what to do great perplexity and suspence violently and incessantly pursued by wicked men who may overtake them and cast them down from their dignity and excellency I shall not stay upon the proof of this which needeth none to those that are but meanly acquainted with the Story of Scripture and reflect upon the History of Joseph Jacob the Israelites in Egypt David Christ the Apostles Nor shall I offer at any Reasons of it The sweetness lies in the next Proposition Prop. That though they be troubled on every side yet they shall not be distressed tho' they be perplexed they shall not be in despair tho' they be persecuted they shall not be forsaken tho' they be cast down they shall not be destroyed Here now are four words answering the former four four good words answering the four former evil words four words expressing their relief and grounds of consolation as the other four expressed their misery and afflictions let us examine also the import of them and 2dly see how these Predicates agree with the aforementioned Subjects 1. The first word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifieth to be straitned in place as a man who is crouded up in a narrow room where he hath not sufficient room or space for his body thence by a metaphor it is used to signifie any affliction which beareth any proportion to this Rom. 2.9 ch 8.35 2 Cor. 6.4 12.10 where it is translated distresses Now saith the Apostle we are indeed troubled on every side but we are not straitned as to our minds we are imprisoned but we have yet a liberty in our spirits they are and shall be free prisoners thus Paul and Silas were Acts 16. who sang in their prison at midnight Their bodies were in little ease but their spirits were at great liberty they were not straitned in their own bowels There is this Riddle opened the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in trouble on every side that referred to their outward man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in distress that referred to their inward man to their better part 2. The second phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it not in despair that is not wholly in despair The Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place increaseth the signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which it is in this Text opposed he had said before that they were in anxiety in suspence at uncertainties but yet saith he not wholly at incertainties we are at incertainty what God will do with us as to our bodies liberties or outward concerns but we are at no incertainty what is our duty nor what God will do with us as to our souls as to our spiritual or eternal concernments 3. The third phrase by which their happiness is exprest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it not forsaken It is a decompound Verb the simple Verb signifieth to leave or to forsake so doth the compound Criticks say the Decompound here used signifieth more viz. to leave one in distress when he is in the greatest danger It is used by our Saviour hanging upon the Cross Mat. 27.46 Mark 15.34 Acts 2.27 Thou wilt not leave my soul in Hell 2 Tim. 4.16 All did forsake me Heb. 10.25 13.5 In all which places it signifieth a leaving in distress or in a time of danger God's people shall not be left in time of danger But this must be understood of God's special gracious presence respecting their inward man for as to the presence of his providence with respect to their more external concerns they are often left 4. The fourth phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it not destroyed which indeed is the ordinary signification of it and it never signifies less than dead it often signifieth eternal destruction We are saith the Apostle cast down in our honour and reputation and from the station we have formerly had in the World but we are not cast into Hell we are not yet killed and cast into the grave The Proposition then cometh to this That God will not utterly cast off and forsake his people when they are in the greatest dangers and difficulties imaginable he may seem to forsake them he may withdraw from them something of his providence which he before afforded them but he will not wholly withdraw himself from them This leadeth me in the next place to inquire what tokens of Gods presence and influences of God upon them the People of God have experienced and may expect in the times of their greatest dangers and difficulty These are various few or none possibly have experienced all and scarce any of Gods People but have experienced some or other of them and may live in the expectation of them I will instance in some few 1. Sometimes they shall experience the Divine power Once have I spoken saith the Psalmist twice have I heard it that power belongeth unto God This power is inseparable from the Divine Being where-ever that is Omnipotence must be but as to the exerting of it this or that way that dependeth upon the will of God Man doth not necessarily at all times exert that power which is at all times in him and natural to him but governeth himself by his reason and wisdom in the use of his power So doth God sometimes he is pleased not to shew forth what he could of his power either in preserving his People from the hands or out of the hands of their Enemies he hath wise ends why he will suffer them to fall into their hands and to be overpowered by them But sometimes when they are in trouble they shall have the Experience of the Divine Power to keep them from destruction The Angel of the Lord shall by night open the Prison Doors and let out the Apostles Acts 5.19 And knock off Peters chains and carry him along with him Acts 12.7 An Earthquake shall arise the foundation of the prison shall be shaken and the Doors opened and the Apostles bands shall be loosed Acts 16.26 Elijahs enemies shall be smitten with blindness and led into their Enemies City God will make a way to escape the temptation 1 Cor. 10.13 God will sometimes let his proudest enemies see and know that wherein they talk or act proudly he will be above them This particular appearance of God is not the object of our faith It is but what God hath formerly done and doth still in some particular instances but not what he hath by promise tied himself to do thus the Children in Egypt the three Children in Daniel Daniel himself were persecuted but not forsaken as to the influence of the Divine power for them 2. But God chuseth not thus at all times to make his Power glorious Sometimes he will make his wisdom glorious they shall seem to be forsaken as to his power his arm shall not be made bare for them but they shall experience the presence of his wisdom and that two ways 1
us willing to suffer the spoiling of our goods with joy but a knowledge that we have in Heaven a far more enduring substance that we should ever be willing to part with our dear and sweet relations but upon the sight of better company if the Heathen upon the contemplation of the Immortality of the Soul could be content to make an end of their Lives surely we may hope that our contemplation of the pleasures that are at Gods right hand should dispose and prepare us for the parting with the pleasures of sin which are but for a season the things which are seen they are temporal saith the Apostle the things which are not seen they are eternal What was that which made Jacob endure the cold nights and watchings but the sight of Rachel He had a prospect of a Rachel his satisfaction in her was that which he thought would ballance all at last The quicker view of eternity any Soul hath the cheaper all the World will be unto him 7. Labor for a good stock of Faith Patience and Wisdom The more full assent you give to the Proposition of the Word and the firmer reliance you have upon the Promises the better you will endure an evil hour you will easily understand the reason of this if you consider that persecution lieth in nothing else but in your being straitned or suffering in things visible and sensible and faith is the evidence of things not seen I told you before that persecution only toucheth us in sensible parts for else indeed they were no afflictions let me shew you the force and power of Faith in this matter to bring a man into a state fitting for persecution 1. Faith sheweth an invisible God 2. It sheweth us invisible things Faith sheweth unto us an invisible God There is nothing so much emboldneth the Soul to sin as our not seeing of God the Fool hath said in his Heart There is no God no God that hath such an eye to see no God so omnipotent no God so strict and severe in Justice as he is said to be Now the more a man seeth of an invisible God the more a man despiseth all visible sensible things 2. Faith sheweth unto the Soul invisible things and those of an infinite transcendency and supereminent excellency above all things that are visible 1 Cor. 2.9 10. Eye hath not seen nor Ear heard neither have entred into the heart of man the things which God hath prepared for them that love him But God hath revealed them unto us by his Spirit Psal 16.11 at thy right hand there are pleasures for evermore Heb. 11.16 a better Country Heb. 11.26 a recompence of reward Heb. 10.34 a better and enduring substance In all persecution there are two things poena sensus poena damni there is a pain of sense and there is a smart in prisons and in death Now Faith armeth the Soul shewing him a God more armed to punish him in case of sin than persecution is armed to make him sin Luke 12.4 Be not afraid of them that kill the body and after that have no more that they can do saith our Saviour but fear him that can cast both Body and Soul into Hell-fire This taketh away all the pain of sense in persecution sense telleth a man the Persecutor can do no more than kill the Body Faith drowns this by shewing the Soul a God that hath the Keys of Hell and Death in his hand and that can and will cast the Soul into Hell fire for the pain of sense it is plain that Faith devoureth all that and for the pain of loss it taketh away that Is it pleasure that maketh thee loth to endure persecution Faith sheweth the Soul the pleasures at Christs right hand where are fulness of pleasures for evermore is it profit that maketh thee loth to endure persecution Faith sheweth the Soul a more enduring substance a recompence of reward which is infinitely above thy proportion of labour yea and Faith evidenceth this to the Soul and giveth the Soul such an evidence of these things that the Soul hath no more doubt no more fear of these things than if it had these other things sensibly before its eyes therefore labour for a stock of Faith when I say labour for it I mean but two things study the promises of God that you may understand them and the compass of them pray to God to make them stick to your Souls and as this Faith doth it and hath a great influence upon the Soul to make it valiant in its spiritual fight so that Faith which is the reliance of the Soul upon the Lord Jesus Christ hath a very great power and influence for this teacheth the Soul to rest and rely upon Christ alone for Salvation and layeth the strongest and highest obligation imaginable upon the Soul to love the Lord Jesus Christ and again to do nothing that may give an offence unto him by disobedience to any of his Commandments 8. Endeavour to furnish your selves with patience Patience is either to be considered in the act or in the habit I now speak of the habit of patience a power to exercise patience patience is usually by Divines said to be active which is a power to wait the good pleasure of God for the fulfilling of the promise or passive a power quietly to bear the dispensation of God to us Both of them are highly necessary 1. For the first a power to wait for God for the fulfilling of the promise Heb. 10.36 37. For you have need of patience that after you have done the will of God you might receive the promise For yet a little while and he that shall come will come and will not tarry The staying of thâ— Vision to an appointed time and Gods not making hast in the fulfilling of the promise is that which sheweth us the need of this patience 2. The second is a power to bear the good pleasure of God and to suffer what is his will Both these are wonderful needful unto a Soul in an hour of persecution If you ask me how we shall come by patience the answer is easie the more faith the more patience for faith begetteth patience and because the habits of both are infused by God Prayer is the great means both to obtain these and all other influences and habits of grace from God Endeavour to furnish your selves with the grace and habit of patience patience is the suffering grace 9. Labour for spiritual wisdom Wisdom is a practical habit which directeth us to use the best means in order to a good end this wisdom doth not teach you to deliberate at all about the thing whether you should suffer or no but only concerning the manner and the circumstances of the thing to do it in the best manner is as God shall have most honour and your own Souls most peace and comfort You know our Saviour saith be wise as Serpents and the Apostle James to his Exhortation to
Righteousness 1. He must manage his good fight against the World the men of it and the things of it Paul had fought this good fight 1 Cor. 15.32 he fought with Beasts at Ephesus after the manner of men and he telleth us 1 Cor. 11.24 he had had stripes above measure he had been in Prisons frequent in deaths often five times he had of the Jews received forty stripes save one thrice he was beaten with Rods once he was stoned all this in maintenance and defence of the Gospel Thus must every Christian duly of God called to it do in defence of the holy Truths and Waies of the Lord Jesus Christ The World the Men of the World were alwaies peevish to God's holy ones Our Saviour giveth us the reason Joh. 15.19 because they are not of the world but God hath chosen them out of the world Wisdom was never justified in the world of any more than her Children Now those who ever hope to come in the Kingdom of Heaven must look to manage this part of the good fight not fearing those who can kill the body and when they have done that can do no more but fearing him alone who can cast body and soul into Hell fire taking up their Cross and following of Christ bearing up against all the opposition the world can give or make against them walking according to the holy Commandment 2. But this good fight is not onely to be managed against the men of the world setting themselves in opposition to the Truths and Waies of God but also against the things of the world the deceitfulness of pleasures riches honours whatsoever may be to us a bait alluring us to sin against God Moses by Faith did fight the World in this manner refusing the pleasures of Pharaoh's Court and chusing rather to suffer with the People of God Heb. 11.25 26. than to enjoy the pleasures of sin for a season and esteeming the Reproach of Christ greater Riches than the Treasures in Egypt But indeed this rather belongs to the second piece of the good fight which is to be managed 2. Against our own Lusts By lusts we understand those motions and inclinations to sin which are from our fleshly part for Lusts are nothing but unlawful desires in our Souls Paul fought this part of the good fight he tells us Rom. 7.23 That he saw a law in his members warring against the law of his mind and bringing him into captivity to thâ— law of sin which is in his members Gal. 5.17 And again That the flesh lusteth against the Spirit and the Spirit against the flesh for those two are contrary Paul fought this part of the good fight 1 Cor. 9.27 I keep under my body and bring it unto Subjection This is that Mortifying of our members mentioned Ccl. 3.5 Mortifying the deeds of the body through the Spirit mentioned Rom. 8.13 The Apostle Peter tells us that Fleshly lusts war against the Soul 1 Pet. 2.11 and James tells us that Lust war in our members James 4.1 Paul fought this part of the good fight and overcame I thank God saith he through Jesus Christ our Lord. Indeed this is the hardest battel that a Christian hath to fight the Enemy is within those of his own house and all the advantage which either the World or the Devil hath against us is from that party of lusts which are in our own hearts Though the Prince of the World came against Christ yet finding nothing of this nature in our blessed Lord he could do nothing against him 3. Our third great adversary is the Devil For we faith the Apostle Eph. 6.12 Do not wrestle against flesh and blood but against Principalities and powers and the Rulers of the darkness of this World The Devil is called the adversary and the Apostle telleth us that he goeth about like a roaring Lyon seeking whom he may devour and calleth upon us to Resist him He fighteth us sometimes by his commanders and under-officers those are the sinful men of the World sometimes he fights us in person by his more immediate impressions and Suggestions 2 Cor. 12.7 Paul had a messenger of Satan sent to buffet him for which thing he prayed thrice v. 8. 4. A Christian hath yet a fourth Enemy That is Death I should not have called Death an Enemy but that I find the Apostle so calling it 1 Cor. 15.26 The last Enemy that is to be destroyed is Death And indeed our flesh saith both concerning death and Trials of afflictions leading to it All these things are against us There is a victorious Song which every good Christian must learn to sing O Death where is thy sting O hell where is thy Victory Thus now I have shewed you the Enemies to be fought in this good fight The word translated fight is a very Emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the same word which is used Luk. 13.24 strive to enter in at the straâ—t gate and Col. 4.12 Where we translate it Labouring fervently we translate it striving in Col. 1.29 fighting John 18.36 and 1 Tim. 6.12 The word seemeth to signify four things 1. A labouring against opposition A man cannot fight unless he hath an Enemy to fight against What these Enemies are I have shewed you 2. A strong vehement earnest labour where all the strength and power of a man is put out as is usual in all combates and fightings 3. An inward labour from this word comes our English word Agony which we use to signify the conflict of the mind and signifieth more then the Scuffling of the hands and more exterior members Thus it signifieth Col. 4.12 Labouring fervently for you in Prayer 4. It signifieth a strife for mastery such as were the strifes in the Roman games where the strife was who should overcome and have the Victory It is observed by Aquinas that the fight is called a good fight because it is for good things and in a good manner and because it is difficult and the Apostle telleth us that he who striveth is not crowned except he strive lawfully Thus I have opened the first thing requisite for him who would have the Crown of Righteousness he must fight the good fight 2. The Second condition required of those who expect this Crown of Righteousness to be given them is their finishing their course I have saith the Apostle finished my course or my race There is nothing more ordinary in Scripture then for a series or course of actions to be called a way Thus we read of the way of God the way of the wicked and the way of the righteous Holiness is called a way the way of God's Commandments and the exercises of Holiness are a Christian 's walking or running in this way in the language of holy Writ John fulfilled his course Acts. 13.25 Neither saith our Apostle do I count my life dear to me so that I may finish my course with joy It is the same with that
and preferment as some men are that they will go over hedge and ditch go through thick and thin for it had but faith as a grain of mustard seed to believe this notion of Heaven the Kingdom of Heaven would again suffer violence 1 Joh. 2.27 and the violent would storm it The head of the meanest Saint in the day of Judgment will be a Crowned Head They have an anointing now they will be crowned then when they dye they shall enter into rest but in the Resurrection they shall be crowned O the Love of God to the Sons Daughters of men There is love in the providing a reward so high so great so full a reward and there is love in the proposing of this reward under this notion as a bait to allure us who are tickled with honour and prone to seek great things for our selves to invite us first to seek the Kingdom of God and the Righteousness thereof Who would labour for dust and pebles when he may labour for pearls and those of great price Who would sweat for a peny when he may for a little sweating have a crown How should this notion of our future blessed state send us all home this day with David to sit down in our houses before the Lord and say 2 Sam. 7.18 Who are we O Lord God that thou hast brought us hitherto And this was yet a small thing 1 John 2.2 Beloved saith the Apostle now we are the Sons of God but it doth not yet appear what we shall be In this day the Saints are called with an holy calling they are justified adopted in that day they shall be crowned that the Lord should not only speak of a reward for us but of a Crown such so great so noble a reward nor is it an earthly Crown which is clogged with care incumbred with thorns but a Crown of life a Crown of glory Surely a less thing then a Crown might have been enough for the worms of the earth for all the homage they do or can pay all the duty they do or can do for all they can suffer for Christ This God must give as a King the reward is too great for us to conceive too great for us to receive only it is not too great for God to give which of us can think any more of merit when he heareth the reward of Heaven called a Crown The notion of a Crown sets it above the Proportion of merit 2. That the Lord should not only provide a Crown for us but also make it a Crown of Righteousness thereby giving us the greatest security imaginable for our receiving of it Had it been only a Crown of grace and favour we might have doubted concerning it whether it should have been ours or no. But it being a Crown of Righteousness we cannot doubt our one day wearing of it without calling the truth and Righteousness of God in question 3. It is a Crown laid up prepared for us saith our Saviour Math. 25. Laid up for us saith our Apostle a Crown not in our own keeping laid up in the inalterable Counsels of God laid up in the promises of the Gospel laid up in the hands of Christ Gods People are kept by faith through the power of God for this Crown and the Crown is in safe keeping for them John 10.27 28. My sheep hear my voice and I know them and they follow me And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand God hath blessed them and they shall be blessed 4. And lastly to put us out of all doubt by reason of the disproportion of our works when we have done our most to this reward it is said The righteous judge shall give it After all our fighting the good fight running the race keeping the faith there is yet a room for a gift in the disposal of this Crown to the Saints where there is no purchase nor any natural claim what can give us a title to Heaven save only gift and Righteousness If it be righteous for God to give it because Christ hath purchased and God hath promised yet God was free as to the promise and free in giving to us the purchase of another It is a Crown of gift free gift though at the same time also it is but a Crown of Righteousness upon other considerations Use 2 Secondly this discourse will inform us How vain the expectations of this Crown of Righteousness a great many nourish nothing more discovereth a mans weakness then vain and ungrounded hopes and expectations building castles in the air as we say yet admitting the truth of the latter Proposition that the Crown of Righteousness shall be given to none but such as fight the good fight such as finish their course as keep the faith as love the appearance of Christ How vain must the hopes of the greatest number of expectants of this nature be Would the generality of men and women in our Parishes admit us to come so near them as to ask them sufficiently possessed of this that they must dye what they think will become of their Souls at death And of their bodies souls in the resurrection from the dead Their reasonable nature will not suffer them to think of an annihilation in death they cannot think that their souls melt into air abhor the thoughts of an eternal misery so as certainly their answer would be We hope to be saved we hope for a Crown of glory of life and immortality which God will give us but can a rush grow up without mire Or a flag without water saith Job He is a righteous judge that giveth out this Crown and the Crown it self must be a Crown of Righteousness as well as a Crown of life glory and immortality It is given out as a Crown of Christs Righteousness to those who are clothed with it what is this to Souls out of Christ To Souls that have not believed that so his Righteousness might be imputed to them for Righteousness to those who are not by faith united to Christ Admit it to be the Crown that is the free reward of mans Righteousness his holy and pure and sincere though not perfect conversation what claim can they lay to it that live impure unholy filthy and unrighteous conversations How shall the Crown which is the Crown of Righteousness be given to him that is unrighteous Admit it to be the Crown of Gods Righteousness that is his faithfulness to his word and promise how shall it be given to those to whom God hath in his whole book not made so much as one promise of any such thing nay against whom he hath denounced many threatnings as to the contrary as to the fulfilling of which his truth is as much concerned as it is as to his promises He hath promised it and his word is a sure word he cannot as to it lie he cannot repent but
this promise is to those that fight the good fight that finish their course that keep the faith c. Ah how many are there that fight indeed but is it the good fight They are fighters against God opposers of his interest they would if possible root the very name of of God and profession of Godliness out of the world They have such an antipathy to piety that as they say of the Basilisk it hath such an emnity to man that it will fly upon his picture so they have such an enmity to Christ and holiness that they fly upon any Persons or things who have any thing of Christs Image and Superscription upon them others are fighters great disturbers of humane societies with their quarrels But now for the good fight which is to be managed against our passions exorbitant affections and all the motions of the Soul that are contrary to the will of God how few of those are to be found that fight this fight How few are those that will manage an opposition for the glory of God against the temptations of the world How few are there that can glory in this that they have finished either their more general course as Christians or more particular Course as Christians under such or such circumstances How full is the world of those who have yet their first step to take in the way of Gods Commandments their life is a meer walking in the counsels and Imaginations of their own hearts a meer gratification of their sensitive appetite not only as moving contrary to the law of Christ but to the very law of reason Living beneath the better sort of heathens How many more whose only business is to heap up gold as dust and silver as thick clay but the way of Religion and holiness they have not known How few are there that mind the duties of their particular relation but as they use their own Souls as if they were the meer condiment of their bodies so they behave themselves to their Wives Husbands and Children as if they had no trust of their Souls committed to them How many that have lost the faith first delivered to the Saints and are fallen into pernicious and damnable heresies making Shipwrack both of faith and a good conscience Can these men possibly love the appearanâ—e of Jesus Christ But leaving others let us take the advantage Use 3 of this discourse to enter into our own Souls and to commune with our own hearts inquiring whether we be such Persons as when we shall be ready to dye shall by any Providence of God be made apprehensive that the time of our departure is at hand shall be able to say that henceforth there is laid up for us a Crown of Righteousness which the righteous Judge shall in that day give out to all such as love the appearance of our Lord and Saviour Jesus Christ To satisfy us as to these things we have heard in the explication of this text that we have several things to inquire upon they may be reduced to six or seven heads 1. What opposition we have made to the carnal desires and motions of our own hearts contrary to the revealed will of God You shall observe that a sinful walking in holy Writ is very ordinarily expressed by a walking according to the counsels and imaginations of our own hearts so contrary are the natural desires counsels and imaginations of the heart of man to the revealed will of God there is no surer sign of a wicked man then for him to walk after his own imaginations or for him to use Jobs expression to suffer his heart to walk after his Eyes Hence self-denial is by our Saviour made the condition and character of being one of his disciples and we are often in Scripture Commanded to mortify our members and the deeds of our bodies This kind of conversation which lyeth in the gratifying of our sensitive appetites is the broad way in which many walk but it is the high way to eternal destruction 2. What opposition we have made to the world either the men of the world or the things of it attemping either to frown or flatter us out of the duty which we owe unto God He who is at the worlds beck cannot be at the Command of Christ If we be the Servants of men we cannot be the Servants of God As Christ pleased not himself so neither did he please the men of the age wherein he lived in their oppositions to the will of his Father It is most certain that the generality of the men of the world love no Child of God as such they are two different seeds betwixt which there ever was and ever will be an emnity If they take us by the chin and kiss us it is but that they may have the better opportunity to smite us under the fifth rib The truth is their open war is better than their dissembled amity but that also requires in us wisdom when to oppose so as not to suffer as evil doers and courage and resolution that we may be able to stand 3. How we walk as to our more general conversation It is certainly a true saying grande est Christianum esse non dici It is a great thing not to be called but to be a Christian and in Christianity Tantum es quantum agis a man is just so much as he acteth in an uniform obedience having a regard to all the Commandments of God He that wilfully breaketh any of Gods Commadments is guilty of all for there is the same reverence due to God as to one Precept as unto another We have also further to enquire 4. How we discharge the duties of our particular Relations Not only how we run that race which we have to run in Common with others but that particular course which God hath set us how we have managed our duties as parents Children Husbands Wives Masters Servants Magistrates or Subjects Ministers or People c. 5. What steadiness wee keep as to the faith once delivered to the Saints It is true every warping in opinion from the truth is not damnable but we must take heed of warping in such points as a warping in is inconsistent with the exercise of repentance and faith I will not undertake punctually to determine what things are to be believed upon pain of damnation but I am sure every one that doth not repent and believe in or close with the Lord Jesus Christ is in an ill condition and from thence it follows that such opinions drank in as hinder the exercise of repentance or faith must needs be pernicious unto Souls 6. What particular faith and dependance we keep up in God and the Lord Jesus Christ The Scriptures are so full of texts giving testimony to the necessity of faith in Christ in order to eternal salvation that I need not instance in many see John 3.18 36. the Scripture saith expresly that he that believeth not shall be damned
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
out of the world all the reproaches of Ministers and Godly Christians all their bonds and imprisonments which they suffer for the Gospel they are but the fruits and product of this enmity this hatred and antipathy which is betwixt Christ and the Devil and the seed of Christ and the seed of the Devil 2. Another reason of it lieth in the nature of the Propositions of the Gospel as to the Doctrine of faith and as to the precepts of the Gospel so far as it concerneth holiness the sublimity of the first and the purity of the latter and its exceeding strictness The sublimeness of the Doctrine of faith raiseth it two sorts of enemies 1. The ignorant persons of the world 2. Those men who have idolized their own reason and are determined to believe nothing but what they can fathom by their own reason 1. For the first ignorant Persons the Apostle telleth us of some who speak evil of what they know not there is nothing more unworthy of a man then this yet there is nothing more ordinary especially when men apprehend the ways and persons that they speak evil of are enemies to their lusts and corruptions the Apostle telleth us 1 Cor. 2.7 8. we speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world unto our glory Which none of the Princes of this world knew for had they known it they would not have crucified the Lord of glory The wisdom of God signifieth the Gospel of Christ and the Apostle saith the Princes of this world did not know it for if they had they would not have crucified the Lord of glory The most ignorant persons if they be also loose in their lives are enemies to the Gospel of Christ 2. Men that have idolized their own reason and entertained a fancy that they should comprehend the highest mysteries of the Kingdom of God that which maketh them enemies to the Gospel of Christ is their zeal they are puff'd up in their own opinion of their own reason and are certain enemies to whatever they cannot comprehend with it now the Doctrines of the Gospel being of that nature that sublime nature that ignorant persons cannot comprehend them and men of reason cannot fathom them with their own reason they become enemies unto them and to the true Professors of them hence it was that the Philosophers of old were such enemies to the Gospel of Christ 2. As the sublimity of the Propositions of the Gospel is one great reason of the opposition which it meeteth with in the world so the exceeding purity and holiness of the precepts of the Gospel is another reason take the Gospel as it bringeth news of a Saviour who died for sinners it pleaseth them well enough but look upon it as it containeth a systeme of precepts an obedience to which must be given in order to the obtaining of that salvation so it quite crosseth the grain of flesh and blood as it teacheth us that no Drunkard no Fornicator no Swearer shall come into the Kingdom of God thus they cannot approve of it and this maketh them enemies as to the Doctrine of the Gospel so to the Ministers and Professors of it for though they have so much lust as will not suffer them to comply with the Doctrine of the Gospel yet they have also so much pride that they cannot endure themselves to be contradicted and out-done by the Professors of it but this is enough to shew you what the afflictions of the Gospel are of which the Apostle would have Timothy content to be a partaker and what that testimony of Christ is of which he would not have him to be ashamed I come now to the next Question Qu. 3. When men may be said to be ashamed of the Testimony of our Lord and what the meaning is to be partakers of the afflictions of the Gospel To be ashamed of the testimony of Christ I conceive signifieth two things 1. To be ashamed or afraid to give a testimony unto Christ and to the truth of the Gospel to be afraid to give a testimony of Christ because of the opposition of men is a great sin it is contrary to the precept Fear not them who can kill the body and can do no more but fear him that is able to cast Body and Soul into Hell-fire but to be ashamed of this testimony is a greater sin because the temptation is higher under the former then under the latter to be ashamed of the testimony of Christ is to decline to own and profess Jesus Christ when there is no great danger that threatneth us in such a Profession we have an High-Priest that can have compassion upon our infirmities but when no such danger threatneth a man only he may suffer a little in his honour and repute amongst men and they may not have so good an opinion of him for this to decline the publick owning and professing of Christ it must needs be a very great sin it is a dreadful Text Mark 8.38 Whosoever therefore shall be ashamed of me and my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father with the holy Angels For a man to be afraid to own Christ and his Gospel and the profession of it when utmost danger threatneth him is sin enough it arguing that the fear of man prevaileth in him above the fear of God but for a man when no such danger threatneth him to be ashamed and to think it beneath him to own the Gospel and to love the honour that is from men before the honour that cometh from God is a very dreadful transgression 2. That man is ashamed of the testimony of Christ That is ashamed of others for the testimony which they bear to Jesus Christ I must confess I think this is that which the Apostle here chiefly intendeth Paul was now a Prisoner and at Rome the condition of Prisoners you know is a low and contemptible condition now for a person to be ashamed to be a friend or companion or to own the relation to and acquaintance with any because they are giving a testimony to Christ and for that testimony are hated maligned and persecuted is to be ashamed of the testimony of our Lord It is reported of that famous Emperor Constantine the Great that he would often kiss the hole of Paphnutius's eye that was bored out for the profession of the Gospel What is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou partaker of the afflictions of the Gospel 1. Negatively it doth not imply that it is the will of God that any man should throw himself into the afflictions of the Gospel the best of afflictions are trials and temptations no man ought to pull trials upon himself we read indeed of some in the Primitive times that offered themselves to the stake and owned themselves to be Christians
that which is behind of the Afflictions of Christ in my flesh for his bodys sake which is the Church That which is behind of the Afflictions of Christ Is there any thing behind of Christs sufferings Hath he not suffered and entred into his glory where he is impassible living with and unto God where he can suffer and die no more The sufferings of Christ are to be considered in a double notion either as Expiatory or Exemplary If we consider them as Expiatory there is nothing of them behind nothing of them to be filled up He said upon the Cross All is finished And he trod the Wine-press of his Fathers wrath alone there was none of the people with him But if you consider them as they were Exemplary as he suffered setting us an example so there is much of the Afflictions of Christ to be filled up and they are to be filled up in the bodies of his Saints Or else thus Christ is taken personally or mystically Christ mystically is the Church he the Head Believers Members both making but one body and that his body which is the Church Now of Christ taken in this sense much of his Afflictions are to be filled up And Christians suffering in conformity to Christ is a Testimony to them that they are Members of an afflicted Christ yea and also that they are Members of that body of which Christ is the Head for in all Ages it hath been the Lot of those who would live godly in Christ Jesus to suffer persecution 3. It turns unto a Testimony to them both of the truth and of the strength of their Faith The Apostle describing Faith Heb. 11.1 calleth it the evidence of things not seen the substance of things hoped for For saith the Apostle What a man seeth why doth he yet hope for Many talk of Faith few understand it The work of Faith lies in a being persuaded of God and depending upon God for the things which we do not see Now it is the want of this Faith which makes men shrink in a day of Trial. The Apostle Heb. 10.34 ch 11.13 14 16. concludes from the Servants of God of whom he there speaks taking joyfully the spoiling of their goods that they knew in themselves that they had in Heaven a better and an enduring substance And from their confessing that they were Strangers and Pilgrims upon the Earth that they plainly declared that they sought a Country and desired a better Country that is an heavenly Mens unwillingness to suffer the loss of any thing that shall be made up with so great advantage speaketh them at least weak in Faith and but faintly persuaded of that better state and that they find a difficulty to depend upon God's Word for it But when men can freely for the Name of Christ leave their Country and go into Banishment part with their Estates and be content to be stript of all they have part with their Liberty and be content with a Prison part with their Lives and bid Death even a violent and most ignominious Death welcom it argueth that they both truly and strongly believe what God hath revealed concerning a better Country a more enduring Substance the glorious Liberty of the Sons of God a life everlasting and full of glory and not only that they are persuaded of the truth of the things but they depend and rely upon God and by hope patiently wait upon God for the bestowing these things upon them and making them their portion Now what would not many a good Christian give for an Evidence of the truth and reality of his Faith How many doubts how many fears hath he oft times about it An ability to suffer for the Name of Christ mightily tends to their confirmation The Apostle therefore putteth them together Phil. 1.29 Vnto you it is given on the behalf of Christ not only to believe on him but also to suffer for his sake Suffering a freedom to suffer is a great confirmation of our Faith both to our selves and also to others 4. It will be a Testimony to the people of God of their Love to him True Faith worketh by Love Love to another is discerned in nothing more than in suffering for them and indeed this is the heighth of Love It speaks a Soul to have discerned a great excellency in Christ and in heart to cleave to him that rather than part with him will suffer the loss of any thing Upon this account among the Heathens is celebrated the Love of Pilades and Orestes Theseus and Pirithous c. But see it in Paul Phil. 3.8 Yea doubtless and I account all things but loss for the excellency of the Knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ The Soul that may have had its doubts and fears whether it loveth Christ or no measuring its affections to this spiritual invisible Object by the motions of its affections to Objects more sensible which indeed is not a true and just measure can doubt no longer when once the Lord hath enabled the Soul to suffer for his Name sake it speaks a Soul to love Christ more than all sensible things when to serve and enioy him it hath freely parted with whatever it had of sensible enjoyments and satisfaction Nothing speaks Love like a deep suffering for the Object beloved Gen. 22.12 Now saith God to Abraham I know that thou fearest God seeing thou hast not withheld thy Son thine only Son from me That term of fear and fearing God in the Old Testament hath often a larger sense than as signifying that passion which we call fear God then knows that a Soul loveth him and the Soul it self may know that it loveth God when it can readily and chearfully suffer for his Names sake 5. Lastly It will be to a Soul not only a Testimony of Faith and Love and Patience and Perseverance and Constancy Steadiness and Unmoveableness in the work of the Lord but it will be also a Testimony of the Soul's Zeal for God Zeal is rather the intention of all the affections than a particular affection of it self A small degree of Love will not carry a Soul thorough sufferings That Love must be at a great degree of warmth which shall carry a Soul thorough great difficulties great trials great losses 6. To these I may add one thing more Suffering for the Name of Christ is a Testimony of the presence of God with the Soul The Three Childrens induring the fiery Furnace was a Testimony of a fourth persons being with them Dan. 3.15 Daniel's being in the Den of Lions and induring that danger turned to him for a Testimony of God's special presence with him and sending his Angels to stop the mouths of the Lions Paul's couragious suffering was a Testimony to him that the Lord stood by him and strengthened him 2 Tim. 4.17 A Christian needs desire no more than a