , imprudent conversations towards men . Take heed of any provocative carriages ; carry your selves as innocently as you will , the World will be angry with you , take heed of making them more angry by things which you are not obliged to do , which if done , will disoblige the Men of the World ; there is nothing that more imbitters our crosses to us , than the sour reflections of our Consciences upon us under them .

6. Live in a daily contemplation of eternity , and a viewing of him who is invisible ; it is impossible that any thing should make us willing to cut off the inch of time which we think may be added to our Lives but the view of eternity ; that any thing should make us willing to suffer the spoiling of our goods with joy , but a knowledge that we have in Heaven a far more enduring substance ; that we should ever be willing to part with our dear and sweet relations , but upon the sight of better company ; if the Heathen upon the contemplation of the Immortality of the Soul , could be content to make an end of their Lives , surely we may hope , that our contemplation of the pleasures that are at Gods right hand , should dispose and prepare us for the parting with the pleasures of sin which are but for a season ; the things which are seen , they are temporal ( saith the Apostle ) the things which are not seen they are eternal . What was that which made Jacob endure the cold nights and watchings , but the sight of Rachel . He had a prospect of a Rachel ; his satisfaction in her , was that which he thought would ballance all at last . The quicker view of eternity any Soul hath , the cheaper all the World will be unto him .

7. Labor for a good stock of Faith , Patience and Wisdom . The more full assent you give to the Proposition of the Word , and the firmer reliance you have upon the Promises , the better you will endure an evil hour ; you will easily understand the reason of this , if you consider that persecution lieth in nothing else but in your being straitned , or suffering in things visible and sensible , and faith is the evidence of things not seen . I told you before that persecution only toucheth us in sensible parts , for else indeed they were no afflictions ; let me shew you the force and power of Faith in this matter to bring a man into a state fitting for persecution .

1. Faith sheweth an invisible God .

2. It sheweth us invisible things .

Faith sheweth unto us an invisible God . There is nothing so much emboldneth the Soul to sin , as our not seeing of God ; the Fool hath said in his Heart , There is no God ; no God that hath such an eye to see , no God so omnipotent , no God so strict and severe in Justice , as he is said to be . Now the more a man seeth of an invisible God , the more a man despiseth all visible sensible things .

2. Faith sheweth unto the Soul invisible things , and those of an infinite transcendency , and supereminent excellency above all things that are visible , 1 Cor. 2.9 , 10. — Eye hath not seen , nor Ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . But God hath revealed them unto us by his Spirit , Psal. 16.11 . — at thy right hand there are pleasures for evermore , Heb. 11.16 . — a better Country , Heb. 11.26 . — a recompence of reward , Heb. 10.34 . — a better and enduring substance . In all persecution there are two things ; poena sensus , poena damni ; there is a pain of sense , and there is a smart , in prisons and in death . Now Faith armeth the Soul , shewing him a God more armed to punish him in case of sin , than persecution is armed to make him sin , Luke 12.4 . — Be not afraid of them that kill the body , and after that have no more that they can do , ( saith our Saviour ) but fear him that can cast both Body and Soul into Hell-fire . This taketh away all the pain of sense in persecution ; sense telleth a man the Persecutor can do no more than kill the Body , Faith drowns this , by shewing the Soul a God that hath the Keys of Hell , and Death in his hand , and that can and will cast the Soul into Hell fire ; for the pain of sense , it is plain , that Faith devoureth all that , and for the pain of loss , it taketh away that : Is it pleasure that maketh thee loth to endure persecution , Faith sheweth the Soul the pleasures at Christs right hand , where are fulness of pleasures for evermore ; is it profit that maketh thee loth to endure persecution ? Faith sheweth the Soul a more enduring substance , a recompence of reward which is infinitely above thy proportion of labour ; yea and Faith evidenceth this to the Soul , and giveth the Soul such an evidence of these things , that the Soul hath no more doubt , no more fear of these things , than if it had these other things sensibly before its eyes ; therefore labour for a stock of Faith ; when I say labour for it , I mean but two things ; study the promises of God , that you may understand them , and the compass of them ; pray to God to make them stick to your Souls ; and as this Faith doth it , and hath a great influence upon the Soul to make it valiant in its spiritual fight , so that Faith which is the reliance of the Soul upon the Lord Jesus Christ , hath a very great power and influence ; for this teacheth the Soul to rest , and rely upon Christ alone for Salvation , and layeth the strongest and highest obligation imaginable upon the Soul to love the Lord Jesus Christ ; and again , to do nothing that may give an offence unto him by disobedience to any of his Commandments .

8. Endeavour to furnish your selves with patience . Patience is either to be considered in the act , or in the habit ; I now speak of the habit of patience ; a power to exercise patience ; patience is usually by Divines said to be active , which is a power to wait the good pleasure of God , for the fulfilling of the promise ; or passive , a power quietly to bear the dispensation of God to us . Both of them are highly necessary .

1. For the first , a power to wait for God , for the fulfilling of the promise , Heb. 10.36 , 37. For you have need of patience , that after you have done the will of God , you might receive the promise : For , yet a little while , and he that shall come , will come , and will not tarry . The staying of th● Vision to an appointed time , and Gods not making hast in the fulfilling of the promise , is that which sheweth us the need of this patience .

2. The second is a power to bear the good pleasure of God ; and to suffer what is his will . Both these are wonderful needful unto a Soul in an hour of persecution . If you ask me how we shall come by patience , the answer is easie ; the more faith , the more patience , for faith begetteth patience ; and because the habits of both are infused by God , Prayer is the great means both to obtain these and all other influences and habits of grace from God . Endeavour to furnish your selves with the grace and habit of patience , patience is the suffering grace .

9. Labour for spiritual wisdom . Wisdom is a practical habit which directeth us to use the best means , in order to a good end , this wisdom doth not teach you to deliberate at all about the thing , whether you should suffer or no , but only concerning the manner and the circumstances of the thing ; to do it in the best manner , is as God shall have most honour , and your own Souls most peace and comfort . You know our Saviour saith , be wise as Serpents , and the Apostle James , to his Exhortation to patience presently subjoineth this of wisdom ; If any of you want wisdom , let him ask it of God ; there is a great wisdom to be used in suffering , 2 Tim. 2.5 . And if a man also strive for masteries , yet is he not Crowned , except he strive lawfully . To this of the Apostle is subjoined , v. 3. Thou therefore endure hardness , as a good Soldier of Jesus Christ . This point of wisdom to be used in suffering is a large point , and I cannot speak so much to it as I should ; I shall only here say that it lieth very much in avoiding needless provocations of our adversaries , either by word or deed ; they will be angry do we what we can , but certainly it is the wisdom of a Christian to avoid needless provocations , by suffering as patiently , as meekly , and calmly as we are able .

10. Would you prepare for an hour of persecution ? walk close with God . Walking holily and closely with God , is the duty of a Christian at all times , both with reference to his eternal Salvation , and in reference to his peace , but never more needful than at such a time , Deut. 23.9 . You shall find this passage ; When the Host goeth forth against thine enemies , then keep thee from every wicked thing . Israel was not only concerned to take heed of wickedness at all times , but especially then , for fear of provoking God , when the Lords Sword is drawn ; when the Lion roareth , the Beasts of the Forrest tremble ; when a man entreth into persecution , he goeth out to Battel ; this is our Battel with the world : We do at all times stand obliged to take heed of sin , but more at such a time than at another : Our Lord speaking of his coming , saith , Blessed is that Servant , whom when his Master cometh , he shall find so doing . When the Lord letteth loose the men of the world , to execute their rage against the people of God , the Lord doth come in a way of wrath and anger against his own people ; you had need at such a time take heed to your selves ; every one girdeth his Rayment close to him in a time of Winter , and pulleth his Cloak close about him in a storm ; though a Christian standeth obliged at all times to walk close with God , yet if ever he may give himself a liberty and looseness as to a garment of holiness , certainly it should not be in the Winter , it should not be when a storm is coming .

11. Be much in Prayer . As we do nothing in our own strength , so do we much less suffer in our own strength , Philip. 1.29 . For unto you it is given on the behalf of Christ , not only to believe on him , but also to suffer for his sake . It is a gift , and it must be given to us of God for to suffer ; all gifts we have from God are obtained by asking ; the Lord giveth his holy Spirit unto them that ask it , and reason teacheth us to double our Petitions , and to double our fervour and heat in petitioning , when the mercy we ask is more necessary for us , or at such a time when we stand in a more special and particular need of that mercy which we go to God for ; our Lord hath taught us this by his example : He went and prayed , and thrice repeated the same words , that is , the same matter of prayer : I say by that example our Lord hath shewed us what is our great duty in such a time to pray to God , either that the Cup may pass from us , or that he would furnish us with grace and strength to glorify God in the fire ; thus much for the first Question .

Quest. 2. What is the duty of Christians , when the hour of persecution is come upon them ?

Here in the first place is a case of Conscience to be spoken to about flight ; Whether it be lawful for Christians to fly in a time of persecution to avoid the storm ?

There have been very different opinions of Divines , some have asserted it utterly unlawful to fly ; others moderate it , and say , That before a Christian is taken , he may fly , but if he be taken , they think he ought to stand to it , and not to fly ; others have affirmed it , as a duty to fly : I do not think the case is to be spoken to in the general , because circumstances will much alter this case , as to flight , or voluntary withdrawing our selves .

1. It is lawful for a Christian to fly , when the cause of God cannot be advantaged by his stay , but may be prejudiced ; and when particular ties do not oblige him for to stay ; our Saviour bids his Disciples , Math. 10.23 . When they persecute you in this City , flee you into another : I know some say , that this was only a permission of a duty enjoined the Disciples of our Lord , to the intent the Gospel may be Preached , but there is no question of this , that self-preservation is a duty that we owe to our selves , and the very Law of Nature obligeth to it , when some particular law of God doth not countermand the law of nature ; so long as there is any probable hope that the cause of God may be advantaged by our stay , that a man standeth as a stake in a Hedg , take it out and the Hedge falleth , he must not stir ; but when the case is so , as a mans stay can no way further the interest of God , he may lawfully withdraw ; it is a rule in War , when the Field is lost , no Captain doubteth of providing for himself ; so though a man be a Minister of the Gospel , and of great use in a place , yet when he seeth the Church is dispersed , and he can do no good by his stay , there is no question but in this case he may fly and secure himself .

2. It is yielded on all hands , That when the persecution is personal , it is lawful for a Christian to avoid the dint of it ; when a particular Minister is aimed at , or a particular Christian , and there be others ; who ( if he be gone ) may do his work , and bear up the cause of God ; I say in this case , it hath been granted to be the duty of persons to fly in a time of persecution ; in short , I take it to be the duty of Christians in such cases to withdraw , when they can do it without sinning against God , the flight barely considered is no sin , if no other sin attendeth it . If a man hath boasted of his standing and then fly , if a man cannot stir , but he must betray the interest of God in the place where he is , or fail in his discharge of his duty to them whom the Lord hath set him in near Relation to , he may sin . But in the general when a man can withdraw , and by his withdrawing not run into a neglect of any other duty by which he is tied to glorify God , or to do good to the Souls of others , I believe it to be so far from the duty of a Christian not to fly , as it is his duty to fly ; I conclude therefore :

1. In the first place , It is the duty of Christians in a time of persecution to stand to it , to endure it until the Lord openeth some door by which they may go out without sinning against God ; either deserting the interest of his honour and glory , or their own duty to them to whom the Lord hath set them in near Relation : We may fly if God openeth us a door , but we must not break our selves a Gap , we must see God going before us , and guiding of us , as to what we do ; this is to be a good Soldier of Christ .

2. It is doubtless the great duty of Christians in such a time , to live as winning and obliging a conversation as possibly we can , that we may not by any Indiscretion pull down any suffering or trial upon our selves . We ought always to remember we are Factors for God , and to walk so as to win others , but especially at such times , when the worlds passions are in a great fermentation .

3. It is unquestionably a great duty of Christians in a time of persecution , to study a charitable frame of spirit , Math. 5.44 . But I say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them that despightfully use you , and persecute you . You see this in the practice of our Saviour ; Father forgive them , they know not what they do : And Stephen praying when he was dying , Lord lay not this sin unto their charge ; 1 Pet. 2.21 . For hereunto were you called ; because Christ also suffered for us , leaving us an example that you should follow his steps . Our hearts are very prone to revenge , and the more causelesly we suffer from any , the more our anger riseth , and the more we are prone to study revenge , therefore the mortification of anger in the checking of our passion , is highly necessary to us in such an hour .

4. We ought not to be solicitous either what to say , or what to do . Be you only careful of your duty , that you do not bring your selves into trials , that you do not suffer as evil-doers , either with respect to the cause for which you suffer , or to any circumstances relating to it ; see that you strive , and strive lawfully , Mark 13.11 . When they shall lead you and deliver you up , take no thought before what you shall speak ; neither do you premeditate , but whatsoever shall be given you in that hour , that speak you , for it is not you that speak but the Holy Ghost . You may be assured that God never calleth you to any work , but he will stand by you ; you know who was in the fiery Furnace , Dan. 6.22 . My God hath sent his Angels , saith Daniel , and hath shut the Lions mouths , that they have not hurt me , 2 Tim. 4.16 . At my first answer no man stood with me , but all men forsook me , v. 17. Notwithstanding the Lord stood with me , and strengthened me . You have heard of the profession of the Martyrs burning at the stake , they felt no more pain than if they were in a Bed of Roses ; study nothing more than how you may be able to glorify God in the fires .

5. Then if ever it is your duty not to be seeking great things for your selves in this life , Jer. 45.5 . Seekest thou great things for thy self ? seek them not — A Christian should order his Conversation in Conformity to Gods dispensation ; he should not be clothing himself with Ornaments , when God is stripping of him ; he should not then be furnishing his house with fine things , when Gods providence is stripping of him naked ; he should not then be perfuming himself with sweet smells , when the Lord is sending him a stench and rents .

6. Then , if ever , a Christian stands most highly concerned to fill his thoughts with spiritual objects , to be thinking of the pleasures at Gods right hand , thinking of that substance that shall endure , of that better Country , which God h●th prepared for his people .

7. A Christian ought in an hour of trial , to be ready to give a reason of the hope that is in him , to every one th●● asketh with meekness , and with fear : If you observe that Text , 1 Pet. 3.15 . It is mixed with the Apostles directions to Christians , how to behave themselves under persecution , a Christian is not bound to bring himself into trouble ; but if the Lord hath spread his Net over him that he cannot escape ; if the Lord hath hedged up his way with Thorns , he ought to be ready to give an account of his Faith , and of his hope to them that ask him : Peter failed in this , who denied that he knew the man of whom the Maid spake ; but I pray observe , there is a difference to be put betwixt a Confession of our Faith , and a Confession of a Fact ; I do not think that in a matter of Fact a Christian is bound to betray himself : When Pilate asked our Saviour , Math. 27.11 . Art thou the King of the Jews ? Jesus said unto him : Thou sayest . But this is not all , we are not only to be ready to give a reason of our Faith , or of our hope , but we must do it with meekness and with fear , in an humble manner , with that due reverence which is due unto those , whom the Lord hath set in a station above us .

8. We are not to be ashamed of the Lord Jesus Christ , and of his words , Mark 8.38 . Whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful generation of him also shall the Son of man be ashamed , when he cometh in the glory of his Father with his holy Angels . Luke 12.8 . — Whosoever shall confess me before men , him shall the Son of man also c●●sess before the Angels of God . And you may find the same thing , Math. 10.32 . The Apostle observeth of our Lord , 1 Tim. 6.13 . That he before Pontius Pilate witnessed a good confession . Upon which account he adjureth Timothy , that according to his example he also should fight the good fight , and keep the Faith . Here ariseth a Question .

Quest. What is to be determined in this case , when the Magistrate commandeth that which he ought to command ; or which at least he thinketh he may command , and the Christian doth not obey , because he thinketh that in obeying he should sin against God ; whether in this case is the Superiours Act Persecution , and the Inferiour persecuted yea or no ?

1. I answer , it unquestionably dependeth not upon the Judgment of men , whether the thing commanded be lawful or unlawful , that issue must be determined by God ; for God alone is Judge of truth and falsehood , of what is lawful or unlawful ; and such pursuits must be determined at the Bar of God , whether they be persecution or not .

2. It is most certain , men may persecute others for righteousness sake , and yet think they do that which they ought to do , Acts 26.9 . I verily thought with my self , that I ought to do many things contrary to the name of Jesus of Nazareth , John 16.2 . Whosoever killeth you will think he doth God service . And it is as certain , men may think they suffer for righteousness sake , when they suffer for their iniquity as evil doers , as Priests and Jesuites do .

3. When the Superiour thinketh himself bound to do it , he must do it ; and where the other thinketh he is bound to suffer , he ought to suffer ; yet the one may be punished for doing , the other may be rewarded for suffering .

4. When the Magistrate is not bound , but only useth his liberty , though he thinketh the Subject be bound to obey , yet I cannot see how the action shall be excused from persecution , the reason is , the Superiour may forbear his command , the Inferiour cannot avoid his suffering ; this is in short , what I think of this case .

9. Remember them that are in bonds , Heb. 13.2 . Remember them that are in bonds , as bound with them . You should remember them in your prayers , Acts 12.5 . Peter was kept in prison , prayer was made without ceasing of the Church unto God for him . Rom. 15.30 . — Strive together with me , in your prayers to God for me . Remember them in your visits . Mat 25.36 . — I was sick , and you visited me . Remember them with your purses . In the Primitive Church Christians upon this account had all things common , Acts 4.34 . For as many as were possessors of lands , or houses , sold them , and brought the prices of the things which were sold . 2 Cor. 8.14 . That now at this time your abundance may be a supply for their want . Phil. 4.15 . No Church communicated with me as concerning giving and receiving , but you only . There is yet one piece of duty behind , and that our Saviour here hinteth ; Rejoyce and be exceeding glad . Here are three things I shall insist upon .

1. I will open the words to you , and shew you the import of them , what this is to rejoyce , and be exceeding glad .

2. I will answer the Question , how we can rejoyce and be exceeding glad ?

3. I will shew you the ground upon which a Christian should be exceeding glad . Rejoyce , saith our Saviour , and be exceeding glad . Joy is nothing but the satisfaction of the Soul in the union that it hath with some good thing that is present , so as it must necessarily signifie these things .

Negatively , 1. A satisfaction of mind in opposition to grief , and trouble , and affliction . Grief is the true opposite to Joy ; when we are bid to rejoyce , we are bid not to grieve ; for no man can rejoyce and grieve heartily in a breath ; persecution is not a thing fit for a Christians tears . Indeed there is nothing fit for a Christians tears but only sin ; and so far there may be matter of grief for us under a persecution , if it hath been brought upon us by our sins , or by our indiscretion ; but take it as it is a suffering for the name of the Lord Jesus Christ , it is not . He slurs the Crown of Martyrdom that droppeth a tear , or spendeth a sigh upon it : Let men howl and weep that are sent to Gaol , and brought to the Gallows for the satisfaction of their lusts ; but let them take heed of grieving , that are only sent to prison , or brought to a stake , for the name of the Lord Jesus Christ .

2. A satisfaction of mind in opposition to discontent , murmuring or repining ; for not only grief , which is directly opposite to our joy , will spoil our mirth , but even a discontent and dissatisfaction will spoil our joy ; for joy requireth the satisfaction of the mind , so as it must be at rest , and not tossed up and down with the waves of many fears and cares . Christians should not be discontented at God's dispensations ; they should not grudge , nor murmure , nor repine at God , if he shall please to bring them under such a dispensation as to suffer for his Name sake .

3. It implieth a satisfaction of mind , in opposition to sollicitude ; as he whose heart is full of grief , or whose heart is full of discontent , cannot rejoyce : So he whose heart is full of carefulness , cannot rejoyce neither . This is that which our Lord cautioneth his Disciples against , Take no thought of what you shall say ; and this is the reason that in those fierce and furious times , the Apostle did so caution Christians , 1 Cor. 7.32 . I would have you be without carefulness , Phil. 4.6 . Be careful in nothing , 1 Pet. 5.7 . Casting all your care upon him , for he careth for you . So then , when our Lord calleth unto his Disciples to rejoyce , and to be exceeding glad , he forbiddeth them immoderate grief , murmuring and repining at God's dispensations ; and he forbiddeth them sollicitous and anxious care , either what they should say , or how they should bear the Cross that the Lord bringeth them under .

2. But Secondly , There is something positive , and this our Saviour doth hint to us by the two words that he useth in this place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the latter word signifieth a great excess of joy , which doth not keep within the bounds of the heart , but breaketh forth in actions . Divines have observed that it answereth an Hebrew word , which signifieth dancing joyfully , and is used of David , 1 Chron. 15.29 . dancing before the Ark ; and this agreeth with James 1.2 . Count it all joy when you fall into divers temptations ; where temptations signifieth persecutions .

Thus the Apostle , Acts 5.41 . They departed from the presence of the Council , rejoycing that they were counted worthy to suffer shame for his Name . It is the duty of Christians not only not to grieve and be troubled , not only not to be discontented , and to murmure and repine ; not only to be free from sollicitude and trouble of spirit because of persecution , but on the contrary , to rejoyce and to be glad , yea and that with the greatest excess of joy , to leap for joy .

Obj. But will some Christians say , How should a Christian do this ? Can a man rejoyce in evil ? Is it not contrary to the very nature of man to rejoyce in an evil ? Is it not contrary to whatsoever is the duty of a Christian , to rejoyce in the afflicting hand of God upon him ? How then shall a man be glad and rejoyce in persecution , and either answer the Law of Nature , or the Will and Pleasure of God , not taking notice of his dispensations ?

Sol. I answer ; First , It is one thing to rejoyce in the affliction , and another thing to rejoyce in the time of the affliction ; it is one thing to rejoyce when we are persecuted , and another thing to rejoyce because we are persecuted . God doth not require that of you which is contrary to your Humane Nature ; God requireth of no man to rejoyce because he suffereth , but yet he may rejoyce when he is persecuted ; he may rejoyce that he is thought worthy to suffer .

2. It is one thing to rejoyce in the smart of a persecution , another thing to rejoyce in the cause of a suffering , and the fruit and effect of suffering . God doth not require of any person to rejoyce in the smart of an evil , but only in the cause , and in the fruit of it , which I shall open further to you .

3. It is one thing for a Christian to rejoyce in persecution , as it is a token of God's anger and displeasure , another thing for to rejoyce in it , as a means by which it pleaseth God to make the Soul of his Saints perfect unto glory . The Apostle tells us , that no affliction is joyous at present , but grievous .

3 Obj. The last Question which remains is , What ground of solid joy and rejoycing hath a Christian under persecution ?

I shall open this to you in several particulars . I begin with those of the Text.

1. Because the Lord hath blessed them . This is matter of joy . Is it not matter of joy to a Christian , that he is in such a condition as he is under a blessing ; yea not under a single blessing , but under a treble blessing ? Is it nothing to you , Sirs , to be blessed of God , to have him who knoweth the state of every Soul , in whose hand are all blessings , and cursings , and whom he blesseth they shall be blessed , and whom he curseth they shall be cursed ? Is it nothing for you to be in such a state , that you are sure you are under the blessing of God , that you are some of those he hath pronounced blessed , thrice over blessed , though you be here some of them who are hated , reviled and persecuted , and spoken evil of falsly for the Lords Name sake ?

2. Yours is the Kingdom of Heaven . You have a phrase very like this , which will come into consideration ; Great is your reward in Heaven . I shall not at present consider it in that sense . Our Saviour saith elsewhere , The Kingdom of Heaven is within you . The Kingdom of Heaven within us is the Throne of Christ set up in our hearts , 1 Pet. 4.14 . The Spirit of Glory and of God resteth upon you . So this shall be an evidence unto you , that the Kingdom of God is set up in your hearts . Thus the words of our Saviour are made good ; It shall be unto you for a testimony . The Kingdom of Christ is then set up in any Soul , when Christ ruleth , and other things truckle under him and his Law ; when a Christian overcometh in a good fight ; when he is too hard for the World , that they cannot flatter him into a disobedience to Christ , nor frown him into a disobedience of Christ , it is a sign that Christ sitteth as Lord and as King in that Soul , and the Kingdom of Heaven is within that man ; it is a testimony of grace , and that the Spirit of God resteth upon that man , and the Spirit of Glory resteth on that man . On your part ( saith the Apostle ) he is glorified .

3. Great is your reward in Heaven . The Papists make a great stir about the term of a reward , as if it must needs be a correlative to a work ; but as there is a reward of debt , ( as you reward a man that hath laboured for you , and done you some valuable service ) so there is also a reward of grace . The Father saith to the Child , if you will do such a thing , I will give you a new Coat ; here is a reward given upon the Child's obedience ; but yet the Child's obedience doth not earn it . There is a reward of grace , as well as a reward of debt ; there is a reward of a work , which is not always a just reward for a work ; life everlasting is promised as the reward of them that suffer persecution ; But our afflictions are , saith the Apostle , but light and momentany afflictions , though they work for us a far more exceeding and eternal weight of glory , James 1.12 . Is not this matter of rejoycing , that the reward of a man is great in Heaven ? 2 Thes. 1.7 . It is a token to you of rest with us , when the Lord Jesus shall be revealed .

4. They persecuted the Prophets that were before you . There is a great cause of rejoycing in this .

1. It is no new thing to you ; it is but what hath been the Lot of the people of God formerly .

2. As it is no new thing to men , so particularly not to the most eminent Servants of God . Such were the Prophets ; nay , the more eminent they were in their Generation , the more they have been brought under this Rod.

3. This administreth further comfort to Christians in suffering , that those who have professed to the same Religion , yet have persecuted those born after the Spirit . The Jews owned the same God , and the same Religion that the Prophets did , yet they persecuted the Prophets . Lastly ,

4. It speaketh you the true Members of the Church . You partake of the common afflictions of the Members of it ; that our Lord might let them know , that it was no new thing , he saith , They persecuted the Prophets which were before you , that our Lord might let them know they were not too good for persecution , he says , So persecuted they the Prophets , who yet were the best of the Servants of God , lest it should be a trouble to them , that persons owning the same Religion , were their Enemies ; he saith , So persecuted they the Prophets , that he might shew them with whom they had communion in their sufferings , namely , with the Antient Church of God , he saith , For so persecuted they the Prophets .

5. I must yet rise one note higher ; you are partakers of the afflictions of Jesus Christ ; this is a ground of rejoycing ; Rejoyce , saith the Apostle , 1 Pet. 4.13 . in as much as you are partakers of Christs sufferings , that when his glory shall be revealed , you may be glad also with exceeding joy , Phil. 1.20 . Christ shall be magnified in my body , Col. 1.24 . Who now rejoyce in my sufferings for you , and fill up that which is behind , of the afflictions of Christ in my flesh . St. Paul , Phil. 3.10 . desired to know him , and the power of his Resurrection , and the fellowship of his Sufferings , being made conformable to his Death . If ( saith the Apostle ) we suffer with him , that we may be also glorified together . Rom. 8.17 , 18. For I reckon that the sufferings of this life , are not worthy to be compared with the glory that shall be revealed in us .

Thus far I have discoursed the duty of God s people relating to an hour of persecution , whether imminent , or already come upon them ; but in all persecution , there must be an Agent as well as a Patient .

Last Vse . Must this be the Lot of the Servants of God , of all those that will live godly in Christ Jesus , to suffer persecution , take heed your hand be not upon them . Offences must come , saith our Saviour , Luke 17.1 , 2. but woe unto him through whom they come : It were better for him that a Milstone were hanged about his neck , and he were cast into the Sea . The will of God concerning an event , will not justifie the proximate cause or agent in an action ; undoubtedly of all sins , there is no sin that is greater in its kind than this .

1. Consider with your selves , by way of comparison , if it be a great sin for a man to do hurt to those that are innocent , how much greater must it be to do evil to one , because he doth good ? God hath taken a particular charge of innocent persons , Exod. 23.7 . The innocent and righteous person stay thou not , saith God , Deut. 27.25 . Cursed be he that taketh reward to slay an innocent person , Job 22.30 . He shall deliver the Island of the innocent . Now I say , if that stealing from a man that hath done me no harm , or the taking away his goods by violence , or oppressing him be such a guilt in the sight of God , judge how great the sin must be to slay a righteous person , to undo , or do injury to a person meerly because he doth that which is good , and dare not sin against the Lord his God .

2. I would have you consider how much the Lord interesteth himself in the quarrels of his people , and in their injuries ; He that toucheth you , saith God , toucheth the Apple of my Eye . The Lord counteth his people as the Apple of his Eye , as his Jewels . Now for you to plunder the Lord's Iewels , for you to venture to touch the Apple of God's Eye , judge what the issue shall be . When Saul was breathing out threatning , and bringing persecution upon the Church of God , the Lord called unto him out of Heaven , saying , Saul , Saul , why persecutest thou me ? And when he said , Who art thou Lord ? the Answer was , I am Jesus whom thou persecutest . And if the Lord doth so severely take notice of the omissions of doing good to his people , Mat. 25.41 . Pronouncing the Sentence , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels . Verse 42. For I was an hungred , and ye gave me no meat ; I was thirsty , and ye gave me no drink : Verse 43. I was a stranger , and ye took me not in ; naked , and ye clothed me not ; sick and in prison , and ye visited me not . What do you think the Lord will do to them that take their bread from them , and their garments from them , and are Instruments to throw them into prison ?

3. I would have you consider what a dreadful vengeance hath followed them who have been Instruments in persecution in all times . You know how the Lord punished Cain , so as he cryed out , My punishment is greater than I am able to bear . You know how the Lord punished Ishmael , Pharaoh and Jezebel , and the Jewish Nation . In short , this work of persecution hath been the ruine of all those that have ever medled with it ; Christ , that stone which the builders refused , hath faln upon them , and ground them to powder , Luke 20.18 . Precious in the sight of God is the blood of his Saints ; he will requite it . If the blood of a Man slain , doth so defile a Land , Numb. 35.33 . that the Land shall not be purged but by the blood of him that shed it ; what do you think will the precious blood of the Saints do ? What therefore Pilate's Wife said unto him , in her message , Have thou nothing to do with that righteous person : So I say , have nothing to do with men that only strive against sin , and put themselves upon suffering in this extremity , rather than they will sin against God ; let others meddle at their perils , but have you nothing to do with them . Take heed of all persecution ; and that you may know what you are to avoid , let me desire you to compare this Text with Luke 6.22 . Blessed are you , when men hate you , and when they shall separate you from their company , and shall reproach you , and cast out your name as evil .

1. The root of persecution is hatred ; and he that hateth a man , because he doth not sin , persecuteth .

2. The Eldest Daughter of hatred is separating from them , from their company ; let those that have to do with persecution , consider this .

3. The third thing is casting out their name , reproaching , reviling , speaking evil of them .

4. Another thing in that which is set out under the notion of persecution , reacheth to the spoiling them of their goods , of their liberty , and of their lives . Take heed of it , if God maketh it their lot , yet be you not the Instruments in setting out their lot to them . Executioners of Justice are necessary in a State , yet the Imployment , we see , is what none is ambitious of . Offences must come . There must be some to persecute , but woe be to those by whom they come . Persecutors are but the Executioners of Divine Decrees and Justice , but they mean not so . God will reckon with them , not for executing his will , but for executing their own lusts of malice and rage . Not many of them die the deaths of other men .

SERM. 12. 2 Cor. 4.8 , 9.

We are troubled on every side , yet not distressed ; we are perplexed , but not in despair ;

Persecuted , but not forsaken ; cast down , but not destroyed .

MY Text is made up of Riddles , seeming , but no real contradictions , where several things seem first to be said , then denied , concerning the Apostles of our Lord Jesus Christ , and the Primitive Christians , whose lives , ( as the lives of many good Christians ) are still made up of things hardly intelligible to carnal men , who know of no distresses , but what are from without , no despair , but that whose object is some muddy earthly good , no forsaking but that of Providence , no destroying but that of the flesh , but yet intelligible enough to those who have tasted how good the Lord is , and who have senses exercised to discern betwixt good and evil . What is said here , hath been true , and is at this day true of many thousands , besides those of whom the Text primarily speaks , for that speaketh only of the Apostles and Primitive Christians , but it concerns us , upon whom the fagg-end of the World is come , and who live in the latter part of the last days . For whatsoever things were written before , were written for our Learning , that we through patience and comfort of the Scriptures might have hope , Rom. 15.4 . The things that have been are , and shall be , and there is nothing new under the Sun . There is no temptation hath befallen you ( saith the Apostle ) but what is common to men .

The second Epistle of St. Paul to the Church at Corinth , is thought to have been written soon after his first Epistle to them from Philippi , one of the first Cities upon the Coast of Macedonia , Acts 16.12 . Thither Paul went , Acts 20.1 , 2. when he departed from Ephesus , after the uproar made at Ephesus , ch. 19. by Demetrius , for fear that by the Gospel coming amongst them , he should lose his Trade of making Silver-shrines for Diana . The occasion of the writing of it to those that read it , will appear to be to vindicate himself from the calumnies and aspersions which false Teachers had cast upon him , who charged him with levity , pride , ostentation , rendred his person contemptible , &c. as also to acknowledge to them their forwardness in contribution to the Saints , their kind reception of Titus , and the good effect his former Epistle had . In this and the foregoing chapter he magnifieth his Office , in opposition to those who had vilified him , as from other things , so from the scandal of the Cross under which he was . You have in the Text ,

1. Paul's external state and condition , or his outward deformity and misery ; he was troubled , perplexed , persecuted , cast down .

2. His inward beauty , support and consolation , in those words , Not distressed , not in despair , not forsaken , not destroyed .

Hence two Propositions are obviously the Propositions of Truth contain'd in this Text.

Prop. 1. The best of God's people may be troubled on every side , perplexed , persecuted , cast down .

Prop. 2. It is their peculiar priviledge , that when they are troubled , they are not distressed ; when they are perplexed , they are not in despair ; when they are persecuted , they shall not be forsaken ; when they are cast down , they shall not be destroyed .

The substance of the first Proposition is no more than this ; That there is no kind , no degree of trouble , to which the most eminent Servants of God are not in this life subjected and exposed . Here are four words in the Text , the signification of which this great Apostle of the Gentiles applieth to himself , the other Apostles , and the Primitive Christians of his Age , which are expressive of this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . All trouble you know is either External , or Internal , either from the immediate hand of God , or from the just hand of God ; mediately by the wicked hands of men , or from our selves ( for we are sometimes our own tormentors . ) These words are expressive of all these kinds of trouble . Let me a little open these terms to you .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we translate it , troubled on every side . In the Greek it is , In all , or every ( suppose ) place , or kind , or thing in every circumstance of our lives . The word is used generally , to signifie any kind of affliction that presseth a man , and so used , Joh. 16.33 . In the World you shall have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , trouble : We meet with more than one kind of trouble in the World , derived either from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word signifying to break , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth to wear , because trouble and affliction either breaks us in our body , or bodily comforts , or in our spirits , and weareth us ; it signifieth to pinch us ( as a shoe pincheth our foot . ) The way to Heaven is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a strait way , which men must crowd hard to get thorow . God's people are pressed , straitned , pinched , ( or as this verse is ) troubled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , on every side , in every place , upon all turns , in all the circumstances of their lives , the World would be rid of them , and God would wean them from the World ; God therefore by his providence maketh every place , every circumstance of the World uneasie to them , and suffereth the World to break them , and wear them up as fast as may be . God is hastening the time when he will rain Fire and Brimstone on Sodom , and he cannot do it till his Lot be out : He is therefore by daily providences , calling away his Lots , that he may be let alone whiles he executeth Vengeance on his Enemies to the utmost , and not be kept off by their Importunities for one year longer .

2. The next word by which the Apostle expresseth their state is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it signifies to doubt and be in suspence , Gal. 4.20 . John 13.22 . Acts 25.20 . It is a word that signifies a trouble through an uncertainty of mind , which may not only respect Propositions of Truth , or Promises , but Issues of Providence , which is an incertainty which Gods people are , and may be at ; for who knoweth what a day may bring forth ? The complexion of providence may be so lowring ( to humane sense ) upon the Church of God , that the best and wisest of them may be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at an incertainty of mind , not able to determine what God will be pleased to do either with themselves or with his people ( the generality of them ) in such or such a Precinct ; for though the Gates of Hell shall never prevail against the Universal Church , or all individual Believers , yet they may prevail against a particular Church , or some particular Members of it , so as the wisest men , having no sure word of Prophecy , or Promise to cast Anchor upon , may be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a great doubt what God will do with them , or the Church to which they relate . Criticks derive the word from the privative particle , α , which is as much as not , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , transitus , according to which notion it signifies without a passage . To be in trouble , and to have , and see no way out , in such a condition as the Lepers were when the Famine prevailed in Samaria , 2 Kings 7.4 . If they stay'd there , they saw they must starve , if they went into the City , they must die there , if they went to the Syrian Army , it was a venture whether they would not kill them . These men were now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , perplexed , and the best of men may be in such a condition as to outward circumstances . In this case Job was , ch. 3.23 . his way was hid , God had hedged him in . The Church was in such a case , Lam. 3.7 . He hath hedged me about , that I cannot get out . Though indeed these outward stresses of providence , are not so properly the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the doubtfulness , anxiety , and suspence of mind upon them .

3. A third word by which the Apostle expresseth their state is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word both frequently and variously used in the New Testament ; as it is applied to things or persons , it properly signifies an hot , eager , and violent pursuit of a person or thing , and the humane action expressed by it is good or bad , according to the Object or Cause , the thing or person prosecuted , or the cause of the prosecution . It is generally ( in the New Testament , when it is applied to persons ) used to signifie the eager and constant prosecuting of persons for Christs sake , or for righteousness sake . So Mat. 5.10 , 44. ch. 10.23 . And thus ( some observe ) that being applied to persons it always doth signifie in the New Testament .

4. The last word by which their state is exprest , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth thrown , or cast down ; it doth not signifie such a casting down , as a man sometimes afflicteth himself with , by a demission of his spirits , and failing in his courage ; such a casting down as is mentioned , Psal. 37.14.62.4 . Thus Paul and the Primitive Christians were cast down by the tongues & hands too of wicked men , both Jews and Gentiles , such a casting down as the Devil is said to be cast down by , Rev. 12.10 . Where the very same word is used that is used here .

So then , the sense of the Proposition is this , That the best of God's people may be broken in pieces , worn with afflictions , in such circumstances , as may cause them , as to their external concerns , to be in great doubt what to do , great perplexity and suspence , violently , and incessantly pursued by wicked men , who may overtake them , and cast them down from their dignity and excellency . I shall not stay upon the proof of this , which needeth none to those that are but meanly acquainted with the Story of Scripture , and reflect upon the History of Joseph , Jacob , the Israelites in Egypt , David , Christ , the Apostles . Nor shall I offer at any Reasons of it . The sweetness lies in the next Proposition .

Prop. That though they be troubled on every side , yet they shall not be distressed ; tho' they be perplexed , they shall not be in despair ; tho' they be persecuted , they shall not be forsaken ; tho' they be cast down , they shall not be destroyed .

Here now are four words answering the former four ; four good words answering the four former evil words ; four words expressing their relief and grounds of consolation , as the other four expressed their misery and afflictions ; let us examine also the import of them ; and 2dly , see how these Predicates agree with the aforementioned Subjects .

1. The first word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it properly signifieth to be straitned in place , as a man who is crouded up in a narrow room , where he hath not sufficient room or space for his body ; thence by a metaphor it is used to signifie any affliction which beareth any proportion to this , Rom. 2.9 . ch. 8.35 . 2 Cor. 6.4 . 12.10 . where it is translated distresses . Now , saith the Apostle , we are indeed troubled on every side , but we are not straitned as to our minds ; we are imprisoned , but we have yet a liberty in our spirits , they are , and shall be free prisoners ; thus Paul and Silas were , Acts 16. who sang in their prison at midnight . Their bodies were in little ease , but their spirits were at great liberty ; they were not straitned in their own bowels . There is this Riddle opened ; the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being in trouble on every side , that referred to their outward man ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not in distress , that referred to their inward man , to their better part .

2. The second phrase is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we translate it , not in despair , that is , not wholly in despair . The Praeposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this place increaseth the signification of the Verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to which it is in this Text opposed ; he had said before , that they were in anxiety , in suspence , at uncertainties ; but yet ( saith he ) not wholly at incertainties ; we are at incertainty what God will do with us as to our bodies , liberties , or outward concerns ; but we are at no incertainty what is our duty , nor what God will do with us as to our souls , as to our spiritual or eternal concernments .

3. The third phrase by which their happiness is exprest , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we translate it , not forsaken . It is a decompound Verb ; the simple Verb signifieth to leave , or to forsake , so doth the compound . Criticks say the Decompound here used , signifieth more , viz. to leave one in distress when he is in the greatest danger . It is used by our Saviour hanging upon the Cross , Mat. 27.46 . Mark 15.34 . Acts 2.27 . Thou wilt not leave my soul in Hell , 2 Tim. 4.16 . All did forsake me , Heb. 10.25 . 13.5 . In all which places it signifieth a leaving in distress , or in a time of danger . God's people shall not be left in time of danger . But this must be understood of God's special gracious presence , respecting their inward man ; for as to the presence of his providence with respect to their more external concerns , they are often left .

4. The fourth phrase is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we translate it , not destroyed , which indeed is the ordinary signification of it , and it never signifies less than dead ; it often signifieth eternal destruction . We are ( saith the Apostle ) cast down in our honour and reputation , and from the station we have formerly had in the World , but we are not cast into Hell , we are not yet killed , and cast into the grave .

The Proposition then cometh to this ; That God will not utterly cast off and forsake his people , when they are in the greatest dangers , and difficulties imaginable ; he may seem to forsake them , he may withdraw from them something of his providence which he before afforded them , but he will not wholly withdraw himself from them .

This leadeth me ( in the next place ) to inquire what tokens of Gods presence , and influences of God upon them , the People of God have experienced , and may expect in the times of their greatest dangers and difficulty . These are various , few or none possibly have experienced all , and scarce any of Gods People but have experienced some or other of them , and may live in the expectation of them . I will instance in some few .

1. Sometimes they shall experience the Divine power . Once have I spoken ( saith the Psalmist ) & twice have I heard it , that power belongeth unto God . This power is inseparable from the Divine Being , where-ever that is , Omnipotence must be , but as to the exerting of it this or that way , that dependeth upon the will of God . Man doth not necessarily , at all times , exert that power which is at all times in him , and natural to him , but governeth himself by his reason and wisdom , in the use of his power . So doth God , sometimes he is pleased not to shew forth what he could of his power , either in preserving his People from the hands , or out of the hands of their Enemies , he hath wise ends , why he will suffer them to fall into their hands and to be overpowered by them . But sometimes when they are in trouble they shall have the Experience of the Divine Power , to keep them from destruction . The Angel of the Lord shall by night open the Prison Doors , and let out the Apostles , Acts 5.19 . And knock off Peters chains , and carry him along with him , Acts 12.7 . An Earthquake shall arise , the foundation of the prison shall be shaken , and the Doors opened , and the Apostles bands shall be loosed , Acts 16.26 . Elijahs enemies shall be smitten with blindness , and led into their Enemies City . God will make a way to escape the temptation , 1 Cor. 10.13 . God will sometimes let his proudest enemies see and know , that wherein they talk , or act proudly , he will be above them . This particular appearance of God is not the object of our faith . It is but what God hath formerly done , and doth still in some particular instances , but not what he hath by promise tied himself to do ; thus the Children in Egypt , the three Children in Daniel , Daniel himself were persecuted , but not forsaken , as to the influence of the Divine power for them .

2. But God chuseth not thus at all times to make his Power glorious . Sometimes he will make his wisdom glorious , they shall seem to be forsaken as to his power , his arm shall not be made bare for them , but they shall experience the presence of his wisdom , and that two ways , 1 Sometimes taking the wise in their own craftiness . Job 5.12 , 13. He disappointeth the devices of the crafty , so that their hands cannot find their interprise , he taketh the wise in their own craftiness and the Counsel of the froward is carried head-long .

Thus the Jews experienced the presence of God in the case of Hamans conspiracy to destroy them all . Infinite instances might be given of this in all ages . 2 Sometimes he will fit his people sufficiently to deal with them , Luke 21.15 . I will give you a mouth and wisdom , which none of your Enemies shall be able to resist . This was verified as to Stephen , Acts 6.20 . Of whom it is said , Acts 6.20 . That his adversaries were not able to resist the wisdom , and the Spirit , by which he spake . Hence Christ commanded his first disciples that when their enemies should deliver them up , they should take no thought how , or , what they should speak , for it should be given them in that same hour what they should speak . For ( saith our Saviour ) it is not you that speak , but the Spirit of your Father which speaketh in you , Matth. 10.19 , 20. This was eminently made good to the first and most famous Ministers of the Gospel , and hath in its measure been since made good in all succeeding ages , so as plain , illiterate , ignorant creatures , have been able to put to silence the wisest and most learned of their proud , and cruel adversaries .

3. Sometimes the presence of God is seen with his people in giving them a great liberty and freedom of Spirit , so as they have not been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , straitned in their own bowels ; they have been straitned as to room for their bodies , shut up in close prisons , but their Spirits have been at perfect liberty . This liberty of our Spirits is seen in a Well pleasedness , a satisfaction , and contentment with the will of God concerning us . So as we are never less in prison then when we are in prison ; and the Truth is , a prison is nothing to him who hath his Soul and spirit at liberty . Those who have read any Martyrologies have found instances enough of this , how many Servants of God have found in prisons , and under their great variety of sufferings , the greatest freedom of their Spirit , both for doing , and suffering , and from slavish fears imaginable .

4. Sometimes they experience the presence of God with them , giving them courage . This was that boldness which the Sanhedrim took notice of in Peter and John , Acts 4.13 . which made them marvel ; and it is said , that they took knowledge of them that they had been with Jesus . God sometimes will not let his people see his power , in delivering them from an evil , nor his wisdom , in countermining their Adversaries ; but they shall experience him making them couragious and valiant in the spiritual fight , so as they shall not be afraid at what man can do unto them . Nothing destroyeth a man in sufferings but slavish fears , and dejections ; whiles the Spirit of a man holds , he can bear his infirmity ; he may be cast down , but he cannot be destroyed . You shall observe it in reading the History of the Church , as recorded in holy writ , or in other Books , that it hath pleased God sometimes to pick out some persons to be his witnesses to some Truths ; with these now the presence of God hath not been to cover them , and preserve them from their Enemies , nor yet to deliver them , once faln into their hands , but giving them a mighty Spirit and courage to go thorough their sufferings . For this was the Apostles prayer , Acts 4.29 . And now Lord , behold their threatnings , and grant unto thy Servants , that with all boldness they may speak thy word . This was Paul's declar'd expectation and hope , Phil. 1.20 . That in nothing he should be ashamed ; but that with all boldness ( as always ) so now , Christ should be magnified in his body , whether by life or death . Such is reported to have been the courage of Cyprian , when he heard the Sentence of condemnation published against him ; He thanked God for it ; and when the Proconsul would have had him to have deliberated upon it , he presently and boldly replied , In re tam justâ nulla est deliberatio , there was no need of deliberation in so just and righteous a Cause . Such was the Spirit of Basil , when the Emperour Valens threatned him with punishment , and banishment , Pueris illa terriculamenta propone ( saith he ) Scare Children with those Bugbears ; you may take my life from me , but the confession of the Truth you cannot take from me .

5. Lastly , ( To name no more ) sometimes God 's not forsaking his people , when they are persecuted , appeareth in consolatory influences . The consolations of God in such an hour are not small with them . Stephen saw the glory of God , and Christ sitting at the right hand of God , when the stones were flying about him to take away his life . Infinite almost are the stories that might be produced out of Ecclesiastical History to this purpose . One ( when the fire was put to the wood under him to burning ) crying out , Methinks you strew Roses under my feet . That of Mr. Samuel , who is reported to have had ( the day before his death ) one in white appearing to him , and bidding him be of good comfort , after that day he should never hunger nor thirst more . And that of Robert Glover , who is reported to have cried out to his Fellow-Martyr , O Austin ! he is come , he is come . And that of Ridley to Latimer , Be of good comfort ( said he ) God will either moderate the flames , or strengthen us under them . But these stories are endless , and every where occurring in Ecclesiastical History .

Q. But will some say , May one that feareth God build upon this ? and exercise a Faith in this experience of Paul , as having in it the force of a promise ? Are there no instances of the Servants of God , who have been sufferers for his Name sake , and for Righteousness sake , who have despaired and been forsaken ?

Sol. 1. I answer ; When we speak of exercising Faith , we must find some Word of God to be the object of that Faith ; for tho God be the object of our Faith , yet we know nothing of God of this nature but in the Revelation of his Word . So as tho God be the primary and remote object , yet the promise is the proximate object .

Secondly ; There are general promises of God's presence with his people in danger ; such as that , Isa. 43.1 , 2. When thou passest thorow the waters , I will be with thee , and thorow the rivers , they shall not overflow thee ; when thou walkest thorow the fire , thou shalt not be burnt , neither shall the flame kindle upon thee . Now these are the objects of peoples Faith , and every Child of God may repose a sure trust and confidence in God , that they shall as to him be made good , and prove Yea and Amen .

Thirdly ; For particular promises of preserving from dangers , or deliverance out of dangers , or comfort , or courage , it is enough if they be made good to any particular Souls , supposing the promise for deliverance one way or other , in one method or another , to hold sure , we may well leave it to the good providence and wisdom of God , how he will fulfil it , and make it good to us .

4. Lastly ; It is not possible that the same Servants of God should every way experience the presence of God with them : If he manifesteth his presence to his people in a way of power or wisdom , preserving them from dangers , or delivering them out of their Enemies hand , how should he manifest his presence in giving them a liberty of spirit , while they are in their custody , or in giving them courage , or ballancing their afflictions with the consolations of his Spirit ? Bishop Ridley exercised Faith no further than saying , Either God will asswage the flame , or strengthen us to bear it . All the people of God cannot exercise a particular Faith in God as to this or that manifestation of his presence ; but as to some influence which may amount to a deliverance of them from the evil , or from the Evil of the Evil they may .

Fifthly ; Nor is it impossible but there may be some particular instances of God's people , ( but those very rare ) whom God ( for the punishment of their sins ) may have let fall , and abide into , and in their Enemies hands , and may not have found these manifestations of the Divine presence either in the freedom of their spirits , or in a boldness or courage , nor yet in the consolations of his Spirit ; but if they go to Heaven , ( as all such shall , ) tho' it be as thorow fire , they shall there certainly have his presence , and in it joy , and fulness of joy , and that for evermore .

I come now to make some practical application of the preceeding discourse .

VSE 1. I shall begin with that of the Apostle , 1 Pet. 4.12 . Beloved , think it not strange concerning the fiery tryal which is to try you , as though some strange thing happened unto you . The things that have been are , and shall be , and there is nothing new under the Sun . You cannot be the first who have been troubled on every side , perplexed , persecuted , cast down . It is no new thing : There hath no temptation of this nature , there can no temptation befall you , but such as is common to man , 1 Cor 10.13 . Ever since Cain rose up against Abel , and slew him , because he was more righteous then he , and offered up to God a more excellent Sacrifice ; nay , ever since God put an Enmity between the seed of the Woman , and the seed of the Serpent , Gen. 3.15 . this hath been in the World . So persecuted they the Prophets , which were before you , saith our Saviour , Matth. 5.12 . Trouble , distress , persecution are things so far from being such as Gods people are exempted from , that they are almost entailed to the preaching and profession of the Gospel . If you indure chastening God dealeth with you , as with sons , for what Son is he whom the Father chasteneth not ( at least with the rod of the wicked ? ) But and if you be without chastening . ( whereof all are partakers , then are you Bastards , and not Sons . Heb. 12.8 , 9. Seeing then you have but neighbours fare , and indure no temptations but what are common to men , seeing you have but Godly mens fare , that the Prophets have been thus treated before you , seeing you have but Christians fare ; for so they dealt with Christ & his Apostles , seeing you have but the fare of the People and Children of God : Why should you think it strange if any such thing should happen to you , and not rather rejoyce in as much as ye are partakers of Christs sufferings , that when his glory shall be revealed , ye may be glad also with exceeding joy , 1 Pet. 4.13 . Wherein are you better or how can you challenge a further priviledge to your selves , then Paul , then the Apostles , then the Saints and Servants of God in all ages of the World ?

VSE 2. Secondly Learn hence , That Persons are to be judged not from their straits and sufferings , but from the having or wanting the presence of God , in or under their Sufferings . Indeed there is another more certain way of judgment , because more evident to others , that is , the cause of mens sufferings . But upon this doth the presence of God in mens sufferings depend , for though men may pretend to comforts and make a shew of courage and talk of a liberty of Spirit in their Sufferings as evil doers , yet they are but bravadoes , there can indeed no such thing be , God never incouraged any in a sinful act by one single promise , nor by one single act of providence ( except barely permissive which is an incouragement taken by a naughty heart , never given by an holy God . )

VSE 3. See here the vast difference betwixt a Child of God and another man , in an hour of trial . Man as man is born to trouble , as naturally as sparks fly upward : And though indeed there be some afflictions that are proper to the Gospel , such as suffering for the owning of the great Truths of it , or adhering to the Righteous ways prescribed and directed in it ; yet troubles do not bubble up only from this fountain , but from the generally debauch'd and corrupt Nature of man , which renders hominem homini Lupum , every man an Enemy to his neighbour , and makes men like the Fish of the Sea , where the greater devour the less ; or like Birds and Beasts , which we see pecking and butting one at another , though no cause be given . But that which this Text prompts us to observe , is the difference betwixt the Child of God , and another man in the hour of trouble . Both are troubled on every side , or may be so . Sometimes perplexed , hunted and pursued by their Neighbours , or their Enemies ; cast down sometimes . Where is the difference ? Hitherto all things fall alike to all men . Here 's the difference , others , when they are troubled on every side , are distressed ; when they are perplexed , they are in despair ; when they are hunted and pursued , they are forsaken also ; when they are cast down , they are destroyed ; the Child of God is not so : Let us see it in an instance ; let us take that of Saul and David . There was a time when Saul was in trouble and distress enough . You have the story , 1 Sam. 28.15 . where you find him representing his own case to the Devil raised up by the Witch in the likeness of Samuel . What saith he ? I am ( saith he ) sore distressed , for the Philistines make war against me , and God is departed from me , and answereth me no more , neither by Prophets , nor by Dreams . He was troubled on every side . Before him were the Philistines , and round about him ; Saul seeth them , v. 5. He was afraid , and his heart greatly trembled ; he was not troubled only , but distressed . Perplexed he was enough ; he would never else have gone to a Witch , when v. 9. he had before cut off them who had familiar Spirits , and the Wizards out of the Land ; but he was in despair . The Philistines ( saith he ) make war against me , and God is departed from me . He was persecuted , followed close by the Army of the Philistines , but he was forsaken . God ( saith he ) is departed from me . Now let us look upon David in the 30th chapter of that Book , he was not in Saul's circumstances . Saul was the Actual King , though was David the Anointed King to succeed him ; he fled to Achish , but was turned off from him by the importunity of his Princes , chap. 29. he had but one poor City to hide his head in , and to make his retreat to , that was Ziklag . Whiles David was at Gath , the Amalekites had come , invaded the South , and Ziklag , and had smitten Ziklag , and burnt it with fire , and had taken his Wives , and the Wives of his companions , the Women captives , and carried all away . David comes , ch. 30. 3. and finds the City burnt , the Wives , Sons and Daughters that belonged to him , and to his company , all taken captives , v. 6. He was greatly distressed ; for to all this was added another great evil , his people spake of stoning him . What doth David ? v. 6. He incouraged himself in the Lord his God . Here was now one answering to St. Paul in the New Testament , troubled on every side , but not distressed : perplexed , but not in despair ; persecuted , but not forsaken ; cast down , but not destroyed . He incouraged himself in his God ; is not overmuch cast down , but is comforted ; takes courage , and recovereth all again .

The Reason lieth in two things .

1. A wicked man hath no interest in God . He can in an hour of trouble cry out , O God , but he cannot cry out , My God . Nature teacheth men in hours of distress , that Affliction springs not out of the Earth , nor trouble out of the Dunghil ; but there is a Supreme Being , who being offended , plagueth the children of men : Hence naturally the afflicted person calls upon God after one fashion or another . The Mariners who were carrying Jonah to Tarshish , in the Storm called each of them upon his God , Jonah 1. but the wicked man cannot say , My God ; he cannot claim a Covenant interest in , and relation unto God , so as he must be in distress , in despair , forsaken , destroyed at all such times , when the help of man is vain ; he cannot but think that in an hour of distress , God is saying to him , Now I am come to reckon with thee for all thy oaths , and curses , and blasphemies , by which thou hast blasphemed me ; for all thy drunkenness and other debaucheries ; now go to thy Lusts which thou hast served in despight of my Commandments , to the World , and to thy worldly Friends , and see if they be able to deliver thee out of my hands .

2. He hath no true habits of Hope or Faith . There is indeed a God in the World , a God that is able to succour people in all distresses , to relieve them in all troubles ; but he hath neither any habit of true Hope , or Faith , by which he should commit himself to this God , nor any object prepared for his Soul to cast anchor upon ; not a Promise in the whole Book of God that he can hope should be made Yea and Amen to his Soul , for that he is without Christ , in whom all the Promises are Yea and Amen .

But now the godly man is not so ; he is ( upon this account ) every way as happy as the other is miserable ; he is not more exempted from trouble than another man ; yea , he is more exposed to trouble ; the World which loveth its own , hateth him , because he is not of the World , but God hath chosen him out of the World , imprinted his Image upon him , markt him for his own . To look to be freed from trouble , is a mighty vain expectation ; Man is born to it , Christians indeed are more especially as Sheep designed for the slaughter . A man cannot reasonably wish , desire or hope for a perfect immunity from distresses and troubles , because it is not possible ; so as the Child of God's happiness lieth not there , that the fire shall not come nigh him ; but here is his happiness , that the fire shall not hurt , shall not consume him . If he be thrown into the fire , God will be with him in the fire ; if into the water , God will be with him in the water ; the floods shall not drown him . When the Lord our God , the holy One of Israel is our Saviour , Isa. 43.1 , 2. we shall not be in distress , nor in despair , nor forsaken , nor destroyed . Two things will advantage this Meditation .

1. That we are not afflicted from outward contingencies , but from some inward defects . Let a mans burden be never so heavy , if he hath but strength enough to bear it , and to go away chearfully with it , it is no affliction to him ; let a mans affliction be never so sharp and smarting , if he hath but a consolation that ballanceth it , it takes out the fire of it , and chaseth away the grief and sorrow of it ; distressedness of spirit under a calamity , despair and casting away of hope , dejection , and demission of Spirits , straitnings in our bowels , the being at a loss in our own thoughts , what to do , which way to turn us , how to get out of our Net , these are the things that afflict us . Man is afflicted from the tumultuousness and unquietness of his own thoughts ; let those be at rest , and the affliction of all troubles is evaporated . What signified a prison to Algerius , who could subscribe a Letter , From the delectable Orchard of the Leonine prison ? or a Martyrs fire to James Bainham , ( who burning in the fire ) could cry out , O ye Papists ! you look for Miracles , now see one ; I feel no more pain , than if I were upon a Bed of Roses . Or Death to Ann Askew , who being about to die , could subscribe her Letter written by Ann Askew , who neither wisheth Death , nor feareth it , and is as merry as one that is bound for Heaven . What signified the threat of starving to Elizabeth Young , who had her Answer ready ; If you take away my meat , God will take away my stomach . I give you but these few of many Instances , to prove that we are not afflicted from outward contingencies , so much as from some inward defects , had we but ( like good men ) learned to be satisfied from our selves , to be content that God should chuse our Lot for us , had we but learned in all estates to be content , and in all things to rejoyce , no outward contingency could afflict us ; so that if God hath cast his Salt into the bitter waters , which bubble up from our own spirits , as from a corrupt fountain , there would be nothing unclean , nothing bitter , nothing afflictive to us . Now if this be the state of a Child of God , that when he is troubled on every side , he is not distressed in himself ; when he is perplexed , he is not in despair ; when he is persecuted , he is not forsaken ; our irregular passions are then corrected , the sting of our deaths is taken out ; our deaths are ours ; the Mercury is corrected , and prepared , and become medicinal instead of being venemous . Our natural passions are corrected either by Reason , or by Grace ; the first working to its due height , doth a great deal toward it . It were no hard matter to give you a multitude of Instances of Heathens in this case , from the operation of Moral Philosophy : But alas ! what is the force of that operation , compared with the operation of the Holy Spirit powerfully commanding , and bowing of our Souls to a compliance with the Divine Will , and commending to us the infinite Divine Wisdom in the dispensations of Providence . O the felicity of a Child of God! if the Apostle hath in my Text given a true account of him , he swimmeth like Cork upon the waters of all afflictions , all troubles ; you cannot sink him ; he lies like Flint in the fire of affliction , and is only purged , and made more clean and bright by it . Evils come to him , as the Prince of this World came to his Lord , but can do nothing against him , because they meet with nothing in him to make them bitter and heavy .

2. Nay here is not all ; Afflictions do not only not hurt him , but they prove of exceeding great & high advantage to him , he is not only not distressed , but he is refined , purged , and made more white , they are to him , as the refining pot for the silver and the furnace for the Gold . He is not only not in despair , but his Tribulation worketh patience , and patience experience , and experience hope , such an hope as will not make his Soul ashamed . He is not only not forsaken , but he ordinarily never more experienceth the power , wisdom and goodness of God , even the most high God . He is not only not destroyed , but through much tribulation he entereth into the Kingdom of God ; his light and momentany afflictions work for him a far more eternal , and exceeding weight of Glory . And turn unto him for a Testimony , Luke 21. v. 13. But of this argument I may possibly speak more hereafter .

VSE 4th . Fourthly , This discourse sheweth the vanity of wicked men , in troubling the People of God . On every side , perplexing , persecuting them and casting them down . They onely satisfy their malice , treasure up to themselves wrath , that 's all . It is a pitiful fruit of an Enemies malice , if he cannot break ones Spirit , distress him , put him into despair , destroy him . What did Julian get by all his rage when he was at last but put to it in a rage to throw his dagger up to Heaven and cry , Vicisti Galilaee , O thou Galilean , thou hast overcome . When wicked men have done their worst if they cannot put Christians into distresses , into despair , &c. They must at last cry their enemies are conquerors , yea they are more then conquerours through Christ that loved them . What did that bloody Bishop Bonner get by all his rage , when he was forced at last to cry out , A vengeance on them ! I think they love to burn . Nay their Vanity appeareth yet further in this , they cannot only not break their Spirits , or Spoil their joys , or hopes , but they commonly add to them , Christians ordinarily never finding more peace , more joy in the Holy Ghost , more satisfaction in their own Spirits , more of the presence of God , &c. There are many that can say , before we were hunted , and persecuted , we had more doubts , more fears , of our eternal state , of the truth of our Spiritual habits , since we were thus hunted , God hath not so filled us with his terrors , we have not so many doubts , or fears , we live in a clear view of our own sincerity , and we have learned less to go astray .

VSE 5th . Fifthly , this discourse ought to quicken every one to inquire , whether he or she be of those who if they should happen to meet with the troubles mentioned in in this Text , yet might hope to meet with the relief , and support of the Text. You will say to me , how shall we know that ? I answer , if we wistly look upon what goeth before , and what followeth after in this Chapter , we shall find it no difficult matter to conclude what we may hope for in a day of trouble of this nature , 1. See v. 6. These that Saint Paul speaks of were such , as that God who commandeth light to shine out of darkness , had shined into their hearts to give the Light of the knowledge of the glory of God in the face of Jesus Christ . God makes the light of the Knowledge of the glory of God to shine into mens hearts , for a double end . To shew them the truths of the Gospel , and the way to everlasting life that their own Souls may be saved in the day of Christ ; hence enlightned , regenerated Souls who were once darkness are said to become light in the Lord , Eph. 5.8 . 2. That they may communicate this light unto others either by Doctrine ( which is the work of the Ministers of the Gospel ) or by an holy and exemplary life , and conversation ; upon which account as well others , as Ministers are compared , Matth. 5. to a light lighted up in an house , and commanded that their light should shine unto men , that men might see their good works , and glorify their Father which is in Heaven . This is not the priviledge of the latter only , but of the former also ; persons , into whose Souls the light of the Gospel hath shined , in the face of Jesus Christ , who have received Christ as their Saviour , believed in him , given up themselves unto him , Psal. 91. He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty . Such as have chosen God for their God , Christ for their Saviour , as have said of the Lord , he is my refuge and my fortress , my God , in him I will trust . These are those whom the Lord will deliver from the snare of the fouler , &c. And of whom he hath said , I will never leave thee , nor forsake thee .

2. Secondly , they are such as suffer in the exercise of that calling to which God hath called them . Paul here speaks of such as had received a Ministry , v. 1. and discharged it faithfully , not handling the Word of God deceitfully , v. 2. Such as preached not themselves , but the Lord Jesus , v. 5. God is present with men in their callings , not in their extravagances , if good men will go out of their road they must not expect Gods company , or Christs presence with them . But if they be in the way in which God hath set them , in the station wherein God hath fixed them , and meet with trouble on every side , they may expect that they shall not be distressed , they shall not be in despair , they shall not be forsaken .

3. They must be such as have renounced the things of dishonesty ; And commend themselves to every mans conscience in the sight of God , v. 2. Such as the the life of Christ is made manifest in their mortal flesh . v. 11. A good man may find himself distressed in a day , when trouble is on every side , in despair , when he is perplexed , in a great measure forsaken , when he is persecuted , and may be destroyed when he is cast down , but it must be for some guilt upon his Soul , for some treading awry from the path of the Gospel , for some defects and failures , as to his walking with God , Azariah the Prophet told Asa , and the men of Judah and Benjamin , 2 Chron. 15.2 . The Lord is with you , if you be with him ; if you seek him , he will be found of you , but if you forsake him , he will forsake you . God hath no where obliged himself for his presence with the best of men where they do humanum pati , behave themselves not as his Servants , but as the sinful Sons , and Daughters of men ; the best of men in some particular acts of their lives may forsake God , and if they do so they may expect that God will forsake them .

VSE 6. I shall put up this discourse with two words of Exhortation . 1. The first to all in general . To perswade them to get into such a state . 2. To those who are in such a state . So to walk , so to behave themselves that they may be made partakers of so great a blessing .

1. To all . What an argument is here now to those as are yet walking in the flesh , running on in courses of neglect , and contempt of God , that they would turn out of their roads of sin and wickedness in hither , and be invited by these things which God hath prepared for them that love him ; no rational man can expect to live in the World without trouble , which way it shall come , or of what kind or nature it shall be , we cannot tell , but trouble waiteth for every man that lives in the World , some meet with more , some with less ; some with trouble of one sort , others with troubles of another sort ; all with some . No man No man must look to live without perplexity at one time or other . Natural wisdom teacheth all to provide for the worst ; you say , the best will provide for it self . There is no such provision , as the getting an interest in God , and in Christ . Christ gathers his people as the hen gathers her chickens under her wings . Not only to cherish them , and keep them warm , but to protect them ; when the kite cometh the chickens run under the hens wings . The name of the Lord is a strong Tower , the righteous shall flee unto it , and be at rest . Prov. 18.10 . Let those that are at rest and ease , in a wise prospect of possible , yea certain future troubles , turn into God , and get under his shadow . God is seldom a refuge and a tower to those who have not chosen him to be so . Let those that are in trouble , and perplexity yet at last be wise . It is not often that it is so , but happy is he whom trouble brings home to God as it did Manasses . Better late then never , and our merciful God doth sometimes extend his favour to those who come late in to beg and to receive it . Let the happiness of Gods people invite you to become sharers with them , consider with your selves , what but a God above can remain to a Man , or Woman when troubles are on every side ?

2. But to conclude , This speaketh to the people of God so to live , that this may be their portion . This is not so much the inseparable priviledge of a good man , but he may be without it . In answering the objection , before I came to the application of this discourse , I hinted to you , that it is possible that some particular persons , who belong to God , may not find this Text verified in them in a day of trouble , but they ordinarily are such as have been guilty of some loose walking with God ; and Azariah told Asa , though a very holy man , that if he forsook God , God would forsake him . Let me therefore advise some few things , and so shut up this discourse .

1. Take heed that you pull not trouble upon your selves . We never have any great comfort in such troubles . This we may do , I mean , pull troubles upon our selves , either by a sinful walking , or by an imprudent , and indiscreet behaviour , Peter chargeth those to whom he wrote , that they should not suffer as evil doers , 1 Pet. 4.15 . As Murderers , or Thieves , or Evil doers , or busy bodies in other mens matters . A Prince protects and upholds his Servants in what they do by his commission , direction , or order , but not in things they do without it , much less quite contrary to it . And I pray observe , the Apostle amongst other evil-doers reckoneth busy bodies in other mens matters . Mens sufferings for actions done out of their place , their sphere & calling , are always very uncomfortable sufferings . God hath fixed the World in an order , all things though in themselves just & good , yet are not so in the hands of all persons , several men have their several matters ordered them , by the wise ordination of God , he that meddles in the matters of another is a busy body ; men by Gods law are to keep their order , and to look after their own Province . Troubles also may be brought upon our selves , by our Imprudence in language , or behaviour .

2. Secondly , Let not your eye be upon any particular manifestation of Gods Presence with you in your troubles . He is always present with you , by his essential presence . Which is inseparably attended with power and goodness sufficient to help and to relieve you , but how he will exert his power and goodness for , and towards you , whether by delivering you from your troubles , or taking the wise in their own craftiness , or giving you an inward freedom and liberty of Spirit , strength , or courage or comfort , this is according to his will , and will be determined by the Divine wisdom . Say no more in your troubles then Bishop Ridley ; God will either asswage the heat of the fire , or give us strength and courage to bear it .

3. Lastly , Be not wanting , either in the exercises of your Faith , or in your Sollicitings of him by Prayer , these are the acts to be performed on our parts , in order to the obtaining of these and all other promises , for the promises exclude not , nor give any Supersedeas from the use of all just , and lawful means for the obtaining of the thing promised , but suppose the use of such means , whether Rational or Spiritual . Wait upon the Lord , and keep his way , use lawful and none but lawful means , and you shall find God will fulfil his word , and what hath been the portion of Gods people before you shall also be your portion .

SERM. 13. Luke 21.13 . And it shall turn to you for a Testimony .

IN the 19th Chapter you shall find our Saviour having now almost finished his course , going up to Hierusalem , to the last Passover that he was at ; in ch. 20. you read of several things he did there in the Temple . In the fifth verse of this chapter you shall find that some of his Disciples were taken with the brave structure and ornaments of the Temple . Our Saviour v. 6. tells them ; That as for those things which they beheld , the days would come in which there should not be left one stone upon another , that should not be thrown down . This draweth out from the Disciples a curious Question ; Master , but when shall these things be ? and what sign will there be when these things shall come to pass ? Matthew , ch. 24. v. 3. repeating the same story , saith , that they said unto him , Tell us , when shall these things be ? and what shall be the sign of thy coming , and of the end of the World ? They make three Questions of it , enquiring about the certain time of the destruction of the Temple , Christ's coming , and the End of the World . This Question Christ answers there , from the 4th v. to the end of the chapter ; and in this chapter from v. 8. to v. 29. a great deal of pains is spent ( and possibly to no satisfactory purpose ) by many Divines rightly to distribute these signs , and to tell us which of them related to the destruction of Hierusalem ( which happened within forty years after ) and which related to the coming of Christ by his Spirit , in the days of Pentecost ; and which to the last Judgment yet to come . There is indeed one , v. 20 , 21. which can be applied to none but to the destruction of Hierusalem , When you shall see Hierusalem encompassed about with Armies , then know that the desolation thereof is nigh . But for the generality of the signs given , I am of their mind , who judge that God intended in the destruction of Hierusalem to shew a type of the destruction of the world , and that the same which our Saviour gave as signs of the one , he also gave as signs of the other , wars , and rumours of wars , commotions , prodigious signs in the Heavens and the Earth , Earthquakes , &c. There were great plenty of these before the dreadful destruction of Hierusalem , and there will be a greater plenty of them before the last & terrible day . Amongst other signs he tells them , viz. That before all these , that is , before the Earthquakes , and the terrible sights , and the signs from Heaven , they shall lay their hands on you , and persecute you , delivering you up to the Synagogues , and into Prisons , &c. Then it followeth ; And it shall turn to you for a testimony . The Proposition of the Text is obvious , the Subject of it lies in the preceding verse , the Praedicate only in this verse .

Prop. The sufferings of Christs Disciples for his Names sake , shall turn to them for a Testimony .

I told you that the Subject of the Proposition lieth in v. 12. there you have their sufferings described under the notion of laying hands on them , persecuting them , delivering them up to the Synagogues , and to Prisons , bringing them before Kings and Rulers , and all for Christs Name sake● which is the only term ( relating to the Subject ) which needeth explication .

Quest. What is this to suffer for Christ's Names sake ? We meet with the term often ; Matth. 10.22 . Mark 13.13 . Luke 21. v 17. Matth. 17.29 . chap. 24.9 . Acts 9.15 .

1. To suffer for Christs Name sake , is to suffer for him ; for thy sake are we killed all the day long , Rom. 8.36 . It was their fashion , to call Disciples by their Masters Names ; thus the Heathens called Plato's Disciples , Platonists , or Platonicks ; and Aristotle's Disciples , Aristotelians ; hence Christ's Disciples were called Christians . Thus the term is expounded , Acts 5.41 . & 1 Pet. 4.16 . If any man suffer as a Christian . The very owning the Name and Doctrine of Christ , in opposition to the Doctrines of Judaism , or Paganism , in those first and furious times , was crime enough ; there needed no more to bring a man in question , yea , to bring him to his end , than for him to own himself one of the number of those who were called Christians ; the Christians were accounted as a Sect , and a Sect every where spoken against . Thus John 15.21 . All these things will they do unto you for my Names sake , that is , for my sake .

2. It signifies any publication or profession of the Gospel , according to the place and station wherein a man is set . Thus the Apostles of old , and the Ministers of Christ now , who suffer for Preaching the Free Grace of Christ held forth , and offered to sinners in the Gospel , suffered for Christ's Name sake . Thus the Apostles understood the term , Acts 5.28 . when the Jewish Magistrates said to the Apostles , Did not we straitly command you that you should not Teach in this Name ? and behold you have filled Hierusalem with your Doctrine , verse 41. They departed from the Councel , rejoycing that they were thought worthy to suffer shame for his Name .

3. Finally ; He who suffereth for any thing in the Worship of God , or in the practice of Holiness , wherein he payeth an homage , and yieldeth an obedience to the Lord Jesus Christ , and doth any thing eo nomine , upon that account , because Christ hath required it of him , or forbeareth any thing , because Christ hath forbidden , suffers for Christ's Names sake , that is , for Christ for his Allegiance and Obedience unto him ; for my Names sake , is no more than for my sake , upon my account , that you may keep any Commandment of mine . Hence these two things follow necessarily .

1. That it is not necessary that those who make men sufferers for the sake of Religion , should openly profess that they make them to suffer for Christ's sake ; they may do the thing , though perhaps they may think they do it not , or at least may not think fit to proclaim their own shame . For men to suffer for Christ's Names sake , is Persecution ; the guilt of which doth not depend upon mens thinkings , and judgment of their own acts . The Jews indeed , and after them the Pagans , verily thought they ought to do many things against Jesus of Nazareth , and therefore made no difficulty of an open owning their cruel and barbarous actions under this notion . But since those two first broods of Persecution have been worn out of the World , there have none risen up confident enough to approve their sayings , and do like unto them .

2. Neither is it necessary to denominate one persecuted , that he should be a sufferer for not obeying some precepts of man . Nor will all such precepts either discharge Instruments from the guilt of Persecution , or bring those that disobey them , out of the notion of persons persecuted ; if it would , the Apostles suffering as evil doers , had had no cause to have gone from the Council , rejoycing that they were thought worthy to suffer shame for his Name , as they did , Acts 5.41 . after they had been strictly commanded , that they should not Teach in his Name . But whatever other men may judge for any Man or Woman to suffer for owning Christ , or publishing the Grace of the Gospel , or living up to the Rule of it , is to suffer for the Name of Christ .

But my great business is to open the Predicate in the Proposition , and to shew you how such kind of suffering shall turn to God's people for a Testimony . I shall open this under these two Heads .

1. It shall turn to a Testimony on God's part towards them .

2. It shall be a Testimony on their part towards God . I shall open both these in several particulars .

1. It shall be a Testimony on God's part to them . 1. Of a great honour which God putteth upon them ; this the Apostles understood , tho our sense understandeth it not ; therefore it is said , that they went away from the Councel , rejoycing that they were thought worthy to suffer shame for his Name , Acts 5.41 . When the Persian Emperour asked Haman his Favourite , What should be done to the man whom the King delighted to honour ? If a man maketh answer , Esther 6.8 . Let the Royal Apparel be brought which the King useth to wear , and the Horse the King rideth upon , and the Crown Royal which is set upon his head , and let this Apparel and Horse be delivered to the hand of one of the Kings most Noble Princes , that they may array the man withal whom the King delighteth to honour , and bring him on horseback through the Streets of the City , and proclaim before him , Thus shall it be done to the man whom the King delighteth to honour . And the King said to Haman , make haste , and take the Apparel , and the Horse , and do even so to Mordecai the Jew . But God takes a qui●e contrary method ; Is there a man whom the King of Kings hath a mind to honour ? Let ( saith he ) the Crown of Thorns be brought forth , which my only begotten Son wore when he walked in humane flesh , and let that be set on his head ; and let the Scarlet Robe be brought forth , which they put upon my Son in derision , a little before his suffering , and let that be upon him , and let him be scourged with the Whip with which he was scourged , and the Gall and Vinegar that was given him to drink , and let a company of miscreants deride and scoff him ; let the hands that buffeted my Son buffet him , and proclaim this before him ; Thus shall it be done to the man whom the God of Heaven delighteth to honour . Paul was one whom God delighted to honour . Thou shalt , saith he , be a Witness unto all men : A Minister , and a Witness . It is true , as Ministers men are Witnesses , but a sufferer is an eminent Witness ; he is not a meer verbal Witness . Hence the Antients were wont to call suffering , The Crown of Martyrdom ; and some say that Stephen had his name predictive of this . We read in our Martyrologies of a Female Martyr , who having a Child in her arms , seeing some Martyrs suffering , in haste gave it to another , and offer'd her self to be a Martyr , saying , Crowns are not to be distributed every day . Amongst men he counteth himself mightily honoured , whom the King will make choice of to be his Champion . Every sufferer for Christ is his Champion . What shall we think of that man whom God picks out of a whole Parish , a whole City , to be a Champion for him . It is said of Luther ( that great Instrument of God ) that in a Letter to some persons condemned to die , he thus preferred them before himself . I have made ( saith he ) a great deal of bustle in the World , and done a great deal of work for God ; but God hath not yet done me the honour to suffer for him . It is an honour to be chosen as a Second to Christ , in incountring the World . It is not only a Testimony that God loveth and favoureth such a man , but it is a Testimony that God hath put an honour upon him , and made him one of his first threes ; such honour have not all his Saints ; but those that have it are honoured by it .

2. It is a Testimony of great Influences of grace and favour , with which God hath blessed , and will bless them . 1. I say of great Influences of Grace , with which God hath blessed them . God doth not use to cull out young Souldiers to this Combate , they are usually veterani ; he will not put new Wine into old Bottles , lest they break ; he will not have tho●e who are weak in Faith , receiv'd to doubtful disputations ; much less those that are weak in Faith and Love doth he call out to sharp Trials and Sufferings ; the honour of God is mightily concerned in the Victory of every Christian Combatant : He therefore usually chuseth some to whom he hath given strength enough for the Battel . There is no Soul more jealous of it self , than that Christian who is most sincere . When God calleth such a one out to suffer for his Name , it is a sign that he hath more Faith , more Courage , than he judged himself to have .

2. It is also a further Sign or Testimony to them of some further Influences of grace with which God designeth them . God's prisoners use not to live upon their own charge . As great and Noble Princes use to maintain their prisoners with Bread and Water ; so the great God maintains those that are in sufferings for his sake , with Divine Influences proportioned to their wants . What these Influences are , I have heretofore shewed you upon another Text. One shall have Wisdom , which the Adversaries shall not be able to resist ; another shall have an inward Strength and Courage ; a third shall have the Consolations of the Spirit of Grace ; and that which may confirm us in this , is not only the promise of God , as never to leave nor forsake his people , so more especially to be with them , when they pass through the Waters , and through the Fires ; so as the Waters shall not drown them , nor the Fires kindle upon them ; but also the concernment of the honour and glory of God in the case . It is not for God's honour that his Combatants should fail . No man goeth to Battel at his own charge , is eminently true of the good fight of those that fight the Lord's Battels , not with fleshly weapons , but such as are spiritual ; such as God armeth the Soul with in its strivings against sin . So that as a Child of God may at all times build upon that sure promise , I will never leave you , nor forsake you ; and upon the credit of it have its conversation , at all times , without covetousness ; so he may especially build upon it at a time when God calleth him out to suffer for his Names sake .

3. This suffering is a Testimony on Gods part towards them , of a great reward , which they shall receive from God eith●● in this life or in that which is to come , Matth. 19.27 , 28 , 29. Behold ( saith Peter ) we have forsaken all , and followed thee , what shall we have therefore ? And Jesus said unto them , Verily I say unto thee , 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 inherit everlasting Life . Mark repeateth the same passage but with some Variation , he saith he shall Receive an hundred fold , now in this time , Houses , and Brethren , and Sisters , and Mothers , and Children , and Lands , with Persecutions , and in the World to come Eternal Life , Luke ch. 18.30 . repeating it , saith , He shall receive manifold more in this present time , and in the World to come life everlasting . As to the reward of another life , they all agree , that is out of doubt . If so be we suffer with him , we shall be glorified together , 2 Tim. 2.12 . If we suffer we shall also reign with him . The sufferings of the people of God are a manifest token of the righteous Judgment of God , that we may be counted worthy of the kingdom of God for which we suffer , 2 Thes. 1.5 . Seeing it is a righteous thing with God to recompense — To those that are troubled rest ; When the Lord Jesus shall be revealed from Heaven with his mighty Angels . Sufferings for Christs sake are tokens of Salvation , and that of God , Phil. 1.28 . Suitable to this was the vision which St. John had , Rev. 20. v. 4. Where he saw thrones and they sat upon them , and Judgment was given unto them , and he saw the Souls of them that were beheaded for the witness of Jesus , and for the word of God , and which had not worshiped the beast , nor his image , neither had received his mark upon their foreheads . Or in their hands , and they lived , and reigned with Christ a thousand years . It hath been questioned by some whether any but Martyrs shall be saved ? And answered , That none shall be saved but either such as have been Martyrs actu , or Voluntate , either actually , or who have been willing and ready to be so , if God had called them to it . But of this there is no question as to the promise . The only question is , how they receive an hundred fold in this time or ( as Luke saith ) manifold more at this time ; Mark saith with persecutions ; this is generally interpreted concerning the internal influences of the Spirit of God upon the Souls of his people , Solatia promittuntur , non deliciae ( saith an eminent Interpreter ) God promiseth inward comforts , not sensible or sensual delights . But God often maketh it good of sensible things in this life : As it is said of Job after his long trial of Affliction , Job 42.12 . That God blessed his latter end more then his beginning . In his beginning we read his Inventory thus , he had 7000 Sheep , and 3000 Camels , 500 yoke of Oxen , 500 she asses , ch. 1. 3. In his latter end all was doubled ch. 42. 12. He had 14000 sheep , 6000 Camels , 1000 yoke of Oxen , and 1000 she Asses . So it hath been observed , that God hath strangely blessed those families , whose heads have been sufferers for him . I have particularly heard it observed of those Walloons , who left their country , and fled hither in the time of D' Alva's rage in Flanders . So that often times God giveth manifold more in this life then they lose for his sake , much more sensible comforts : But oftner he gives them an hundred fold with persecutions , that is , if together with their persecutions , they weigh the consolations they have from the Spirit of God ; if they set the one against the other ; or weigh the one with the other , they are manifold more . And this is that which the Apostle experienced , 2 Cor. 1.5 . For as the sufferings of Christ abound in us , so our consolation also aboundeth by Christ . The sum is , sufferings for the name of Christ are a Testimony or a Token to those that suffer , of great rewards which God hath designed them , and prepared for them , either in this life , or in that life which is to come . In this life either with persecutions , mixing their bitter cups with the Sweet consolations of his holy and blessed Spirit to that degree , that the sweet tast shall drown the bitter tast , and they shall have no tast of the wormwood , and the gall . Or when the persecutions are over ( for , Nubeculae sunt & transibunt , they are but storms , and will go over ) repairing their losses , building them up fairer houses then the fire hath burnt , and giving them better estates then they have lost : Or in the life to come giving them ( as the Apostle calleth it , 2 Cor. 4.17 . ) a far more exceeding , and eternal weight of glory ; for I reckon , ( saith the Apostle , Rom. 8.18 . ) That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us .

Fourthly . They are a Testimony on Gods part to those that suffer , That the Lord will destroy their enemies . Thus Stella expoundeth this Text. Quod illi impiè contra vos egerunt , & juste damnentur ; That they have dealt unjustly , and wickedly with you , and shall justly be condemned . This is that which the Apostle saith , 2 Thes. 1.4 . So that we our selves glory in you , in the Churches of God , for your patience and faith in all your persecutions , and tribulations , that you indure , which is a manifest taken of the righteous judgment of God , that ye may be counted worthy of the Kingdom of God , for which ye suffer . Mark ye ! There is one thing of which it is a manifest token , but then it followeth . v. 6. Seeing it is a righteous thing with God , to recompense tribulation to them that trouble you . It is a manifest token of that also . Now the reason of this lyeth in the heinous nature of this sin , which ordinarily goeth before unto Judgment . And is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a mortal sign in every Soul where it is found . A Soul may be sick of lusts of the flesh , sick of intemperance in eating and drinking , sick of incontinence , filthy lusts and uncleanness , sick of other lusts , and yet through grace may recover ; such were some of you ( saith the Apostle to the Corinthians ) but now you are washed . But it is very rare that a Soul is sick of rage and malice against Christ , and his name and gospel , so as it breaks out in overt acts ; I say it is very rarely that it recovers . This disease of rage and malice against Christ and his Gospel , which is seen in mens dealings with the publishers , and professors of it , is much like that disease in the body which they call a Cancer , which may lurk a great while , and the person may live so long as he can keep it from breaking , but if it once breaketh there is very little hope of long life . God according to his infinite patience beareth a long time with these vessels of wrath fitted for destruction ; there are thousands in the World , who have this cancerous humour within them who are full of wrath , malice and rage , and hatred of Christ and his Gospel , but they keep it from breaking out into overt-acts , they will think ill enough of God , and Christ , and his ways , and sometimes they will also talk hardly enough ; these may live to an old Age , and go down to their Graves in an external peace , having no bands in their death : Their sins shall follow after them , after their lives to judgment , for Jude assureth us that the Lord will come with ten thousands of his Saints , to execute Judgment upon all , and to convince all that are ungoldly a●ongst them of all their ungodly deeds , which they have ungodly committed , and of all their hard speeches , which ungodly sinners have spoken against him . But if mens rage break out openly , God ordinarily is more quick with them . There are some of those blood-thirsty , and deceitful men which he hath said shall not live out half their days . It is seldom that God le ts pass acts of eminent injustice , and cruelty . But that he in this life meeteth with the actors of it , and with the same measure which they mete unto others it is meted to them again . But now persecution is the highest species of injustice , for in it there is not only a wrong done to another , that which is not due is given to him , but God is immediately concerned in the case , the wrong is done to him for Gods sake ; he is abused , imprisoned , his estate is taken from him , he is imprisoned , tormented , put to death for Gods sake , because he will own his truths , walk in his ways , do what he commandeth him . It is the sin that fills up the measure of iniquity to , and in a Soul , Matth. 23.32 . Fill ye up then the measure of your Fathers . Nay more then this , see v. 35. there , That upon you may come all the righteous blood , shed upon the Earth from the blood of righteous Abel unto the blood of Zecharias the Son of Barachias . It draweth upon men the sins of the same kind committed by their forefathers , and not reckoned for it sheweth , that if they had lived in the days of their forefathers , they would have done what they did ; they inherit their Spirit . Hence you shall observe , that although in ecclesiastical story we read of persecutions that lasted a long time , yet we read of very few particular persons , that were eminent persecutors that lasted long . When this Cancer hath broke out they seldom live long . Gods patience often extends to Drunkards , and Whoremongers , and Swearers , and Cursers , and they often die in the times of other men , and after the manner of other men ; they do injury to few but themselves ; they shew indeed a contempt of God , and a disobedience to God , but they do not shew a rage and malice against God ; their sins do not tend to blot out the remembrance of Christ , and to root out the name of God from the Earth . But he is not so patient with this blackest sort of sinners ; they do harm to others , yea to those of whom God hath said , He that toucheth you toucheth the apple of mine Eye . They are for rooting out the name , and mention of God from the Earth ▪ God will not bear with these , there shall be something remarkable in their death , either they shall dye in their youth , whiles yet their bones are full of marrow , or they shall not dye the ordinary deaths of men . They shall not come into the grave as a shock of corn in its season , but be weeded out , and cut up before the harvest . If I durst wish evil to to him that hated me , I would curse him in the name of the Lord ; I would say let him be a persecutor of others for Christs name sake . Make but your own observation if you have known , or do or shall know any such . So that this sin where-ever the guilt of it doth stick is an evident token , not only of eternal perdition to the adversaries of Christ and his Gospel , but an ordinary token of a destruction in this life . Thus I have shewed , how the sufferings of Gods people turn unto them for a Testimony on Gods part , let me shew you in the next , place , how they turn unto them for a Testimony on their part towards God . I will open that in five particulars .

1. They are a Testimony of their Discipleship . This is a part of the sense that Stella giveth of it ; Eveniet vobis in signum , & attestationem , quod vere discipuli mei fidelissimi estis . All those that follow a teacher , under a shew , or pretence of learning from him , are in common phrase and way of speaking called his disciples ; so it was with Christ , while he was on Earth he had some that followed him for the l●●ves , some that believed on him , but he committed not himself unto them , because he knew all men , Joh. 2.24 . These were disciples 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in an outward appearance , they looked like disciples , but indeed were not . He hath others who are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his disciples indeed . None is a Disciple indeed to another , who doth not really and actually learn of him , either from his words , or from his example in his life and conversation . What saith our Saviour ? Matth. 16.24 . If any man will come after me , let him deny himself , and take up his Cross , and follow me . Observe it , Take up his Cross . It is a great Testimony that a man is Christs Disciple , not in name and outward profession only , but in reality , when he can take up his Cross . It is reported of Ignatius , that after all his sufferings he said , Now begin I to be a Disciple .

2. It will be a Testimony of their Membership with Christ , and conformity to him . The Apostle tells us , Rom. 8.29 . That we are predestinated , that we might be conformed to the Image of his Son . There is the Image of a living Christ , and the Image of a dying Christ . The Image of a living Christ is in Holiness and Righteousness , Ephes. 4.23 . Col. 3.10 . Thus the holy man is conformed to the Image of Christ ; but then there is the Image of a dying Christ . We are conformed to that Image of Christ only by suffering . The Apostle prayeth , Phil. 3.10 . That he might know the fellowship of Christs sufferings , and be made conformable unto his death . It is true , we are made conformable to the death of Christ in a measure , when we die unto sin , as he died for sin , so we die to sin ; this is an inward , spiritual conformity , which we come to by mortification ; but there is also a more external , obvious conformity to the death of Christ , and that is , as he suffered striving against sin , and bearing a witness to the Truth , so we also suffer bearing a Testimony to Truth , and striving against sin ; this we never arrive at till we come to be sufferers , and our suffering upon these single accounts , turn to us for a Testimony of such our conformity to Christ . Yea , it is a Testimony of our Membership in and with Christ . Christ is the Head of the Church , which is the Body , and we are said to be Members of Christ , and Members also one of another . You have a notable expression , Col. 1.24 . Who now rejoyce in my sufferings for you , and fill up that which is behind of the Afflictions of Christ in my flesh , for his bodys sake , which is the Church . That which is behind of the Afflictions of Christ . Is there any thing behind of Christs sufferings ? Hath he not suffered , and entred into his glory , where he is impassible , living with , and unto God , where he can suffer and die no more ? The sufferings of Christ are to be considered in a double notion , either as Expiatory or Exemplary . If we consider them as Expiatory , there is nothing of them behind , nothing of them to be filled up . He said upon the Cross , All is finished . And he trod the Wine-press of his Fathers wrath alone ; there was none of the people with him . But if you consider them as they were Exemplary , as he suffered , setting us an example ; so there is much of the Afflictions of Christ to be filled up ; and they are to be filled up in the bodies of his Saints . Or else thus ; Christ is taken personally or mystically . Christ mystically is the Church , he the Head , Believers Members , both making but one body , and that his body which is the Church . Now of Christ ( taken in this sense ) much of his Afflictions are to be filled up . And Christians suffering in conformity to Christ , is a Testimony to them that they are Members of an afflicted Christ ; yea and also that they are Members of that body , of which Christ is the Head ; for in all Ages it hath been the Lot of those who would live godly in Christ Jesus , to suffer persecution .

3. It turns unto a Testimony to them , both of the truth , and of the strength of their Faith . The Apostle describing Faith , Heb. 11.1 . calleth it the evidence of things not seen , the substance of things hoped for . For , saith the Apostle , What a man seeth , why doth he yet hope for ? Many talk of Faith , few understand it . The work of Faith lies in a being persuaded of God , and depending upon God for the things which we do not see . Now it is the want of this Faith which makes men shrink in a day of Trial. The Apostle , Heb. 10.34 . ch. 11.13 , 14 , 16. concludes from the Servants of God ( of whom he there speaks ) taking joyfully the spoiling of their goods ; that they knew in themselves that they had in Heaven a better and an enduring substance . And from their confessing that they were Strangers and Pilgrims upon the Earth , that they plainly declared that they sought a Country , and desired a better Country , that is , an heavenly . Mens unwillingness to suffer the loss of any thing , that shall be made up with so great advantage , speaketh them at least weak in Faith , and but faintly persuaded of that better state ; and that they find a difficulty to depend upon God's Word for it . But when men can freely for the Name of Christ leave their Country , and go into Banishment , part with their Estates , and be content to be stript of all they have , part with their Liberty , and be content with a Prison ; part with their Lives , and bid Death , even a violent , and most ignominious Death , welcom , it argueth that they both truly and strongly believe what God hath revealed concerning a better Country , a more enduring Substance , the glorious Liberty of the Sons of God , a life everlasting , and full of glory ; and not only that they are persuaded of the truth of the things , but they depend and rely upon God , and by hope patiently wait upon God for the bestowing these things upon them , and making them their portion . Now what would not many a good Christian give for an Evidence of the truth and reality of his Faith ? How many doubts , how many fears hath he oft times about it ! An ability to suffer for the Name of Christ mightily tends to their confirmation . The Apostle therefore putteth them together , Phil. 1.29 . Vnto you it is given on the behalf of Christ , not only to believe on him , but also to suffer for his sake . Suffering , a freedom to suffer is a great confirmation of our Faith , both to our selves , and also to others .

4. It will be a Testimony to the people of God of their Love to him . True Faith worketh by Love . Love to another is discerned in nothing more than in suffering for them ; and indeed this is the heighth of Love . It speaks a Soul to have discerned a great excellency in Christ , and in heart to cleave to him , that rather than part with him , will suffer the loss of any thing . Upon this account among the Heathens is celebrated the Love of Pilades and Orestes , Theseus and Pirithous , &c. But see it in Paul , Phil. 3.8 . Yea doubtless , and I account all things but loss for the excellency of the Knowledge of Christ Jesus my Lord , for whom I have suffered the loss of all things , and do count them but dung that I may win Christ . The Soul that may have had its doubts and fears whether it loveth Christ or no , measuring its affections to this spiritual , invisible Object , by the motions of its affections to Objects more sensible , ( which indeed is not a true and just measure ) can doubt no longer , when once the Lord hath enabled the Soul to suffer for his Name sake , it speaks a Soul to love Christ more than all sensible things , when to serve and enioy him , it hath freely parted with whatever it had of sensible enjoyments and satisfaction . Nothing speaks Love like a deep suffering for the Object beloved , Gen. 22.12 . Now ( saith God to Abraham ) I know that thou fearest God , seeing thou hast not withheld thy Son , thine only Son from me . That term of fear , and fearing God , in the Old Testament , hath often a larger sense , than as signifying that passion which we call fear . God then knows that a Soul loveth him , and the Soul it self may know that it loveth God , when it can readily and chearfully suffer for his Names sake .

5. Lastly ; It will be to a Soul not only a Testimony of Faith and Love , and Patience , and Perseverance , and Constancy , Steadiness and Unmoveableness in the work of the Lord , but it will be also a Testimony of the Soul's Zeal for God . Zeal is rather the intention of all the affections , than a particular affection of it self . A small degree of Love will not carry a Soul thorough sufferings . That Love must be at a great degree of warmth , which shall carry a Soul thorough great difficulties , great trials , great losses .

6. To these I may add one thing more . Suffering for the Name of Christ is a Testimony of the presence of God with the Soul . The Three Childrens induring the fiery Furnace , was a Testimony of a fourth persons being with them , Dan. 3.15 . Daniel's being in the Den of Lions , and induring that danger , turned to him for a Testimony of God's special presence with him , and sending his Angels to stop the mouths of the Lions . Paul's couragious suffering was a Testimony to him that the Lord stood by him , and strengthened him , 2 Tim. 4.17 . A Christian needs desire no more than a token of God's special presence . No man suffereth for God without the special presence of God . None can pass through these deep Waters , nor this hot Fire , unless the Lord be with him , according to his promise , Isa. 43.2 . Thus now I have opened the second thing , and shewed you how a good Christians suffering for the Name of Christ , turneth unto him for a Testimony towards God .

I find yet some other senses given of these words , which I shall but name .

3. It shall turn unto you for a Testimony , that is , say some , for a Testimony for the Truth . The Sufferings of God's people are their Testimony indeed . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Martyrdom signifies a Testimony . I know not how to fix upon this as the sense of the words , because of the Pronoun , To you . For those Souls must be rooted and grounded in the Truth , that are persuaded to suffer for it , unless we will say that the Primitive is here put for the Possessive , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the sense is this ; It shall be your Testimony . It is indeed the sealing of their Testimony , and a real Testimony to the Truth of Christ , and that which alone some are able to give , as that female Martyr , who told her Persecutors , She could not dispute for Christ , but she could die for Christ . Every one cannot give a Verbal Testimony ; they can conceive , and believe more than they can with their Tongues express . Suffering is their Testimony .

4. In Testimonium contumaciae eorum qui non crediderint , for a Testimony of the stubborness of those who shall not believe . The sufferings of God's people for the Truth , speak the stubborness of men that will not imbrace that Truth which the Servants of God seal with their bloods . But I shall not inlarge upon this , not judging it the best account of the Phrase . I have done with the Doctrinal part of my Discourse , and come now unto the Application of it , which will be dispatched under two Heads . The first of Discouragement to the Enemies of Christ and his Gospel . The second of Incouragement to the friends of it .

VSE I.

For Discouragement to the Enemies of Christ , and his Gospel . It shall be that , 1 Sam. 2.3 . Talk no more so exceeding proudly ; let not arrogancy come out of your mouths , for the Lord is a God of knowledge , and by him actions are weighed . The Bows of the mighty men are broken , and they that stumbled are girt with strength . Sinners out of their innate Enmity to Christ , are ready to talk proudly by their threats , Lord ( say the Apostles ) Acts 4.29 . Behold their threats , and to act cruelly and barbarously . Every wise man propoundeth to himself an end of his actions , and doth nothing but for some end , that shall be worthy of his pains ; not willing to labour in vain , and to bring forth nothing but trouble and sorrow . The Actions as to which I am discouraging you , and from which I am dehorting you , are those mentioned in the verse before my Text ; laying hands upon the people of God , persecuting them , delivering them into prisons , &c. for Christ's Names sake . I would willingly have all men think with themselves what their End of such actions is . It is one of these two , either that themselves may live alone in the Earth , and enjoy their sensual satisfactions without disturbance , and the sensible enjoyments of the World without any Rivals , or Competitors : Or else that they might ruine the Interest of God in the World . Now , admitting that to be a truth which you have heard , that these sufferings shall be a Testimony , turn for a Testimony , none of these Ends are feasible . If they be a Testimony , and shall turn to God's people for a Testimony against the Adversaries , they are not like by such actions to advance themselves , by actions which are evident tokens of their perdition , both a sudden destruction here , and an eternal destruction hereafter . There are two bodies of people , of which no instance can be given , but that God after a short time that he hath made use of them for his purpose , he hath destroyed them . The first are Armies , the second are Bands and Troops of Persecutors ; there hath been some of these in all times , some need of them , God , the wise God , in his Government of the World , hath had occasion to make use of them . You shall observe , that the generality of these bodies are usually made up of the dregs of Mankind . God hath often used them , but they have never lasted long ; of all bodies of people , they have been the most mutable , perishing bodies . The first are usually guilty of much blood and cruelty , ( for it is an hard thing for men with their Swords in their hands , to keep from smiting but where the Lord bids them smite . ) The latter are guilty of blood mingled with rage and malice against what is supremely good , their rage is against Heaven , and they at last find it hard to kick against the pricks . So far is the Persecutor in reaching his ends , in advancing and setting up himself , that he finds he hath taken the next course to ruine and destroy himself . Look back upon the Records of time ; you read in Holy Writ of several Troops of Persecutors ; The Jews , Where are they ? They were the first owners of the Field of Blood ; they are scattered , and Vagabonds over all the Earth . The Roman Empire , those I mean that ruled it , were the next . Where are those great Powers that were a terrour to all the World ? The stump of that Empire remaineth in Germany , that is , all the Papists are yet in play , but God hath broken them in many places . What is become of all the Generation of those in Queen Mary's days ? Gardiner was soon cut off in his wickedness ; Bonner buried upon a Dunghill . I do but name some things to you , leaving it to you to look back and see where you can find that there hath been any Troop or Band of Persecutors , that God in a short time hath not scattered by his providence , and broken , or any single person almost , who hath been eminent in these Atchievements , that hath died an old man , and full of days , and gone with peace to his Grave . Tell me who ever prospered in this Trade ? When the Devil thus entreth into a man , it is a Testimony that God is about to destroy him , and that his Judgment is not far off . What is it then that a man in such actions should propound to himself as the end ? Is it the rooting out of Truth , the doing of a mischief to the people of God whom he hateth ? Alas ! neither of these ends are practicable or feasible . The sufferings of God's people have always rooted and confirmed the Truths of God ; the Truths of the Gospel have got as much confirmation by the steady sufferings of the people of God in the defence of them , as they have done by the Preaching of them . Three things have mightily contributed to settle mens minds in the Truth , and to propagate the Knowledge , Faith , and Love of it : The Preaching of the Gospel by the Apostles , and since by the faithful Ministers of the Gospel . The miraculous operations , by which the first Ministers of the Gospel confirmed their Divine Mission . 3. The undaunted , couragious sufferings of God's people . Miracles quickly ceased , while they were wrought , but few saw the operation of them ; others then , we since have but had the report of them . The great things that have propagated Truth , the Truths of the Gospel , have been Preaching and Suffering ; the Preaching of Ministers , and the Sufferings both of Ministers and People . Those who have not Faith enough to believe the Scripture ( upon their belief of which hangs all the credit of the Miracles we there read of ) yet have had sense enough to discern men dying with boldness and courage in a steady owning of the Propositions of the Gospel . And it is natural to us to think there is something of truth in those Propositions , in the defence of which men will adventure to die , and lose all their sensible enjoyments . What do men then aim at ? Would they do a mischief to their Enemies , and do they mistake the Ministers of the Gospel , and such as fear God for such ? Alas ! neither can they reach this end . Their sufferings turn to them for a Testimony ; a Testimony from God to them , of an honour he puts upon them , great grace which he hath bestowed , and will yet further bestow upon them , an exceeding great reward , either with their sufferings , or after their sufferings ; either in this life , or in the life which is to come . Why then do people rage ? Why do they imagine a vain thing ? O that I could persuade them to sound a retreat from this Battel , which cannot but end in their own ruine , and their Enemies Victory .

Obj. But I hear some saying , Is there any that would go about to make men suffer for Christs Names sake ? May not men be made sufferers for their disobedience to the Laws of the place where they live , but they must suffer for Christ's Names sake ?

Sol. I answer , God forbid , that Christs name should be made use of by any who pretend to him to patronize , Treason or Rebellion or any disturbance of the Civil Order or Peace . Nay , men radically good , may for ought I know suffer as evil-doers . If Peter had been made to suffer for drawing out the Sword , and cutting off Malchus his ear , I know none could have defended him , it is not like his master would , who reproved him for it , and told him , That those who took the sword should perish by the sword . Christ did not justfy that action as done for his names sake , tho it was for his sake , yet it was spoiled by the rashness and disorderliness of it , and the want of authority to do what he did ; the doing of an action for Christs name sake signifyeth the doing it at his command , and by his order as well as for his honour and glory .

2. All innocent suffering is not a suffering for Christs name sake . A man suffereth innocently , when he suffereth for a pretended crime of which he is not guilty , when men lay to their charge things which they know not ; but every one who thus suffereth , suffereth not for Christs name sake ; Naboth was put to death upon a false subornation , but he was no sufferer for Gods sake , but for his own just rights and liberties . Indeed all stand concerned to take heed , that they be no causes nor instruments of , and in mens sufering innocently , for it is a dreadful guilt , Exod. 23.7 . Psal. 10.8.15.5 . It was one of the crying sins which brought Vengeance on the Jews , that amongst them was found the blood of Innocents , Jer. 2.24 . and that they had filled the land with the Blood of innocents , Jer. 19.4 . But wicked men may fill a nation with the blood of innocents , and yet not with the blood of such as suffer for Christs name sake .

3. I told you before , that a suffering for Christs name sake must be a suffering for him , not meerly for our selves , in defending our personal just rights , nor yet for our countrey in defending its just liberties , but for Christ , in maintaining his truths and ordinances , whether relating to his worship , or to mens lives and conversations . As the holy Martyrs of old chose rather to dye and to lose all they had , then to deny Christ , and not to publish his gospel , and to live up to his laws for Worship and Holiness .

4. Lastly as a suffering for the maintenance of any civil rights , if for them meerly , is no suffering for Christs names sake , so no civil Edicts , or Laws can take away a Christians honour in suffering for Christ , and for his names sake , if indeed their suffering be of this nature , that is , for this cause , Acts 5.41 . The Apostles went away rejoicing , that they were counted worthy to suffer for his name . Yet it was contrary to the command of the Sanhedrim , v. 28. If a suffering for Christs name shall turn to them for such a Testimony , all men that love their own Souls , or lives , or whatever is dear to them , stand highly concerned to take heed , that they raise not against themselves any such testimony , or evident token of perdition , as the Apostle calls it .

VSE . II.

If what you have heard be truth , if Christians sufferings for Christs names sake shall turn unto them for a Testimony , ( which is Christs own assertion ) if it ●urn to them for such a testimony as you have heard opened ; if you search the Scriptures and find these things are indeed so as I have opened to you : You see what reason Christians have in such sufferings , to count it all joy , when they fall into diverse Temptations , according to the Counsel of James , ch. 1. v. 3. To rejoice and be exceeding glad , for great is their reward in Heaven , according to our Saviours exhortation , Matth. 5.12 . To rejoice for as much as they are partakers of Christs sufferings , that when his glory shall be revealed , they may also be glad with exceeding joy . To be in nothing terrified by adversaries , which is to them an evident token of perdition , but to you of Salvation , and that of God . Phil. 1.28 . I beseech you sit down and consider seriously with your selves what a Testimony of Gods favour , what a mark of honour from him is worth , what a Testimony is worth to your Souls , that you are some of those , who shall one day be glorified , if you be such who are serious in the business of eternity , and keep any watch upon the influences of God upon your Souls , think with your selves what in your sad , and melancholick reflections at some times you would give , that God would shew you a token for good , Psal. 86.17 . David beggs of God that he would shew him such a Token . This is such a token as God shewed Paul to chear him with , Acts chap. 23. v. 11. The Lord stood by him and said , Be of good cheer Paul ! for as thou hast testified of me at Hierusalem , so must thou also bear witness at Rome . Be of good cheer ! one would have thought it should have quite deadned Paul , and put him out of all good cheer . God did not so judge , he would not have said so to his Servant , if he had not judged , that it had been a proper argument of comfort , and for the filling of his Soul with chearfulness . Let not therefore your hearts fail , indeed this ought to be no argument to a Christian to pull troubles of this nature upon himself , he ought to maintain both the wisdom of a serpent and the innocency of a dove , and to look that he cometh by his sufferings honestly . But to suffer as a Christian is not a matter of trouble , or shame , but a good cause to glorify God , 1 Pet. 4.16 . What would not any considerate christian give to have a testimony that he is one whom God delighteth to honour , one whom the Lord hath influenced with great degrees of grace , and intendeth yet further to influence , one whom God designeth a great reward for , either in this life or that which is to come , to have a Testimony that he is a Disciple of Christ , and that not in name , but in deed , a true believer , one that loveth God , and that not in word and in tongue only , but in deed and in truth ? I have read of one who in a great agony of Spirit had this expression : I could be content to lye in Hell a thousand years were I sure then but to have one good look from God . What saith the Apostle ? If we suffer with him , we shall also reign with him . If you suffer as Christians you may speak to your adversaries in the language of that ancient Martyr . Sententiis vestris gratias agimus ; quum à vobis damnamur à Christo absolvimur ; We thank you for your sentences ; when you do condemn us , Christ absolveth us . In our Book of Martyrs we read of the condemnation of three famous Martyrs , all Bishops , Cranmer , Ridley and Latimer . The first replieth to his Judges , I appeal from this your sentence to the Judgment seat of God . The second told them , Although I be not of your company , yet I doubt not but my name is written in a better place , whither your sentence will send me sooner . The third saith , I thank God most heartily that he hath prolonged my life to this time . Mark how all these good men counted it all joy when they fell into these terrible temptations ; a good Christian ought not indeed to desire suffering for Christs sake ; the Apostle speaking of suffering saith , 1 Pet. 3.17 . It is better ( if the will of God be so ) that ye suffer for well doing then for evil doing . Sufferings are things ingrateful to the flesh , and upon that score evils , as they are temptations . Our flesh always is crying to us , Master , spare thy self . They are not therefore to be desired . No man knoweth what his heart will prove in an hour of trial , but if it be the will of God , you suffer ( saith the Apostle . ) It is never the will of God that we should suffer ( in that sense wherein the Apostle there mentioneth the will of God ) but when we suffer for doing the will of God , if this be our lot , that a shower overtaketh us , walking not in any crooked paths of our own , but in the way of Gods commandments let us rejoice , Christ is magnified in our body ( as the Apostle speaketh ) Phil. 1.20 . And as Christ is magnified in you , so you are magnified by Christ . The spirit of glory and of God resting upon you . 1 Pet. 4.15 . Wherefore ( as the same Apostle saith ) Let them that suffer according to the will of God , commit the keeping of their Souls to him , in well doing as unto a faithful creator . v. 19. I need not much enlarge in this branch of application . What it is to suffer for Christs name sake , I have in my former discourse shewed you . There are ( as I have shewed you ) arguments enough in these few words ; It shall turn unto you for a Testimony .

VSE III.

Let us therefore in the last place labour for this degree of grace , That we may be ready to suffer for the name of Jesus Christ . It is every man● wisdom , though he be at present in health to prepare for sickness , because sickness is but a common accident to mortality , & none can promise himself that he shall always enjoy his health . I call this Grace , for the Apostle lets us know , it must be given unto us to suffer . Phil. 1.29 . There are but two things that I know of necessary to us for suffering 1. The one is a mortified heart to the World , both in the sensual satisfactions , and in the sensible enjoyments of it . We may do a great deal toward this by considering the vanity , and incertainty of these things , the inconsiderableness of them weighed and compared with the enjoyments of God : By difusing our selves to them , &c. The second is courage ; now this is partly natural , and morally ; partly infused : There is a natural , and moral courage which many have shewed in their personal dangers , and in the more publick dangers of their country ; we find a great deal of this , amongst Pagans , this will not do in this case . The courage here necessary must be given from above , and the product of Faith in things that are invisible . It is a courage by which Christians are as the Apostle saith , out of weakness made strong — by which Women have received their dead raised to life again , Heb. 10.34 , 35. For this we had need be much in Prayer . Our Saviour commandeth us that we should Pray , that we enter not into Temptation . And Luke 21.36 . ( with which I shall conclude ) Watch ye therefore ( saith our Saviour ) and Pray always , that you may be accounted worthy to escape all these things that shall come to pass , and to ●●and before the Son of man . We ought to pray that we enter not into Temptation , as Temptation signifies no more then trials , but more especially in a second sense as Temptation signifieth a motion to sin , which is the Temptation of the former temptations . But if that it be not the will of God that we should escape temptations in the former sense , yet we may escape them in the latter sense , and may be able to stand before the Son of man . That sufferings may not be Testimonies against us , which they will be if we be ashamed of the Lord Jesus , or of his truths , or ways , but that they may ( as is here promised ) turn unto us for a testimony for us .

FINIS .