when Israel must die Do our Prophets live for ever And it pleaseth God to give some of his People notices of this time Paul's time was now come He tells Timothy in the verse before the Text I am now ready to be offered the words in the Greek are I am now already offered Paul was ready as that term in our Language signifies prepared but the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which rather signifies already than prepared into which sense it cannot be interpreted the next words interpret it The time of my departure is at hand Nor certainly doth the Apostle speak this meerly upon the prospect that all Christian Prisoners especially Teachers amongst them might reasonably have of their fate under such a Pagan Tyrant and Butcher as Nero under whose Government and Power he was at this time was but upon some more special and particular notice which God had given him that his time was at hand He speaks of it without trembling and faith not to Death tho it was to be violent Hast thou found me O mine Enemy but with confidence chearfulness he entertaineth the thoughts and prospect of it This Text tells you the grounds of his chearfulness 1. His work was done 2. He had wages to take The first he openeth by 3 phrases 1. I have fought a good fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that excellent fight as Beza well translates it 2. I have finished my course 3. I have kept the Faith 2. He had wages to take which he could not receive upon Earth And now is laid up for me a Crown of Righteousness c. I shall only turn the Text into a Proposition concluding from Paul's work and confidence the duty of all Prop. Those who would at death have the Crown of Righteousness which is laid up for and which God the Righteous Judge will one day give out unto some persons must fight the good fight finish their course keep the faith and love the appearance of the Lord Jesus Christ and those who do these things may know that there is such a Crown of Righteousness laid up for them which the Righteous Judge will give out to them Here are two Propositions put together 1. That there is a Crown of Righteousness which God hath laid up and will one day give out as a Righteous Judge to some amongst the Sons of men 2. That it shall be given out to such and such only as fight the good fight finish their course keep the faith and love the Appearance of Christ I shall discourse them severally then apply them together 1. There is a Crown of Righteousness which is laid up and God as a Righteous Judge will one day give out to some amongst the Sons of men 1. That this Crown of Righteousness is no other than the Crown of glory Eternal life and happiness is out of doubt the Blessed state of the Saints in Heaven is set out in Scripture unto us under a variety of Metaphors importing the satisfaction of the whole Soul there and all the powers and faculties of it It is sometimes set out under the Notion of a Feast 1 Pet. 5.4 a Banquet sometimes under the Notion of seeing God 〈◊〉 1.12 sometimes under the Notion of an Inheritance immortal incorruptible c. sometimes under the Notion of a Kingdom a Crown sometimes under Notions of profit the riches of glory sometimes under Notions of pleasure here it is called a Crown So 1 Pet. 5.4 it is called a Crown of glory and a Crown of life Jam. 1.12 But 1. Why a Crown 2. Why is it called a Crown of Righteousness 3. How is it laid up 4. How doth or shall God shew himself a Righteous Judge in giving it out 1. Possibly it is called a Crown with reference to the Combatants in the Roman Games in which the Victors had not only Prizes for which they ran but also Crowns of Bays or Lawrel or some green things If a man strive for Masteries saith the Apostle 2 Tim. 2.5 he is not crowned except he strive lawfully As the Conquerours were enriched with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prize for which they ran or wrestled or fought so they were honoured with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crown which was set on their heads and thus it lets us know 1. That Heaven will be a place of great honour and dignity 2. That those who obtain it must strive fight wrestle and that lawfully as the Apostle speaks yea and they must conquer None but the Conquerours in those Games were crowned The consideration of Heaven as a Crown ought to mind us of our duty to strive and fight It is not compared to an ordinary King's Crown which it may be comes to him by Election or Inheritance but a Combatants Crown which is never put on his head till he be declared Victor 2. Secondly This Notion is expressive of the high reward of the Saints in Heaven A Crown is the highest dignity hence it is called also a Kingdom Come ye blessed of my Father inherit the Kingdom prepared for you Thus the Metaphor is used I am 5.16 The Crown is fallen from our heads that is we have lost our greatest honour and dignity Such shall be the honour of all the Saints it shall not be only a Penny a reward of their labour but it shall be a Crown the highest and greatest reward such a one as no Eye hath seen no Ear hath heard neither can it enter into the heart of man to conceive we can fancy no higher honour and dignity than that of a Crown and therefore it is expressed by that but it will be no ordinary Crown but a Crown of Life a Crown of Glory 3. Possibly it may be thus expressed to signifie the fulness of the Saints happiness in Heaven The figure of a Crown lets you know that it incompasseth the whole head not a part of it only Psa 16.11 At thy right hand saith the Psalmist there are pleasures and a fulness of pleasures and that for evermore The glory of the Saints in Heaven shall incompass them as a Crown doth the head God in this life incompasseth his People with favour as a shield as the Psalmist speaketh in the life to come he will incompass them with glory as with a Crown In this life we have our good things but in part Nemo est ex omni parte beatus there is scarce any to be found who is every way happy One hath an head at ease but an aking heart another hath an heart at ease but an aking head but in Heaven the Saints shall be crowned perfectly happy on all sides blessed 2. Qu. But why is this called a Crown of Righteousness not only a Crown of life and a Crown of Glory but a Crown of Righteousness 1. I answer Not because it is the merit of our Righteousness Our Righteousness is all a rag a filthy Rag. The next words are enough to Satisfy us
accidents a mans getting an estate dependeth upon anothers keeping his estate the fire may burn the Thief may break through and steal Ships may be broken at Sea infinite many accidents may happen and we daily see and hear of accidents that happen to the ruine and impoverishing of men and is not thy estate as subject to accidents who is it that keepeth the fire from thee which consumeth thy Neighbour and who keepeth the Thief from thee who plundereth thy Neighbour and leaveth him nothing that upholdeth the estate of him who dealeth with thee while he letteth the estate of another man who dealeth with another to sink who can ascribe this to any thing but to the influence that God hath upon the world Now all this justifieth this truth that it is the Lord who giveth power to get wealth I shall add no more in the explication of this Doctrine I shall spend the remaining part of my time in the application of it I shall apply this to the two sorts of people that divide the world 1. To such as are poor and mean in the world 2. To those that are rich Use 1. Let me speak unto such to whom the Lord hath not given a power to get wealth that they would be content to eye the will and good pleasure of God concerning them some of you are no heirs you have not been enriched by any matches you have not been made rich by friends you have been laborious but it hath not pleased God to bless the works of your hands yet be content 1. Consider It is the dispensation of the Lord thou dost not thrive because it pleaseth not God to give thee a power to get wealth we ought in every thing to be satisfied with the will of God the earth is the Lords and the fulness thereof and God may do with his own what he pleaseth if he will give much to one and little to another or something to one and nothing to another he doth thee no wrong at all thou hast therefore no reason to murmure no reason to repine against him especially considering what I shall further add 2. Consider Wealth is none of Gods Covenant Mercies there were two outward afflictions which to the Jews were far more justifiable causes of disturbance than they are to Christians Poverty and Barrenness the reason was because the promises of God to the Jews ran much upon outward things it followeth after the words of the Text For it is he that giveth thee power to get wealth that he may establish his covenant which he sware unto thy fathers as at this day But the new Covenant reacheth most unto Spiritual mercies Jer 32.40 And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me 3. Consider Oftentimes a power to get wealth prejudiceth us in our priviledge to obtain and our duty to act grace James 2.5 Hearken my beloved brethren hath not God chosen the poor of this world rich in faith and heirs of the Kingdom Therefore the Apostle Paul gave it in charge 1 Tim. 6.17 That the rich should not be high-minded but fear Our Saviour doth pronounce a woe to them that are rich Luke 6.24 For you have received your consolation it must be understood of them that are not rich towards God but only lay up treasures for themselves So St. James Jam. 1.9 would have the Brother of low degree rejoice that he is exalted he would also have the rich rejoice v. 10. In that he is made low but I shall inlarge no further upon this branch of application but come to that which is more proper and speak a word to those that are rich Exhort 2. Is it the Lord who giveth you power to get wealth Then remember the Lord your God who hath given you power to get wealth It is the Exhortation of the Text upon which I shall enlarge a little Thou shalt remember the Lord thy God who giveth thee power to get wealth this term remember is a very comprehensive word Remember thy Creator in the days of thy youth while the evil days come not nor the years draw nigh when thou shalt say I have no pleasure in them it is also used in many other texts I must therefore open this generally and shew you 1. What duty this calleth to you for in reference to your getting wealth 2. What duty it calleth to you for when you have gotten it In reference to the getting of your wealth 1. That you would apply your self to the getting of wealth in the Lords way By the Lords way I mean two things 1. An honest course of life justifiable unto God 2. A managing this honest course in an honest manner Apply your selves and your children to the getting of wealth in an honest course of life I shall not here undertake to determine concerning Trades which are honest which are dishonest but there are two sorts of Trades or Professions or ways of life which I shall not commend nor should chuse 1. Such as serve meerly to maintain Superstition or Idolatry 2. Such as serve meerly for Idleness Luxury 1. Such as serve meerly for Superstition and Idolatry like the Silver-Smith whose craft was to make shrines for Diana I remember Tertullian inveighing against Idolaters maketh all makers of Idols and Statues to be guilty of the same sin with them that worship them 2. There is another sort of Trades that serve meerly for Luxury and Idleness such kind of ways of living as these are by no means to be chosen because we cannot expect that the Lord should in them with his blessing give us power to get wealth 2. It calleth to you for the managing of your callings in an honest manner that is in short with truth and justice Prov. 21.6 The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death David prayeth that the Lord would remove from him the way of lying a lying tongue is one of those things which God hateth and again Pro. 12.22 Lying lips are abomination to the Lord 3. It calleth to all you that are employed in getting wealth to manage all your conversation in such a course of religion as you may expect Gods blessing to go along with you especially it calleth to you for prayers it is the blessing of the Lord that maketh rich who can expect the blessing of the Lord in the day that doth not beg it in the morning and in the evening he that chooseth to live as if there were no God in the world what wonder is it if God leaveth him to take his course that he shall live as if there were no God in the World if he will not live as to duty as if there were a God in the world what wonder is it if the Lord leaveth him to live so as to his
ambitious of the Crown of Martyrdom but these things are miranda to be admired not imitanda to be imitated no man is bound to put his self upon suffering afflictions no not in defence of the Gospel of Christ we ought to see our call clear to suffering as well as doing in that sense therefore this precept must not be understood But 2. It speaketh unto every Christian to expect that his owning and professing of the Gospel should meet with afflictions and to be content to take a share in them Be thou partaker of the afflictions of the Gospel look that the Gospel should be afflicted and be contented to take thy share with the Gospel in its afflictions our Saviour telleth us That no Prince goeth out to war with another but he first sitteth down and considereth whether he with 10000 shall be able to meet with his enemy with 20000. Christians before men undertake the profession of the Gospel they ought to sit down and consider what the Gospel will cost them for the tempers of our spirits under divine providences are much according to our expectation if we expect nothing but good and meet with nothing but evil the evil sinketh us we did not look for it Mala inopinata graviora but this is not all to be content to take our part in afflictions with the Gospel if God calleth us to suffer for owning and professing the Gospel of Christ and not think it strange we should not murmure and repine against it or take any unlawful course to decline but to cast our lot with Professors and to take our share with them and to be content to suffer evil with them who suffer for the name of Christ or for the profession of any of his truths nay it may be there is something more our duty than this and that is to rejoice that we are counted worthy to suffer any thing for the name of our Lord Jesus Acts 5.41 Singing in the prison into which we are thrown as Paul and Silas did taking the spoiling of our goods with joy 3. Nay there is something more in this phrase viz. a suffering together with others that suffer for the Gospel though we do not suffer at all and indeed this is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought to have a sympathy with the Gospel and the Professors of it it is that which the Apostle urgeth and thus it answereth that text Rom. 12.15 Rejoice with them that do rejoice and weep with them that weep both these are put together in that phrase in the Epistle to the Hebrews Heb. 10.34 For you had compassion of me in my bonds and took joyfully the spoiling of your goods Both these are the duty of good Christians to suffer with them that suffer for the Gospel and to be content to suffer themselves if God calleth them to it in defence of the Gospel of our Lord Jesus Christ as the Apostle had upon him the care of all the Churches 2 Cor. 11.28 29. So he had upon him the sorrow and affliction of all the Church of Christ the Apostle in that Chap. v 23. telleth us what stripes what imprisonments what deaths he was in and then he telleth us that he did not thus only suffer with and for the Gospel but also he was afflicted and he burned with others and this is the duty of every Christian they ought to partake joyfully and with satisfaction to take their share in those afflictions to which the preaching or owning the Gospel doth expose them and also to bear the burthens of others and to be content to suffer with them to bear some share in their sorrow in their trials and afflictions I come to the next question Qu. 4. Whence ariseth this obligation upon Christians and why are they thus to partake of the afflictions of the Gospel and not to be ashamed of the testimony of our Lord This Question hath two Branches Qu. 1. Whence ariseth this obligation upon them not to be ashamed to give this Testimony nor of it when given Qu. 2. Whence ariseth this obligation upon Christians to be partakers of the afflictions of the Gospel For the first of these whence this obligation doth arise upon Christians not to be ashamed of the testimony of our Lord I shall open it to you in seven or eight particulars 1. From the will of God This is the true and proper foundation of all duty the will of God and the duty of Christians are Correlates nothing can be our duty towards God but what is the will of God towards us and nothing can be the will of God towards us but it must become our duty this is the will of God it is the will of God that we should not be ashamed of the testimony of our Lord neither our selves to give testimony unto Christ nor his Gospel nor yet of them who do give such testimony It is indeed the will of God concerning some more eminently then others but concerning all Christians it is the will of God it is spoken concerning all Rom. 10.9 That if thou shalt confess with thy mouth the Lord Jesus Christ and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Mat. 10.32 Whosoever therefore shall confess me before men him will I confess also before my Father which is in Heaven The Apostle writeth to the Thessalonians 1 Thes 3.3 That no man should be moved by these afflictions for your selves know that we are appointed thereunto Col. 4.12 It is the duty of Christians to be compleat in all the will of God It is not only the will of God that men should pray that they hear the word and receive the Sacrament but they should give their testimony and not be ashamed of the testimony of Christ their Lord 2 Tim. 4.5 Watch thou in all things endure afflictions 2 Tim. 2.3 Thou therefore endure hardness as a good Soldier of Jesus Christ Ministers and good Christians are witnesses and they are Soldiers and therefore they ought to endure hardness and to be ready to give their testimony 2. It appeareth from the relation that every good Christian standeth in to Christ as his Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the words that thou be not ashamed of the testimony of our Lord every subject is bound to give his testimony for the King because he is his Soveraign Lord every Servant is bound to give his testimony for his Master because he is his Lord Christ is our Lord and therefore there lieth an obligation upon us to give testimony for him would not your Prince take it ill if you should refuse being called to testify the truth for him would not your Master take it ill if you should refuse to give your temony for him Surely Christ who is our Lord must take it ill from us if we refuse a testimony to him If every man because that he is a debtor to the truth taketh himself obliged by the
patience presently subjoineth this of wisdom If any of you want wisdom let him ask it of God there is a great wisdom to be used in suffering 2 Tim. 2.5 And if a man also strive for masteries yet is he not Crowned except he strive lawfully To this of the Apostle is subjoined v. 3. Thou therefore endure hardness as a good Soldier of Jesus Christ This point of wisdom to be used in suffering is a large point and I cannot speak so much to it as I should I shall only here say that it lieth very much in avoiding needless provocations of our adversaries either by word or deed they will be angry do we what we can but certainly it is the wisdom of a Christian to avoid needless provocations by suffering as patiently as meekly and calmly as we are able 10. Would you prepare for an hour of persecution walk close with God Walking holily and closely with God is the duty of a Christian at all times both with reference to his eternal Salvation and in reference to his peace but never more needful than at such a time Deut. 23.9 You shall find this passage When the Host goeth forth against thine enemies then keep thee from every wicked thing Israel was not only concerned to take heed of wickedness at all times but especially then for fear of provoking God when the Lords Sword is drawn when the Lion roareth the Beasts of the Forrest tremble when a man entreth into persecution he goeth out to Battel this is our Battel with the world We do at all times stand obliged to take heed of sin but more at such a time than at another Our Lord speaking of his coming saith Blessed is that Servant whom when his Master cometh he shall find so doing When the Lord letteth loose the men of the world to execute their rage against the people of God the Lord doth come in a way of wrath and anger against his own people you had need at such a time take heed to your selves every one girdeth his Rayment close to him in a time of Winter and pulleth his Cloak close about him in a storm though a Christian standeth obliged at all times to walk close with God yet if ever he may give himself a liberty and looseness as to a garment of holiness certainly it should not be in the Winter it should not be when a storm is coming 11. Be much in Prayer As we do nothing in our own strength so do we much less suffer in our own strength Philip. 1.29 For unto you it is given on the behalf of Christ not only to believe on him but also to suffer for his sake It is a gift and it must be given to us of God for to suffer all gifts we have from God are obtained by asking the Lord giveth his holy Spirit unto them that ask it and reason teacheth us to double our Petitions and to double our fervour and heat in petitioning when the mercy we ask is more necessary for us or at such a time when we stand in a more special and particular need of that mercy which we go to God for our Lord hath taught us this by his example He went and prayed and thrice repeated the same words that is the same matter of prayer I say by that example our Lord hath shewed us what is our great duty in such a time to pray to God either that the Cup may pass from us or that he would furnish us with grace and strength to glorify God in the fire thus much for the first Question Quest 2. What is the duty of Christians when the hour of persecution is come upon them Here in the first place is a case of Conscience to be spoken to about flight Whether it be lawful for Christians to fly in a time of persecution to avoid the storm There have been very different opinions of Divines some have asserted it utterly unlawful to fly others moderate it and say That before a Christian is taken he may fly but if he be taken they think he ought to stand to it and not to fly others have affirmed it as a duty to fly I do not think the case is to be spoken to in the general because circumstances will much alter this case as to flight or voluntary withdrawing our selves 1. It is lawful for a Christian to fly when the cause of God cannot be advantaged by his stay but may be prejudiced and when particular ties do not oblige him for to stay our Saviour bids his Disciples Math. 10.23 When they persecute you in this City flee you into another I know some say that this was only a permission of a duty enjoined the Disciples of our Lord to the intent the Gospel may be Preached but there is no question of this that self-preservation is a duty that we owe to our selves and the very Law of Nature obligeth to it when some particular law of God doth not countermand the law of nature so long as there is any probable hope that the cause of God may be advantaged by our stay that a man standeth as a stake in a Hedg take it out and the Hedge falleth he must not stir but when the case is so as a mans stay can no way further the interest of God he may lawfully withdraw it is a rule in War when the Field is lost no Captain doubteth of providing for himself so though a man be a Minister of the Gospel and of great use in a place yet when he seeth the Church is dispersed and he can do no good by his stay there is no question but in this case he may fly and secure himself 2. It is yielded on all hands That when the persecution is personal it is lawful for a Christian to avoid the dint of it when a particular Minister is aimed at or a particular Christian and there be others who if he be gone may do his work and bear up the cause of God I say in this case it hath been granted to be the duty of persons to fly in a time of persecution in short I take it to be the duty of Christians in such cases to withdraw when they can do it without sinning against God the flight barely considered is no sin if no other sin attendeth it If a man hath boasted of his standing and then fly if a man cannot stir but he must betray the interest of God in the place where he is or fail in his discharge of his duty to them whom the Lord hath set him in near Relation to he may sin But in the general when a man can withdraw and by his withdrawing not run into a neglect of any other duty by which he is tied to glorify God or to do good to the Souls of others I believe it to be so far from the duty of a Christian not to fly as it is his duty to fly I conclude therefore 1. In the first place It is the duty
of Christians in a time of persecution to stand to it to endure it until the Lord openeth some door by which they may go out without sinning against God either deserting the interest of his honour and glory or their own duty to them to whom the Lord hath set them in near Relation We may fly if God openeth us a door but we must not break our selves a Gap we must see God going before us and guiding of us as to what we do this is to be a good Soldier of Christ 2. It is doubtless the great duty of Christians in such a time to live as winning and obliging a conversation as possibly we can that we may not by any Indiscretion pull down any suffering or trial upon our selves We ought always to remember we are Factors for God and to walk so as to win others but especially at such times when the worlds passions are in a great fermentation 3. It is unquestionably a great duty of Christians in a time of persecution to study a charitable frame of spirit Math. 5.44 But I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them that despightfully use you and persecute you You see this in the practice of our Saviour Father forgive them they know not what they do And Stephen praying when he was dying Lord lay not this sin unto their charge 1 Pet. 2.21 For hereunto were you called because Christ also suffered for us leaving us an example that you should follow his steps Our hearts are very prone to revenge and the more causelesly we suffer from any the more our anger riseth and the more we are prone to study revenge therefore the mortification of anger in the checking of our passion is highly necessary to us in such an hour 4. We ought not to be solicitous either what to say or what to do Be you only careful of your duty that you do not bring your selves into trials that you do not suffer as evil-doers either with respect to the cause for which you suffer or to any circumstances relating to it see that you strive and strive lawfully Mark 13.11 When they shall lead you and deliver you up take no thought before what you shall speak neither do you premeditate but whatsoever shall be given you in that hour that speak you for it is not you that speak but the Holy Ghost You may be assured that God never calleth you to any work but he will stand by you you know who was in the fiery Furnace Dan. 6.22 My God hath sent his Angels saith Daniel and hath shut the Lions mouths that they have not hurt me 2 Tim. 4.16 At my first answer no man stood with me but all men forsook me v. 17. Notwithstanding the Lord stood with me and strengthened me You have heard of the profession of the Martyrs burning at the stake they felt no more pain than if they were in a Bed of Roses study nothing more than how you may be able to glorify God in the fires 5. Then if ever it is your duty not to be seeking great things for your selves in this life Jer. 45.5 Seekest thou great things for thy self seek them not A Christian should order his Conversation in Conformity to Gods dispensation he should not be clothing himself with Ornaments when God is stripping of him he should not then be furnishing his house with fine things when Gods providence is stripping of him naked he should not then be perfuming himself with sweet smells when the Lord is sending him a stench and rents 6. Then if ever a Christian stands most highly concerned to fill his thoughts with spiritual objects to be thinking of the pleasures at Gods right hand thinking of that substance that shall endure of that better Country which God hâ—th prepared for his people 7. A Christian ought in an hour of trial to be ready to give a reason of the hope that is in him to every one thâ—â— asketh with meekness and with fear If you observe that Text 1 Pet. 3.15 It is mixed with the Apostles directions to Christians how to behave themselves under persecution a Christian is not bound to bring himself into trouble but if the Lord hath spread his Net over him that he cannot escape if the Lord hath hedged up his way with Thorns he ought to be ready to give an account of his Faith and of his hope to them that ask him Peter failed in this who denied that he knew the man of whom the Maid spake but I pray observe there is a difference to be put betwixt a Confession of our Faith and a Confession of a Fact I do not think that in a matter of Fact a Christian is bound to betray himself When Pilate asked our Saviour Math. 27.11 Art thou the King of the Jews Jesus said unto him Thou sayest But this is not all we are not only to be ready to give a reason of our Faith or of our hope but we must do it with meekness and with fear in an humble manner with that due reverence which is due unto those whom the Lord hath set in a station above us 8. We are not to be ashamed of the Lord Jesus Christ and of his words Mark 8.38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father with his holy Angels Luke 12.8 Whosoever shall confess me before men him shall the Son of man also câ—â—sess before the Angels of God And you may find the same thing Math. 10.32 The Apostle observeth of our Lord 1 Tim. 6.13 That he before Pontius Pilate witnessed a good confession Upon which account he adjureth Timothy that according to his example he also should fight the good fight and keep the Faith Here ariseth a Question Quest What is to be determined in this case when the Magistrate commandeth that which he ought to command or which at least he thinketh he may command and the Christian doth not obey because he thinketh that in obeying he should sin against God whether in this case is the Superiours Act Persecution and the Inferiour persecuted yea or no 1. I answer it unquestionably dependeth not upon the Judgment of men whether the thing commanded be lawful or unlawful that issue must be determined by God for God alone is Judge of truth and falsehood of what is lawful or unlawful and such pursuits must be determined at the Bar of God whether they be persecution or not 2. It is most certain men may persecute others for righteousness sake and yet think they do that which they ought to do Acts 26.9 I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth John 16.2 Whosoever killeth you will think he doth God service And it is as certain
mercy as if there were no God in the World Obj. But may some say do not we see that many grow rich in the world that yet live without a God in the world making no conscience of such a course of Religion as you prescribe Sol. I answer it is one thing for God to give a power another thing for men to have a permission that Text is worth your noting Prov. 10.22 The blessing of the Lord maketh rich and addeth no sorrow with it There is a great deal of difference in Gods giving outward blessings and much lyeth whether he giveth them with his blessing or with his curse it is said of the Israelites That the Lord gave them quails and while the flesh was betwixt their teeth the anger of the Lord smoaked against them God gave the Israelites a King in his wrath so the Lord sometimes giveth riches and honour but the blessing of the Lord addeth no sorrow with it There was a great difference betwixt the riches of Solomon and the riches of Gehazi no man can expect the blessing of the Lord upon his riches and getting wealth without this course of life which I have directed Qu. 2. What duty doth this call to us for when we have gotten our wealth I answer it calleth to you for an acknowledgment of this truth in such a using of your estates as you may thereby testifie that you do not say that you by your own hand have gotten this wealth but the Lord gave you power to get it 1. It calleth to you for a cordial acknowledgment 2. It calleth to you for a verbal acknowledgment 3. It calleth to you for a real acknowledgment 1. It calleth to you for a cordial acknowledgment 1. Take heed your hearts be not lifted up Deut. 14.17 Then thine heart be lifted up And thou say in thy heart my power and the might of my hand hath gotten me this wealth We are ready to be lifted up for any thing that we have more then others but consider what the Apostle saith Who hath made thee to differ and who hath given thee power to get wealth what reason hast thou to be proud 2. Take heed that in your hearts you acknowledge God the donor and author of it do not say that by your own power and by your own wisdom you have gotten this wealth the Lord delighteth to do good but he also loveth to be acknowledged and owned then is God honoured when you acknowledge the mercy which you have to be received from him 3. In your hearts acknowledge Gods mercy and give him thanks keep your Souls in a thankful frame that when you look upon the houses which you did not build and your fields which you did not plant your Soul may presently be lifted up to Heaven and say God I thank thee Josh 24.13 thou hast given me land for which I did not labour and houses which I did not build 4. Be thinking in your hearts what you should do for God thus was David What shall I render unto the Lord I will take the cup of Salvation and praise his holy name 2. Give the Lord a verbal acknowledgment 1. Be not ashamed to own before men that God is gracious I have often observed and that not without some blushing that even good people such as fear God have had a kind of a shame upon them to acknowledge their low beginning in the world and used all arts to hide it we should never be ashamed to own what God hath done for our Souls or for our Bodies that others may be quickned to serve God and to trust in him it argueth much of a thankful heart in a Christian when he is ready upon all occasions to acknowledge I was such a poor creature so mean in the world God hath done thus for me all these are what God hath given me 2. Take heed of being ashamed to own it before the Lord Gen. 32.10 With my staff passed I over this Jordan and now I am become two hands You may observe in Scripture it is one part of our duty in thanksgiving to give God the acknowledgment of what he hath done for us 3. Remember to give the Lord a real acknowledgment that it is he who hath given thee power to get wealth you will say how shall that be I answer two ways 1. If thou dost watch thy self that the encrease of thy wealth doth not prove the encrease of thy lust and corruption this is too common Jeshurun waxed fat and kicked up the heel I would have you watch your selves chiefly as to five things 1. That your Spirits do not heighten with your estates the Apostle 1 Tim. 6.17 commandeth Timothy to charge those that are rich in this world that they be not high-minded thereby hinting us that riches have a malign quality to swell our minds and elevate our Spirits they are things whereby a man in the view of the world differeth from his Neighbour and seemeth to excel him now pride taketh advantage of every such thing be it never so little to make the Soul to swell and to think of itself above what it ought to think Solomon I think somewhere telleth us that the rich man answereth roughly when the poor useth intreaties this we see in the experience of every day now there is nothing more defileth the Soul than pride no Soul is lower in Gods Eyes then that Soul that is highest in its own Eyes hence you shall observe that a wicked man is often in Scripture set out under the notion of a proud man and a godly man under the notion of an humble man and God is said to resist the proud and to give grace to the humble the word translated to resist signifieth to set himself in the order of a battel against persons and it is observable that God is not said any where so to resist any but the proud 2 Take heed of oppression Do not rich men oppress you saith St. James and call you before the Judgment Seats This is a sin proper to the rich for it supposeth power no man can do wrong to another that hath not a power greater then his and power must be maintained by riches there are diverse species of oppression there is an oppression in Judgment this is the sin of unjust Judges in short the with-holding of the hire from the labourer of the wages from the Servant or any thing from another who hath a right to it by force power is this sin of oppression which indeed is the effect both of pride and covetousness and the proper sin of those who have much of this worlds goods it is one of the crying sins against any Nation a worm that lieth at the root of great estates in so much as the Heathen could say De male quaesitis vix gaudet tertius haeres that an estate ill gotten seldom passed to the third generation 3. Beware of Covetousness Covetousness is an irregular
Idolater hath any inheritance in the Kingdom of Christ and of God So also 1 Cor. 6.10 Nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God In the further prosecution of this use I shall do 2 things 1. I will open to you the true notion of Covetousness 2. I will shew you by what Arguments you shall arm your selves against it in particular shew you the force of this argument There are two words in the Greek which comprehend much of the nature of covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a love of mony a love of silver and a desire still of having and getting in the world Covetousness may be shortly described thus It is an immoderate desire of riches and the enjoying the things in this life a desire of riches duly moderated and regulated is not sinful riches are subsidia vitae they are the aids of this life as God hath allotted us a time to live in this world and hath subjected our life to many necessities and hath created the inferiour Creatures for the use and service of man to supply his necessities so for a man under due circumstances to desire a share in them is not sinful and cannot come under the name of Covetousness but when this desire exceedeth its due bounds then it becometh sinful and degenerateth into this vice of Covetousness in short this corrupt habit of Covetousness doth discover itself in our hearts by five things 1. It discovereth itself by immoderate cares thinking and contriving how a man should get the things of this life there is a covetous care and there is a pious care Phil. 4.6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God There is a great difference betwixt carefulness and immoderate care we are bid in Scripture to cast all our care upon God 1 Pet. 5.7 Casting all your care upon him for he careth for you God alloweth us a provident care but he forbiddeth a distracting dividing care a Christian hath better things to take care for 1 Cor. 7.32 But I would have you without carefulness immoderate care argueth an immoderate desire 2. Covetousness discovereth itself by immoderate labour we ought to labour In the sweat of thy face thou shalt eat thy bread it is a reproach to eat the bread of idleness and it is the Apostles precept that he who will not labour should not eat yet we are commanded not to labour John 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life So that it is only an excessive undue labour which God forbiddeth but now you will say what is that you call immoderate care and immoderate labour I answer in short both care and labour are immoderate when they turn to the prejudice of the body or to the prejudice of the Soul 1. When they turn to the prejudice of the body there is nothing so eateth a man up as care and solicitude they do as it were divide the man and what influence labour hath upon the body the same influence care hath upon the mind care is then immoderate and so is labour when it turneth to the prejudice of the Soul or Body for in reason the Soul is better then the Body and the life is better then rayment God hath commanded us in the first place to look after our Souls and we are bound to care for them 2. When they turn to the prejudice of the Soul by hindering its communion with God 1. Either in the more inward exercises of meditation faith and trusting in God 2. Or more outward exercises such as Prayer and those religious duties which God requireth of us that a man cannot find time to pray or hear the Word of God or to perform any religious duty which the Lord requireth of him 3. Covetousness discovereth itself by using of undue means when men will get riches by lying by cheating by defrauding by oppressing this is a great argument to a covetous mind for the desire must be immoderate which prompteth a man to such irregular and immoderate actions as these are 4. By an immoderate fear when we have them of losing them the Apostle speaketh of some who through fear of death were all their lives subject to bondage truly there are in the world men so covetous as through fear of poverty and through fear of want are all their life-time subject to bondage never enjoying any thing of what they have 5. A fifth thing which discovereth a covetous mind is a dissatisfaction in the midst of our enjoyments when the mind is not filled God hath given one man more then he hath given perhaps to some Families yet his mind is not filled he doth not say that he hath enough 6. A sixth and last thing which discovereth a covetous mind is an immoderate love and delight in what we have Soul take thine ease saith he thou hast goods laid up for thee for many years Now this immoderate joy and delight appears 1. In the excess of a mans delight when a mans heart is even melted into his bags and runs out into his gold and silver 2. When a man can by no means indure to part with his riches either when nature calleth for them or when God calleth for them 1. When nature calleth for our riches for our selves for food and rayment for our Children to dispose them in the world but this almost every one will acknowledge 2. When God calleth for our estate God calleth for it when your Brethren are in want poor and in prison when you cannot part with it when nature calleth for it or when God by his Word calleth for it it argueth a too great love delight in it consequently a too great desire of it I beseech you take heed and beware of this Covetousness there are many Arguments by which the Scripture presseth this upon you 1. The sinfulness of it Isa 57.17 For the iniquity of his Covetousness I was wroth 2. The exceeding sinfulness of it the Apostle calls it Idolatry Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry The Apostle saith it is not to be named Ephe. 5.3 But fornication and all uncleanness or covetousness let it not once be named amongst you It is joined with the worst of sins Rom. 1.29 Such as those who are guilty of them shall never enter into the Kingdom of God Being filled with all unrighteousness fornication wickedness covetousness maliciousness c. Thirdly Consider 3. What a root of evil it is 1 Tim. 6.10 For the love of mony is the root of all evil which while some coveted after they have erred from the faith and pierced themselves thorow with many sorrows All neglect of duty lying cheating defrauding oppressing it is endless to reckon how many evils grow from this one root of
covetousness 4. Consider Fourthly The unprofitableness of it no man by thinking can add one cubit to his stature how many do we see torment themselves with care fear and trouble and labour and when they have done all they can they are not able to reach to their ends I only desire further to press upon you this one argument of our Saviour which you have in the Text A mans life consisteth not in the abundance of the things which he possesseth 1. Consider An abundance is not necessary to this life ad manum est quod sat est saith Seneca Sudamus ad supervacanea a moderate care a moderate labour is enough for necessaries what we sweat for is usually superfluiities an abundance is not necessary for thy own life nor for the life of thy Child something is necessary but an abundance is not necessary God hath so graciously ordained that our life lieth not in the abundance of what we have life is not maintained by the abundance of what we have 2. Consider An abundance will not lengthen out thy life you see Princes Noblemen and rich men they die as well as others something of this world is sometimes necessary to keep a man living but an abundance will not lengthen out a mans life 3. Consider The happiness of thy life doth not lie in the abundance of what thou hast in possession doth not thy happiness lie rather in the rest and quiet content and satisfaction of thy mind when thou hast gotten all thy heart can wish all that thy Childs heart can wish hast thou in the least purchased content to thy self or to him If God arms but one thought against thee or thy Child it spoileth all thy satisfaction if but an humour be disordered in thy body and thy self or thy Child be in a melancholy temper all the world will not give thy mind rest why then dost thou labour why dost thou cark and care and art so solicitous thy life lieth not in the abundance of the things thou possessest but thus much is enough for the first Exhortation take heed and beware of Covetousness and consider whatsoever hath been said as to your selves is true as to your Children so as you need not make that a pretence for your immoderate desires Use 2. My second use is that of the Apostle 1 Tim. 6.1.8 And having food and rayment let us be therewith content Food and Rayment are necessaries if the Lord giveth us but enough to cloath us and to feed us let us never be concerned mark how many arguments might be brought for this from Scripture 1. We brought nothing into the world we can carry nothing out of the world 2. They that will be rich fall into temptation and hurtful lusts 3. The love of mony is the root of all evil 4. Godliness with contentment is great gain if God hath given us but enough let us be therewith content Agur begged no more then food convenient for him he prayed against riches as well as against poverty Gen. 28.20 See Jacobs vow And Jacob vowed a vow saying if God will be with me and will keep me in this way that I go and will give me bread to eat and rayment to put on c. It is a shame for Christians they should not consider how contented the Heathens were and with what scorn they would look upon all the world What! have Christians principles below those of Heathens there were two opinions of Philosophers the Stoicks thought riches was no ingredient to mans happiness others saw a necessity of some of this worlds gooods for the exercise of Virtue but all agree in this that the happiness of a man doth not lie in the abundance of the things which he possesseth Use 3. What an opportunity doth this offer to those that are poor to bless God The Apostle rejoiced that God had opened a door of salvation for the Gentiles let those that are poor in this world rejoice and let us rejoice for them for this door of happiness which is opened for them by these words of our Saviour if only the rich could be happy if content were entailed upon them only then none could be happy but the rich but blessed be God it is not so the poor man may be happy as well as the rich spiritually happy as well as the rich man Use 4. In the next place see here what an encouragement here is to do good our Saviour viewing those who were throwing into the treasury saw some throw in a great deal and a poor Widow throwing in two Mites our Saviour said she had done more then they all for they had thrown in out of their abundance but she out of her penury and want a mans life doth not lie in the abundance of what he possesseth God doth not call to you to throw away that wherein your life lieth nor those things which are necessary for your life he only calleth to you to throw in out of your abundance he calleth to you only for your superfluities and certainly it is but reasonable that we should part with these when God calleth for them especially if we consider that God hath but made us his Stewards of these and hath therefore given us them that we should at his command part with them Use 5. If a mans life the happiness of it doth not lie in the abundance of what he possesseth if God hath not laid up your life in them do not you lay up your life in them your selves 1. Do not make it your business for to get them do not desudare ad supervacanea do not let the business of your life be to load your self with thick clay Habbak 2.6 There is a woe denounced unto him who thus loadeth himself Woe to him that encreaseth that which is not his how long and to him that ladeth himself with thick clay 2. Be not tormented if the Lord depriveth you of some of your riches blessed be God your life doth not lie in them they are not your happiness they could not preserve your life when you had them let them not destroy you now you want them they could not make you happy in the enjoyment of them do not make your selves miserable in the want and deprivation of them SERMON V. VI VII VIII 2 Tim. 1.8 Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God MY Text you see is in the Epistle of Paul to Timothy the second Epistle that he wrote to him Who this Timothy was the Scripture abundantly telleth us the name signifieth one that feareth God it was the usual course of Parents in those days to give their Children names that might either express their sense of the mercy that God had given them as Samuel begged of God Reuben see a Son Simeon hearing Levi joined Judah praise or such as might express the Childrens duty
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
Matth. 25.31 32 33 34. Our Saviour telleth us Math. 7.22 23. Many will say to me in that day Lord Lord have we not prophesied in thy Name And in thy Name have cast out Devils And then will I profess unto them I never knew you Depart from me you workers of Iniquity And in that Text Luke 13. v. 15.27 Ye begin to stand without and to knock at the Door saying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are v. 27. Depart from me all ye workers of Iniquity then shall be weeping and wailing and gnashing of Teeth Consider this we all must once dye and after Death come to Judgment if Men have here disowned Christ and his Gospel and shall then cry Lord Lord open to us open the Kingdom of Heaven do not cast us out of thy sight for ever Christ will then say to that Man who hath been ashamed of his Testimony No Thou wert ashamed to own me and my despised Persecuted Truths and Servants now I will not own thee Christ will say to him depart from me I know you not but what is it for Christ to own a Man You may learn that from that Text Matth. 25.34 Then shall the King say unto them on his right hand come you Blessed of my Father Inherit the Kingdom prepared for you from before the foundation of the World Now consider with your selves doth not there lye upon a Man an Obligation to save his own Soul and to keep himself out of everlasting burning the same Obligation lyeth upon all Men not to be ashamed of the Testimony of our Lord but to be partakers of the afflictions of the Gospel the same Obligation that the Law of nature layeth upon every Man to look to his highest concern the saving his Soul the keeping himself in favour with God I shall add but one thing more 10. The last thing from whence this Obligation doth arise is from the oneness of the Body of Christ This should engage us to suffer evil together with the faithful Ministers and the faithful Professors of the Gospel that we may shew our selves to be true Members of Christs mystical Body We see in a natural Body it is impossible that one Member should suffer and not another the rest will feel it though they may not feel that particular pain which it may be doth fix only in this or that Member yet there is affliction in the whole Body the whole Body is disquieted and troubled though only the Head aketh or the Tooth or the like so will it be in the mystical Body of Christ though it may be there are but some particular Members of the Body that do suffer yet there will be never a Member of that Body but will suffer a Sympathy every Christian will not be slain will not be imprisoned or plundered but if any of them be so evil intreated all the rest that are true Members of this Body will feel something of the suffering of those Members that do suffer saith the Apostle is any Man afflicted and I burn not St. Paul commendeth the Philippians Philip 4.14 15. Notwithstanding you have well done that you did communicate with my affliction v. 15. No Church communicated with me as concerning giving and receiving but you only The Apostle speaketh thereas you may judge by the 15th Verse of a Communicating by giving and receiving but this was the fruit of the other the Philippians Sympathized with St. Paul in his afflictions and felt his misery and this made them to communicate with him in that state by relieving of him and indeed those Professors that do not so communicate with the afflicted Children of God give a very ill proof that they are the true Members of the mystical Body of Christ I have opened the Doctrine to you Let us now consider what improvement may be made of it Use 1. What you have heard reflecteth sadly upon them who refuse to give a Testimony of their Lord Or 2. Are ashamed of those who do give this Testimony You have heard how many Obligations there are upon us to it but how few are there who are sensible of these Obligations 1. How many are ashamed of the Testimony of our Lord ashamed to own those truths which their Lord owned those truths for the Testimony of which their Lord died St. Paul glorieth of himself that he was not ashamed of the Gospel of the Lord Jesus Christ for saith he It is the power of God to Salvation Heb. 11.16 God is not ashamed to be called their God Heb. 2.11 Christ is not ashamed to call them Brethren Shall a poor Worm be ashamed to be called the Child of God or the Servant of God to be called a Godly Man or Woman how many Professors had we some years since that are turned back and gone a little tribulation and persecution is arisen because of the truths of Christ and they are offended We may say of our times as the Apostle said to the Hebrews None hath yet resisted unto Blood and yet how few have we that do resist striving against Sin I tremble to think of that Text Whosoever is ashamed of me before Men of him shall the Son of Man be ashamed We have too many that think it enough to pray to hear to read but forget this piece of their duty to bear a Testimony to our Lord nay how many are there who are ashamed of those who do give their Testimony ashamed of the Chains and Bonds and Imprisonments and reproaches of the Ministers and People of God they are not only ashamed to own the Testimony of the Gospel themselves and to come in as Witnesses for Christ but they are ashamed of them who do but I hope I speak to none here who are of that Complexion Use 2. It may be some will say how shall I know if I walk up to my duty in this particular if I be not ashamed of the Testimony of my Lord and be a partaker of the afflictions of the Gospel I shall give you two or three notes which are sufficient for this discovery 1. When the discredit of the Gospel maketh us neither to think it beneath us to own the truth of the Gospel nor those who own and profess it There is a time when the Gospel hath a credit in the World the Prophet Zechariah Prophesied of a time Zech. 8.23 When ten men shall take hold out of all Languages of the Nations even shall take hold of the Skirt of him that is a Jew saying we will go with you â—or we have heard that God is with you That Prophesie is fulfilled under the Gospel God sometimes giveth the Gospel such a credit in the World that every one thinketh it an honour to him to be accounted a Christian this is a time when it is hard to discern whether a Man will be ashamed of the Gospel but there is another time when the Gospel hath
as much discredit so as it fareth with the strict Professors of it as it did with the Gospel at first Acts 28.22 For as concerning this Sect we know that every where it is spoken against Now is the time for a Man to try himself whether he will be ashamed of the Testimony of Christ we have seen it in the very times that we have lived in the Gospel and the Profession of it hath been a credit unto Men it hath been Mens greatest honour to profess the Gospel with the greatest strictness God hath turned the Tables upon us and we now live in a time when as the Prophet saith Isa 59.14 15. Judgment is turned away backward and Justice standeth afar off for truth is fallen in the street and equity will not enter And he that departeth from evil maketh himself a prey when it is a reproach to be a godly man now if at such a time as this a Man thinketh it beneath him to stand up for the truths or Christ to own the Ministers of Christ and give a Testimony for Christ this Maâ— is ashamed of the Testimony of Christ 〈◊〉 hinted to you before there is a differenâ—â— betwixt being afraid and being ashamed 〈◊〉 good Christian may be sometimes afraid 〈◊〉 a day of great temptation but he is never ashamed but when a Man is ashamed that he thinketh it beneath him to profess the truth or to own the Professors of it this Man is ashamed of the Gospel but if a Christian at such a time findeâ—â— his Heart cleaveth to the interest of God and to the true Servants of God though he may be under some temptation of fear and 〈◊〉 not 〈◊〉 so much as another it is a great infirmity but it is not a being ashamed of Christs Testimony 2. When no temptation can prevail upon as to live a Conversation contrary to the Gospel Every Man is obliged to give a double Testimony to the Lord a vocal Testimony and a real Testimony we give a real Testimony unto Christ when we dare practically live up to the avowed truths of the Gospel in the vilest and worst of times it is true we are obliged to a vocal as well as a real Testimony and a good Christian doth not discharge his duty in giving testimony to the Gospel by a meer living up to the Rules of it there is something more required of a Christian than this But it is as true that neither doth a Christian give a Testimony to the Gospel that openly professeth and owneth it in the face of its enemies unless he liveth up to the rules of it nay indeed that Man who talketh for the Gospel and liveth not up to the rule of it giveth a Testimony against the Lord instead of giving a Testimony for him what hath any Man to do to take the Word of God into his mouth when he hateth to be reformed and casteth the Law of the Gospel behind his back But that Man or Woman who truly liveth up to the rule of the Gospel in Apostatizing and declining times is not ashamed of his Testimony though perhaps some fear of temptation may not make him so bold for God as another yea as some hypocritical and false Professors 3. When a Man is truly afflicted for the sufferings of others who suffer for the Profession of the Gospel 2 Cor. 11.29 Who is weak and I am not weak who is offended and I burn not When a good Christian can say of himself and say it in truth what Minister what good Christian what companion of Christ is afflicted and persecuted and I am not afflicted for them I burn not in their Fires Now this Sympathy with our Fellow-members when it is in truth will discover it self many ways 1. It is first discernable a Man 's own Heart When no circumstance of a Man's felicity or prosperity can ballance his sense of the afflictions of others you have a notable instance of this in Nehemiah Chap. 2. v. 1. He was Cup-bearer to the King and had not used before to be sad in his presence v. 2. The King said unto me why is thy countenance sad seeing thou art not sick This is nothing else but sorrow of heart He answered v. 3. Why should not my countenance be sad when the City the place of my Fathers Sepulchres lieth waste and the Gates thereof are consumed with Fire It is said Esther 3.15 The King and Haman sat down to drink but the City Shiâ—â—â—â— was perplexed That Man is not a partaker of the afflictions of the Gospel that can so down to drink that can be merry as at other times when the interest of Religion is under-foot but that Man is a true partaker of the afflictions of the Gospel whose Heart burneth for the afflictions of others who suffer for the truths and Gospel of Christ 2. Our being a partaker of the afflictions of others is evident When we do what in 〈◊〉 lieth to relieve them Communicating with their afflictions and to their afflictions helping to bear one anothers Burdens and so fulfilling the Law of Christ Gal. 6.2 So then it is the Law of Christ for Christians to bear one anothers Burdens They should bear them upon their own Spirits having great sorrow of heart and affliction They should bear them before the Lord when ever we go to God as the High-Priest carried upon his Breast the Names of all the Children of Israel so we should carry the Names of all the true Professors and in the first place the Names of all those who suffer for the Name of Christ and we should help and bear them with our hands too Remembring those who are bound as if we were bound with them forasmuch as we are in the Body Use 3. In the last place Let me perswade with you a little for this duty of not being ashamed of the Testimony of our Lord nor of any of his Prisoners and being partakers of the afflictions of the Gospel 1 Not to be ashamed of the Testimony of our Lord Now in speaking to this branch of Application I will enquire 1. To what of Christ this Testimony is due whether to all Propositions concerning Christ or to some only 2. What kind of Testimony it must be that it may be accepted of the Lord 3. What Arguments ought to prevail with us to partake of the afflictions of the Gospel 4. What directions may be useful in the case Qu. 1. To what of Christ is this Testimony due The proper Object of a Testimony is a Proposition or a Fact the truth of one or the other Now the Propositions that relate unto Christ are of several natures of different natures and of different moment Some concern the Doctrine of Faith some concern the Worship of God some concern the Kingly Office of the Lord Jesus Christ some concern the Rule of a Christians Life I know no Proposition of the Gospel but a Christian is a debter to and ought to bear a Testimony unto
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
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