of you into prison that ye may be tried The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may be tempted Now trial or temâ—tation is sometimes taken in a bad sometimes in a good sense and the text may be understood either way 1. Tryal or temptation may be taken in a bad sense as referred to the Devil Certainly he by imprisoning believers designes to make them weary of their Lords yoak he would fain have them murmure and be impatient under restraint and draw them to some sinful compliance to the wounding of their consciences for the regaining of their liberty He endeavours to make them grow discontented quarrel at the Lords dispensations that their enemies which are vile and the basest of men should yet prosper and themselves in the mean time be exposed to so many hardships and inconveniencies notwithstanding the integrity of their hearts and the unblamableness of their conversations 2. Trial or temptation may be taken in a good sense as referred to Gods permitting the Saints to be thus exercised He hath certainly a wise and gracious and holy end in it 'T is true God cannot be tempted with evil neither tempteth he any man Jam. 1. 13. And yet 't is expresly affirmed that God did tempt Abraham Gen. 20. 1. How shall these two places be reconciled I answer That temptation spoken of by the Apostle James is to be understood concerning drawing away and enticing to wickedness v. 14. of ch 1. And thus God tempteth not he neither infuseth nor excites any sinful inclinations in the heart of man but strictly forbids sin and will severely punish it Thus men are tempted by Satan and especially by their own lusts But that temptation spoken of by Moses is as much as trying or making proof of Abrahams sincerity and thus to tempt is not at all unbecoming or inconsistent with the Lords holinesse and goodness and when he suffers believers to be imprisoned 't is for their tryal that he does it Now here I shall first shew What of the Saints is tryed by imprisonment and sufferings of the like nature Secondly to what end they are thus tryed In the first place What of the Saints is tryed by imprisonment and sufferings of the like nature First their Faith Secondly their Love Thirdly their subjection and obedience 1. Their Faith is tryed They that can loose what they have for Christ it argues a full perswasion that Christ is better than their earthly enjoyments and that they believe there is such a fulness in him as can make up all their losses Such esteem the promises of eternal blessings exceeding great and precious who are resolved to embrace them whatever they fling away besides When in a good Cause we lightly esteem liberty and outward accommodations it shewes we have that faith which is the substance of things hoped for and the evidence of things not seen Heb. 11. 1. Our faith gives a subsistence to and mightily reallizeth those things which as yet we have only the hopes of enjoying and makes the great things of another world evident though not to be seen or possessed till hereafter Faith is a noble grace it glorifies God exceedingly when a man upon the Lords word will consent to quit all that 's near and dear to him in expectation of a Kingdom and Glory which no man alive ever saw 2. By imprisonment and other sufferings Believers Love is tryed They who can undervalue Liberty and livelyhood and life for the sake of the Son of God may boldly say as Peter did in another case Lord thou knowest all things thou knowest that we love thee 'T is manifest they love the Lord Jesus in sincerity But if when the world and Christ stand in competition we hold to the world and despise the Lord certainly our love is but a painted not a real fire Love is a Grace of an uniting nature The History tells us That the soul of Jonathan was knit to David and he loved him as his own soul and we find that the displeasure which Saul had conceived against David and the danger that Jonathan was in for his affection sake could not cool much less quench his love If we love our Lord our souls will be knit to him and troubles will be so far from dissolving the union that they will cause us to cling the closer and câ—aâ—p the faster about him 2. By imprisonment and sufferings of the like nature there is a tryal made of believers subjection and obedience When they will do for God though presently suffering for God follow this argues they have learned to deny their own wills and taken the Word and will of God as their guide and Rule When they regard the commands of God above the commands of men are awed by the threatnings of God more than the threats of men and dread Gods displeasure more than mans anger this is a demonstration that they have submitted unto Christs Scepter and that the Promise of the Covenant is fulfilled Heb. 8. 10. I will put my Lawes into their minds and write them in their hearts and I will be to them a God and they shall be to me a people In the second place I am to tell you for what end God will have his Saints thus tryed 1. That the truth of their Grace may be evident and great peace must be the concomitant of that evidence When their gold is tryed in the fire and glisters the more shines the brighter they may be pronounced rich indeed The man that is rich in the World hath no reason to glory in his riches for he is but a beggar in comparison 2. They are tryed that Satan may be silenced He can no longer say that the Saints are mercenary or selfish when self is thus denyed when peace of conscience is preferred before the greatest outward peace and prosperity and so the inheritance above may be secured they put it to the venture what the world can do to them or take from them The Lord may say to Satan and this accuser of the brethren have nothing to reply Hast thou considired my suffering Servants how perfect and upright they be They fear God and eschew evil though by departing from evil they make themselves a prey 3. Believers are tryed that God who upholds them may be honoured The Lord is with them in the furnace he keeps them like the Bush in the midst of the flaming fire unconsumed He shewes his wisdome and grace in so tempering the furnace as that it is both tolerable and also effectual unto their refining The Saints have abundant cause readily to acknowledge that their support in trouble their benefit by trouble and their deliverance out of trouble is wholly to be ascribed unto God and he is glorified by this which is so just an acknowledgment USE I. Of Admonition to unsound Professours Be restless till you are searched and changed so as to have truth in your inward parts else you will never
't is but reason that to the last we should be stedfast Cardinal Wolsey indeed was weary of the service of King Henry the Eighth and said If he had served God so faithfully as he had done the King God would not have forsaken him in his gray hairs But Christ is another kind of Master than any other Potentate Old Polycarpus said he had served Christ for several Scores of years and knew nothing but good by him and therefore in his old age he chose to suffer any thing rather than deny him The harder we follow after Christ and the longer we continue his disciples we discover new beauties new pleasures new treasures and so we can never find just reason to exchange since 't will be so much for the worse but just reason to the contrary since Christs lovliness and fulness and libetality in communicating of that fulness doth daily more and more abundantly appear 3. If we are not faithful to the death all that we have done before will be lost we shall lose those things which we have wrought and miss of our reward That 's a full place Ezek. 18. 24. But when the righteous man turneth away from his righteousness and committeth iniquity and doth according to all the abâ—minations that the wicked man doth shall he live All his righteousness that he hath â—one shall not be mentioned in his trespass that he hath trespassed and in his sin which he hath sinned in them shall he dye By the righteous man we are to understand one that by profession is righteous and outwardly unblamable performing the duties required of him if he give out and turn aside all his duties will be lost all his hearing all his prayers all his deeds of justice and mercy will not be mention'd he continues not stedfast which shews he was never sincere however others were deceived in him and himself too USE The only Use of this Doctrine shall be to admonish all that profess the name of Christ to persevere to the end Depart from iniquity but never from your Lord. When first you give up your selves to Christ reckon upon this that you must ever abide with him Your closing with Christ is a marriage and this Husband never dies you must not give away your selves to another The Arguments to perswade you to be faithful till death are these 1. Many unfaithful ones at death tremble and are in horrour because of their Apostacy Conscience often awakes when the King of terrours is within view a dreadful sound is in the backsliders ears trouble and anguish make him afraid and prevail against him as a King ready to the Battel To have ones spirit wounded with anâ— tollerable stroke to have the Dâ—vils accusing the creatures all failing sins set in order before the eyes calamity as a storm ready to hurâ— one out of the would and God so far from piâ—ving as to laugh at ones destruction and to be comforted in the vengeance that is inflicted Ezek. 5. 13. must needs be very dreadful But this is the doleful case conclusion of many baâ—â— slâ—ders 2. Death is near at hand think net much of so short a time to be faithful If a Master should say Work hard to day and I will give thee an inheritance for thy life verily the most slothful would not think much of the heat and burthen Now God sayes abide in my service for a little while and then you shall rest from all your labours and sufferings and that rest shall be for ever Oh how should this encourage 3. Faithfulness to the death will take away the fear of death Death will be look upon a Messenger to tell you that your Lord can no longer brook your absence to tell you that your warfare is accomplished and that having been faithful in your Masters business you must enter into your Masters joy Be but faithful unto death and Christ will stand by you at death and after death he will receive you The Ninth Doctrine Vpon those that continue faithful unto death Christ will certainly bestow a Crown of Life and Immortality 〈◊〉 If the eye of Faith were but more open and strong-sighted how would this Crown glister and shine What a vehement inducement would it prove to perseverance In the handling of this Doctrine I shall first endeavour to shew what and what manner of life the text speakes of Secondly in what regard this life is called a Crown Thirdly lay down some arguments to prove the certainty of the certainty of the doctrine that the faithful shall be thus crown'd with immortality then close with the uses In the first place I am to shew what and what manner of life the text speakes of A subject I confess more fit for an Angels tongue then mine The soul while imprisoned in the body is of a narrow capacity and apprehends but little of that glory which is above The actual inhabitants of the new Jerusalem can bâ—â—t tell what kinde of habitation it is They that are but passing through the wilderness of this world know but little what manner of life is lead in the heavenly Cannaan yet since we have a Map of this blessed land of promise in the word let us take a view of it and let us view so long till we cry with Augustines mother Quid hic facimus What do we here and groan with pangs of desire to be gone from hence and possessed of our heavenly country Now what the word speaks of this life above in these particulars I shall declare 1. That life above will consist in the nearest union and conjunction to God Life natural is the result of union between the soul and body and life eternal of the union between the soul and God And truly to be banished and separated from the Lord for ever will be the second death The Apostle comforts the Thessalonians with this Chap. 4. Epist 2. v. 17. So shall we ever be with the Lord. How near their God will the Saints be admitted hereafter His dwelling in them is comparatively called an Absence in respect of that presence in the other world to be vouchsafed These three things will be consequent upon this union to God 1. One will be the vision or seeing of God sayes the Apostle 1 Cor. 13. 12. For now we see through a glass darkly but then face to face now I know in part but then I shall know even as also I am known The Saints shall no longer complain of darkness of ignorance of those horribiles dubitationes as Melancthon calls them horrible doubtings concerning God with which they are sometimes haunted They shall see God immediately and what they behold how will it raise their love and joy and wonder The Lord said to Moses Thou canst not see my face and live q. d. Such a sight would be so glorious as that thy fraile nature would be overwhelmed by it But the perfected Saints are strengthened for such a felicity their life lies in looking
Fatling together a little Child shall lead them And the sucking Child shall play on the hole of the Asp and the weaned Child shall put his hand on the Cockatrice Den They shall not hurt nor destroy in all my holy Mountain But most certainly this peace and concord shall be among the Saints above no biting no devouring one another no diversity of judgments but all will agree in the same truth no alienation of affection for love to the Lord and to one another will be perfect the spirit that lusteth to envy will be cast out selfish ends will carry none aside disputes will be at an end the wounds which divisions have made will be closed How good and pleasant will be that unity when all the Saints will be of one of the right mind 6. The life above will be lead among the most suitable society The Saints will then have bid farewel to Mesâ—ech and the Tents of Kedar they shall no longer dwell among revilers at holiness the openly prophane the scandalous or lifeless professors of Religion no filthy communication or conversation in heaven to vex their righteous souls no contempt of God no provoking the eyes of his glory no cursing swearing pride wantonness to be heard or seen in the heavenly City When they come thither they will say How blessedly unlike is this to that place and company which we came from Glorified spirits innumerable companies of Angels will be their companions these will be glad to see them safely arrived unto rest For if there be joy in heaven at the conversion of a sinner we may very well infer there will be joy likewise at the Saints Coronation 7. That life above will fully answer its end The Saints were formed by the Lord for himself and they will be eternally shewing forth his praise and glory They will never entertain so much as an unbecoming thought of God but to magnifie and extol him will be their everlasting business their hearts and their Harpes will be ever in tune to sound forth his Name Now they do but lisp and stammer out his praises but then how seraphical will their Songs be and they will never be weary of singing Hallelujahs Oh what extasies of joy and love with what ravishment of spirit with what unconceivable raptures of delight will the whole Assembly and Church of the First-born joyn together saying Amen blessing and glory and wisdome and thanksgiving and honour and power and might be unto our God for ever and ever Amen Rev. 7. 12. The triumphant Saints will perfectly answer the design of God in their Creation in their new Creation they will glorifie him for ever who upon them hath bestowed eternal Glory 8. The life above will be an everlasting life Death it self will be destroyed and swallowed up in victory The eternity of the Saints joyes and enjoyments makes them infinitely of the greater value Heaven would be no longer Heaven were they ever to be turned out of it all the sweetness would be imbittered with the thoughts of its period But adored be the riches of mercy the inheritance is said to be incorruptible the Kingdome cannot be moved the Crown of glory fadeth not away the gift of God is eternal life through Jesus Christ our Lord Rom. 6. ult Howâ— ye damned spirits your miseries are everlasting you are banished from God and shall never be called back but be unconsumed fewel for unquench able flames Triumph and râ—jâ—yce ye glorified Souls As long as God is he will be your God your portion your reward as long as God is you shall live in his presence and enjoy him Thus you see what what manner of life the Text speaks of In the second place I am to shew upon what score this Life is called a Crown 1. This Crown intimates that the Saints are Conquerours They have run the Race and won the prize they have fought the good fight of Faith and laid hold on eternal life They may truly say super-superamus we are more than conquerours They have being strengthned by him that loveth them conquered the whole World conquered the Principallities and Powers of Hell conquered themselves too their own lusts and passions and affections All other Battels are but petty skirmishes to the spiritual combate mortal men are but inconsiderable enemies compared with fleshly lusts and evil Angels All the Conquerours recorded in History are hardly worth the mentioning with a Christian that endures and overcomes And what is Lawrel to that Crown at last put upon the Christians Head 2. This Crown speaks the honour and dignity whereunto the Saints are advanced Though exceedingly filled with contempt and the scorning of those that are at ease yet even here the Saints are Kings Priests Rev. 1. 5 6. Vnto him that loved us â—nd washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be Glory and Dominion for ever and ever And when they come to Glory they are actually crown'd then 't is evident the World was not worthy of them and that far better than what the world could bestow is freely given them Heaven is called a Kingdome the Reward a Crown to shew 't is no mean prize the Christian aimes at What is all the height and grandeur on earth to the Kingly dignity put upon believers What are all the Kingdomes of the world and the glory of them to reigning with the Lord for ever The four great Monarchies by the Holy Ghost are compared unto four great Beasts Dan. 7. 3. Surely earthly Crowns are but base and sordid to the heavenly 3. This expression a Crown of life is used to shew that the Crown fades not will never be less bright for wearing 't will never be thrown off 't is a living Crown a Crown of immortality In the next place follow the Arguments to prove the Doctrine that the Saints shall be thus Crowned and they are these 1. One shall be drawn from the Fathers good pleasure This good pleasure Christ declares to the little flocks encouragement Luk. 12. 32. Fear not little Flock 't is your Fathers good pleasure to give you the Kingdome And this his counsel is immutable he will do this his pleasure This pleasure he hath plainly signified in his Covenant and Promises wherein Glory as well as Grace is assured and hereby he hath heightned beliâ—vers hopes and expectations and certainly to frustrate them is not consistent with his truth and goodness 2. A second Argument shall be drawn from Christs purchase He hath purchased that possession for his Saints in the next world he hath bought that Crown by his Cross In the New Testament the Lord Jesus hath bequeathed life to them and by the Death of Himself the Testatour this Testament is confirmed Heb. 9. 16. So that this Life is as sure as 't is sure our Lord dyed 3. A third Argument shall be drawn from Christs entring into life and taking