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
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
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 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 prudencâ— 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 â— 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
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 regulaâ—â—â— 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
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
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
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
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 manâ— 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 â—â—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 A Catalogue of Books Printed for and are to be sold by Edward Giles Bookseller in Norwich near the Market-place SEveral Discourses concerning Actual Providence A word in Season Defensive Armour against four of Satans most fiery Darts Sermons upon the whole first and second Chapters of the Canticles All published by John Collings D. D. The way of the Spirit in bringing Souls to Christ The Glory of Christ set forth with the necessity of Faith in several Sermons Both by Mr. Thomas Allen late Pastor of a Church at Norwich Enoch's walk with God and Christ A Christians gain By Mr. Timothy Armitage late Minister in the City of Norwich Precious Promises the Portion of Overcomers By Mr. John Lougher Minister in Norfolk The Saints Eben-ezer By Mr. Francis English late Minister in Norwich Directions to spell English right The History of the Protestant Reformation as it was begun by Luther The Dead Saints speaking being a Sermon Preached upon the death of Mr. Newcomb The English Presbyterian The orderly matter of Prayer drawn into Question and Answer Two Treatises the first Of Rejoycing in the Lord Jesus in all Cases and Conditions The second is Of a Christians Hope in Heaven and freedom from Condemnation by Christ Both by Mr. Robert Asty late Minister of Jesus Christ in Norwich Obedience to Magistrates Recommended By Mr. John Clapham Rector of Wramplingham in Norfolk A Present for Youth and Example for the Aged FINIS