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
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
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
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
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
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
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