Seasonable Counsel, Text (2 of 3)

Seasonable Counsel · Text (2 of 3)

p. 80Indeed, no man can force a Christian to suffer as a Christian, without his own consent. All Christians are sufferers, of will, and consent. Hence 'tis said, they must take up their cross, by which taking up, an act of their will is intended. So again, take my yoke upon you, which also intends an act of the will. (Mat. 10.38. Chap. 16.24. Chap. 11.29.)

This therefore, is the first thing that I would present you with. Not that an act of the will is enough to declare a man a sufferer for righteousness, it standing alone: for a man thorough the strength of delusion, and the power of an erroneous conscience, may be willing to suffer for the grossest opinions in the world. But I bring it to shew that actual suffering for righteousness must also be by the consent of the will, the mind of the man must be in it.

p. 81Secondly, He that suffereth for righteousness thus, must also have a good cause. A good cause is that which is essential to suffering for righteousness. A good cause, what is that? Why verily, It is the truth of God, either in the whole of it, as contained in the Scriptures of truth: or in the parts of it, as set before me to believe, or do, by any part of that holy word. This may be called the matter, for which one suffereth: or, as it is called in another place, the word of righteousness. (Heb. 5.13.) It may also be called the form of sound Doctrine, or the like. Because without this word, the Matter, and nature of Gods truths cannot be known. Pilate's question what is truth? will still abide a question, to those that have not, or regard not the word, the rule of righteousness. (John 18.38.) See then that thy cause be good, thou that wouldest know what it is to suffer for righteousness; Step not an hairs breadth without the bounds of the word of truth; also take heed of misunderstanding, or of wringing out of its p. 82Place, any thing that is there. Let the words of the upright, stand upright, warp them not, to the end they may comply in shew with any crooked notion. And to prevent this, take these three words as a guide, in this matter, to thee. They shew men their sins, and how to close with a Saviour; they enjoyn men to be holy and humble; they command men to submit themselves to authority. And what ever is cross to these, comes from ignorance of, or from a wresting the rule of righteousness out of its place.

But more particularly, the word of righteousness, (thy cause, within the bounds of which thou must keep, if thou wilt suffer for righteousness) is to be divided into two parts.

1. It containeth a revelation of moral righteousness.

2. It containeth a revelation of evangelical righteousness.

As for moral righteousness, men seldom suffer, only, for that. Because that is the righteousness of the World, and that, simply as such, that sets it self up in every mans conscience, and p. 83has a testimony for it self, even in the light of nature. Besides, there is nothing that maketh head against that; but that which every man is ashamed, by words to plead for, and that is immorality. And this is that which Peter intends when he saith, And if ye be followers of that which is good, who will harm you? (1 Pet. 3.13.) If ye be followers of moral goodness. (But if it should so happen, for the case is rare, that any man should make you sufferers because you love God, and do good to your neighbour, happy are ye. Though I do not think that the Apostles conclusion terminates there. But more of these things anon.) For let a man be a good neighbour, in morals: let him feed the hungry, cloath the naked, give freely out of his purse to the poor, and do that which he would another should do to him: and stop there, and not meddle with the name of Christ, and he shall have but few enemies in the World. For 'tis not the Law, but Christ that is the stumbling block, and the rock of offence to men. (Isaiah 8.14, 15. Rom. 9.31, 32, 33.)

p. 84Wherefore, there is in Gods word a revelation of another righteousness, a righteousness which is not so visible to, yea, and that suteth not so with, the reason of man as that moral righteousness doth: Wherefore this righteousness makes men righteous in principle, and practise so, as is foreign to natural men. Hence 'tis said to be foolishness to them. And again, Its praise is not of men. (Rom. 2.29. 1 Cor. 2.14.) This righteousness is also revealed in the Scriptures, but the blind cannot see it. It is the work of the holy Ghost in the heart, and is therefore called the fruits of the spirit: and the grace, which in the head and fulness of it, is only to be found in Christ. (John 1.16. Colos. 1.19. 1 Tim. 1.14.) This righteousness being planted in the heart, leads a man out by the word of God, to seek for another righteousness, as invisible to, and foreign from the natural man, as this. And that righteousness is that which properly is the righteousness of Jesus Christ, a righteousness that standeth in his obedience to his Fathers Law, as he was considered a common, or publick person: a righteousness which he brought into the p. 85World, not for himself, as considered in a private capacity, but for those that shall by faith venture themselves upon him, to obtain by him life eternal. Rom. 5.19. Philip. 3.7, 8, 9, 10.

Again, This closing by faith with this righteousness thus found in Christ, and being taken therewith, leads me yet to another righteousness, which is instituted worship, appointed by Christ, for all his followers to be conversant in; this worship is grounded on positive precepts, and so, on words of righteousness, called Christs words, Christs sayings, &c.

Now upon this bottom begins the difference betwixt the men of God, and the world.

For first, by this inward principle of righteousness we come to see, and say, that men by nature are not Christians: what priviledges soever they may account themselves partakers thereof. But whosoever is a Christian, of Gods making so, is begotten and born of God, and made a new creature by the anointing received from the holy one. (Jam. 1.18. Joh. 3.3.5. 2 Cor. 5.17, 18. Chap. 1.21. 1 John 2.20.24.27.)

p. 86Now this these carnal men cannot endure to hear of: because it quite excludes them as such, from a share in the kingdom of Heaven.

To this again, the Christian stands, and backs what he says by the word of God. Then the game begins, and the men of the World are thoughtful how they may remove such troublesome fellows out of the way. But because the Christians love their Neighbours, and will not let them thus easily die in their sins; therefore they contend with them, both by Reasonings, Writings, Sermons, and Books of Gospel Divinity: and stand to what they say. The world, again, are angry with these sayings, Sermons, and Books, for that by them they are concluded to be persons that are without repentance, and the hope of eternal life. Here again, the carnal World judges that these people are proud, self-will'd, Pragmatical, contentious, self conceited, and so unsufferable People. The Christian yet goes on and stands to what he has asserted. Then the poor World, as at their last shift, begin to p. 87turn, and over-turn the Gospelmans sayings; perverting, forcing, stretching, and dismembring of them: and so making of them speak what was never thought, much less intended by the believer.

Thus they served our Lord; for, not being able to down with his Doctrine, they began to pervert his words, and to make (as also they said afterwards of Luthers) some offensive, some erroneous, some Treasonable, and that both against God and Caesar, and so they hanged him up, hoping there to put an end to things.

But his is but the beginning of things: for the Christian man by the word of the Gospel goes further with his censure. For he also findeth fault with all that this man by the ability of nature, can do for the freeing himself from the law of sin and death. He condemns him by the word, because he is in a state of nature, and he condemneth also, what ever, while in that state, he doth as that which by no means can please God. (Rom. 14.23. Heb. 1.6.) This now puts him more out, this is a taking of his gods away from him. This is to strip p. 88him of his raiment, such as it is, and to turn him naked into the presence of God. This I say puts him out, and out. These wild brained fellows, quoth he, are never content, they find fault with us as to our state: they find fault with us as to our works, our best works. They blame us because we are sinners, and they find fault with us, though we mend: they say, by nature, we are no Christians, and that our bestdoings will not make us such. What would they have us do. Thus therefore they renew their quarrel: But the Christians man cannot help it, unless he would see them go to Hell, and saying nothing. For the word of God doth as assuredly condemn mans righteousness, as it doth condemn mans sin, it condemneth not mans righteousness among men, for there it is good and profitable. (Job 35.6, 7, 8.) But with God, to save the Soul, it is no better than filthy raggs. (Isa. 64.6.)

Nor will this Christian man suffer these carnal ones to delude themselves with a change of te…ms; for the Devil who is the great manager of carnal p. 89men in things that concern their Souls, and in the plea that they make for themselves, will help them to tricks and shifts to evade the power of the word of God. Teaching them to call the beauties of Nature, Grace: and the acts of natural Powers, the exercise of the graces of the spirit. He will imbolden them also to call mans righteousness, the righteousness of Christ, and that by which a sinner may be justified in the sight of God, from the Law. These tricks the Christian sees, and being faithful to Gods truth, and desiring the Salvation of his neighbour, he laboureth to discover the fallacy of, and to propound better terms for this poor creature to imbrace, and venture his Soul upon: (which terms are warranted by the new Testament, a stranger to which the natural man is.) But I say, the things which the Christian presseth, being so foreign to nature, and lying so cross to mans best things, are presently judged by the natural man, to be fables, or foolishness. (1 Cor. 2.14.) Wherefore here again, he takes another occasion to maintain his strife, p. 90and contention against the righteous man; Raising of slanders upon him, and laying things to his charge that he understandeth not: charging also his Doctrine with many grievous things. Namely, that he holdeth that man was made to be damn'd, that mans righteousness is no better than sin, that a man had as good do ill, as well. That we may believe, and do what we list: that holiness pleaseth not God, and that sinning is the way to cause grace to abound. Besides, say they, he condemneth good motions, and all good beginnings of heart to God ward. He casteth away that good we have, and would have us to depend upon a justice to save us by, that we can by no means approve of.

And thus the quarrel is made yet wider between the men of the World, and the Christian man. But there is not a stop put here

For 'tis possible for the carnal man to be beaten out of all his arguments for himself and his own things, by the power and force of the word: and to be made to consent to what the Christian p. 91has said as to the notion of the truth (I must not speak this of all) But yet the breach doth still abide; for that yet there appears to be no more with the man, but only the notion of things. For though the notion of things are those that of God are made the means of conveying of grace into the heart: yet grace is not always with the notion of things: the word, oft-times, standeth in mans understanding alone, and remaineth there, as not being accompanied with such grace as can make it the power of God to salvation. Now when it is thus with the Soul, the danger is as great as ever, because, there is a presumption now begotten in the heart, that the man is in a saved condition. A presumption, I say, instead of faith, which puffeth up, instead of enabling the Soul after a godly manner to depend upon God for mercy through Christ. This is called the word of them that are puffed up; the word only, because not accompanied with saving grace. (1 Cor. 4.19. Chap. 8.1. 1 Thessal. 1.5.)

p. 92This the Christian also sees, and says it is too weak to conduct the Soul to Glory. And this indeed he says, because he would not that his neighbour should come short home. But neither can this be born, but here again, the natural man with his notion of things is offended: and takes pett against his Friend, because he tells him the truth, and would that he so should digest the truth, that it may prove unto him eternal life. Wherefore he now begins to fall out again, for as yet the enmity is not removed? He therefore counts him an unmercifull man, one that condemneth all to Hell but himself; and as to his singularity in things, those he counteth for dreams, for Enthusiasms, for Allegorical whimsies, vain Revelations, and the effects of an erroneous Judgment. For the Lord has put such darkness betwixt Egypt and Israel, as will not suffer them to come together. But this is not all.

For 'tis possible for these carnal men to be so much delighted in the notion of things, as to addict themselves to p. 93some kind of worship of Christ, whose notions of truth have by them been received. And because their love is yet but carnal, and because the flesh is swelling, and is pleased with pomp, and sumptuousness, therefore to shew how great an esteem such have for Christ, whom they are now about to worship: They will first, count his Testament, though good, a thing defective, and not of fulness sufficient to give in all particular things, direction how they should to their own content, perform their glorious Doctrine. For here, and there, and in another place, cry they, there is something wanting. Here, say they, is nothing said of those places, vestures, gestures, shews, and outward greatness that we think seemly to be found in, and with those that worship Jesus. Here wants sumptuous ceremonies, glorious ornaments, new fashion'd carriages, all which are necessary to adorn worship withall.

But now here again, the truly godly as he comes to see the evil of things: maketh his objections, and findeth fault, and counts them unprofitable p. 94and vain. (Isa. 29. Mat. 15. Mark. 7.)

But they again, (seeing the things they have made, are the very excellencies of humane invention, and things added as a supplement to make up what, and wherein as they think the man that was faithful over his own house as a Son was defective:) are resolved to stand upon their points, and not to budge an inch from the things that are so laudable, so necessary, so convenient and so comely: the things that have been judged good, by so many wise, learned, pious, holy, reverend, and good men. Nay, if this were all, the godly would make a good shift: But their zeal is so great for what they have invented, and their spirits so hot to make others couch and bend thereto, that none must be suffered to their power to live and breath, that refuseth to conform thereto. This has been proved too true, both in France, Spain, Germany, Italy, and other places: and upon this account it is that persecution has been kept alive so many hundred years in p. 95some places against the Church of God. From what has been said as to these things, this I collect as the summ.

First, That man by nature, is in a state of wrath, and condemnation (Ephes. 2.1, 2, 3, 4. John 3.18.)

Secondly, that the natural man, by all his natural abilities, is not able to recover himself from this his condemned condition. (John 6.44. Ephes. 1.19, 20.)

Thirdly that a man may have right notions of Gospel things, that hath no grace in his heart, (1 Cor. 13.2, 3.)

Fourthly, That to add human inventions to Christs institutions, and to make them of the same force and necessity, of the same authority and efficacy is nought, and not to be subjected to (Isa. 29.13. Mat. 15.8, 9. Mark 7.6, 7.) So then, he that saith these things, saith true: for the Scriptures say the same. This then is a good cause to suffer for, if men will that I shall suffer for saying so: because it is that which is founded upon the word of God: and the word is the p. 96ground and foundation of all true Doctrine. Let him then that believeth what is here discoursed, and that liveth soberly, and peaceably in this belief among his neighbours, stand by what he hath received, and rejoyce that he hath found the truth. And if any shall afflict or trouble him for holding of these things, they afflict or trouble him for holding to good things: and he suffereth at their hands because his cause is good.

And such an one may with boldness, as to this, make his appeal to the Bible, which is the foundation of his principles, and to God the author of that foundation, if what he holds, is not good.

He may say,

Lord, I have said, that man by nature, is in a state of condemnation, and they make me suffer for that.

Lord, I have asserted that man by all his natural abilities is not able to recover himself from this his condemned state, and they make me suffer for that.

p. 97Lord, I have said that a natural man may have right notions of the Gospel, and yet be without the saving grace thereof, and they make me suffer for that.

Lord, I cannot consent that human inventions and Doctrines of men, should be joyned with thy institutions as matters of worship; and imposed upon my conscience as such, and they make me suffer for that.

Lord, I own the Government, pray for my Superiors, live quietly among my Neighbours, give to all their dues, feed the hungry, cloath the naked, relieve the afflicted, and shew my self by my faith, and life, to be a true Christian man, and yet my neighbours will not let me alone. True, I cannot comply withal that some men would have me comply with: no more did Daniel, no more did Paul; and yet Daniel said, that he had to the King done no hurt, and Paul said, neither against the Law of the Jews, neither against the Temple, nor yet against Caesar, have I offendeed any p. 98thing at all. (Dan. 6.22. Acts 25.8.)

For he that keeps within the compass of Gods word, hurts no man, gives just offence to no man. Though he complyeth not with all that are modes, and ways of worship in the World: Nor can this appeal be judged injurious, if it be not attended with intercessions against them that hate us. But we will pass this, and come to a second thing.

Secondly, As he that suffereth for righteousness must have a good cause: So he that suffereth for righteousness must have a good call.

A man, though his cause be good, ought not by undue ways to run himself into suffering for it; nature teaches the contrary, and so doth the Law of God. Suffering for a truth ought to be cautiously took in hand, and as warily performed. I know that there are some men that are more concerned here than some: the Preacher of the word, is by Gods command made the more obnoxious man, for he must come off with a wo, if he preaches not the Gospel. (1 Cor. 9.16.) He therefore, I say (doth p. 99and) ought more to expose himself than other Christians are called to do. Yet it behoveth him also to beware, because that Christ has said to him, Behold, I send you forth as Sheep, or Lambs, in the midst of Wolves, be ye therefore wise as Serpents, and harmless as Doves, (Mat. 10.16. Luk. 10.3.) A man is not bound by the Law of his Lord, to put himself into the mouth of his enemy. Christ withdrew himself, Paul escaped the Governours hands, by being let down in a basket over the wall of the city. (2 Cor. 11.32.33.) And Christ hath said, If they persecute you in one City, flie ye to an other. If they will not let me preach here, I will take up my Bible and be gone. Perhaps this is because I must preach in some other place. A Minister can quickly pack up, and carry his Religion with him, and offer what he knows of his God, to another people, (Acts 13.44, 45, 46, 47.) Nor should a Minister strive, I think, with the Magistrate for place, or time. But let him hearken to hear what God shall say by such opposition. Perhaps the Magistrate must drive thee p. 100out of this place, because the Soul is in another place that is to be converted, or helped by thy Sermon to day. We must also in all things, shew our selves to be such as by our profession we would that men should believe we are, to wit, meek, gentle, not strivers, but take our Lord, and our Brethren the Prophets for our examples.

But I will not here presume to give instructions to Ministers; but will speak a few words in the general about what I think may be a sufficient call to a man to suffer for righteousness.

First, Every Christian man is bound by Gods word to hold to, or stand by his profession, his profession of Faith, and to joyn to that profession, an holy, godly life: because the Apostle and high Priest of his profession, is no l…ss a one than Christ Jesus. (Heb. 3.1. chap. 10.23.) This by Christ himself is expressed thus, Let your light so shine: No man lighteth a Candle to put it under a bushel: Let your loyns be girded about, and your lights burning. And Paul bids the Philippians hold forth the word of p. 101life. (Mat. 5.16. Luk. 12.35. Philip. 2.16.)

And more particularly, by all this, this is intended, that we should hide our faith in Christ from no man, but should rather make a discovery of it, by a life that will do so. For our profession thus managed is the badge, and the Lords livery, by which we are distinguished from other men. So then, if while I profess the truth of Christ, and so walk, as to make my profession of it more apparent: I be made a sufferer for it, my call is good, and I may be bold in God and in my profession. This Peter intends when he saith But, and if ye suffer for righteousness sake, happy are ye, and be not afraid of their terror, neither be troubled. But sanctifie the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: (1 Pet. 3.14, 15.) Here then is a call, not to meddle with the other, but to mind our own business, to walk in our Christian profession, and to adorn it with all good works, and p. 102if any man will meddle with me, and ask me a reason of the hope that I have, to give it him with meekness and fear, whatever follows thereupon. (This Peter should have done himself there, where he denied his Master thrice.)

The reason is, for that Christianity is so harmless a thing, that be it never so openly professed, it hurts no man. I believe that Christ will save me; what hurt is this to my Neighbour? I love Christ because he will save me; what hurt is this to any? I will for this worship Christ as he has bid me; what hurt is this to any body? I will also tell my neighbours what a loving one my Christ is, and that he is willing to be good to them as he has been good to me and what hurt is this to the Governour of a Kingdom? But and if any man will afflict me for this, my cause is good, and also my call to stand full godly to my profession.

Secondly, There is sometimes a call to suffer for righteousness, even from the voice of necessity. That is, either when by my silence the truth must fall to the p. 103ground, or when by my shrinking, the Souls of other men are in danger. This, I say, is a call to suffer even by the voice of necessity. The case may be when Gods ways may be trodden under foot. Yea, his Word, and Ways, and Name, and People, and all. Thus Goliah did do, for several days togetoger, (1 Sam. 17.) and vaunted in his doing, and there was not a man, no not in Israel that durst answer him a word. And now was the spirit of David stirred in him: and he would put his life in his hand, and give this man an answer, and he saw there was reason for it, necessity gave him a call. Is there not a cause saith he, (lies bleeding upon the ground,) and no man of heart, or spirit, to put a check to the bold Blasphemer, I will go fight with him: I will put my life in my hand, if I die, I die.

Consider also what Daniel did, when the Law was gone out to forbid for thirty days, petitioning any God or man save the King only. At that time also, not a man of Israel …eeped. (Dan. 6.7.) Now ne…sity walks about the streets, p. 104crying, who is on the Lords side? who, &c. And Daniel answers, I am, by opening of his window, and praying as at other times, three times a day, with his face towards Jerusalem, verse 10. He heard this voice of necessity, and put his life in his hand, and complyed with it to the hazzard of being torn in pieces by the Lyons.

Much like this was that of the three Children: for when that golden Image was set up, and worship commanded to be done unto it, not one that we read of, durst stand upright; when the time was come that bowing was the sign of worship. Only the three Children would not bow, 'twas necessary that some should shew that there was a God in Heaven, and that divine worship was due alone to him. (Dan. 3.10, 11, 12.)

But they run the hazzard of being turned to ashes, in a burning fiery furnace, for so doing. But necessity has a loud voice, and shrill in the ears of a tender conscience. This voice will awake jealousie, and kindle a burning fire within, for the name, and cause, and p. 105way, and people of the God of Heaven.

Thirdly, there is sometimes a call to suffer for righteousness by the voice of providence. That is, when by providence I am cast for my profession into the hands of the enemies of God and his truth, then I am called to suffer for it what God shall please to let them lay upon me.

Only for the making of thy way more clear in this matter, I will deliver what I have to say with a caution or two.

1. Thou must take heed that thy call be good to this or that place, at which by providence thou art delivered up.

2. Thou must also take heed that when thou art there, thou busiest thy self in nothing but that that good is.

3. Thou must also take heed that thou stay there no longer, than while thou mayest do good or receive good there.

4. Thus far a man is in the way of his duty, and therefore may conclude that the providence of God under p. 106which now he is, is such as has mercy, and salvation in the bowels of it, what soever is by it at the present brought upon him.

Christ Jesus our Lord, though his death was determined, and of absolute necessity, and that chiefly for which he came into the world, chose rather to be taken in the way of his duty than in any other way, or any where else. Wherefore when the hour was come, he takes with him some of his Disciples, and goeth into a garden, a solitary place to pray: which done, he sets his Disciples to watch, and falleth, himself to prayer. So he prays once; he prays twice; he prays thrice: and he giveth also good doctrine to his Disciples. And now, behold, while he was here in the way of his du…, busying himself in prayer to God, and in giving of good instruction to his followers: upon him comes Judas, and a multitude with swords and staves, and weapons to take him. To which providence he in all meekness submits, for he knew that by it he had a call to suffer. (Mat. 26, 36, 37, 38.)

p. 107In this way also the Apostles were called to suffer, even while they were in the way of their duty. Yea, God bid them go into the Temple to preach; and there delivered them into the hands of their enemies. (Acts 4.1, 2, 3. chap. 5.10.25, 26.)

Be we in the way of our duty, in the place, and aboue the work unto which we are called of God (whether that work be religious or civil,) we may without fear leave the issue of things to God, who only doth wonderful things. And he who lets not a Sparrow fall to the ground without his providence, will not suffer an hair of our head to perish, but by his order. (Luk. 12.6, 7.) And since he has engaged us in his work (as he has if he has called us to it) we may expect that he will manage, and also bear us out therein: either so as by giving of us a good deliverance by way of restoration to our former liberty and service for him, or so as to carry us well out of this world to them that under the Altar are crying, how long, holy and true. Nor shall we, when we come there, repent that we suffered p. 108for him here. O how little do Saints in a suffering condition, think of the Robes, the Crowns, the Harps, and the Song that shall be given to them, and that they shall have when they come upon mount Sion. (Revel. 6.11. chap. 14.1, 2, 3, 4, 5, 6, 7.

Fourthly, there is sometimes a call to suffer for righteousness: By an immediate, and powerful impulse of the spirit of God upon the heart. This I say is sometimes, and but sometimes: for this is not Gods ordinary way: nor are many of his Servants called after this manner to suffer for righteousness. Moses was called thus to suffer, when he went so often unto Pharaoh with the message of God in his mouth: and he endured, as seeing him who is invisible. (Heb. 11.25, 26, 27.)

Paul was called thus to suffer, and he obeyed; and went, and performed that work according to the will of God. This kind of call, Paul calls a binding, or a being bound in the spirit, because the Holy Ghost had laid such a command upon him to do so, that he could not by any means get from under the p. 109power of it. And now, behold, saith he, I go bound in the spirit to Jerusalem: not knowing the things that shall befall me there. (Acts 20.22.) For he that is under this call, has, as I said, bonds laid upon his spirit: which carry him to the place where his testimony is to be born for God. Nor shall he, if he willingly submits, and goes, as Paul did, but have an extraordinary presence of God with him, as he. And see what a presence he had. For after the second assault was given him by the enemy, even the night following, the Lord stood by him, and said, Be of good chear, Paul: for as thou hast testified of me in Jerusalem: so must thou bear witness also at Rome. (Acts 23.11.) Thus God meeteth his people in their service for him when he calls them aloud to do great service, for him. The power of such a call as this I say is great, and men of ordinary spirits must needs give place thereto, and leave a man, thus bound, to the God that thus has bound him. All the help such can afford him is, to follow him with our prayers, not to judge him, p. 110or grieve him; or lay stumbling blocks before him. No they must not weep nor mourn for him so, as to make him sorrowful. (See Acts 21.12, 13, 14.)

His friends may suggest unto him what is like to attend his present errand, as Agabus did by the spirit, to Paul when he took his girdle and bound himself therewith, to shew him how his enemies should serve him whither he went: Thus saith the holy Ghost, said he, So shall the Jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles. (Acts 21.11.)

But if this call be indeed upon a man, all sorrow is turned into joy before him: For he is ready, not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. (Acts 21.13.

Instances also of later times might be given of a call extraordinary to suffer for righteousness. For many, in the first three hundred years persecution, when no body knew what they were, would boldly come up to the face of their enemies and tell what p. 111they were, and suffer for what they professed, the death: I remember also the Woman who when her Friends were gone before to suffer, how she came running, and panting after, for fear she should not come thither time enough to suffer for Jesus Christ.

But I will give you an instance of later times even in the beginning of Queen Elizabeth's Reign of an Hartfordshire man that went as far as Rome to bear his testimony for God against the wickedness of that place. This man, when he was arrived there, and had told them wherefore he was come, they took and condemned him to death, to wit to be burned for an Heretick. Now he was to ride from the prison to the place of execution upon an Ass with his face to the beasts tail, and was to be stript from the shoulders to the waste, that he might be tormented all the way he went, with burning torches continually thrust to his sides. But he nothing at all afraid, spake in his exhortation to the people to fly from their sin and Idolatry; he would also catch hold of the Forces p. 112and put them to his sides, to shew how little he esteemed the worst that they could do. Also when he was come to the place of execution, he suffered there such cruelty, with so unconcern'd a mind, and with such burning zeal for Gods truth testified against them while he could speak: That, all amazed, his enemies cried, he could not have suffered as he did, but by the help of the Devil. His name I have now forgot, but you will find it with the story at large in the Third Volum of Acts and Monuments at the 1022. page. But we will pass this, and come to our second particular.

Namely, to shew when it may be said a man doth not only suffer for righteousness, but also for righteousness sake.

To suffer for righteousness sake, must be either with the intention of the persecutor, or else of the persecuted.

The persecutor, what ever the person suffering is, if he afflicteth this person, for a supposed good that he thinketh he hath, or professeth, he makes p. 113him suffer for righteousness sake. So that in this sence, a man that hath no grace, may, not only suffer for righteousness, but also for righteousness sake. But this I intend not, because the Text is not concerned with it.

The thing therefore now intended to be spoken to, is this, namely, when a man may be said to suffer what he suffereth upon a religious account, of love to, or for the sake of that good that he finds in the truths of God, or because his heart is joyned, and espoused to the good of the truths that he professeth; not that there is any thing in any truth of God that is not good: but a man may profess truth, not for the sake of the goodness that is in it, but upon a remote account Judas professed truth, not of love to the truth, but of love to the bag, and to the money that was put therein. Men may profess for a wife, for a trade, for friendship, or because profession is at such a time, or in such a place in fashion (I wish that there were no cause to say this.) Now there is not any of these that profess the truth, p. 114for the truth's sake, that profess the truth of love to it, nor shall they, should they suffer as professors, never so long, never so much, never so greviously; be counted of God among them that suffer for righteousness sake: that is, of unfeigned love to righteousness. Wherefore, that I may shew you who may be said to suffer for righteousness sake, I will propound and speak to several things.

First then, He that suffereth in the Apostles sence, for well doing, or for righteousness sake, sets his face against nothing but sin, in He resisteth unto blood, striving against sin. … sin is the object of his indignation, because 'tis an enemy to God, and to his righteous cause is the World. (Heb. 12.4.) Sin, I say, is that which such a man singleth out, as his opposite, as his antagonist, and that against which his heart is set: 'Tis a rare thing to suffer a right and to have my spirit in my suffering bent only against Gods enemy, sin, Sin in Doctrine, sin in Worship, sin in Life, sin in Conversation. Now then he that suffereth; for righteousness sake, has p. 115singled out sin to pursue it to death, long before he comes to the cross. 'Tis sin alas, and his hatred to it, that have brought him into this condition. He fell out with sin at home, in his own house, in his own heart before he fell out with sin in the world, or with sin in publick worship. For he that can let sin go free and uncontrouled at home within, let him suffer while he will, he shall not suffer for righteousness sake. And the reason is, because a righteous Soul, as the Phrase is, (2 Pet. 2.8.) has the greater antipathy against that sin that is most ready to defile it, and that is, as David calls it, ones own iniquity, or the sin that dwelleth in ones own flesh. I have kept me, says he, from mine iniquity, from mine own sin. People that are afraid of fire, are concerned most with that that burneth in their own chimney, they have the most watchful eye against that that is like to burn down their own house first. He also that suffereth for righteousness sake, doth it also because he would not that sin should cleave to the worship of God, p. 116and indeed this is mostly the cause of the sufferings of the godly. They will not have to do with that worship that hath sinful traditions commixed with Gods appointments, because they know that God is jealous of his worship: and has given a strict charge that all things be done according to the pattern shewed to us in the Mount. He knows also that God will not be with that worship, and those worshippers that have not regard to worship by the rule of the Testament of Christ. He is also against the sin that is apt to cleave to himself while he standeth in the presence of God. I will wash mine hands in innocency, so will I compass thine altar, O Lord. This man also chuses to be in the practical parts of worship if possible, for he knows that to have to do about holy things sincerely, is the way to be at the remotest distance from sin. He chuses also to be with those holy Ones that are of the same mind with him against sin: For he knows that two are better than one, and that a threefold Cord is not easily broken. Wherefore look to p. 117your selves you that do, or may be called to suffer for Religion: if you bend not your selves against sin, if to be revenged of sin be not the cause of your suffering, you cannot be said to suffer for righteousness sake. Take heed therefore that some thing else be not an inducement to thee to suffer. A man may suffer to save what he has; There is credit also and an applause: there is shame to conform, there is carnal stoutness of spirit: there is hatred of persecutors, and scorn to submit: there is fear of contempt, and of the reproach of the people, &c. These may be motives and arguments to a suffering state, and may really be the ground of a mans being in the Gaol; though he cries out in the mean while, of Popery, of Superstition, and Idolatry, and of the Errors that attend the common modes of the Religions of the World. I charge no man, as though I knew any such thing by any: But I suggest these things as things that are possible, and mention them because I would have sufferers have a care of themselves, p. 118and watch and pray, because no man can be upright here that is not holy, that cannot pray, and watch, and deny himself for the love that he has to righteousness, I said it before, and will say it again, 'tis a rare thing to be set in down-rightness of heart against sin.

Secondly, Is it for the sake of righousness that thou sufferest. Then it is because thou wouldest have righteousness promoted, set up, and established in the world: also thou art afflicted at those advantages that iniquity gets upon men, upon things, and against thy self. I beheld, said David, the transgressors, and was grieved, because men kept not thy Law. (Psal. 119.) And again, these are they that mourn for the abominations that are done among men. (Ezek. 9.) There is a great deal of talk about Religion, a great deal of pleading for Religion, namely, as to the formalities of this and the other way. But to chuse to be Religions, that I might be possessed with holiness, and to chuse that Religion that is most apt to possess me with it, if I suffer for this, I suffer p. 119for righteousness sake. Wherefore say thus to thy Soul, thou that art like to suffer for righteousness, How is it with the most inward parts of my Soul, what is there? what designs, desires, and teachings out are there? Why do I pray? Why do I read? Why do I hear? Why do I haunt, and frequent places; and ordinances appointed for worship? is it because I love holiness? would promote righteousness; because I love to see godliness shew it self in others, and because I would feel more of the power of it in my self? if so, and if thou sufferest for thy profession, thou sufferest, not only for righteousness, but also for righteousness sake.

Dost thou thus practise, because thou wouldest be taught to do outward acts of righteousness, and because thou wouldest provoke others to do so too. Dost thou shew to others, how thou lovest righteousness, by taking opportunities to do righteousness! How is it, dost thou shew most mercy to thy Dog, or to thine enemy? to thy Swine, or to the poor? whose naked body hast thou clothed? whose p. 120hungry belly hast thou fed? Hast thou taken delight in being defrauded and beguiled? hast thou willingly sat down by the loss with quietness, and been as if thou hadst not known, when thou hast been wronged, defamed, abused, and all because thou wast not willing that black mouthed men should vilifie and reproach Religion upon thy account? (1 Cor. 6.7.)

He that loveth righteousness, will do thus, yea and do it as unto God, and of tenderness to the word of God which he professeth. And he that thinks to make seeing men believe that when he suffereth, he suffereth for righteousness sake, and yet is void in his life of moral goodness, and that has no heart to suffer and bear, and put up, and pass by injuries in his conversation among his enemies at home, is deceived.

There are some Scriptures that are as if they were out of date amo… some professors, specially such as can for actual holiness and acts of self denyal for God, but it will be found, at the day of judgment that they only p. 121are the peculiar people that are zealous of good works. (Tit. 2.14.) God help us, 'tis hard now to perswade professors to come up to negative holiness, that is, to leave undone that which is bad; and yet this of it self comes far short of ones being found in practical goodness.

But this is the man that suffereth, (when he suffereth) for righteousness sake, that makes it his business by all lawful means, according to the capacity that God has put him in; to promote, set up, and establish righteousness in the World: I say this is the man that suffereth for righteousness sake, that suffereth for so doing: and I am sure that a life that is moral, when joyned to the profession of the faith of the things that are of the spirit of God, is absolutely necessary to the promoting of righteousness in the World. Hence Peter tells them that suffer for righteousness sake, that they must have a good conscience, a good conscience towards God, towards men, towards friends, towards enemies. (1 Pet. 3.14, 15, 16. Acts 24.16. chap. 23.1.) They p. 122must have a good conscience in all things, being willing, ready, desirous to live honestly, godly and righteously in this world, or else they cannot, though they may suffer for the best doctrine under heaven, s…ffer for righteousness sake. (Heb. 13.18.) Wherefore,

Thirdly, Is it for righteousness sake that thou sufferest? then thy design is the ruin of sin, this depends upon what was said before: for he that strives against sin, that seeks to promote righteousness, he designs the ruin of sin. Be not, said Paul to the suffering Romans, overcome of evil, but overcome evil with good. (Rom. 12.21.) To overcome evil with good, is an hard task. To rail it down, to cry it down, to pray Kings, and Parliaments, and men in authority to put it down, this is easier than to use my endeavour to overcome it with good, with doing of good, as I said before. And sin must be overcome with good at home, before thy good can get forth of doors to overcome evil abroad.

p. 123Abraham overcame evil with good, when he quieted the discontent of Lot, and his Herdsmen, with allowing of them to feed their Cattel in the best of what God had given him. (Gen. 13.7, 8.)

David overcame evil with good, when he saved the life of his bloudy enemy that was fallen into his hand: also when he grieved that any hurt should come to them that sought nothing so much as his destruction. They rewarded me, saith he, evil for good, to the spoiling of my Soul. But as for me, when they were sick, my clothing was sackcloth. I humbled my Soul with fasting, I behaved my self, as if he had been my Friend or Brother. I bowed down heavily, as one that mourneth for his Mother. This is to overcome evil with good, (Psal. 35.11, 12, 13, 14.

Job saith concerning his enemy, that he did not rejoyce when evil found him; (neither have I, said he, suffered my mouth to sin, by wishing a curse to his Soul.) he means he did the quite contrary, and so overcame evil with good. (Job 31.29, 30.)

p. 124Elisha overcame evil with good, when he received the men that came for his life, and had them where he might feast, and comfort them, and sent them home in peace to their master. (2 Kings 6.19, 20, 21, 22, 23.

The new Testament also is full of this, both in exhortations and examples.

In exhortations where 'tis said, Resist not evil, that is, with evil, but overcome evil with good. (Prov. 24.29.) But whosoever shall smite thee on the right cheek, turn to him the other also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee: and from him that would borrow of thee, turn not thou away. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. That you may be the children of your Father which is in heaven, for he makes his Sun to rise on the evil, and on the good, on the just, and on the unjust. Bless them that persecute you, bless and curse not. Not rendring evil for evil, nor reviling for reviling, but p. 125contrariwise, blessing, knowing that you are thereunto called, that you should inherit a blessing. (Mat. 5.38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48. Rom. 12.14. 1 Pet. 3.9, 10, 11.) This is righteousness, these are righteous courses. And as these are preceptively prepounded, so they were as practically followed by them that were eminently Godly in the Primitive Church.

We are fools for Christ sake, said Paul, we are despised, we are hungry, thirsty, naked and buffeted. Being reviled, we bless; being persecuted, we suffer it: being defamed, we intreat: we are made as the filth of the world, and are the off-scouring of all things unto this day. (1 Cor. 4.10, 11, 12, 13.)

This is overcoming of evil with good, and he that has chosen to himself that Religion that teaches these things, and that loves that Religion because it so teacheth him: if he suffereth for it, he suffereth for righteousness sake.

Fourthly, He that suffereth for righteousness sake; will carry righteousness whithersoever he goes. Neither the enemy, nor thy sufferings shall be able p. 126to take righteousness from thee. Righteousness must be thy chambermate, thy bed-companion, thy walking-mate: It is that without which thou wilt be so uncouth, as if thou couldst not live, (Psal. 26.1—11. Psal. 25.21.)

Paul in his sufferings would have righteousness with him, for it must be as it were his armour-bearer: yea his very armour it self. (2 Cor. 6.7.)

'Tis an excellent saying of Job, I put righteousness on, and it clothed me, my judgement was as a Robe and a Diadem. I was eyes to the blind, and feet was I to the lame; I was a father to the poor, &c. (Job 29.11, 12, 13, 14, 15.)

Princes, said David, did sit and speak against me, but thy servant did meditate in thy statutes. (Psal. 119.23.)

A man that loves righteousness, doth as Abraham did with his Sarah, carry it every where with him, though he goes, because of that, in danger of his life. Righteousness! it is the only intimate that a Christian has: It is that by which he takes his measures, that p. 127with which he consults, with respect to what he doth, or is to do in the World. Thy testimonies, said David, are my delight: and my counsellors. (The men of my council, in the margent.) (Psal. 119.24.)

David! he was the man of affliction; the suffering man in his day: but in all places where he came, he had righteousness, the Law and Godly practice with him. It was his Counsellor, as he was a man, a Saint, a King. I dare say, for that man that suffers righteousness to be rent away from him by the violence and rage of men, and that casts it away, as David did Sauls Armour, that he may secure himself; he has no great love for righteousness, nor to the Cross for righteousness sake.

My righteousness I hold fast, said Job, and I will not let it go, my heart shall not reproach me as long as I live. (Job 27.6.) What? part with righteousness! A righteous Lord! A righteous word! A righteous profession! A righteous life! to sleep in a whole skin: the Lord forbid it me, and all that he has counted worthy to be called by his p. 128Name. Let us carry it with us from the Bed to the Cross, and then it shall carry us from thence to the Crown. Let it be our companion to Prison and death, then shall we shew that we are lovers of righteousness, and that we chuse to suffer for righteousness sake.

Fifthly, Dost thou suffer for righteousness sake, why then, thy righteousness is not diminished, but rather increased by thy sufferings. Righteousness thriveth best in affliction, the more afflicted, the more holy man; the more persecuted, the more shining man, (Acts 6.15.)

The prison is the furnace, thy graces are the Silver and the Gold, wherefore as the Silver and the Gold are refined by the fire, and so made more to shew their native brightness. So the Christian that hath, and that loveth righteousness, and that suffereth for it's sake, is by his sufferings refined and made more righteous, and made more Christian, more godly. (Zech. 13.9.)

Some indeed when they come there, prove Lead, Iron, Tin, and at the best, but the dross of Silver; and so p. 129are fit for nothing, but there to be left and consumed, and to bear the badg, if ever they come from thence, of reprobate Silver from the mouth and sentence of their neighbours. (Ezek. 22.18, 19, 20, 21, 22. Jer. 6.28, 29, 30.) But when I, says Job, am tried, I shall come forth as gold. (Job 23.10.)

When Saul had cast one javelin at David, it made him walk wisely in all his ways. But when he added to his first fury, plots to take away his life, then David behaved himself yet more wisely. (1 Sam. 18.10. to 30. verse.)

The hotter the rage and fury of men are against righteous ways, the more those that love righteousness, grow therein. For they are concerned for it, not to hide it, but to make it spangle; not to extinguish it, but to greaten it, and to shew the excellency of it in all it's features, and in all it's comely proportion. Now such an one will make straight steps for his feet, lest that which is lame be turned out of the way. (Heb. 12.13.) Now he shews to all men what saith is, by p. 130Charity, by self-denyal, by meekness, by gentleness, by long-suffering, by patience, by love to enemies, and by doing good to them that hate us: now he walketh upon his high places. Yea, will not now admit that so slovenly a conversation should come within his doors, as did use to haunt his house in former times. Now 'tis Christmas, now 'tis suffering time, now we must keep holy day every day.

The reason is, for that a man when he suffereth for Christ, is set upon an Hill, upon a Stage, as in a Theater, to play a part for God in the World. And you know when men are to play their parts upon a Stage, they count themselves, if possible, more bound to circumspection; and that for the credit of their Master, the credit of their Art, and the credit of themselves. For then the eyes of every body are fixed, they gape and stare upon them. (Ps. 22.17.) and a trip here, is as bad as a fall in another place. Also now God himself looks on. Yea, he laugheth, as being pleased to see a good behaviour attending the tryal of the innocent.

p. 1311. He that suffereth for righteousness sake suffereth for his goodness, and he is now to labour by works and ways to convince the world that he suffereth as such an one.

2. He that suffereth for righteousness sake has many that are weak to strengthen by his sweet carriages under the Cross, wherefore he had need to exceed in vertue.

3. He also is by well-doing to put to silence the ignorance of foolish men, he had need be curious, and circumspect in all his actions.

4. He is to come in, and to be a Judge, and to condemn, by his faith and patience in his sufferings, the World (with his Lord and fellows) at the appearing of Jesus Christ: he had need be holy himself. (1 Cor. 6.1, 2, 3, 4, 5. Heb. 11.7. 2 Thessal. 1.5, 6. 1 Pet. 4.3, 4, 5.) This therefore is the fit sign of suffering for righteousness sake.

Sixthly, He that suffereth, not only for righteousness, but also for righteousness sake, will not exchange his cause, though for it in a Gaol, for all the ease p. 132and pleasure in the world. They that suffered for righteousness sake of old, were tempted before they were sawn asunder. (Heb. 11.) Tempted, that is, allured, to come out of their present sufferings, and leave their faith and profession, in irons, behind them. Tempted with promises of promotion, of ease, of friendship, of favour with men. As the Devil said to Christ, so persecutors of old did use to make great promises to sufferers, if they would fall down and worship. But this is alone as if they should say, Butcher, make away with your righteousness and a good conscience, and you shall find the friendship of the World. For there is no way to kill a mans righteousness but by his own consent. This Jobs wife knew full well, hence she tempted him to lay violent hands upon his own integrity. (Job 2.9.)

The Devil, nor men of the World can kill thy righteousness or love to it, but by thy own hand; or separate that and thee asunder, without thine own, act. Nor will he that doth indeed suffer for p. 133the sake of it, or of love he bears thereto, be tempted to exchange it: for the good of all the World.

'Tis a sad sight to see a man that has been suffering for righteousness, restored to his former estate, while the righteousness for which he suffered, remains under locks and irons, and is exposed to the scorn, contempt, reproach of the World, and troden under the foot of men. 'Tis better said, Paul, for me to dye, than that any man should make my glorying void. And it had been a hundred times better for that man, if he had never known the way of righteousness, than after he has known, it, to turn from the holy Commandment delivered unto him.

The striving is, in persecution, for righteousness; to wit, whether it shall be, set up or pull'd down. The sufferer, he is for setting up, and the persecutors are for pulling down. Thus they strive for the mastery. Now of a man stands by his righteousness, and holds fast his good profession, then is righteousness set up: nor can it, so long, be pulled down. Hence, so long p. 134a man is said to overcome. And overcome he doth, though he be killed for his profession. But if he starts back, gives place, submits, recants, or denyeth any longer to own that good thing that he professed, and exposed himself to suffering for: then he betrays his cause, his profession, his conscience his righteousness, his Soul, and all: for he has delivered up his profession to be murdered before his face: And is fallen down before the wicked, like a corrupt fountain, and a troubled spring, (Prov. 25.26.) But this, I hope, will not he do that loveth righteousness, and that suffereth for righteousness sake. I do not say but that a man may slip here, with Peter, Origen, Hierom, Cranmer, Baynham, Ormis, and other good folk: but be he one of the right kind a lover of righteousness indeed, he will return, and take revenge upon himself in a godly way, for so ungodly a fact.

Seventhly, He that suffereth not only for righteousness, but also for righteousness sake, is not so wedded to his own notions, as to slight or overlook the good that is in his neighbour. But righteousness p. 135he loves, where-ever he finds it, though it be in him that smiteth him. (Psal. 141.5.) Yea, he will own and acknowledge it for the only thing that is of beauty and glory in the World. With the excellent in the earth is all such a mans delight. Wherefore I put a difference betwixt suffering for an opinion and suffering for righteousness, as I put a difference betwixt suffering for righteousness, and suffering for righteousness sake.

If righteousness, if the stamp of God, if Divine authority, is not found upon that thing which I hold, let men never suffer for it under the notion of righteousness. If sin, if Superstition, if Idolatry, if derogation from the wisdom of Christ, and the authority and perfection of his word, be not found in, nor joined to that thing that I disown in worship, let me never open my mouth against it. I had rather fall in with, and be an associate of a righteous man, that has no true grace, than with a professor that has no righteousness. 'Tis said of the young man, though he went away p. 136from Christ, that he looked upon him and loved him; (Mar. 10.17, 18, 19, 20, 21.) But 'tis not said that ever he loved Judas. I know that the righteousness, for which a good man suffereth, is not then imbraced of the world, for that at such a time it is under a cloud. But yet there is righteousness also in the World, and whereever I see it, 'tis of an high esteem with me. David acknowledged some of his enemies to be more righteous than he acknowledged some of his servants to be. (2 Sam. 4.9, 10, 11. chap. 3.3…. 32, 33, 34, 35.) 'Tis a brave thing to have righteousness, as righteousness, to be the top piece in mine affections. The reason why Christ was anointed with the oyl of gladness above his fellows, was, because he loved righteousness, and hated iniquity more than they. (Heb. 1.9.) Love to righteousness flows from golden graces, and is that, and that only that can make a man capable of suffering (in our sence) for righteousness sake.

Eighthly, He that suffereth not only for righteousness, but also for righteousness p. 137sake, will take care that his sufferings be so managed with graciousness of words and actions, that it may live when he is dead: Yea, and it will please him too, if righteousness flourishes, though by his loss.

Hence i… is that Paul said, he rejoyced in his suffering, namely, because others got good thereby. And that he said, Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoyce with you all. (Colos. 1.24. Philip. 2.16.17.) But why rejoyce in this? Why, because though his sufferings were to the distressing of his flesh, yet they were to the refreshing, comfort, and stability of others. This was it also that made him jostle with the false brethren among the Churches: to wit, that the truth of the Gospel might continue with them. (Gal. 2.4, 5.)

When a man shall run the hazzard of the ruin of what he has, and is, for righteousness, for the good and benefit of the Church of God; that man, (he managing himself by the rule) if he suffers for so doing, suffers not only for righteousness, but also for righteousness p. 138sake. I endure all things, said Paul, for the elects sake that they may also obtain the salvation that is in Christ Jesus with eternal glory. (2 Tim. 2.9, 10.) Here was love, You will say, to persons; and I will say also, to things; to all the righteousnesses of God that are revealed in the world, that all the elect might enjoy them to their eternal comfort, and glory by Christ Jesus. For whether we be afflicted, says he, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which ye also suffer, or whether we be comforted, it is for your consolation and salvation. (2 Cor. 1.5, 6.)

The end of a man, and his design, if that be to promote righteousness, he using lawful means to accomplish it, is greatly accepted of God by Christ; and it is a sign he is a lover of righteousness, and that if he suffereth for so doing, he suffereth not for well doing, only, as to matter of fact: but also for his love to the good thing done, and for its sake.

I have now done with that first head that was to be spoken to, as touching p. 139the Law and Testament: which we have said was to be understood of the will of God spoken of in the Text. Let them that suffer according to the will of God, that is, according to his Law and Testament. Now we have shewed what it is to suffer according to that, we come to another thing, namely that by, will of God, we also understand, His order and designment. For the will of God is active, to dispose of his people, as well as preceptive, to shew unto us our duty. He then that suffers for righteousness sake; as he suffers for that which is good as to the matter of it, and as he suffers for that which is good, after that manner as becomes that truth for which he suffereth: So he that thus suffereth, suffereth by the order and designment of God. That then is the next thing that is to be spoken to, Namely,

God is the great orderer of the battel that is managed in the World against Antichrist: hence that battel is called, The battel of that great day of God Almighty. (Revel. 16.14.)

It is not what enemies will, nor what they are resolved upon, but what p. 140God will, and what God appoints, that shall be done. This Doctrine Christ teacheth when he saith, Are not save sparrows sold for two farthings, and not one of them is forgotten before God. But even the very hairs of your heads are all numbred. Fear ye not therefore, ye are of more value than many sparrows. (Luk. 12.6, 7.) He speaks in the verses before of killing, and bids them that they should not be afraid for that. Fear not them that kill the body; and after that have no more that they can do. But I will forewarn you, whom ye shall fear; Fear him who after he hath killed, hath power to cast into Hell. Yea, I say unto you, fear him. Then he leads them to the consideration of this, that the will of God governs, and disposes of his, to suffering: as well as declares to them for what, and how they should suffer, saying, Are not five sparrows sold for two farthings, &c.

Also in Isaiah the 8. at the 9. and 10. and in Isaiah the …1. at the 12. and 13. You have in summ the same thing inserted again.

p. 141But we will not stay upon proof, but will proceed to demonstration hereof.

Pharaoh, said he would, ay, that he would, but he could not touch so much as a thread or a ragg of Israels, because the will of God was in that thing contrary to him.

Saul said that he would have David, and to that end would search for him among the thousands of Judah: but David was designed for another purpose, and therefore Saul must go without him. (1. Sam. 23.2…, &c.)

Rabshakeh said that he was come from Assyria to Jerusalem, to make Judah eat their own dung, and drink their own piss. But God said he should not shoot an arrow there. And it came to pass as God had said. (2 King. 18.2. Chron. 28. Isa. 36. and 37. chap.)

Jeremiah's and Barach's enemies would have killed them, but they could not, for God hid them.

How many times had the Jews a mind to have destroyed Jesus Christ; but they could not touch an hair of his head until his hour was come.

p. 142Those also that bound themselves in a curse, that they would neither eat nor drink, until they had killed Paul, were forced to be forsworn, for the will of God was not, that Paul should die as yet. (Acts 23. at the 12. verse.)

This therefore should be well considered of Gods Church, in the cloudy and dark day. All his saints are in thy hand. (Deut. 33.3.) It is not the way of God to let the enemies of Gods Church do what they will: no, the Devil, himself can devour but whom he may. (1 Pet. 5.)

And, as no enemy can bring suffering upon a man when the will of God is otherwise: so no man can save himself out of their hands, when God will deliver him up for his glory. It remaineth then that we be not much afraid of men, nor yet be foolishly bold, but that we wait upon our God in the way of righteousness, and the use of those means which his providence offereth to us for our safety; and that we conclude that our whole dispose, as to liberty or suffering, lie in the will of God: and p. 143that we shall, or shall not suffer even as it pleaseth him. For,

First, God has appointed who shall suffer: suffering comes not by chance, or by the will of man, but by the will and appointment of God. Let no man, said Paul, be moved by these afflictions: for you your selves know that we are appointed thereunto. (1 Thess. 3.3.)

We are apt to forget God when affliction comes, and to think it a strange thing that those that fear God should suffer indeed. (1 Pet. 4.12.) But we should not, for we suffer by the will and appointment of God. Hence they under the Altar were bid to rest for a while, even until their fellow servants also, and their brethren that should be killed: (mark that, should be killed, as they were,) should be fulfilled. (Revel. 6.11.) Wherefore suffering for righteousness, and for righteousness sake is by the will of God. God has appointed who shall suffer. Thats the first.

Secondly, as God has appointed who shall suffer: so he has appointed when they shall suffer for his truth in the World. Sufferings for such and such p. 144a man are timed, as to when, he shall be tryed for his faith. Hence, when Paul was afraid at Corinth that the Heathens would fall about his ears, the Lord spake to him by night in a vision, saying, Be not afraid Paul, but speak, and hold not thy peace, for I am with thee, and no man shall set upon thee, to hurt thee. (Acts 18.7, 8, 9, 10.) His time of suffering was not yet come, there. It is also said concerning Jesus Christ, that even then when they sought to take him, no man laid his hands on him, for his hour was not yet come. (John 7.30.) The times then, and the seasons, even for the sufferings of the people of God, are not in the hands of their enemies, but in the hand of God, as David said, my times are in thy hand. By the will of God then it is, that such shall suffer at, but not until that time. But,

Thirdly, as God has appointed who and when, so he has appointed where this, that, or the other good man shall suffer. Moses and Elias, when they appeared on the holy Mount, told Jesus of the sufferings which he should accomplish at Jerusalem. Jerusalem was p. 145the place assigned for Christ to suffer at, also there must the whole of his sufferings be accomplished. (Luke 9.30, 31.) The Saints are sprinkled by the hand of God here and there, as Salt is sprinkled upon meat to keep it from stinking. And as they are thus sprinkled that they may season the earth: so accordingly, where they must suffer is also appointed for the better conforming of the truth. Christ said, It could not be that a Prophet should perish out of Jerusalem. (Luk. 13.33.) But why could it not be that they should perish other where? Were there no enemies but in Jerusalem? were there no good men but at Jerusalem? No, no, that was not the reason. The reason was for that God had appointed that they should suffer there. So then, who, when, and where, is at the will of God, and they accordingly are ordered by that will.

Fourthly, As God has appointed who, when, and where: so he has also appointed what kind of sufferings, this or that Saint shall undergo at this place and at such a time. God said that he p. 146would shew Paul (before hand) how great things he should suffer for his sake. (Acts 9.16.) And 'tis said that Christ did signifie to Peter before hand, by what death he should glorifie God. Joh 21.19.

When Herod had beheaded John Baptist, and when the Jews had crucified Christ, 'tis said, that they had but fulfilled what was written of them. (Mark 9.13. Acts 13.29.)

Our sufferings as to the nature of them; are all writ down in Gods Book: and though the writing seem as unknown characters to us, yet God understands them very well. Some of them they shall kill and crucifie, and some of them they shall scourge in their Synagogues, and persecute them from city to city. (Mat. 23.34.) Shall God (think you) say some of them, they shall serve thus, and some of them, they shall do so too: and yet not allot, which some to this, and which to that, and which to the other tryal?

Doubtless our sufferings fall by the will of God unto us, as they fell of old upon the people of Jerusalem. 'Twas appointed by God who of them should p. 147die of hunger, who with the sword, who should go into captivity, and who should be eaten up of beasts. (Jer. 15.3.) So is the case here, Namely, as God has appointed who, when, where and the like, so he has also what manner of sufferings this or that good man shall undergo for his Name. Let it then be concluded that hitherto it appears that the sufferings of Saints are ordered and disposed by the will of God. But,

Fifthly, As all this is determined by the will of God, so it is also appointed, for what truth this or that Saint shall suffer this or that kind of affliction. Every Saint has his course, his work, and his testimony, as is alloted him, of God. (Mark. 13.34.) John had a course, a testimony to fulfil for God, and so had holy Paul. (Acts 13.25. 2 Tim. 4.6, 7.) and so has every Saint: also he that is to suffer, has his truth appointed him to suffer for: Christ had a truth peculiar to himself, to bear witness to, in a way of suffering. John had a truth peculiar to himself to bear witness to, in a way of suffering. Stephen had p. 148also a truth divers from them both, to which he bare an holy testimony, and for which he bravely died. (Mark. 14.61, 62. chap. 6.17, 18. Acts 7.51.52, 53.)

If you read the Book of Acts and Monuments, you may see a goodly variety as to this, and yet in all, a curious harmony. Some are there said to suffer for the Godhead, some for the manhood, some for the ordinances of Christ, and some laid down their lives for the brethren. And thus far we see that he that suffers for righteousness sake, suffers in this sence according to the will of God.

Sixthly, As it is appointed (who, when, where, what kind, and) for what truth by the will of God, this and that Saint should suffer: so also it is appointed by whose hand, this or that man shall suffer for this or that truth.

It was appointed that Moses and Israel should suffer by the hand of Pharaoh. And for this very purpose, saith God, have I raised thee up that is to be a persecutor, and to reap the fruits thereof. (Exod. 9.13-13.) It was also determined that Christ should suffer by p. 149the hand of Herod and Pontius Pilate, For of a truth, said they, against thy holy child Jesus, both Herod and Pontius Pilate with the Gentiles, and the children of Israel were gathered together, for to do whatsoever thy hand, and thy counsel determined before to be done. (Acts 4.27.)

These are great instances, from which we may gather how all these things are ordered from thence down hitherto. For if a sparrow falls not to the ground without God, she shall not be killed without God: not by, he knows not who. And if a Christian man is better than many sparrows: It follows, that God concerns himself more with, for, and about him, than with, for, or about many sparrows.

It follows therefore in right reason, that as the person who, is appointed to be the sufferer; so the persons who, are appointed to be the rod and sword thereby to afflict withal.

Thus far therefore the will of God is it, that ordereth and disposeth of us, and of our sufferings.

Seventhly, As all these pass thorough the hand of God, and come not to us, p. 150but by his will: So how long is also as really determined, as any of them all. 'Tis not in man, but God, to set the time how long: the rod of the wicked shall rest upon the lot of the righteous.

Abraham must be informed of this. Abraham, says God, know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. (Gen. 15.13.) So the thraldom of Israel in Babylon was not only in the general appointed, but the time prefixt, how long. (Jer. 25.11.12. chap. 29.10.) The time of the Beasts Reign, and of the witnesses walking in sackcloth are punctually fixed, and that beyond which they cannot go. (Revel. 11, 12, 13. chapters.

I know these are generals, and respect the Church in the bulk of it, and not particular persons. But, as was hinted afore, we must argue from the greater to the lesser, that is from four hundred years, to ten days; from ten days, to three: and so from the Church in general to each particular member, and to the time and nature of their sufferings. p. 151(Revel. 2.10. Hos. 6.2. Acts 23.11.)

And thus in a word or two I have finished the first two parts of the Text, and shewed you, what there is in Peter's counsel and advice, and shewed you also, to whom his advice is given: in which last, as you see, I have shewed you both what the will of God is, and what to suffer according to it. And particularly I have in a few words, handled this last; to shew you that our sufferings are ordered and disposed by him, that you might always when you come into trouble for his Name, not stagger, nor be at a loss: but be stayed, composed and setled in your minds, and say, the will of the Lord be done. (Acts 21.14.) I will also say unto you this by the way, that the will of God doth greatly work, even to order and dispose of the spirits of Christians, in order to a willingness, disposedness, readiness, and resignation of our selves to the mind of God. For with respect to this, were those words last recited, spoken. Paul saw that he had a call to go up to Jerusalem there to bear his testimony for Christ, and p. 152his Gospel, but those unto whom he made known his purpose, entreated him with much earnestness not to go up thither, for that as they believed, it would indanger his life. But he answereth, what mean ye to weep and to break my heart? for I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be perswaded, says Luke, we ceased, saying, The will of the Lord be done.

From what has been thus discoursed, many things will follow, as first, that the rod as well as the child is Gods; persecutors as well as the persecuted are his, and he has his own designs upon both. He has raised them up, and he has ordered them for himself, and for that work that he has for them to do. Hence Habakkuk speaking of the Churches enemies, saith: Thou hast ordained them for judgement, O mighty God, thou hast established them for correction. (Hab. 1.12.) And therefore they are in other places called the rod of Gods anger, his staff, his hand, his sword. (Isa. 10.5. Psal. 17.13, 14.)

p. 153Indeed to be thus disposed of, is a sad Lot; the lot is not fallen to them in pleasant places, they have not the goodly heritage, but the judgments of God are a great deep. The thing formed may not say to him that formed it, why hast thou made me thus?

To be appointed, to be ordained, to be established to be a persecutor, and a troubler of Gods Church! O tremendous judgment! O amazing anger!

Three things the people of God should learn from hence.

First, Learn to pity, and bewail the condition of the enemy; I know thou canst not alter the counsel of God, appointed they are, established they are for their work, and do it they must and shall. But yet it becomes them that see their state, and that their day is coming, to pity and bewail their condition, yea, and to pray for them too. For who knows whether it is determined that they should remain implacable to the end, as Herod: or whether they may thorough grace obtain repentance for p. 154their doings, with Saul. And, I say again, if thy prayer should have a casting hand in the conversion of any of them, it would be sweet to thy thoughts, when the scene is over.

Secondly, Never grudge them their present advantages. Fret not thy self because of evil men, neither be thou envious at the workers of iniquity. (Prov. 23.19.) Fret not, though they spoil thy resting-place. 'Tis God that has bidden them do it, to try thy faith, and patience thereby. Wish them no ill with what they get of thine, 'tis their wages for their work, and it will appear to them ere long that they have earned it dearly. Their time is to rejoyce but as in a moment, in what thus is gotten by them: and then they, not repenting, are to perish for ever, like their own dung. (Job 20.5, 6, 7.)

Poor man, thou that hast thy time to be afflicted by them, that thy golden graces may shine the more, thou art in the fire, and they blow the bellows: but wouldest thou change places with them? wouldest thou fit upon p. 155their place of ease? dost thou desire to be with them? (Prov. 24.1.) O rest thy self contented, in thy patience possess thy Soul, and pity and bewail them in the condition in which they are.

Thirdly, Bless God that thy lot did fall on the other side, Namely, to be one that should know the truth, profess it, suffer for it, and have grace to bear thee up there under, to Gods glory, and thy eternal comfort. This honour have not all his Saints; all are not counted worthy thus to suffer shame for his Name. Do this I say though they get all, and leave thee nothing but the shirt on thy back, the skin on thy bones, or an hole in the ground to be put in. (Heb. 11.23, 24, 25, 26.)

Fourthly, Labour to be patient under this mighty hand of God, and be not hasty to say, when will the rod be laid aside, mind thou thy duty, which is to let patience have its perfect work, and bear the indignation of the Lord, because thou hast sinned against him, until he please to awake, to arise and to execute judgment for thee. (Mich. 7.)

p. 156But to pass this.

Secondly, Are things thus ordered? then this should teach us that there is a cause. The rod is not gathered without a cause; the rod is fore determined, because the sin of Gods people is foreseen, and, oft-times, the nature of the sin, and the anger of the Father, is seen in the fashion of the rod. The rod of my anger, saith God. A bitter and hasty Nation must be brought against Jerusalem, an enemy fierce and cruel must be brought against the land of Israel. Their sins called for such a rod, for their iniquities were grievous. (Habak. 1.6.)

This should teach us with all earnestness to be sorry for our sins, and to do what we can to prevent these things, by falling upon our face in a way of prayer before God. If we would shorten such days, when they come upon us, let us be lovers of righteousness, and get more of the righteousness of faith, and of compliance with the whole will of God, into our hearts. Then I say, the days shall be shortned, or we fare as well, because the more harmless p. 157and innocent we are, and suffer, the greater will our wages, our reward and glory be, when pay-day shall come: and what if we wait a little for that?

These things are sent to better Gods people, and to make them white, to refine them as Silver, and to purge them as gold: and to cause that they that bear some fruit, may bring forth more: we are afflicted, that we may grow. (John 15.1, 2.) 'Tis also the will of God that they that go to heaven should go thither hardly or with difficulty. The righteous shall scarcely be saved. That is, they shall, but yet with great difficulty, that it may be the sweeter.

Now that which makes the way to Heaven, so strait, so narrow, so hard, is the rod, the sword, the persecutor, that lies in the way, that marks where our haunt is, that mars our path, digs a pit, and that sets a net, a snare for us in the way. (1 Sam. 23.22. Job 30.12, 13, 14. Psal. 9.25. Psal. 31.4. Psal. 35.7. Psal. 119.110. Psal. 140.5. Psal. 142.3.)

p. 158This, I say, is that which puts us to it, but it is to try, as I said, our graces, and to make Heaven the sweeter to us. To come frighted, and hard pursued, thither, will make the safety there, the more with exceeding gladness to be imbraced. And I say, get thy heart yet more possessed with the power of Godliness; that the love of righteousness may be yet more with thee. For this blessedness, this happiness, he shall be sure of, that suffereth for righteousness sake.

Thirdly, since the rod is Gods, as well as the child: let us not look upon our troubles as if they came from, and were managed only by Hell. 'Tis true, a persecutor has a black mark upon him, but yet the Scriptures say, that all the ways of the persecutor, are Gods. (Dan. 5.23.) Wherefore as we should, so again, we should not be afraid of men: we should be afraid of them, because they will hurt us; but we should not be afraid of them, as if they were let loose to do to us, and with us what they will. Gods bridle is upon them, Gods hook is in their p. 159nose: yea, and God has determined the bounds of their rage, and if he lets them drive his Church into the sea of troubles, it shall be but up to the neck, and so far it may go, and not be drownded. (2 King. 19.28. Isa. 37.29. Isa. 8.7, 8.) I say the Lord has hold of them, orders them; nor do they at any time come out against his people but by his licence and commission how far to go, and where to stop.