Words in Season, Text 1

Words in Season · Text 1

p. 1FAITHS CONQUEST OVER THE TORTURES & TENDERS OF An Hour of Temptation.

Heb. 11.35. latter part.

By Faith—

—And others were tortured, not accepting deliverance, that they might obtain a better reſurrection.

THis Chapter, in the main ſcope of it, is deſigned, to ſet forth the Incomparable Excellency of Faith, commending it ſelf in the Example and Inſtance of many Worthies, as anſwering to that deſcription the Lord himſelf gives of it, Mark 9.23. All things are poſſible to him that believeth; the which Catalogue and Regiſter of their Acts and Monuments is not intended meerly to preſerve the memory of ſuch men (though their reme…brance is bleſſed, Prov. 10.7. Pſal. 112.6.) but mainly to recommend to the Saints and Ages to come, the mighty Power of that Principle, by vertue of which they believed things incredible, attempted things impoſſible, p. 2ſuſtained things inſufferable in the eye of ſence and reaſon; nothing therefore low or mean is attributed in this place, nor ſhould our aims or expectation be flat and indifferent in the contemplation thereof.

It's moſt true, this Hiſtory of the famous acts of Beleevers, is drawn out of the Old Teſtament, and calculated (as I may ſo expreſs it) to that meridian, Theſe all died in faith, obtaining a good report, but received not the Promiſe, verſ. 13. & 39. yet ſerveth not only indifferently for the Goſpel-dayes wherein we are, but indeed commends it ſelf the more tranſcendently to us, by how much God hath provided ſome better things for us; having opened more fully the obiect of believing the Lord Jeſus in the Goſpel, and poured out more plentifully the holy Spirit of Promiſe, than it was ordinarily in thoſe dayes: which Conſideration may ſerve to afford both mighty Aid and Argument to Believers now, to encourage Chriſtians to truſt upon the Lord, to do for them more than they can ask or think, according to the power which worketh in them, in their faithful following him.

Not to ſtand upon the opening particularly of theſe words, nor on the exact time when they were fulfilled; very likely this, and ſome other here about had reference to the cruel ſufferings in the times of the Maccabees, which the Hebrews, to whom this Epiſtle was written, had reaſon to have a particular knowledge of, although the Hiſtory to us be Apocrypha; it may ſuffice us, that the Spirit of the Lord hath here infallibly determined, ſuch things were done, and that the Conqueſt was truly attributable to this believing, as it dealt with, and p. 3drew vertue from the power of God. So that without more a-do, in the words are Four things obſerveable;

1. Here is the Noble and Glorious Principle in which all theſe rare exploits are wrought; on the commendation of which, the whole Chapter inſiſteth. By Faith they did it; whether in all the ſubject mentioned, it was a Faith that was ſaving, will not be here diſputed; this is plain, it was ſuch Faith at leaſt, as falls within the Word of God, and builds upon the Authority thereof, in the buſineſs they were concerned in; upon which foundation they went through, and under-went what was before them, in following God in their generations.

2. We have here the ſubject, or ſeat of action, upon which this great Experiment is tryed; and that is a tortured, butchered, maſſacred, harmleſs, weak Believer; Others were Tortured, a particular Inventory whereof made and taken in the verſes following, 36, 37, 38. ſuch cruel uſages as were beneath humanity to inflict, and above humanity to ſuſtain, were exerciſed on, and invincibly endured by theſe poor ſouls, under the aid and influence of that Faith of theirs.

3. Here is the magnanimity and excellency of ſpirit deſcribed, unto which their faith raiſed them, putting its ſelf in the noble denyal & repulſe given to the tender of deliverance, upon any unworthy terms; They Accepted not Deliverance, though their Perſecuters came with torments in one hand, and tenders in the other, in as much as both were manifeſt Artifices and Engines to accompliſh the ſame deſign: as they ſlighted the threatnings of the one, ſo they ſcorned the allurements of the other. Deliverance p. 4in it ſelf, and as it may be conſidered, is a mercy; and the acceptance of it is a duty; and conſequently the refuſal of it would have been their evil. But if Deliverance cannot be had but upon terms diſhonorable to the Lord; if deliverance be a ſnare, then to accept of ſuch deliverance is a ſin, at leaſt a great blemiſh to beleeving; of which more hereafter.

4. We have the powerful Motive, and bleſſed Proſpect that Faith took in view, from whence ſtrength was gathered to bear the tortures, and forbear the deliverance, and that was, The obtaining a better Reſurrection; they had their eye and heart ſet upon a way of deliverance, for which they would be beholding to the Lord only, and this is called, A better Reſurrection; that is, not only better than their tortures, but better alſo than any deliverance that could be offer'd to them: this fixed expectation of their Faith carried them above any baſe or unworthy cringings to the ſons of violence.

If you conſider the words in their Connexion and dependancy on the former part of the verſe, you have this obſervable; Women received their dead (Children) returned to life again; this was verified, 1 King. 17.23. 2 King. 4.36. Others (viz. other Women) were tortured (i. e) had their living children tortured, not accepting deliverance for them; this is ſtoried 2 Maccab. 6. If we conſider Women as the ſubjects of this ſtrong Faith, who are ſtiled, 1 Pet. 3.7. the weaker veſſels; Widows (perhaps) and deſolate, yet truſting in God, hardly any faith out-went theirs: Oh Woman, Great is thy Faith: we might by the way gather this Obſervation:

p. 5☞ That the weaker veſſels may be capable of exerciſing the ſtrongeſt Faith.

Out of weakneſs they were made ſtrong: when I am weak, then I am ſtrong; this treaſure (as well as the diſcoveries of the Goſpel) is put into earthen-veſſels, that the excellency of the power may be of God, and not of us; that as the ſtrength of Fleſh may not glory in his preſence, ſo neither may the weakneſs of a poor Saint occaſion him to ſink or diſpond, but he that glorieth may glory only in the Lord. — But I ſhall not ſtand here, but proceed to draw forth, and make a brief improvement of ſome of the Obſervations that lie moſt plain in the words themſelves: one of which is plainly thus;

Doct. 1. That the moſt cruel tortures that have been invented by the vileſt ſons of men, have (by divine permiſſion) been vented upon the choiceſt ſons of God. They of whom, in Gods accompt, the world was not worthy, the beſt of earth was not good enough for them, verſ. 38. in mans accompt, the worſt of earth was not bad enough: As they are made the filth of the world, and off-ſcouring of all things, 1 Cor. 4.13. ſo no inſtruments of cruelty can be enough vile or forcible in their thoughts to rid and deliver it of them. The luſt and rage in all generations hath been fruitful in inventions of this kind, they were ſtoned, they were ſawn aſunder, &c. the innumerable variety of particulars are reducible to this general, They where Tortured. I ſhall only attempt to purſue this Point to an iſſue, by ſpeaking briefly to theſe two enquiries, 1. What is meant by theſe Tortures. 2. Whence hath it ſprung that they (ſuch an harmleſs People as they) have had p. 6this for theit lot, or why have they been tortured thus?

As for the former thus, The word here rendered torture, is obſerved no where elſe to be uſed in the New-Teſtament, and in ſtrictneſs of ſpeech ſignifieth, to be uſed and dealt withal, as men do with a Drum, viz. foreign à nomine foreign: which figurative expreſſion directs us for its meaning, either to the manner or end of mens cruel dealing with them. If the former be lookt on as intended, then the reſemblance is taken from the manner of their torments, anſwering either to the violent ſtretching out, or diſtending the head of the Drum, which (you know) by cords and other means is braced at times to the utmoſt extremity. Thus have the precious limbs and members, not only of our Lord himſelf, but of his deareſt children, been violently diſtorted, till part hath been plucked from part on Racks or other Engins, and that complaint litterally verified, Pſal. 22.14. I am poured out like water, all my bones are out of joynt. — Or elſe it anſwers to the beating of a drum, which is performed with both hands, with multiplicity of ſtroaks not to be numbred; and then it referreth to thoſe cruel beatings, ſtripes, and blows that have been beyond meaſure laid upon their backs, ſuch as of which the Apoſtle ſpeaks, Some had tryal of cruel mockings and ſcourgings. Paul records the number and meaſure of his beatings by the Jews, 2 Cor. 11.24. as though they would keep ſtroke as on a Drum: ſuch pretended order is ſometimes ſpoken of by ſuch Revolters as are profound to make ſlaughter, Hoſ. 5.2. but at other times they were ſtripes without meaſure, verſ. 23, 25. beating with rods, beating with p. 7ſtones; hence he was in deaths oft, in this path muſt we expect to follow our Lord, 2 Cor. 6.4, 5. in ſtripes in impriſonment, &c. This ſets forth the liberal and unlimitted cruelty in point of act that wicked men have ſtill abounded in.

Or otherwiſe, the metaphor directs us to the conſideration of the end and deſign of the Perſecutors in the extention of their cruelty, and this alſo under this ſimilitude, may refer one of theſe two wayes: Firſt, to ſet out the deſign of the Tormentors (as is the Souldiers in beating their Drum) thereby to animate, encourage, and hearten thoſe that are engaged with themſelves; that look as that warlike-ſound is intended to quicken, chear-up, and delight the ſpirits of ſuch Warriors; ſo are the extorted groans and cryes of the Lords poor ſufferers, levelled to the heightning the pride, ſcorn, and deriſion of a bloudy generation. So …hey did by the green-tree (our Lord himſelf) ſee Matt. 27.39. to 49. where you have the People, Prieſt, Theeves, making paſtime of his groans under the torments of men without, and the bruiſings of his God within, Iſa. 53.10. this was prophetically declared of him, and verified in his members▪ Pſal. 69.10, 11, 12. Nevertheleſs, the over-ruling hand of the Lord is in this frequently to be ſeen and magnified, in turning the devices of the wicked herein upon their own head, and rather working conviction and aſtoniſhment on many, who perhaps have come with intentions to ſcorn at the miſery of the poor Lambs of Chriſt, yet in beholding the inhumane cruelty of the one, and the divine Power diſplayed in upholding the other, have gone away convinced, God is with them of a truth; as its manifeſt in the ſeq…el p. 8of that deriſion on our Lord above mentioned, Luk. 23.47, 48. The Centurion ſeeing the iſſue of it, glorified God, juſtified Chriſt, and all the people ſmote their breaſts and returned; ſo ſhall he make their own tongues to fall upon themſelves, all that ſee them ſhall flee away, and all men ſhall fear, and ſhall declare the work of God, when they ſhal wiſely conſider of his doings, Pſal. 64.8, 9. (2) Another end and deſign of men by ſuch torments, is to ſtrike … greater terror in the hearts of their oppoſits, to break the ſpirits of ſuch as are related to and intereſted in the cauſe of thoſe tortured ones, being Companions of them that are ſo uſed, and thereby to drive them from their ſtation and profeſſion, ſmiting the ſhepherd, in expectation that then the ſheep muſt be ſcattered; but herein (as in the former) infinite Wiſdom ſhines forth, in bringing meat out of the Eater, and ſweetneſs out of the Strong, bringing to nought the devices of the wicked, it frequently coming to paſs, as in the caſe of Paul, Phil. 1.12, 13, 14. The things (the cruel things) which happened to him, fell out rather for the furtherance of the Goſpel, ſo that his bonds for Chriſt were manifect in all Ceſars Court, and all other places, and many Brethren in the Lord waxing confident by his bonds, grew much more bold to ſpeak the Word without fear. O Lord, behold their Threatnings, and grant to thy Servants Boldneſs, was the Prayer of their Faith, Acts 4.29. The more ſhamefully the Apoſtles were intreated, they were the more bold in their God, to Preach the Goſpel of their God with much contention, 1 Theſ. 2.2. Men think it for evil, but God hath wonderfully brought it about for good.

p. 9Theſe Tortures upon the harmleſs Lambs of Chriſt, have been exerciſed in ſeveral Ages of the world with much variety, according to the fruitful womb of luſt of the ſons of violence, who from generation to generation derive and ſuck the ſpirit of Perſecution from him that was of the wicked-one, and ſlew his Brother; and hath more or leſs, exerted its ſelf according to the opportunities they have had for ſo doing, which have been frequently either more relaxed, or reſtrained, as hath ſeemed beſt to infinite Wiſdom to bring about his ends and deſigns of Glory in the earth. But though theſe great and ſore tryals are the common lot of Saints in all ages, yet there are ſome eminent and peculiar Periods, ſome remarkable points of time, which the Scripture doth refer unto, that may be called in an eſpecial manner the times of ſuch torment, with which we have need be well acquainted, and our concernment reſpecting them.

The Firſt time that I note ſuch tortures were in date and faſhion (as I may expreſs it) is that (as I underſtand) the Text points at, namely, toward the latter end of the Grecian Monarchy; not but that divers fair Sons and Daughters of God, had their ſhare deeply in Sufferings before, ſundry times. But now it grew to be the common expectation of all thoſe that would hold up any Profeſſion of the true God, a time was come over them, which carried this in the very front of it; it was a torturing time, eſpecially under Antiochus Epiphanes, of whom we have ſuch an exact deſcription, under the notion of a little Horn, the very point and venom of which, is levelled againſt the people of the Saints of the moſt High; reade him pourtrayed, Dan. 8, p. 10verſ. 9.10, 11, 12. compared with, and opened v. 21, 23, 24, 25. This dreadful oppoſition and perſecution was made to the Name of God againſt ſuch as retained the Profeſſion of it, according to the Laws and Ordinances given by the hand of Moſes.

There is a Second Period, or ſpecial point of time wherein the tortures of the Lords people are remarked, and that is under the reign and rage of the Dragon, exerciſing his power in the Roman Monarchy conſidered as Pagan; this is deſcribed by that fourth Beaſt, Dan. 7.7, 8. dreadful and terrible, and verſ. 19, 20. exceeding dreadful; this principally reſpects thoſe incredible tortures that were inflicted throughout the whole Roman Territories (which were wide and large) upon any who profeſſed the Name of Chriſt, eſpecially in the Reigns of thoſe Ten bloody Emperors, known commonly by the name of the Ten Perſecutions: As the former was againſt profeſſion of the Name of God under the Old-Teſtament; ſo this was againſt the profeſſion of the Name of Chriſt under the New.

A Third time to which, by way of eminency, the Tortures of the Lords people is appropriated, is the time of the Reign, and eſpecially towards the Ruine of Antichriſt, deſcribed in Rev. 13. in its diſtinct Powers under the firſt and ſecond Beaſt, beginning ſhort upon the Empires profeſſing the Name of Chriſt, & carrying threatnings and ſlaughters againſt the true Witneſſes of the Spirit & Life of Chriſt, though pretending to the Name of him; and this not only during the 1260 dayes or years aſſigned him, but principally at the end thereof, when for a ſhort ſpace Power muſt be given him to ſlay thoſe Witneſſes with ſuch a ſlaughter, as carrieth p. 11its manifeſt diſtinction from the Sufferings to which they are lyable, during their propheſying in Sackcloth and his bloody Reign, not far from which, finiſhing Rage (which is but a ſhort time) the general Conſent of moſt that ſearch into the times, and what Iſrael ought to do, agreeth that we are by the wiſe hand of our Father caſt, the Word and Works, Prophecies and Providences of God, helping much to make up ſuch a Judgment, though in ſeveral particulars about it, there is variety in the underſtandings of the moſt ſerious enquirers. My apprehenſion and expectation hereupon, is, that we are near upon the borders of (if we have not already made ſome entrance on) an hour of ſore temptation, which will try all them that (profeſſing an intereſt in heaven) do dwell upon earth; in which it will be found of great moment that we ſtand girt about with the whole Armour of Righteouſneſs upon the right hand, & on the left, eſpecially holding faſt this ſhield of Faith, whereby, though in the Ages paſt ſome were tortured, yet they were more then Conquerors, they over-come by the blood of the Lamb, &c. Our Second Enquiry in opening the Obſervation, was, Whence comes it to paſs, that ſuch a people as the Lords people are (at leaſt wiſe ought to be) are nevertheleſs expoſed to ſuch torments, they who are the bleſſing to the whole Creation, ſimple concerning evil, willing to live honeſtly, following peace with all men, as much as it is poſſible, ſent forth as ſheep in the midſt of wolves, blameleſs and harmleſs as the ſons of God without rebuke, profeſſing and ſtriving to anſwer this principle, yet are hated, caſt out, perſecuted as the filth of the World, the troublers of Iſrael, p. 12them that turn the world up-ſide down; whence cometh this to paſs, That no torture can be heavy enough, no death hard enough for them.

1. That which gives life and fierceneſs to all theſe Enmities and Tortures which ſpring from them, is the beaſtly Nature and Luſt of poor fallen man, that bears the Image of the Devil herein, having this Character, Hateful, and hating one another, living in malice and envy, Tit. 3.3. ſerving divers lusts and pleaſures. Hence wicked men, and they that have no Faith, are called unreaſonable men, 2 Theſſ. 3.2. [foreign] men that cannot be reduced to any proper place; Beaſts after the manner of men, 1 Cor. 15.32. Bruits hurried with humour or ſenſe contrary to reaſon; as natural wilde Beaſts, made to be taken and deſtroyed, 2 Pet. 2.12. How frequently are they likened by the Spirit to Lions, Pſal. 57.4. Wolves of the evening, Zeph. 3.3. and other Beaſts of prey; ſignifying the miſerable plight ſin hath caſt poor man into. If Jacobs own ſons, having partook of his education, deſerved this Character, Curſed be their Wroth for it was fierce, and their Rage for it was cruel; How much leſs is to be expected from others, that have no bridle on them, if their luſt be croſſed, if their wickedneſs be witneſſed againſt, as it is by the holy Converſation of teſtifying Saints? Who can ſtand before envy! the Ambition of one Haman will run down a whole Nation; the fear and anger of one Herod will devour all the Children in Bethelem.

2. There is a ſet and ſtated Enmity put, and placed between theſe two Seeds, the Seed of the Woman, and the Seed of the Serpent, Gen. 3.15. upon which a War is founded in a way that can p. 13admit of no reconciliation: for what agreement can there be betwixt Light and Darkneſs? 1 Cor. 6.14, 15, 16. Hence the Lord takes notice, that the bottom of that perpetual diſcord, by which the Philiſtines dealt with Iſrael by revenge, and took vengeance with a diſpightful heart to deſtroy it, was the old hatred, Ezek. 23.15. an hatred that was as old as the old Serpent the Devil, who was a murderer from the beginuing. Hence 1 Joh. 3.12. Cain is ſaid to ſlay his Brother, he was of that wicked-one; and the occaſion of the quarrel was, his own Works were evil, and the others righteous: This Root Chriſt reduceth that wrath unto, that was exerciſed againſt him, John 8.44. Ye are of your Father the Devil, and the works of your Father ye will do; he was a murderer from the beginning, and abode not in the truth. And as it was in Abrahams Family, He that was born after the Fleſh, perſecuted him that was born after the Spirit. So it was in Paul's dayes, Gal. 4.29. So it is now, and ſo it will be till the God of Peace tread Satan under our feet, which will be ſhortly, Rom. 16.20. till that old Serpent, which is the Devil and Satan, be bound and caſt into the bottomleſs pit, Rev. 20. beginning.

3. There is an exaſperation and aggravation added to this old hatred, frequently, when there is added a blind Superſtitious Devotion and Zeal; When this old hatred can get the covert and pretext of a Zeal for God, it growes hereby exceeding fierce; when Paul was acted on a principle of ſelf-righteouſneſs, out of zeal he perſecuted the Church, Phil. 3.7. and you ſee to what height it grew, he thought he ought to do any thing contrary to the Name of Chriſt, ſhut them up in priſon, voted p. 14their death, puniſhed them, compelled them to blaſpheme, and being exceeding mad againſt them, perſecuted them even to ſtrange Cities, Acts 26.9, 10, 11. breathed out threatnings and ſlaughters againſt them, chap. 9.1. Of this time Chriſt foretells and forwarns his Diſciples, The time cometh that whoſoever killeth you, will think that he doth God ſervice, Joh. 16.2. They who think it promotes divine ſervice to perſecute Saints, being zealous of a traditional Worſhip of their Fathers, will be very cruel in their undertakings; Hence is the Spirit ſo expreſs, that in the latter dayes perilous (or fierce) times ſhall come, for men ſhall have (among other ingredients to their maglignity) a form of Godlineſs, but denying the power thereof, 2 Tim. 3.1. to 4. This, when it comes to be the guiſe of Perſecutors, will make of it fierce times; When Simeon and Levi had a Religious Pretext for their cruel act, Gen. 34.31. Curſed be their anger, for it was fierce; and their wrath, for it was cruel, Gen. 49.7.

4. Another occaſion of their wrath boyling up to torment, ariſeth from the conſtant, bold, and couragious Spirit that is ſometimes found in the Lord's people, that will neither be debauched with their terms, nor broken by their threats; this exaſperats exceedingly. So it is with the three Worthies, Dan. 3.16, 18, 19. We are not careful to anſwer thee in this matter; be it known to thee, O King, we will not ſerve thy Gods, nor Worſhip thy golden Image which thou haſt ſet up. Then was the King full of fury, and the form of his viſage changed againſt them, and commanded the Furnace to be heated ſeven times more tha… it was wont, &c. See alſo verſ. 22.

When Steven ſtood in the boldneſs of his Teſtimony, p. 15Acts 7.54, 57. It cut them to the heart, they gnaſhed on him with their teeth, cryed out, ſtopt their ears, ran upon him with one accord, caſt him out of the City, and ſtoned him. If Mordecai will not bow, Haman is on a rack, all his comforts do not comfort him, till he ſhew himſelf profound for ſlaughter; not an ordinary gallows will ſerve the turn. A Conſideration which ought not to be improved, as many do, that becauſe they are apt to be thus enraged, therefore we are to ſlack our Teſtimony, thereby to abate their fury, but rather to wait on the Lord with the more earneſtneſs to double and multiply his Spirit, and the ſtrengths and conſolations of it with us, as they Acts 4.29. Though the Heathen rage, &c. Now, Lord, behold their threatnings, and grant to thy Servants that with all boldneſs they may ſpeak thy Word. They do not beg Prudence, Policy, Skill to evade and eſcape, but more anointing, to teſtifie boldly for the Lord: which was granted fully.

5. When unto all this there is ſuper-added the opportunity of wicked men's having the power of Magiſtracy in their hands, Prov. 28.15, 16. I mind, when they have a providential admittance to the capacity of making Laws, and putting them in execution againſt the people of God, having their own luſts uncontroulable, and an advantage of covering their cruelty under pretext of Law, and to aſperſe the faithfulneſs of Saints to the Laws of Jeſus Chriſt, with the odious charges of being againſt Magiſtracy, and not being ſubject to the higher Powers, &c. the old accuſation, Neh. 2.19. ch. 6.6. Heſt. 3.8. Acts 17.6, 7. They now ruſh upon the poor Lambs of Chriſt with all their luſts (as ſo many p. 16ſayls) bearing, nay, in theſe capacities there is occaſion to draw forth thoſe monſtrous cruelties which (perhaps) they hardly thought were hid in their hearts; as you ſee in that remarkable inſtance of Hazael, who when he was told, He would ſlay the young men of Iſrael with the ſword, daſh the Children, and rip up the Women with child? replied, But what is thy ſervant a Dog, that he ſhould do this great thing? He thought (its likely) that unleſs he did degenerate from humanity, and became a beaſt, he could not perform ſuch ſtrange things: but what is the anſwer of the Prophet; The Lord hath ſhewed me, thou ſhalt be King over Syria, 2 King. 8.18. Intimating, that whatever fierce and dogged diſpoſition lay hid in his heart againſt the Lords intereſt, under what plauſible pretext ſoever it might be covered for a time from others, nay, whatever better perſwaſions he might have of himſelf about it, yet his King-ſhip would give opportunity and provocation enough to draw them forth, to grow up into his conceipt, Joh. 19.10. Knoweſt thou not that I have power to crucifie thee, and power to releaſe thee? will give ſtrong temptation to a wicked man to condemn and kill the Juſt though he doth not reſiſt, eſpecially when an intreſt of worldly honour ſeems to lie that way, ver. 12. notwithſtanding convictions and reluctancies of Conſcience to the contrary, Dan. 6.14, 15, 16. Mat. 14.7, 9.

Theſe may ſerve as ſome of the Reaſons, giving light why and whence it is, that it hath been the lot of Saints ſome have been tortured thus. I ſhall only touch a little Practical Improvement, by drawing theſe Inferences,

p. 17Uſe 1. If it be ſo that the Lord's people have their times by the permiſſion, nay the appointment of God, wherein they have been, and may be tortured, put to the moſt violent ſhameful way of dying; or the moſt ſlaviſh, miſerable, and diſgraceful way of living, though the moſt choice of all his Children, It then may ſerve to caution ſuch as are lookers on, how they proceed to make a poſitive judgement of men, and things, according to the ſevere diſpenſations they are carried through, a miſtake, upon which very great inconveniencies have often followed, and yet very incident in our Cenſuring-day to divers who deal with the Lord's Intereſt in their concluſions; as the Barbarians with that providence of the Viper on Paul's hand, paſs a judgment, Without doubt this man is a murderer, whom though he eſcaped the Sea, yet vengeance ſuffereth not to live. But ſuch raſh concluſions frequently revert as much into the quite contrary extream (as it did with them, Acts 28.4, 5, 6.) It becomes us therefore to lay our concluſions of this kind upon other principles than theſe, which are not appointed directly to ſignifie what we are apt often to infer from them ſingly conſidered, Eccleſ. 9.1. if the beſt of men have endured the worſt of torments, if from the beginning it hath been ſo? ſuch fiery tryals ſhould be no ſtrange things to us, nor ſhould we draw any ſtrange deductions from it, either to the cenſure of the perſons, or diſlike of the cauſe teſtified to thereby.

Uſe 2. If the rage of man, having all the aggravations and advantages above-named, be ſuch a fierce thing, and hath been ſo fruitful in torments on the Saints; and if we have ſuch caution to expect p. 18more in the latter days, wherein iniquity muſt be expected to abound, then let it teach us to admire the wonderful grace of God to poor England, and to the poor Saints of God in it, that have lived in ſuch times wherein men that hate them have ſuch Laws in hand, and at hand, to deſtroy them; nay, having it in the power of their hand to put them in execution, having alſo received ſuch exaſperation in the years that are paſt to remember and revenge many old grudges, and yet ſo few to this day (compared with the body of profeſſing people in this Nation) have ſuffered theſe things in their extremity: that we ſhould be helped to cleave to the Lord, and every one of us alive before him, That there is no more blood mingled with our ſacrifices: the Buſh burn in the fire and yet not be conſumed; it is the Lord's doings, and marvellous in our eyes, and ſhould be owned and improved as an argument to ſtrengthen our faith againſt the many faintings we are lyable unto, in further tryals.

Uſe 3. If from the Spirit that is in poor fallen man, there be ſuch ill fruits as thoſe mentioned againſt the image, people, and heritage of the Lord, let us not only prize that grace w^ch hath delivered us from that power, principle, and intereſt to which all the former fierce Characters do naturally and neceſſarily agree: But on the other hand, be very converſant with the Lord, for ſubduing in us the remains of that ſpirit that luſteth unto envy even in us; and that towards them that perſecute us, there may be ſhewed forth our Dove-like innocency, in preſſing toward that Goſpel-qualification of praying for them, Mat. 5.44, 45. Rom. 12.17. to the end, 1 Pet. 3.9. and doing them good for all the evil p. 19they do to us, that we may ſhew our ſelves to be the Children of another Father, living in another principle, and referring our ſelves in all the injuries done unto us, to another judgment; and if the Lord will bleſs it to that end, we may hereby leave a powerful conviction, that they hate and perſecute us (as they did our Lord before us) without a cauſe.

I proceed to take ſome other Obſervations from the words, Others were tortured; Some were tryed otherwayes, others this way; ſome were tortured, not all; all are exerciſed ſome way or other, every man's work muſt be tryed. Whoſoever will live godly in Chriſt Jeſus, must ſuffer perſecution, 2 Tim. 3.12. He chaſteneth every ſon whom he receiveth, Heb. 12.6. Whomſoever he loves, he rebukes and chaſteneth, Rev. 3.19. But though every man muſt be tryed, it is not appointed that they muſt all be this way tryed; tryed by fire and water, tryed by tortures. Some were tortured; where I note.

Doct. 2. That though the Lord hath provided tryals for all his Children, yet he hath deſigned tortures but to ſome of them. Thus Chriſt expreſſeth himſelf to his Diſciples, Some of you they ſhall put to death, Luk. 21.16. The Devil ſhall caſt ſome of you into priſon, Rev. 2.10. All Saints are ſome way tryed, they be but ſome Saints are alwayes tryed; All men are born to ſorrows, Job 5.7. yet but of ſome it is properly ſaid, they are men of ſorrows, Iſa. 53.3. Lam. 3.1. Pſal. 88.15. This is a plain caſe and obvious to frequent experience. Yet becauſe it may be ſeaſonable and uſeful, we may conſider it by inquiring into theſe Two Things.

1. Why ſome are Tortured.

2. Why but ſome are Tortured.

p. 20For the former: We now reſpect tortures as they are more immediately under the diſpoſal and ordering of the Lord, appointing more or leſs in point or meaſure, to more or fewer ſubjects as it pleaſeth him; they being ſuch bitter things as afore is deſcribed, it is enquired, Why the Father appoints it to any of his Children? To this is anſwered,

1. Negatively, not from any love God hath to the Torments, or from any lack or abatement of love to his Children, he doth not take pleaſure to ſee his precious believing People lie ſcattered up and down (as they are deſcribed Pſal. 141.7. & 79.2, 3. Lam. 4.1, 2.) as ſo many marks and monuments of the cruelty and butchery of the ſons of men: no, ſaith the Pſalmiſt, Pſal. 116.15. Precious in the ſight of the Lord is the death of his Saints; he eſteems them precious in their lives, and puts a value on them in their death. It goes (as we may ſpeak with reverence) near the heart of the Lord to ſee his Jewels thus dealt withal; In all their Afflictions he is afflicted, and the Angel of his Preſence is with them, Iſa. 63.9. He that toucheth them, toucheth the apple of his eye, Zech. 2.8. He doth not afflict willingly, or grieve the children of men, Lam. 3.33. much leſs the Children of God, but rather like as a father pitieth his children, ſo the Lord pittieth them that fear him; for he knoweth our frame, and conſidereth that we are but duſt, Pſal. 103.13, 14. nay, he hath teſtified the greateſt diſpleaſure againſt ſuch as have bin executioners of his rebukes, when they have not performed them with pity, Zech. 1.15. Iſa. 47.6. Pſal. 69.26, 27. His Anointed Ones muſt be very tenderly handled, and have no harm done againſt them, (Pſal. 105.14, 15.) whereſoever p. 21they wander. Moab hath a charge to do ſo, Iſa. 16.3, 4. and in defect thereof his controverſie is dreadful with the Nations, Ezek. 25 throughout, ſo chap. 26.2, 3. &c.

2. But poſitively and in general thus. Though the Lord doth not aſſign theſe Tortures, theſe fiery Tryals to his Children, for want of love to his, or from any delight he hath in ſuch Tortures conſidered in themſelves; Yet many times the Lord hath higher and better ends to promote then their deliverance; ends that have more of good in them than theſe Tortures can poſſibly have of evil; and when it is ſo, theſe diſpenſations are not only excuſable, but are to be juſtified, Good is the Word of the Lord. As namely,

1. Sometimes in giving his darlings thus to the power of the Dog, he deſigns to bring to light the worth and excellency of ſome Truths of his, which otherwayes would be much obſcured, if not quite excluded from among the children of men; namely, ſuch Truths, in the vindication of which his children are called and brought forth thus to ſuffer, being wrought to a contentedneſs, rather to endure torments than to let them go. When a ſoul or people having obtained help from God, continue witneſſing to ſuch Truths whatever it coſts them; There is reflected this honour upon Truth, as was ſaid of it of old, Great is Truth, and it ſhall prevail; whereas if it ſhould be as it is with the generality of Profeſſors at this day, when a Truth comes to be ſpoken for, there is ſuch a ſhrinking, twiſting, ſhifting to evade the dint of the Tryal, how would the World have too juſt cauſe to ſay, What is there in your beloved Truth, more than in our beloved p. 22Error? What is your Profeſſion more than ours? your Religion more than ours? If there were any excellent thing in it, you would do and ſuffer ſomewhat excellent and extraordinary for it, to take off this ſtumbling block and occaſion therefore from them who ſeek or deſire occaſion; the Lord is pleaſed to ſteel a people to this height, We can do nothing againſt the truth, but for the truth, 2 Cor. 13.8. And then to ſhew a proof of Truth in them, and the power and goodneſs thereof, he puts them on a tryal proportioned to this deſign; he hath ſome truth of the Goſpel to ſhew in Paul, and then muſt he be troubled on every ſide, 2 Cor. 4.8, 9, 10. chap. 6.4, 10, 11. chap. 11.23. to 29. If the truth of Chriſt be in him, no man ſhall ſtop him of his boaſting, none of theſe things move him, or ſeparate him from the love of God. Truth ſhall be tryed in thoſe veſſels of earth, though it be by fire ſeven times, and the furnace ſeven times hotter than aforetime.

2. Sometimes the Lord doth, by theſe Tortures, aſſert and clear up the ſincerity and inward value and excellency of thoſe Virtues or Graces of Chriſt which are his own, and his admirable workmanſhip in their Souls. Theſe paſs up and down among men as meer deluſions from the Devil, and hypocriſie in the profeſſors of them. And now it is the intereſt of the Lord's honour, and the vindication of the operation of the Spirit, that theſe be put upon ſome tryal that may ſearch their very root and bottom, diſcover their foundation to the neck: When God ſpeaks of his Workmanſhip and Image in Job, Satan undertakes, if he could h…ve the ſtripping him of all his outward accommodations, touch all p. 23he hath, and he would curſe him to his face: That attempt failing, he is confident, that if he might have the torturing of him, the touching and tearing his bones and his fleſh, he would curſe him to his face: and if he durſt aſſert his confidence of his ſucceſs in ſuch an enterprize to the face of God, may we think much of his confident impoſing his ſuggeſtions on the projects and concluſions of his children? He did attempt the green Tree, and its no marvel if he do the Dry. Now while he would bear God (if poſſible) and doth bear the World in hand ſo confidently, that he hath inſtruments of Cruelty, that would whip and kick the new-creature in any man to nothing, and herein make God a Liar (as in the former) and an Impoſture (as in this) the Lord delivers the dearly beloved of his Soul into the enemies hand (though with ſufficient reſtrictions) Take him Torturer, try him to the bottom, and when all comes to all, when he is tryed, he ſhall come forth as Gold; Job 23.10. And though till his word of deliverance came to his Joſephs, the word of the Lord tryes them, while their feet are hurt with fetters, and they be laid in irons, Pſal. 105.18, 19. They paſs through fire and water, yet he brings them into a wealthy place, Pſal. 66.10, 11, 12. Men and Devils ſhall know that the Faith, Love, Zeal, Patience, Courage, Holineſs, &c. wherewith he hath endowed them, have that of Truth, Virtue, and Worth in them, as doth undeniably conſtitute them more excellent than their neighbours, and that an excellent Spirit is found in them, ſo as none of theſe tortures numbred up, Rom. 8.35. to the end, is able to ſeparate betwixt them and their love to God, and uprightneſs with and before him.

p. 243. Sometimes the Lord doth by theſe Tortures take occaſion to heighten the honour of his own Power, Arm, and Influence, which are day by day adminiſtered to bear up his children, when it is manifeſt they have no external props to ſtay them up, but are out of weakneſs, made ſtrong. This brings out a more evident acknowledgement, That the power of Chriſt reſts upon them, 2 Cor. 12.9. God is in them of a truth, 1 Cor. 14.25. Its true, as long as times and providences hold to keep off pains from the body, chains from the legs, ſtripes from the back, famine from the belly, other props and principles may be preſumed to bear one up: but when there is no fruit in the Vine, no flock in the Field, no herd in the Stall, none ſhut up nor left, yet then to rejoyce in the Lord, to glory in tribulation, to accompt it all joy to fall into divers of them, and they great ones; this is convincing, that ſuch are kept, and kept up by the mighty Power of God; underneath ſuch muſt needs be everlaſting arms. What convictions came upon the two great Monarchs, by the great ſupport the three Worthies and Daniel (ch. 3. and ch. 6.) had from the Lord, to yield their bodies to torment! The former, becauſe they would not joyn with falſe worſhip; the other, becauſe he would not ceaſe practiſing the true: they gave glory to the God of heaven, and upon all occaſions confeſs, that an excellent Spirit was found in them.

4. Sometimes the Lord brings about this end by it; he hereby brings forth a more plain and naked diſcovery of the wickedneſs that is in the world through luſt. Many times men come in upon Dominions, and the exerciſe of Power and Authority with moſt plauſible inſinuations, proteſtations and p. 25declarations of their deſign and temper, as if no other than the diſpoſition of Lambs were in them, whereon they raiſe a name and repute of benefactors, Luke 22.25. or merciful Lords, and reckon it no ſmall part of their intereſt and buſineſs to raiſe and maintain in the ſpirits of people, the ſuppoſition of ſome indelible marks of the nature and majeſty of a Deity is ſtamped upon them, and ſutably, to get a reverence of them as moſt ſacred; when many times to open and undeceive the minds of poor ſouls held in ſuch blind devotion, the Lord lets them alone, and expoſes the bodies of his deareſt ones to their cruelty, that no man may glory in men above what is written, but that coming to a plain diſcovery of men and things in their own evidence, as Pſal. 36.2. the ſons of men, as well as the children of God, may breath after the Lords ariſing to rule the earth, and become the Governor among the Nations.

Thus we ſee for high ends, and unto glorious advantage ſome are tortured.

The Second Enquiry put, is, Why but ſome? men would be gratified, and if God be ſo honoured, why not all tortured? A few Reaſons may be conſidered here alſo.

1. There are but ſome tortured, becauſe God is pleaſed to accompt but ſome worthy to bear and wear the glory of being thus uſed for his Nameſake. There are ſome of whom the Lord ſaith, They ſhall walk with me in white, for they are worthy. Who are counted worthy to walk in white? Why, they who are come out of great tribulations, and have waſhed their robes, and made them white in the blood of the lamb, Rev. 7.14. Though there be ſome points p. 26of honour, of which it may be ſaid, this honour have all the Saints, Pſal. 149.9. yet it holds not true in this that we ſpeak of, they who had the firſt ſtripes for the Name of Chriſt, rejoyced that they were counted worthy to ſuffer ſhame for his Name, Acts 5.41. They have marks of diſtinguiſhing favour, who bear in their body the marks of the Lord Jeſus, Gal. 6.17. Alwayes carrying about in their body the dying of the Lord Jeſus, that the Life of Jeſus may ſo much the more be magnified and manifeſted in their mortal fleſh, 2 Cor. 4.10, 11.

2. All are not tortured, becauſe the Lord ſees all of his Servants have not power to bear ſuch tryals; as all men have not faith, ſo all good men have not the like ſtrong faith, though they may have the like precious Faith. Their Faith may carry them to Heaven, who yet may not have that degree and ſtrength of Faith to carry them through Tortures to heaven; not that they who have moſt, have any thing to boaſt of above others, as being better than they, the differance is only in beſtowing mercies, which are diſtributed variouſly even as the Spirit will, 1 Cor. 12.11. yet ſtill a proportion of tryal is meaſured out ſutable to their ſtrength, 1 Cor. 10.13. for he knows our frames, and in meaſure doth debate with us, and as the day is, ſo our ſtrength ſhall be, Deut. 33.25. and even as there are children, young men, and Fathers in Chriſt, 1 John 2.13. ſo have theſe their tryals as they can, and that they may be able to bear them.

3. All are not tortured, becauſe all are not called to be tortured; the Lord hath other imployments for ſome that ſhall as ſufficiently prove their faithfulneſs, and improve their ſtrength, as if they had p. 27been tortured. Some of the Saints may as really honour God in a Meeting, as others of them may on a Gibbet, every member hath not the ſame office (Rom. 12.4. 1 Cor. 12. throughout) not the ſame imployment, ſhall not by the ſame manner of doing, or dying, glorifie God, John 21.19. God ſeeks for a man to ſtand in the gap, and make up the hedge, Ezek. 22.30. Every man is not looked for in that place of danger: it's good to be where God looks for a man.

4. All are not tortured, becauſe the Lord will be magnified in diſtributing the tryals of the body of Chriſt otherwayes than he did the tryals of their Head: its true, the tortures that were laid on him were to meet on him alone, he was to tread the Wine-preſs alone, and of all the people there was none to help him; they that thought they could drink the Cup he was to drink, or be baptized with his Baptiſme, did not underſtand themſelves: He looked and there was none to help, & he wondered there was none to uphold, therefore his own Arm brought him help, &c. But now in the fellowſhip and ſimilitude of Chriſts ſufferings aſſigned to the body, although there be a compleatneſs of ſuffering appointed to the whole, of which the Apoſtle ſpeaks, Col. 1.24. and though there be a common ſpirit of fellowſhip and ſimpathy of bearing one anothers burdens, through which they are all baptized into one body; yet is there diſtribution made of them, into the various parts, each member having that aſſigned him, which infinite wiſdom ſees proper for him, ſo that none may boaſt againſt others, as if he had no need of them; though Paul had laboured and ſuffered more than all, yet p. 28he had not ſuffered all, and could not ſay to the weakeſt, I have no need of thee.

5. Laſtly, All are not tortured, becauſe the Lord will roll away the reproach, and remove the uſual ſtumbling-block which Satan raiſeth up to the turning the weak out of the way of the Lord; namely, That the enquiring after and profeſſion of Jeſus Chriſt, doth indiſpenſibly neceſſitate and bind over unto all manner of hardſhips; ſuch can never be in reaſonable expectation of good day more, but muſt bid adieu to all creature comforts, and eſpouſe the quite contrary extremities: its true, A dying to, a denying, nay, a hating of all our lower comforts is required to be learned in the beginning of their way who will be his Diſciples; But whether they ſhall be actually put upon that tryal, and really deprived of them, is left to be diſpoſed of in the breſt and good pleaſure of him, who knows what part of the wrath of men, and ſuffering of Saints, will praiſe him; and the remainder he will reſtrain, the abſolute concluſion therefore of ſtumbling Sinners, and diſcouraging Saints, as if their bread would fail, and, as a Lion, he would break all their bones, are hence to be expelled, as having no juſt ground to be inſiſted on, as real obſtructions to our following the Lord. Tempted Souls are apt to get their ſpirit quite worn out with a fearful expectation of the moſt fiery tryals, when as it may be the Lord hath appointed no ſuch thing at all for them, and in their following on in this way, they have met with little or nothing of what they feared. A few Practical Inferences here ſhall cloſe up the Point.

Ʋſe 1. Is it ſo, that God hath appointed but ſome to be Tortured, not all; it then yields ſome ſtay p. 29againſt thoſe ſurprizing amazements that are apt, eſpecially in ſuch dayes as theſe, to ſeize upon the ſpirits of people, who are looking toward Zion with their faces thither-ward; moſt good people are looking upon Penal Laws and Statutes made and making againſt them; if they hold on in ſuch a profeſſion as they have made hitherto of Chriſt Jeſus, all muſt be baniſhed, all muſt be ſold as ſlaves, all muſt be impoveriſhed, impriſoned, or the like; Why then, ſaith a poor creature, what ſhal I do? I can never lie in a naſty priſon, being uſed to a ſoft bed, freſh air, good diet: Saith another, I ſhall never endure another clymate, to have laſh and labour, that have been bred up in a Land and State of fulneſs: I can never live if I am forced to ſuch hunger and poverty as the Laws do threaten me. Why, Soul, do not reaſon thus; thou knoweſt not what ſupplies of ſtrength the Lord may furniſh thee withal if he call thee to ſuch a condition, Out of weakneſs, many have been made ſtrong; But beſides, thou ſhouldſt not fret thy ſelf with ſuch an expectation, thou knoweſt not that any part of this ſhall be thy portion: Yes, yes, (will ſuch object) I am ſure if any man in the town or countrey, it will be me; ſuch and ſuch have particular enmities to me, &c. Why, yet thou knoweſt not but the Lord may preſerve thee in his way from ſuch rage of men and ſtrife of tongues; thou mayſt be of them whom God reſerves. Baruch cryed out, Wo is me now, for the Lord hath added grief to my ſorrow, &c. Jer. 45.3. perhaps of the heavy and dangerous ſervice he was called upon to go where Jeremiah could not, ch. 36.5, 6. he feared ruine and tortures inevitably, yet God had wayes to hide him, v. 26. p. 30and to give and ſecure him his life for a prey, ch. 45.5. Moſes had many dreadful objections and diſcouragements againſt going upon that thankleſs difficult, hazardous meſſage God ſent him on, Exod. 3.10. What am I, verſ. 11. they will ſay what is his Name, verſ. 13. They will not believe me, nor hearken to my voice, ch. 4.1. I am not eloquent, of a ſlow ſpeech, and of a ſlow tongue, verſ. 10. Send by whom thou ſhouldeſt ſend, v. 13. All ſpringing from fear of the iſſues of the undertaking, and of the miſcarriage in it, which when it came to be put in practice, there was not one of the feared things occurred in his path, though ſome other tryals did: Unbelieving fear of theſe dreadful conſequences of following God, is very fruitful, in forming Lions in the way, as if there were no avoiding of them, or no reſtraint deſigned by that Arm which ſetteth bounds to the Sea, Hitherto ſhalt thou go, and no further; there ſhall thy proud waves be ſtayed. He bringeth the counſel of the Heathen to nought, and maketh the devices of the people of none effect, Pſal. 33.10, 11. Its not unuſual that they fall into their own net, whilſt we eſcape, Pſal. 141.10.

Uſe 2. If it be but ſome that are Tortured, and they ſtand diſtinguiſhed by the abſolute ſovereignty and gracious diſpoſal of the Lord, who appoints their call, anointing, and ſeaſon, as it pleaſeth him; on whoſe will alſo the with-drawment of influences hereunto doth depend: Then it may caution you and me to take care how we judge of men that are aſſiſted, or not aſſiſted in point of enduring tortures. Its not the ſmalleſt infirmity of this day, there is a preſent over-valuing and under-valuing men and parties, according as there appears or diſ-appears p. 31an ability to endure the tortures, that attend the tryal of their profeſſion: The perſons of ſome are had in admiration becauſe of advantage above what is written; and the perſons of others ſo diſpiſed, as if God were not able to make them ſtand; that is a needful counſel in a caſe not very different, Rom. 11.18. Boaſt not againſt the branches, for if thou boaſtest, thou beareſt not the root, but the root thee; and the teaching therein, hath been oftentimes enforced on me by that determination of our Lord, which is admitted frequently to take place at this day, Many that were laſt ſhall be firſt, and the firſt laſt: And it falls frequently under obſervation, That men, as well as things, do very ſpeedily and often, countermarch and ſhift places: Many tall Cedars, who did run well, ſuffer many things, gave great ground of perſwaſion that they would have gone thorough, have notwithſtanding at one point or other faultred, deſerted their ſtation, and (as Sampſon) grown weak as another man, when perhaps on the ſame ground a poor weak believer, over-looked and diſpiſed by moſt, hath obtained grace and ſtrength from on high, to make good that poſt, and to walk from ſtrength to ſtrength in the Name of the Lord his God. So that all glorying or being puffed up for one againſt another, is excluded here. Let not him boaſt that putteth on his Armour.

Uſe 3. Muſt ſome be tortured, muſt all be tryed; is not the day of the expectation of greater things than theſe yet over? Then let us learn to prepare our Faith and Patience, get on our Armour and gird it on; take heed how you be drawn into a ſleep of ſecurity from the preſent interval of Calm and Reſt, which the Lord is pleaſed hitherto to continue p. 32to you, in a very wonderful manner. Some are (if not tortured yet) ſorely tryed and tempted, while you have your mercies and opportunities ſo peaceable about you; you ſhould be reckoning this is a ſpace allowed you to gather courage, not to contract ruſt by reſt; but laying up a ſtore againſt the evil day, that queſtion ſhould be ſtill with us in a way of endeavouring its reſolution, Seeing we look for theſe things, what manner of People ſhould we be? ſtanding on our guard expecting to be drawn forth, and ready to comply with that Call, Who will riſe up for me againſt the evil-doers? who will ſtand up for me againſt the workers of iniquity? Pſal. 49.16. in a faithful, humble, Lamb-like readineſs to follow Jeſus Chriſt, and witneſs for him, though it be in tortures, temptations, or wherever he goeth.

But to proceed to ſome farther Obſervations in the words, Others were tortured, &c. It is implyed to make up the ſenſe at every ſentence, by Faith they were ſo, although it be not ſo expreſly named. By Faith they were tortured, by Faith they accepted not deliverance; by Faith they looked for a better Reſurrection, all the famous doings, and fearful undoings recorded in this Chapter, are to the honour of Faith. This expreſſion therefore that comes firſt to hand, By Faith ſome were tortured; may be conſidered two wayes.

1. It hath a great truth in it, if we thus underſtand it by Faith (that is by means of their Faith, upon this occaſion and for this reaſon) they were tortured, even their Faith; This was the quarrel the Devil and World had with them, viz. They were men of Faith. Or elſe,

p. 332. The expreſſion may be thus underſtood. By Faith they were tortured, that is, they were ſupported in and carried through their Tortures living or dying, by their Faith; This was the victory that overcame the world in all theſe tortures, even their Faith. I take this latter to be moſt immediately aimed at in this place, and ſutably is my eye to proſecute it. Though I take the former not to be excluded, or at leaſt we may draw ſome uſeful conſiderations from that ſenſe. By Faith, that is, upon occaſion of their Faith, they were quarrelled with, ſingled out, and tortured by Satan and his inſtruments: Great Faith expoſed them to great ſufferings: And ſo it is now, and may afford us this Obſervation.

Doct. 3. That a lively Faith poſſeſſed and profeſſed, is that which will enrage and engage the worlds higheſt violence and cruelty on him that hath it.

I intend a very brief diſpatch of this (not being ſo immediately perhaps intended in the words) and that by conſidering Faith, as contracting and incurring this rage, in a two-fold ſenſe or reſpect.

1. Conſider we this Faith unfeigned as it is poſſeſſed, or reſpecting its inward root and principle, as it dwelleth in the hidden-man of the heart in that which is incorruptible; againſt this, and as ſuch, doth the Prince of Darkneſs mainly bend his batteries. Its true, he brings his torments to bear upon the limbs and members of the Body, the ſenſitive part; but nothing is more evident than that his deſign lies farther, as appears by this, That if by the frights or feeling of theſe tortures he can but get in pollution and defilement upon p. 34the ſoul of a poor Saint; if he can but corrupt that from the ſimplicity, or debauch that of the virginity it hath with Chriſt; then is the offence of the Croſs ceaſed, the torments are all called off, the work is done. He is mad to ſee any ſoul delivered from his dominion, and tranſlated into the Kingdom of the dear Son of God, and there lives by this Faith on comforts, that he cannot intermedle withal; derives ſtrength and influence, which he cannot obſtruct; is acted in a life, and on principles, and reaſonings, which have a fixed and unalterable antipathy to his former courſes; nay, have vertue and ſucceſs to make reſiſtance to Satan, oftentimes to put him to flight, 1 Pet. 5.9. Jam. 4.7. And this is the Victory that ſo frequently overcomes, not only the World, 1 Joh. 5.4. but the Prince of the World, 1 Joh. 4.4. Now there is little reaſon that we ſhould wonder to ſee Satan rage, and in a rage to bring his inſtruments of greateſt cruelty to bear upon a ſoul that lives by Faith above him, and in ſuch an advantagious way of conqueſt over him, as the Gates of Hell cannot prevail to do him real harm, to bring him down from his excellency. But he ſtill ſtands on ground, and fights with inſtruments that are inviſible and invincible; ſuch Births the Red Dragon watcheth to devour, caſts his floods after, raiſeth war againſt, upon this foot of account, They keep the Commandments of God, and the Faith of Jeſus. Upon this foundation alſo he exaſperates all his crew, acted by the ſpirit of this world, who are enforced to gnaw their tongues for pain, that in all their on-ſets from generation to generation, they could never come at, nor quell that ſpring and root of action and ſuffering, whereby p. 35they have been ſo perpetually baffled, and all their coſtly and promiſing attempts been brought to nought. Hence all their conſultations and endeavours reſolve themſelves into this iſſue, To rid the world of them who by a conſtant ſteady teſtimony of their drawing vertue, as Olive-trees, from the God of the whole earth, being here in torments to them that dwell upon the earth.

2. We may conſider Faith in its Profeſſion, or the Profeſſion of our Faith; that is to ſay, not only as it inwardly unites a ſoul to Chriſt, whereby he draws forth conſolations and aids to do ſo wonderfully on Gods behalf; But alſo as it engages a believer to ſtand forth in the face of the World to teſtifie againſt it that its deeds are evil; bearing witneſs to the Holineſs and Faithfulneſs of God, in oppoſition to the ſtream of the luſts of men. Thus it contracts rage to the utmoſt, Joh. 7.7. Me it hateth, becauſe I teſtifie of it that the works thereof are evil. When the whole demeanour of a Chriſtian, both in point of Worſhip and Converſation, is kept on, ſo as not to be tempted to fall down before the Idolatry on one hand, or fall in with the debauchery on the other, which is propoſed under Countenance, or impoſed by Law. The world cannot bear the words of ſuch a people, Amos 7.10, &c. Can the abomination of a people be offered up before their eyes, and will not that Nation ſtone them? Exod. 8.26. In this matter the Diſciple is not priviledged above his Lord, Joh. 15.18, 19. The world will hate ſuch a people, as it hated him, for witneſſing againſt their ignorance and ſuperſtition. Ye worſhip ye know not what! we know what we worſhip, Joh. 4.22. Ye are too ſuperſtitious: whom p. 36ye ignorantly worſhip, him we declare to you, Acts 17.22, 23. This is enough to get the world in an uproar. This is ſaid above, Rev. 11.10. to torment them that dwell on the earth; theſe two Prophets that have no other weapons but the Blood of the Lamb, and the Word of their Teſtimony, the Teſtimony of Jeſus, which is the Spirit of Prophecy; and in this Meſſage, and under this Anointing, witneſſing, though in ſack-cloth, againſt the evils that are in the world through luſt, lighting them, as Gods Candleſticks, the way to heaven; this torments men of earth. No wonder then that they torment you; why, your converſations, teſtimony, profeſſion of your Faith, torments them. Christ came not to ſend peace in the earth, but a ſword, Mat. 10.34. but a fire, and what if it be already kindled? Luke 12.49. Is Chriſt delighted with ſuch contention? nothing leſs. But theſe are the conſequences of the luſts of men, irritated occaſionally by the faithful rebukes of the Goſpel of Chriſt, and a practical profeſſion of the Faith thereof in ſuch as embrace and obey it.

A word or two of Practical Improvement, and I ſhall leave this Point.

Uſe. 1. If Faith both in the Poſſeſſion and Profeſſion of it, be apt to draw the rage of the world in the extremity of it upon you; this ſpeaks the reaſonableneſs of this Exhortation, that you give diligence to it, that the Faith any of you profeſs, be Faith unfeigned, 2 Tim. 1.5. Since, I ſay, Oh ye profeſſed Believers, your Faith in God, and faithfulneſs to God, is that which you muſt expect will enrage the world againſt you; I beſeech you ſatisfie not your ſelves with any Faith ſhort of ſuch p. 37as will carry all the world in a way of victory before it. I have thought that at this day there is no man ſo miſerable, as a profeſſor of Faith which is not right and real; he will contract the worlds rage, anger, and diſpleaſure, becauſe he profeſſeth ſome Faith; and he incurrs the Lords anger and diſpleaſure, becauſe he but profeſſeth, becauſe he hath not true Faith, Faith unfeigned. Intereſt in former dayes, led ſome to profeſs at an high rate, and their credit engageth them now not to fetch their turns too ſhort upon it; but the worlds rage chargeth them ſo hot in the rear, that they cannot hold it, but are forced in, by open Apoſtacy, to daſh themſelves againſt the thick Boſſes of his Buckler.

Uſe 2. As it concerns you that your Faith be unfeigned, ſo the like reaſon and neceſſity ariſeth from the Promiſes, that your Faith be unmixed, in your preſent conteſt with the world: that is, that they may have nothing to charge you with, but your ſingle Faith, and ſuch things as are the proper off-ſpring of it, and of faithfulneſs to God upon it. It was the admirable advantage Daniel had againſt the greateſt Council that day in the world, Dan. 6.4, 5. They could find no occaſion againſt him foraſmuch as he was faithful, unleſs they could find it againſt him in the Law of his God. The like had David againſt the envious and evil eye of Saul, that God was with him, and helped him in all his affairs wiſely and faithfully, 1 Sam. 18.12, 14, 15, 28, 29, 30. There was no occaſion adminiſtred to them that ſought occaſion. The contrary whereunto is very detrimental to you, when they that purſue you have ground for that charge. Jer. 50.7. p. 38We offend not, becauſe they have ſinned againſt the Lord the habitation of Juſtice, even God the hope of their Fathers. See the Spirits ſtrict caution againſt this, 1 Pet. 2.20. What Glory is it, if when ye are buffeted for your faults, you take it patiently? ſee ch. 4.15. Oh it will be your bleſſedneſs, that they who purſue you, though they will not do it perhaps without a colour, yet they may do it without a cauſe, may have nought to charge you with than that which (when their vizor of Rhetorical eloquence and invective malice is ſtript from it) reſolves its ſelf in a ſober gracious eye into this, it is for their being true to Jeſus Chriſt, their Faith in him, their ſubjection to him, their adhering to his Cauſe, Name, Works, Inſtitutions. Such a bottom will render you at length more than a Conqueror.

Uſe 3. Take heed how you admit a Parley with thoſe Reaſonings, which tend to prejudice you againſt believing, to make you think hardly, at leaſt to think ſlightly of Faith, in that it involveth you in ſo many dangers and perplexities. Satan lies at a Bay to poſſeſs you with offence, eſpecially in ſuch dayes as this: Chriſt tells you, Theſe things have I ſpoken that you might not be offended; Bleſſed is he that is not offended in me: But, Oh! how ſtrong are temptations to reaſon thus? why, this way of Profeſſing, of Meeting, of Exerciſing, is the high way to make me poor, a beggar, to undo me at laſt, and what ſhall I do then? Such Reaſonings have need be rejected with utmoſt abhorrency.

Uſe 4. Theſe Conſiderations ſhould ſweeten Heaven and Glory to us: If while we live by p. 39Faith, we draw the World, and ſuch a world of miſeries on us, it ſhould quicken the edge of our longings (not in a way of impatience neither) to be diſſolved and be with Chriſt, who is far better; Where ſorrow and ſighing ſhall flee away, where ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain: for former things are paſt away, Rev. 21.4.

But to go forward to another Point. By Faith ſome were, &c. Underſtanding it thus, that, by Faith, as the principle that bare them up and carried them through as conquerors, they were tortured. This ſenſe of it is moſt agreeable with the drift and deſign of the whole Chapter. The nobility of their Spirits commends the excellency of their Faith; To be tortured, and bear it patiently, is well; but ſo may many do from other Principles and Cauſes, they cannot tell poſſibly how to eſcape; but now to chuſe affliction with the people of God, to become companions of them that are ſo uſed, to improve what God doth in it, and think this is beſt of all; a Spirit thus managed, and demeaning its ſelf through the ſharps of it, commends the Fatih by which he doth it. By Faith they were tortured: the tortures on one hand, and temptings on the other, made no impreſſion, no alteration on them, they were the ſame as formerly, or rather much better. By Faith they were ſo—. The Note is this.

Doct. That the Faith of Gods Elect is of invincible power to make them Conquerors in all their tortures.

What I have to ſay to the clearing up this Point, I ſhall offer, by endeavouring to ſhew theſe p. 38duplicate page p. 39duplicate page p. 40two wayes wherein Faith contributes to the performing this high ſervice.

1. Faith doth contribute to bear up under tortures themſelves (and much more under leſs tryals, as impriſonment, baniſhment, &c.) by way of evidencing things to the Soul, which otherwiſe are not ſo clear and ſubſtantial, as its the office of Faith to make them, Heb. 11.1.

2. Faith contributes hereunto, by way of miniſtring influence and aſſiſtance to the ſoul, ſtrengthening and heartning it to indure that which otherwiſe would ſeem inſufferable, break and ſink the Spirit.

As for the former of theſe, Faiths proper tendency to give light and evidence to the ſoul, and by evidence to beget a conquering magnanimity, commends it ſelf to us as its converſant about a three-fold object or imployment.

1. Faiths main evidencing work, is concerned about the grand Intereſt and Propriety that the Soul hath in God, and God in him; to get this caſe once cleared up beyond controverſie, and to maintain the ſoul in a ſatisfactory veiw of an intereſt in Chriſt. Where this is uncertain or clouded up, the ſoul ſets upon ſuch hazards with much trembling, and good reaſon it ſhould do ſo, all things conſidered. But where this Myſtery of Union and Relation to Chriſt is cleared, to and by believing, the ſoul becomes impregnable; as might be abundantly made out by that triumph of Faith, recorded exactly and accurately, Rom. 8.33. to the end. Can any of the inſtruments of torture or cruelty there ennumerated, ſeparate ſuch a one from the love of God, who ſtands reſolved p. 41and undoubted upon Goſpel-grounds? nay, He is more than a Conqueror; Tribulation, diſtreſs, perſecution, famine, nakedneſs, peril, ſword, though all the day long we be killed and counted as ſheep for the ſlaughter; yet can none of theſe, managed either by men or Angels, do any thing of importance to the ſhaking of ſuch a one. When he arrives to that pitch of triumph, Pſal. 27.1. The Lord is my light and my ſalvation, whom ſhall I fear? the Lord is the ſtrength of my life; of whom ſhall I be afraid? You may gueſs how far he is hereby removed out of the way of danger: inroads may be made upon him, but he cannot be eaſily moved.

2. Faith hath another matter to clear up in a way of evidence, and by doing it effectually, it contributes exceeding encouragement to a Believer to endure torments; namely, it evidenceth the Truth, and Goodneſs, and the ſpecial Relation that God hath to the Cauſe that it ſuffers in, from all the clouds, aſperſions, and calumnies that men would caſt upon it. I do not ſay that Faith can make a bad cauſe good, but it can make an obſcure cauſe clear. It is not enough that a Chriſtian have the clearneſs of a perſonal intereſt in the Lord, when he comes to endure torment; but it is needful that he have the clearneſs of a good Cauſe, and a good Call, that he ſuffers on, or elſe he may ſuffer as an evil-doer, and what thank will that be? the truth and goodneſs of his Cauſe needs then to be cleared; and Faith is of ſingular eſſicacy this way, when perhaps the wiſdom and deviliſh policy of men have been at work with opprobrious reproaches to viliſie it, or ſome timeſerving Apoſtates, with their ſophiſtical arguings, p. 42and ſcholaſtical diſtinctions, as Jannes and Jambres, to invalidate and reſiſt the Truth; to which ſervice Scriptures and Arguments are not wanting to be wreſted, for the perverting the plain wayes of God, when the caſe is ſo, and a poor Chriſtian is frequently ſo aſſailed and baited with them, that he knows not how to give a diſtinct, ſatisfactory, convincing anſwer to all theſe ſophiſms; nay, perhaps cannot demonſtrably extricate himſelf from all the ſubtle entanglements that of this kind may be drawn about him. Now is it the office of Faith to clear up the innate goodneſs and truth of the principles it ſuffers on, that at leaſt to its own ſatisfaction the ſoul is abundantly cleared and convinced therein, and united thereunto: And this hath helped the Martyrs of Chriſt to bear ſo bold a teſtimony to divers Truths, of which they were not able to make a ſcholaſtical defence by way of diſputation, yet could ſet to their ſeal by dying, or ſuſtaining any tortures. — When this point is once ſatisfactorily evidenced, that the Cauſe is Gods, that Jeſus Chriſt is intereſted and imbarked in it, it gives ſtrong conſolation. What an encouragement was that, 2 Chron. 20.15. Be not diſmayed at this great multitude; for the battel is not yours, but Gods. So was it to David with the Philiſtine, 1 Sam. 17.47. The battel is the Lords. When a ſoul can ſee God not only intereſted with it, but really more deeply intereſted and concerned than its ſelf is, it yields full aſſurance of good ſucceſs at laſt. I know the Lord will maintain the Cauſe of the Afflicted, and the Right of the Poor, Pſal. 140.12. becauſe it can in title God to it, Pſal. 74.22. Ariſe, O God, plead thy own Cauſe. This alſo will p. 43beget a dread on the ſoul, how it gives way to any temptation to betray it. This Truth, this Profeſſion, however men call it little, however it may …eem I may be ſaved without it, its no point of Salvation; yet it being Chriſt's more than mine, though committed to my truſt, to deny it, is to deny Chriſt; and to betray it, is to betray Chriſt: …nd though (as the common cry is) none ever ſuf…ered upon ſuch a point, none in the paſt generation ran the adventure of tortures on ſuch an aſſertion; yet the ſoul, by believing, being brought to ſee Chriſts intereſt in it, and relation to it, and that perhaps this is the day deſigned to bring forth a proof to the goodneſs and worth of it, a ſoul becomes not only engaged, but inſeperably united, and impregnably ſet for the defence of it.

3. Faith hath a further work to do in point of evidence, and thereby adminiſters abundance of ſtrength to a weak Chriſtian to endure any tortures for the Lords ſake, and that is, gives evidence of the real nothingneſs that there is in whatſoever the adverſary is able to do in point of torment, if the matter be indeed laid upon a right ballance, and held with an impartial and ſteady hand; and that in theſe Three reſpects:

1. Faith is called into Counſel, (in the excluſion of the reaſonings of fleſh and blood) it manifeſts abundance of winde and emptineſs in all the threatnings of the ſons of men; what they ſay of this kind, are but great ſwelling words of vanity, an empty ſound, of little affrighting ſignification, Knoweſt thou not (ſaith Pilate) that I have power to crucifie thee, and power to releaſe thee? He p. 44would willingly have had his majeſty and threatnings very terrible; but what is Chriſt's anſwer? Thou couldeſt have no power except it were given thee from above. The power the Devil himſelf hath, though he be the Prince of the Air, cannot get over an hedge without ſpecial Commiſſion, Thou haſ… (ſaith he concerning Job) made an hedge about him. Hence it is, that when their threatnings and preparations have been to heat the Furnace ſeven times hotter; they feared not the wrath of the King, as ſeeing him that is inviſible, Our God whom we ſerve is able to deliver us, able to divert that fiery threatning; and if he will not do ſo, yet able to bring us out again. Theſe threatnings, encreaſe the cry for boldneſs.

2. Faith helps the ſoul to ſee that all their profers and tenders of deliverance, of honour, of preferment, or whatever elſe ſuch poor worms can mention, is as meer a vapour as the other: When Satan made the tender to Chriſt, All this will I give thee; all this power, ſaith he, will I give thee, and the glory of them, for that is delivered unto me, and to whomſoever I will give it; if therefore thou wilt fall down before me, all ſhall be thine, Luke 4.6, 7. Our reaſon would have accepted it. Chriſt hath the promiſe of the World, only Satan hath the poſſeſſion of it, and muſt be expulſed by main force; now at this juncture, one bow will do it; and were it not better vail once, than from generation to generation be in a continual conteſt for it, and his ſeed expoſed to ſuch tortures to obtain and maintain the ground that is thus gradually gotten? No, Jeſus will not value all the ſupremacy the Devil could ſurrender in the p. 45World, worth one bow to obtain it; Get thee behind …e Satan, verſ. 8.

3. Faith in like manner makes evident that all …he terms, articles, and propoſals of adverſaries, …hat ſeem very little and innocent, upon which …heir tortures are to be eſcaped, and their favours …btained, are very dangerous things; a bow or cringe …t a diſtance may ſeem a ſmall matter, for the …btaining ſuch advantage, but Chriſt ſees it too great to give to Satan, for the gaining the glory of earth or heaven either. A bow to the golden Image from the three Worthies, ſeems a ſmall thing to reaſon, but its too hard to the reaſoning of Faith. A bow to Haman from Mordecai in the gate, is a ſmall matter in an eye of wiſdom and prudence, but to Faith it may not be yielded. Daniels retirement to mental devotions, ſeems but rational; but if that be the only terms of deliverance, in the omiſſion of poſitive inſtituted Worſhip, Faith ſayes the articles are too hard to be accepted of. — But of this more hereafter.

2. But as Faith yields ſuccour, by ſuch a way of evidencing to the underſtanding and judgement things that are obſcure, the clearing up of which have ſuch a direct tendency to beget courage; So, in th… Second place, doth Faith greatly aid, by miniſtring Influence, and thereby bringing power and vertue with it, in furthering divers bleſſed properties and qualities in the ſoul, wherewith it receives ability to do, and to bear wonderful and inſupportable things, when the Lord calls thereunto; As for inſtance in a few Particulars.

1. Faith contributes toward this ſupport by way of influence, in that Faith brings with it, as its p. 46firſt born fruit, Peace paſſing all underſtanding, Rom. 5.1. It draws all the tumultuating thoughts of a poor creature into ſuch a calm and compoſure, tha… though the outward man decay, yet the inner man is renewed day by day, 2 Cor. 4.16. Though the bones be broken, pain and tortures come on, yet the inner man retains its ſweetneſs, quietneſs, ſerenity and undiſturbedneſs; and when thus the mind is quiet, the man is invincible. Of the office of Faith, as it works Peace, I do not now intend to treat, the Scripture is full of it, Rom. 5.1. Iſa. 26.3. Thou wilt keep him in perfect peace, whoſe mind is ſtaid on thee, becauſe he truſteth in thee. Through this mind-ſurpaſſing peace, the heart and thoughts are kept in Chriſt Jeſus. Where this glorious work is done, it is not the extending the external parts of a poor man that can intermedle with his joy. This joy of the Lord is his ſtrength, he can glorifie the Lord in the fires, exerciſe all patience and long-ſuffering with joyfulneſs, giving thanks to the Father. There is indeed in the world, ſometimes to be ſeen among carnal men, a certain greatneſs of ſpirit, whereby they do paſs through tortures, to the ſhame of many who profeſs better principles; but alas! this is little better than a meer ſtupifaction of their ſenſes; it beſots them; is as the vinegar and gall they were wont to give to men on the Croſs, to deaden their ſenſes to their pain: The ſpirit of this world doth ſo wrap up their thoughts, that they are as if they had took that ſleeping drink, mentioned, Prov. 31.7. Drink and forget their poverty, and remember their miſery no more. This is rather an impriſoning, than a calming of their ſpirits; they have nor p. 47…heir ſenſes exerciſed to diſcern betwixt good and …vil, but rather benummed. Whereas this Peace of …hich I am treating (as Chriſt ſaith) in patience …oſſeſſeth the ſoul: A man is ſaid to poſſeſs his ſoul when he hath the command and diſpoſal of all his …houghts and faculties according to the beſt reaſon. This, in the caſe in hand, is only the off-ſpring of …xed Faith, and admirably advantagious in ſuſtain…ng torments.

2. Faith contributes influentially, not only as it begets peace, but alſo as it brings the ſoul up to a certain reſignedneſs unto God, to a willingneſs to be …t Gods diſpoſe; here am I, let him do with me what ſeemeth good in his ſight: That which makes torments to be tortures indeed, is when the members draw one way, and the mind another; but when the ſoul comes to be fully yielded up to divine pleaſure, this makes tortures become no tortures, or at leaſt to become leſs tortures. You ſee this eminently ſet forth in the Captain of our Salvation himſelf, while he was crucifying in weakneſs, and tempted as are we, while the humane nature would have made choiſe of that requeſt, Father ſave me from this hour, Joh. 12.27. then was his Soul troubled, all was dark and intollerable; But when he fixeth in that reſignedneſs, For this cauſe came I to this hour, Father glorifie thy Name; then are there not only Oracles of approbation, giving aid from the moſt excellent Glory, but the Baptiſm he hath before him, how is he pained ere it be accompliſhed. And ſo in the very offering its ſelf, we ſee how his reſignation expedited his tortures, he was dead ſooner than the reſt: for when the Souldiers came to break the bones of the thieves, they brake p. 48not his bones; why? becauſe he was dead already. How ſo? Why he ſaid, It was finiſhed, bowed his head, gave up the Ghoſt, and ſaid, Father, into thy hands I commend my Spirit, Luke 23.46. Whereas the others abode in a conteſt till the laſt gaſp 'twixt ſpirit and members, loth to part, much work left undone, had no certainty (one at leaſt) of reſt for his ſoul. This makes ſore conflicts in times of torment; whereas on the contrary, how ſweet is that yielding up all to God, mentioned Iſa. 50.5, 6. I was not rebellious, neither turned away back; but gave my back to the ſmiters, &c. So chap. 53.7. He opened not his mouth, but is brought as a Lamb to the ſlaughter, &c. This ſubduedneſs to the will of God, by the dominion of Faith, then is of exceeding moment to ſtrengthen us to the induring theſe torments.

3. Faith doth influence the ſoul to bear torments notably, by bringing and encreaſing a certain greatneſs and nobility, a largneſs and publickneſs of ſpirit on it more than formerly. Shall ſuch a man as I flee? Neh. 6.11. It begets a largeneſs of heart, in ſome degree anſwering that of Solomon, 1 Kings 4.24. unto which a baſe ſhrinking is exceeding contrary and loathſome, eſpecially conſidering by, and for whom, and to the intereſt of whoſe Name it is engaged. Its marvelous to conſider what many have endured to gratifie the luſt of a great man, 2 Sam. 2.14, 15, 16. to provide for their families, to aſſert the liberties of their Country, and the like; and is not the will, pleaſure, honour of Jeſus Chriſt of far greater moment to be witneſſed unto to the higheſt? It was a gallant ſpirit in Joab, which encouraged the people, p. 492 Sam. 10.12. Be of good courage, let us play the men for our people, and for the Cities of our God, and the Lord do that which ſeemeth him good: The like reaſonings will Faith ſuggeſt to beget reſolutions. I have now an opportunity, which I may never have again, to play the man, the Chriſtian, the Believer, for my God, my Chriſt, for his Goſpel, his Inſtitutions, his Cauſe and Intereſt. What can be too hot or heavy to be done or ſuffered upon this accompt?

4. Faith influenceth notably in this matter, by giving the ſoul a proſpect into, and a fore-taſte of that better Reſurrection, realizing and rendring ſubſtantial the promiſed Glory thereof unto it. It's remarked of our Lord, that for the joy that was ſet before him, he indured the Croſs, and deſpiſed the ſhame, Heb. 12.2. Moſes, when he was threatned, indured, as ſeeing him that is inviſible, and having his eye to the recompence of reward, chap. 11.26, 27. They took joyfully the ſpoiling of their Goods, who know in themſelves they have in Heaven a better and more induring ſubſtance, chap. 10.34. Stephen looking ſtedfaſtly into Heaven, was not diſmayed at the frowns, threats, tortures of his fierce adverſaries, Acts 7.55, 56.

I ſhall only draw this into an Applicatory Improvement briefly, and paſs along upon the whole of what hath been ſaid to this Head.

Uſe. You are with a very loud voice, men and Brethren, exhorted and beſeeched, to give all diligence to the Concernments of your Faith. Above all your gettings, covet a true, lively, Goſpel-faith; above all your keepings, ſtrive to hold faſt, and contend earneſtly for this Faith. If ever there p. 50were dayes that called loud for the Life of the Faith of the Son of God, theſe dayes call for it. I had fainted (ſaith the Pſalmiſt) unleſs I bad believed: And truly you will be apt to faint in the day of adverſity, as if your ſtrength were ſmall where your Faith is not good. Take heed therefore of all things that may either adulterate it from its ſimplicity, or ſtop and obſtruct it from its growth. God hath begun to exerciſe your ſouls, and to prove your profeſſion in a way of tryals; its true, you have not yet reſiſted unto blood, unto tortures, as others have, and you (at leaſt ſome of you) may. The grand Queſtion your ſouls ſhould purſue to a full and ſatisfactory reſolution, is, What ſtock have you, proportionable to ſuch an expectation? Here I ſhall propound theſe Two Exhortations.

1. Prove your Faith.

2. Improve your Faith.

1. Prove your Faith, or take it in the Exhortation, 2 Cor. 13.5. Examine your ſelves, whether you are in the Faith; prove your own ſelves: Do not take up principles upon truſt, perſwaſions of a good condition upon truſt, in a day when you are at the point of being put upon fiery tryals; Every mans work muſt be tryed; the time is come that judgument muſt begin at the Houſe of God. Every one muſt bear his own burden. Here you would be directed particularly to ſee, (1) That your Faith be true. (2) That your Faith be ſtrong. (1) That it be true; feigned Faith will beget but fading Comforts; nay, as was ſaid, It will do greater miſchief in ſuch a day, than no Faith at all. Here Evidences would be needful for diſcovery, p. 51and Arguments with Directions, for exhortation, that ſouls who upon the tryal find themſelves ſhort, would not ſtrike off through diſcouragements; but rather ſtrike up with ſo much the more diligence to make their Calling and Election ſure, for helps, in order whereunto they muſt at preſent be referred to what hath been offered in other exerciſes: The like might be offered to preſs you to look after ſtrength of faith.

2. Be exhorted, ſuch of you as find that good work of Faith with any power in your ſouls, that you do not let it lye by you, as a Talent in a Napkin, or as the Sword behind the Ephod, ſince there is none to it, to make you valiant to do exploits: Oh! be much in this work of drawing it forth upon conſtant, quick, and lively exerciſe; as namely,

1. Improve your Faith againſt your Fears. It hath a ſoveraign and excellent vertue that way, in the experiences of all the Saints. As perfect Love caſteth out Fear, ſo doth perfect Faith; indeed it is Faith working by Love only doth it: What time I am afraid, I will truſt in thee. In the Lord I have put my truſt, I will not fear what man can do unto me. Have Faith upon its principallity of exerciſe, when the ſloods of ungodly men are apt to make afraid.

2. Improve your Faith againſt all your offences and murmurings that you meet withal in your ſouls, occaſioned and multiplied by the ſtumbling-blocks of the day. Proper Doctrines cannot be preached, proper Duties cannot be practiſed, proper Truths cannot be profeſſed, but Satan raiſerh up multitudes of Objections againſt them, of p. 52which this uſually beareth the maſtery, Spare thy ſelf; they reſolve themſelves into this uſually as their bearing reaſon, The fear of man. In ſuch a time, how needful is that Character to be found, Great peace have they that love thy Law, and Nothing ſhall offend them, Pſa. 119.165. When tribulation and perſecution for the Word cometh, how by and by men are offended, Mat. 13.21. It was one great part of Chriſt's care at parting with his Diſciples, that they ſhould not be offended, at mens putting them out of the Synagogues, and thinking they do God good ſervice in killing them, John 16.1, 2. When John was in priſon, it is not eaſie to anſwer the queſtions, nor to remove the offences that ariſe upon it, Whether Chriſt be the Chriſt or no? But bleſſed is he (ſaith Chriſt) that is not offended in me, Mat. 11.6. Oh! improve your Faith againſt theſe ſtumbling offences.

3. Improve your Faith unto a full conqueſt of the World, and the things that are therein, reſpecting all the afrightments and allurements of it, as it preſents and preſſeth you with its objects of love and fear. Oh! in ſuch ſtaggering times, the dirt that clogs the feet of a Believer, the thick clay, that either in act or deſire he is buſied to load himſelf withal, is extreamly detrimental to taking ſtreight ſteps to your feet: How eaſily did the preſent evil World draw Demas, Judas, and divers others, to a betraying, denying, deſerting their high profeſſion? The victory that overcomes this (you have heard) is your Faith.

4. Improve your Faith againſt all the filthineſs of the fleſh and of the ſpirit; let ſuch as name the Name of the Lord Jeſus depart from iniquity; p. 53a little ſin will deſtroy a great deal of valour, whereas holineſs carried on towards its perfection in the fear of God, will yield encreaſes of ſtrength and ſecurity againſt the worſt that man can do unto you, for who is he can harm you, if you be followers of that which is good? Holineſs will ſecure you from harm: They who torture you, if they cannot defile you, cannot deſtroy you; they may kill you, but cannot hurt you; you ſhall not be hurt of the ſecond death. And in as much as you are frequently ſhewed what power Faith improved hath to promote holineſs, the Lord make you faithful herein.

Thus far hath been ſpoken to ſet forth the excellent and admirable nature of believing, conſidered in its encounters with, and conqueſt over torments. It remains, that we now take into view its vertue and excellency, as it conflicts with, and gets ſucceſs againſt another adverſary, no leſs difficult to be attempted than tortures be, no leſs apt to over-come, and that is, the tempting tenders of Deliverance. And herein is the greatneſs of the atchievment, that the Faith which enabled them to bear tortures without grudging, enabled them to refuſe the tenders of deliverance without complying.foreign. Redemptionem notat, addita praepoſito inſinuare videtur perfectam redemptionem. Leigh. Cr. Sac…. [They accepted not Deliverance.] The word we read Deliverance, denoteth in the proper ſignification of it full Deliverance, Deliverance very compleat; and is here applyed to ſignifie ſuch a deliverance as did not only conſiſt in a meer relaxation of the torment, as ſuppoſing them to be upon p. 54the Rack, in ſuch a caſe when the ſinews begin to ſnap, and the joynts to ſever one from another; if nothing more were offered in the deliverance but meerly to let down the rack and take off the creature from the extremity of torment, though that may for a time ſeem to gain upon a meer man, yet ſuch may the caſe be, that ſuch deliverance may be worſe than death its ſelf: You reade in Rev. 9.5, 6. of a torment, in which men ſhall ſeek death, and ſhall not find it; and ſhall deſire to die, and it ſhall flee from them. Implying, that ſuch may be the torment on a poor creature, as that to be killed out-right, is better than to be ſpared; Knock me in the head rather than let me live thus in Torture. But the deliverance here is full deliverance, a being reduced to a ſtate of eaſe, reſt, and quiet; together with any other accommodations that can be deſired to compleat it; All this will I give thee, Credit, Trade, Preferment, Applauſe, and what not?

[They accepted it not.] They did not give it friendly entertainment, ſuch as one would ſhew to a ſtranger when he hath been long abſent. They were at ſuch a pitch of raiſedneſs, that they would give ſuch deliverance, deliverance on ſuch terms, not any friendly welcome, or entertainment, that other men, perhaps, would gladly do, they could not ſalute it, bid it, God ſpeed, could be in no fellowſhip with it.

[That they might obtain] The word doth not ſignifie any expectation, that they had, or could have of dealing with the hope of the Reſurrection upon the terms of ſtrict merit. As if there were any equality or proportion betwixt their enduring p. 55tortures; and their receiving the Reſurrection; nay, when they have done all, left all, ſuffered all, they are unprofitable ſervants; but only thus, in thus ſtanding under torments, thus withſtanding deliverance upon unworthy terms, they were in the Lord's path of expecting the comfortable foretaſtes now, and aſſurances of a further glory.

[A better Reſurrection] Paul preſſed hard to obtain the Reſurrection from the dead, Phil. 3.11. which is not only a Reſurrection of the dead, both of the just and unjust, but that which is called, the firſt Reſurrection, Rev. 20.6. for, the dead in Chriſt ſhall riſe firſt, 1 Theſ. 4.16. They which are Chriſts at his coming, 1 Cor. 15.23. For them that ſleep in Christ, ſhall God bring with him. This is called the Better Reſurrection; not only better than their torments, but better than their proffered Deliverance.

The main Point that I ſhall propound to be handled from the words, is this;

Doct. 5. That it is no leſs the excellency of Faith to reject the tempting Tenders, than to ſuſtain the cruel Tortures of a trying Day.

The ſuppoſition is of a perſon put upon this Dilemma, he is brought into a condition of torturing, be it actually ſo to his feeling, or only vertually in the threats or Laws that repreſent them at hand, or to his fears. In this condition he hath two offers, two tenders made to him: Firſt, the tender of the Torturer, and he offers Deliverance, full and compleat deliverance. Secondly, the tender of the Comforter, and he offers the Reſurrection. And now the man is put to it, Will you comply with the deſign of the Torturer, and you ſhall have Deliverance? p. 56Or, will you adhere to the deſign of the Comforter, and you ſhall have (perhaps not any eaſe, mitigation, but rather an increaſe of pain; But) at length, a lot in the end of the dayes, in the Reſurrection? Look to your choice, let your choice be the off-ſpring of a well-deliberated and digeſted judgment upon the caſe. Now here lies the excellency of believing, in fixing the ſoul upon principles of the higheſt reaſon; to cleave to this (the Reſurrection) is better. When ſenſe comes in with its judgment, life is ſweet, Skin for skin, and all a man hath he will give for his life. The body is more worth than food, and the life than raiment. Death is a King of terrors. Baniſhment is terrible, tortures intollerable, hunger inſufferable; Spare thy ſelf, this evil ſhall not overtake thee. What ſaith Friends, Wife, Children, Oh! do not diſgrace your ſelf, do not deſtroy us; men will praiſe thee when thou doſt well for thy ſelf. But what ſaith Faith? [Ah, will a carnal heart ſay, I hate him, for he never ſpeaks good to me, but evil.] Well, but what will it ſay? Why, there is a glorious Reſurrection that will repair all tortured bodies, tottered limbs, maſſacred members, will all be done up better in the Reſurrection? And in mean time, theſe light afflictions are but for a moment, and not worthy to be compared with that glory which is ready to be revealed in us. Scorn the torturer, ſlight the tender; reject the offer at man's hand, it is and hath a lye in the right hand: fall into the hands of the Lord, commit the keeping of thy ſoul to him in well-doing, as into the hands of a faithful Creator: be aſſured he is able to keep that which is committed to him againſt that day. This is an hard ſaying, fleſh cannot bear it, but faith can and doth.

p. 57Now, that we may not miſcarry or offend on the right hand nor on the left in this narrow point, I ſuppoſe it may be requiſite to draw the matter thus into Conſideration; Deliverance from tortures, and conſequently from any other, or leſſer tryals, may be conſidered Three wayes.

1. In a ſimple and abſtract Notion in its ſelf, unclothed of other circumſtances and dependencies, and then we ſhall ſee what acceptance Faith will give to it when tendered.

2. We are to conſider Deliverance as in the torturers hand and deſign, as an Engine or Inſtrument to carry on the ſame end, which he attempted to extort by torments; namely, to bereave the man of his Teſtimony.

3. We may conſider Deliverance, as it ſtands compared with, and oppoſed to the better Reſurrection; theſe Two ſtanding in competition in their tender. —

Now in each of theſe reſpects, there are ſeveral conſiderable Truths to be taken notice of, eſpecially in ſuch times of attempts, to debauch all manner of wayes.

1. For firſt of all, If we conſider Deliverance apart from the projects and deſigns of men, who are tempting and attempting by it, to bring about their ends, upon a poor tortured Child of God; I ſay, take it in a ſingle and abſtract notion, apart from ſuch entanglements, and the matter admits of a very vaſt difference in the judgment, and to the acceptation of Faith. For if the caſe can be clearly and truly ſo ſtated, Faith can and muſt accept deliverance with all thankfulneſs, with honour to God, and with great advantage to the ſoul p. 58concerned in it. — And therefore as we paſs along, I would willingly ſpeak a little diſtinctly to this caſe, that ſome ſtop and prevention may be put to the prejudice, that may otherwiſe ariſe upon a rigid inſiſting on this Doctrine; as if the tendency of Faith in times of tryal, were inevitably to run all upon the Rocks, without any reſpect had to the preſerving our ſelves, or any thing concerning us, or committed to us of our external mercies. Being therefore the contrary is to be ſuppoſed, and is implyed all along under the main Truth aſſerted in the Text; I will fairly lay down this Suppoſition:

☞ That Deliverance (as Deliverance may be conſidered) is a Mercy not to be refuſed, but accepted by Believers.

Deliverance from tortures, from tryals, if you would think of it very abſtractly, and in its meer ſimple nature; Deliverance from harm and evil may be reckoned among a Chriſtians middle things, I mean ſuch things as in their own nature are neither good nor evil, but do receive the impreſſion & denomination of good or evil, ſutable to their relation, improvement, or deſign to which they are bent and levelled, accordingly as they are either uſed or abuſed. And therefore it is that the Spirit of the Lord (Eccleſ. 9. beginning) declares that there is neither love nor hatred by all that of this kind is under the Sun. But in this ſenſe it falls not immediately under our preſent diſcourſe. A little farther therefore. — Deliverance to a Chriſtian repreſents it ſelf ſo, as he can clearly and comfortably eye it in God's hand, and as ſomething conveyed to him by the goodneſs of a good p. 59God. And when deliverance can be thus beheld, not only as coming in a common effective providence, but by the approbation, allowance, and good will of the Father, then ſuch deliverance is entertained with the beſt acceptation of Faith, he compaſſeth God about with ſongs of deliverance. To this Point a little may be ſpoken. There are ſeveral reſpects in which no man is ſo capable to accept Deliverance, ſuch Deliverance, as a Believer.

1. None, as he, can tell what to make of Deliverance.

2. None, as he, knows how to improve Deliverance.

3. None, as he, can accompt with God for it at the last Day.

1. Firſt of all; When Deliverance comes in, in ſuch a way as he may accept of it, none is able to make ſo much of it, put ſuch a value upon it as he; every thing on this ſide Hell is Mercy. It's of the Lord's mercies we are not conſumed. Faith advanceth the value of every received good, according to the love that ſent it, the price it coſt, the grace that brings it; it ſayes as Jacob, I am leſs than the leaſt of all thy mercies, Gen. 32.10. What am I, that thou haſt brought me hitherto? ſaith David, 2 Sam. 7.18. It traceth out, and owneth the footſteps of divine good-will in every little thing, and much more when it ſees ſuch ſalutations: Life is a mercy, Liberty a mercy, exemption from Tortures a great mercy, Deliverance out of them a greater mercy. Hence the Soul is compaſſed, and compaſſeth his God about with ſongs of Deliverance.

p. 602. None knows how to improve a Deliverance, how to uſe it when he hath it, as a Believer: If he have Life on this ſide Death, Liberty on this ſide Bonds, Eaſe on this ſide Torment, he is taught to acknowledge and reckon he is not his own in it, 1 Cor. 6.19, 20. but muſt uſe it to the glorifying God in ſoul and body, which are his. None is under ſuch obligations, none hath ſuch objects and opportunities to make an high improvement of them as he hath who by believing looks into them, others beſtow them on their luſts.

3. None, as he, knows what account he muſt give to God for ſuch Deliverances: as he muſt reckon for every idle word, and all the deeds done in the body, ſo he muſt yield an account of all his receipts whatever they be, and therefore muſt ſo receive and improve as one that muſt be judged by the Law of Liberty; and hence durſt not ſay of any Mercy as they, Our tongues are our own, who is Lord over them? Pſa. 12.4. On theſe accompts, and others that might be mentioned, the Believer hath reaſon to know deliverance, the worth that is in it, and his duty about it, more than any other. Now as none can deal with deliverance as they, ſo is it a very high duty incumbent on ſuch to receive deliverance at the hand of God; then to accept deliverance is his duty, and to give it ſuch acceptance and entertainment in Truth, as he expreſſed in Complement, and in a ſtrain of Oratory & Rhetorick, Acts 24.2, 3. the terms only changed: the Believer may thus expreſs himſelf to the Lord; Seeing I enjoy great quietneſs, (great deliverance, great preſervation) and that very worthy deeds are done to ſuch a worm as I, by thy Providence, I p. 61accept it alwayes, and in all places (my dear Father) with all thankfulneſs. None do and can give it ſuch acceptable entertainment as the Believer of whom we treat. The matter therefore thus ſtated and conſidered, he doth not, he durſt not refuſe ſuch deliverance: For if he ſhould not thus receive it,

1. He were, in this refuſal, a meer deſtroyer of himſelf; a thing abhorrent to godlineſs: he were, I ſay, acceſſary of the violence done upon himſelf. Saul is as guilty of his own death, if his Armour-bearer thruſt him through, as when he falls upon his own Sword. If Life, Liberty, or any Mercy may be had in God's way, the refuſal of it is the deſtroying our ſelves ſo far as that Mercy extends. Though we are required to hate Father and Mother, and our own Lives, in a ſence, yet it is far from the intendment of the Spirit we ſhould careleſly run them upon hazard: no, ſuch know their bodies are the Temples of the Holy Spirit, and they ought to uſe them well for his ſake who dwells in them: He that abuſeth the Temple of God, him will God deſtroy.

2. Such a refuſal of Deliverance, when it may be had in the Lord's way, is a manifeſtation and an act of the higheſt ingratitude and unthankfulneſs to the Lord that can be thought on. To ſcorn or ſet at nought his favours, is very much beneath the ingenuity of a Believer; who ought to imbrace all occaſions to ſhew forth the high praiſes of the Lord, which are due unto his Name. Bleſſed are ſuch as dwell in the Lord's Houſe, they have frequent ſuch occaſion to be praiſing him, and it is comely for the upright.

p. 623. Should he not accept Deliverance, when it may be had in the Lord's way, it would be found an act of high violence and injuſtice towards others, who may be involved and concerned equally with themſelves. Some have Wives, and Children, or other Relations, in the fleſh; now, as if he provide not for his own, and eſpecially for them of his own houſhold, he were worſe than an Infidel, 1 Tim. 5.8. So if he draw them into ſufferings, from whence he might have deliverence in a way honourable and acceptable to the Lord, he is acceſſary of their miſery, their wrong will be upon him. — More of this kind might be ſpoken, but I fear too much of it is ready to be alledged on the common principle, which is fruitful in ſuch kind of reaſonings: Save thy ſelf, ſpare thy ſelf; this harm ſhall not come unto thee, as Mat. 17.22. I ſhall only draw this Conſideration into ſutable Improvement, in a few Inferences.

1. If this be ſo, then may we take up this Inſtruction, That Godlineſs, and the profeſſion of it, doth not inevitably run and neceſſitate a Chriſtian upon the hazard and loſs of every thing he hath, or induce him to caſt away all: Though it doth indeed require him to prepare his ſtuff for removing, to ſtand crucified in his affections unto them, and ready to make ſurrender of them whenever the Lord needs them (as was ſaid of the Colt) or is pleaſed to call for them; yet it alſo directs to an excellent way of receiving, enjoying, and uſing them; buying as if he bought not, having, and uſing all theſe as not abuſing them, 1 Cor. 7.29, 30, 31. Do not therefore take up hard thoughts of Godlineſs, becauſe of the Doctrine of p. 63Self-denyal, the Croſs at entrance, or the Tryals and Tribulations that are appointed to attend the Profeſſors of it.

2. Hence it will alſo follow, That falſe and wrong Principles are not to be accompted good, becauſe perſons do, upon them, run all they have upon ruine. As there is a kind of reſpect and pity kindled in tender and ingenious hearts toward a people who ſuffer under the profeſſion of principles that have an appearance of Holineſs in them: So doth a kind of ſtedfaſtneſs to thoſe principles, and reſolution to run all things to ruine on them, very much tend to raiſe admiration and applauſe to ſuch a people and their profeſſion: whereas on the contrary, I deſire you to take this as a ſtanding Rule;

☞ That the goodneſs of a Principle is not to be tryed and determined by the reſolution of the Sufferer, but the reſolution of the Sufferer by the goodneſs of his Principle.

Good-men may be very weak under good Principles, and Bad-men may be very heady and reſolute under bad principles; and this well conſidered, would lead off our eyes from gazing on, and having mens perſons in admiration upon one hand when we ſee them ſtand, or being apt to judge them and their cauſe if we ſee them inſident in hours of temptation to ſhake and totter.

I confeſs its very beautiful and deſireable to ſee ſtedfaſtneſs of Soul, as the off-ſpring of Truth, fixed there in Goſpel-evidence; and the contrary hereunto, hath given not a little advantage and occaſion to weak ones, to queſtion almoſt every thing, whether there be any thing of Truth in it, p. 64ſeeing the generality of all Profeſſors have been in the entrance on this Tryal, ſo hardly fixed to any thing that endangereth the loſs of their external accommodations. If it be enquired, Why ſo many ſhrink, and totter, who profeſs the Truth? I anſwer: It doth not argue that their Principle was naught, and ſo the cauſe of their tottering; but their ſtanding upon that principle was not ſound, they were not joyned to the things they profeſſed, they were not mixt with Faith, Heb. 4.2. There are many principles on which many have adventured their All, and endured great Tortures, and yet no truth or ſoundneſs in them. See 1 Cor. 13.3. Though I give my body to be burned, and have not charity, it were nothing. Which implyeth a poſſibility, on hollow and unſound bottoms, to proceed thus far, and yet find no acceptance with God at all in it. We may conſider a few Principles that will carry men to endure torments, and yet not ſuch as we may juſtifie.

1. Firſt, there is Self-Righteouſneſs; a deſign to eſtabliſh a man's own Righteouſneſs in oppoſition to the Righteouſneſs of Chriſt in the Goſpel: its wonderful to conſider what tortures it will wade through in compaſſing its deſign. You know that Obſervation the Apoſtle makes of it, Col. 2.23. where ſpeaking of the attempts made to deceive and ſpoyl Chriſtians of the ſimplicity of the Goſpel, partly by the Heatheniſh Philoſophy, and partly by Jewiſh Superſtition, they meet in this, A ſhew of wiſdom they have in Will-worſhip, and humility, neglecting the Body, not in any honour to the ſatisfying the fleſh. Fleſh will be ſatisfied, and a deſign of fleſh carried on vigorouſly, to promote p. 65its righteouſneſs, though it be in a neglecting, diſhonouring, offering violence to the body. Men have, and do admit great hardſhips on their body, to promote the righteouſneſs of the fleſh.

Again; Another principle that will carry men through ſufferings wonderfully, is, the luſt of the fleſh: when there is ſome untamed luſt that ſeems to be croſt by ſufferings, and eſpecially if it can be hid under the cloak of ſome profeſſion. As for inſtance; the Pride and Ambition of a man, where it rageth and is unmortified, it will ruſh and make a noiſe a great while through ſufferings. Such a man will ſcorn to be ſaid to bow, to be called a Turn-coat, to yield to ſuch a ſubdued unworthy generation. So likewiſe headineſs, frowardneſs, where it takes head and heart, it will ruſh as the Horſe into the battel: The Counſel of the froward is carried headlong, Job 5.13. Its maſter-piece is blind madneſs.

3. Moreover, Strong affections to the perſons of men, and admiration of them, becauſe of advantage. The Diſciples would go and die with Lazarus, Joh. 11.16. They would follow Jeſus into Priſon, and into Death, Luke 22.33. Affections led Peter upon the Waves for Chriſt's company, but could not keep him from ſinking. Many would go to the ends of the Earth, for the love they bear to ſuch a Miniſtry, to ſuch a People, &c. But if this be the height and ſtrength of it, it will abate and decay upon ſharp tryal.

4. Laſtly, When a man's caſe becomes deſperate, as Saul: Men will fall upon their Sword; Judas hang himſelf; Men will deſire to die, and it flees from them.

p. 66Upon the whole this Concluſion iſſueth forth; The goodneſs of a man's Bottom, Spirit, Cauſe, or Principle, is not to be concluded from the reſoluteneſs of his ſtanding; and on the contrary, other wayes muſt be ſought to determine and cenſure the badneſs of a Principle, beſides the Apoſtacy of Profeſſors from it. All they that were in Aſia forſook Paul, 2 Tim. 1.15. At his firſt Anſwer, no man ſtood by him, ch. 4.16. All ſcattered to their own from Christ, Joh. 16.32. Sought their own things, and not the things which are Jeſus Chriſts, Phil. 2.21. And yet Truth's profeſſed by them never the worſe for all this. Let's then be leſs raſh in judging them and their ſtanding, taking heed rather leſt we fall; God is able to graft them in, and make them ſtand again: Deliverance when God may be ſeen bringing it, and enjoyed in it, ought to be accepted, and Faith fitteſt to give the beſt acceptation to it.

2dly. But to paſs this by, my aim in the next place principally, is to conſider Deliverance as it is in the tempters hand, as an offer of his, and as in deſign to carry on the ſame projects, that he had in the Torment, and that is, To enſnare and debauch the perſon, when the Tortures have made ſuch a breach upon the members, as the Tormenter thinks he hath cauſed ſome impreſſion by way of deſpondency on the mind, that he ſuppoſeth former reaſonings are ſomeway weakned, and former reſolutions abated; now is Deliverance tendered as a bait, to draw the ſoul off from its ſtedfaſtneſs. Now Faith is of power to interpoſe, to relieve the poor, tortured, tempted ſoul, ſetling it upon the power of God, and by gathering up his p. 67ſpirits to help him to make that gallant repulſe, that honourable refuſal to it in all its painted and alluring beauty; I ſcorn your Deliverance, Got behind me Satan, thou art an offence to me. You have the excellency of Faith deſcribed in other ſubjects (verſ. 37.) They were ſtoned, they were ſawn aſunder, They were tempted, were ſlain with the ſword: Among other conqueſts of believing, this was not the leaſt, that in the mideſt of other cruel Tortures, they were tempted, and yet were conquerors. How tempted? Why, as is ſaid above, (v. 15.) they had opportunities to have returned, to have eſcaped; and this was the nobility of their ſpirits, they ſlighted ſuch opportunities, when temptation lay in opportunities. We are therefore here to obſerve this further Suppoſition, to be implyed in the former aſſertion; ☞ That the faireſt offers of Deliverance in a Torturers hand, may carry the fouleſt deſigns of Temptation in them; and then is Faith eminently concerned to take heed of them, and reſiſt them. Indeed, if perſons will be by no means perſwaded to look otherwayes than on the out-ſide of the offer, it is not ſtrange if they take, if ſuch ſwallow them down, as the unwary Fiſh doth Hook and all; but if they belong to God, they muſt vomit them up again, God ſhall caſt them out of their belly. When God hath a ſoul under the Rod, upon the Rack, in meaſure, when it breaketh forth he will debate with it, he ſeeks to make impreſſions by frequent ſolicitations, to get entrence by ſome means or other for his deſigns of grace and holineſs; which he doth gradually chafe in this way, Job 33.14, 15, 16, 19, &c. ch. 36.8, 9, 10. In like manner, though, with a differing deſign, p. 68when Satan can but have the winnowing, (Luke 22.31.) and hampering of a child of God, (Job 1.11, 12. ch. 2.5, 6.) his whole deſign is to make impreſſions of pollution, Curſe God and die, let go thy integrity; and the remembrance and experience he hath how many ſtrong men have fallen this way, encourageth and emboldens him to deal frequently this way. As we ſee thoſe inſtruments of his did with Jeremiah, ch. 20.10. All my familiers watch for my halting; peradventure he will be inticed, and we ſhall prevaile againſt him, and take our revenge on him. Sampſon had a great ſpirit, and by plain force could not be ſubdued, but a Dalilah is prevalent to enſnare him. David ſhall have Michal given him to Wife, but in deſign that ſhe may be a ſnare to him, 1 Sam. 18.21. There being no Inchantment againſt Jacob, nor Divination againſt Iſrael. Balaam the Son of Beor, gives counſel, to take Iſrael in a way that had more of Efficacy to divide betwixt them and their God, than could be expected from Balacks fighting them, or Balaams curſing them, Micah 6.5. Numb. 25.1, 2, 3. Every man is tempted when he is drawn aſide of his own lust, and inticed, &c. James 1.14, 15. By theſe wayes is a poor ſoul overcome, and brought into bondage frequently, when open violence will do but little harm on him. Now the attempts of the enemy in ſuch a ſeaſon, when the poor man is in the fear or feeling of Torture, are carried on one of theſe Two wayes:

1. Sometimes ſo groſs is the Deſign, ſo apparent is the Project to debaſe, and debauch, as every eye may ſee it, and he that runs may reade it: and conſequently ſo, as the common reaſon of men, p. 69not only may detect it, but offer relief againſt it; when Violence ſpringeth up into a Rod of wickedneſs, it is uſually thus, and then the eſcape and conqueſt is more eaſily obtained: the very principles of humanity guiding a man in his choice and refuſal. In vain (ſaith Solomon, Prov. 1.17.) is the Net ſpread in the ſight of any Bird. When the Project lies ſo open, as Reaſon and Morality dictate and aſſiſt againſt it, its not then ſo properly attributed to Faith to do it. — But,

2. Satan's Project is many times carried on very covertly, and lies hid and concealed under many very ſpecious ſhews and pretences; the danger of ſtanding out, the reaſonableneſs of yielding and complying, are ready to be diſputed with much demonſtration. Now when really the caſe is thus, and the ſnares of Satan are thus couched and latent, the ſoul is only preſerved by the meer grace of God, and Faith comes to be magnified in the glory of its operation: for ſhort of that, & while Faith is not upon its quick exerciſe, the ſoul is lyable, ere ever it is aware, to be taken and carried away, his reaſon lyable to captivity; and the abundance of theſe Cavils may divide the man within himſelf, againſt himſelf. To be in a capacity of reſolving all theſe Doubts and anſwering, or at leaſt ſtilling & ſilencing all theſe Objections, on the ſide of Truth. This ſpeaks the victory of Faith, and proclaims the man a Believer indeed. Of this there is a very pregnant Inſtance in this Chapter, in the caſe of Moſes, verſ. 24, 25, 26. The deliberations of his mind are expreſt in acts of Chuſing, Refuſing, Eſteeming; all which were imployed in weighing a caſe very like this, of p. 70which the Text treateth. He refuſed Deliverance and Preferment, with all the Accommodations imaginable; and imbraced Afflictions, Reproaches, Sufferings; not as out of direct neceſſity, but as of choice, upon terms that muſt neceſſarily expoſe him to the common Cenſure of Obſervers.

We may weigh and accommodate to our uſe ſome Circumſtances in that affair. He refuſed to be called the Son of Pharaohs Daughter. Its ſuppoſed, and moſt probable, Pharaohs Daughter was Heireſs to the Crown of Egypt, and having no Children, would have adopted Moſes as her Son, to entitle him to the Succeſſion of the Crown of Egypt, or at leaſt to advance him to an high capacity of Honour and Dominion in that Court. Now all this he refuſeth; not only diſ-eſteems, but denies to touch with it; and this not on a fit, or in a heat, as a youthful frollick; for the Spirit notes it to be when he was come to years; And Acts 7.22, 23. He was learned in all the Wiſdom of the Egyptians, mighty in words and in deeds: and when he was full 40 years, it came into his heart, &c. All which ſhews him to have been, both as to his Age, and the ripeneſs of his Underſtanding, every way capable of putting forth acts of mature and deliberate Conſideration, eſpecially in a matter of ſuch moment to him. Well, thus capacitated, he Refuſeth that, and it, not meerly to exchange for a retired contemplative way of living, wherein he might more deſireably accommodate his noble genius, by being ſequeſted from the noiſe & ſenſualities of the Court; But, He chuſeth to ſuffer Afflictions with the people of God: their ſtate at this p. 71time was very terrible in the Iron furnace, where he could expect at beſt nothing but laſh and labour: both which muſt needs be the more irkſome, for that he had not been bred, or accuſtomed to them: but he ſtands fixed in his choice, as upon an eſtimate of things on all hands, in which he concludes he had the better bargain, Eſteeming the Reproach of Chriſt greater treaſure than the riches of Egypt, &c.

It might be eaſie to repreſent to our ſelves, what abundant Reaſon, according to fleſh and blood, would ſtand up againſt this choice of his. Would not Sence have ſaid, Never make this Choice, you will never be able to endure the Brick-kilne, the cruel Task-maſters, the hard fare of Onions and Garlick, who have been bred ſo delicately, fed ſo deliciouſly, clad ſo honourably? Would not Policy have ſaid, Never make this Choice, it will ſavour of a deſign, That you intend to grow popular among an heady mutinous Nation; you purpoſe to take your advantage to rebel againſt the King, to ſhake off the yoke of Servitude; you are known at Court, and will be eyed, and incur the wroth of the King above any man in Egypt, Keep your ſtation, meddle not with Changes, now the eyes and expectation of all begin to be fixed on you? Would not Parents, and Friends, have ſaid, Make not this Choice, you will utterly over-throw our fortunes, to which you may now be probably in a capacity to raiſe us; in this your act you will involve us under the ſame cloud, and common hardſhip and ſuffering with your ſelf; and to be made miſerable by the hand that we expect advancement by, is a double miſery? Would not Iſrael, the beſt p. 72and wiſeſt of them ſay, Oh! whatever you do, make not that Choice; Now you are in a fair probability to do us good in a publick capacity: You may be Pharaoh! and then may let Iſrael go: at leaſt, you may be another Joſeph, a Second in the Kingdom; and in that capacity may obtain, if not a reſcinding, yet a relaxing of the rigour of the Laws that bind our burdens ſo inſufferably upon us, that cut off our Males, and uſe us with ſo many inhumanities as are unſufferable, unexpreſſible; Whereas if you come among us, you may make our yoke the heavier, and burdens the greater, may beget jealouſies concerning us, and ſo render us the more miſerable? — Theſe, and others, may be thought to have had weight in them. But herein now breaks forth the excellency of believing; By Faith he turns the deaf ear to all theſe clamours, is ſatisfied in his Choice on the other hand; and that not in an head-ſtrong, reſolute frollick, but as having the beſt and moſt convincing demonſtration on his ſide; he choſe for the better, for greater riches in hand, for a greater recompence of reward in hope. The other tender which he refuſed, he ſaw had more of an Hook than of an Help in it, was a ſnare rather than any advantage; and therefore he utterly rejects it. At this Point is a notable tryal of the Truth, ſtrength, and excellency of a Believers Faith, when he is helped to ponder a Deliverance, an Accommodation, at the very brink of tryal and torture, and if he finds it too dear (as a man may buy Gold too dear) he there and then rejects it, and rather chuſeth the ſuffering than the ſinning ſide. This leads us now, to the main Practical Queſtion in this day.

p. 73Queſt. How ſhall a Chriſtian know when his Deliverance may be bought too dear, when he muſt imbrace any Tortures, rather than touch with it, though it be tendered?

Unto this I ſhall endeavour to Anſwer in Five or Six Particulars.

1. When the greateſt Deliverance is tendered on the one hand, and the greateſt Tortures threatned on the other. If I cannot come at the good of that Deliverance, but I muſt commit ſome ſin in coming at it, I may not in that caſe touch with, but muſt refuſe that Deliverance. The Reaſon of this is manifeſt, There is more of evil in the leaſt ſin, than there can poſſibly be of good in the greateſt deliverance. You have the caſe cleared in the Inſtance laſt given of Moſes, there was but one little word that turned the ſcale of his determination ſo powerfully, and that was, they were the pleaſures of Sin for a ſeaſon. He could not accept of, and improve the accommodation of the Court any longer without ſin; he ſaw how ſin had intermixed and incorporated its ſelf into them, and ſo they could be no longer urged but as temptations to, and coſtly coverings of ſin; and on this ſingle bottom he rejects them, and reckons the worſt reproaches and ſufferings, where Chriſt may be had, and incomparably far better. One Sinner (and ſo one ſin) deſtroyeth much good; as a few dead Flies will much ſweet Oyntment, Eccleſ. 9.18. & 10.1. It will not ſerve the turn to ſay as Lot did, Is it not a little one, and my ſoul ſhall live? The extenuating, leſſening, and excuſing ſin in ſuch caſes, is very frequent, but exceeding dangerous; and then is Job's charge eaſily incurred, Chap. 36.21. Take p. 74heed, regard not Iniquity, for this haſt thou choſen rather than Affliction. When great Affliction and (that which we call) a little Sin, come in competition in our choice, its uſual to chuſe Sin rather than Affliction.

Object. But it is uſually objected, Why is it not ſafe, of two evils to chuſe the leaſt?

Sol. I Anſwer, This is very dangerous to be reduced to practiſe, and utterly contrary to the mind of God, when the evil in the Queſtion is about any Sin; for a man is not to commit the leaſt ſin, to avoid the greateſt ſuffering; no nor to commit one ſin to avoid another. For whereas many ſhelter themſelves under this refuge, which is not a reſt, becauſe it is defiled, they would do well to conſider, That there is no diſpenſation of God that neceſſitates any ſon of men alive to commit any ſin whatſoever. God doth not need any ſin of ours to promote any end of his, nor any proper end of ours.

Object. But if the Queſtion ariſeth, Did not many good men ſin, when they were driven to ſuch extremities, to avoid ſufferings breaking in upon them? Did not Abraham, Jacob, David, and others, do ſo?

Sol. I Anſwer, All this is moſt true: but mark it, when ever you find any of theſe recorded in the Word of God, they are there ſet as ſo many Sea-marks: As you ſee a Bouy upon the top of a Rock, to ſignifie that Death and danger are there, if you come neer that place; they are not as Land-marks which you are directed to approach unto, but as Dungeon-lights, from which you muſt keep the fartheſt diſtance, in dark and ſtormy nights. Moreover p. 75you may obſerve, That uſually where-ever you find a Believer hath avoided a danger, or graſped at a priviledge in a way of ſin, uſually God hath made that a bitter priviledge to them by that time he hath done with them. As in the caſe of David, ſeeking his Satisfaction and Comforts in Bathſheba, which he attempts to come at in a way of Adultery and Blood; for beſide the breaking his communion with God, and the breaking his bones, the Sword never departs from his houſe. Jacob he lies and uſeth indirect courſes to come at the Birth-right of Eſau, and the Bleſſing of Iſaac: but obſerve him, all his dayes he walks in a very troubleſome pilgrimage, the reſt of the few and evil dayes he had to live; his gray hairs were brought with ſorrow to the Grave.

Object. But it is ſometimes objected, The perſon had in his eye and intention, the bringing about ſome good by it, ſome priviledge to ſerve God the quieter, and ſome liberty of enjoying what he hath, the better to do good to them that are neceſſitated, and may not that excuſe and plead for a little latitude, which ſome acts of his have?

Sol. I Anſwer, as Job did his Friends, chap. 13.6, 7. Hear my reaſoning, and hearken to the pleadings of my lips. Wilt thou ſpeak wickedly for God? and talk deceitfully for him? This very way of reaſoning you have ſtated and refuted by the Apoſtle, Rom. 3.7, 8. If the Truth of God hath abounded by my lye to his Glory, why yet am I judged as a ſinner? As though he had ſaid, If the Glory of God was brought about, or the Truth of God brought forth to evidence the more by a lye, or fault of mine, Doth not that acquit me from being a ſinner, and p. 76blame-worthy in ſo doing? His anſwer, is with the greateſt vehemency rejecting it, as a ſlanderous report, and that which was falſly faſtned either upon his Doctrine or Practice, that a man may do evil that good may come thereby; God doth not require or accept any ſin of ours, to perform any ſervice, or promote any ends of his.

2dly. A ſecond caſe in which the queſtion is reſolved, when I may not accept Deliverance, is this, When I cannot come at the good of Deliverance, but I muſt give a ſtab, ſtretch, or wound to a good Conſcience. I ought not upon ſuch terms to touch with Deliverance; for thus to do, were but to exchange and avoid the torture of my body, and admit in the room of it a torture upon my ſoul and ſpirit. They who will adventure to ruſh upon, and run down the counſel, comfort, and judgement that Conſcience ſets up, and would keep up in them, they little think what an hazard they run. Paul could ſtedfaſtly behold the Council, and tell the High-Prieſt (that was Preſident of it) that God would ſmite him as a whited-wall, when he had this defence to make, I have lived in all good Conſcience to this day, Acts 23.1, 2, 3. This makes Councils that perſecute, ſlight and deſpicable; torments, ſweet and eaſie. Though without there be fightings, yet inwardly there will be peace; whereas if our hearts condemn us, God is greater than our hearts, and knoweth all things. To have God and our own Conſciences againſt us at once, will not be countervailed by the friendſhip of this world, that any obtain by ſtretching a good Conſcience, making ſhipwrack of Faith and a good Conſcience. I have been ſometimes p. 77awakned with the dread of that word, Jer. 4.11, 12. when a threatning is exhibited from the Wilderneſs, and then to have God give ſentence alſo againſt a People, that is dreadful; to have God againſt us, our ſelves againſt us, and many to one, but we draw men againſt us too in ſuch caſes, this is the worſt of torments; whereas all is rendred eaſie when we can ſay, Pſal. 17.2. Let my ſentence come forth from thy preſence. If God be for us, Conſcience for us, who then can be againſt us? who can harm us? We may reade in Cain, Judas, Spira, and many others, how fearful it hath been to undergo a wound in them: A man may ſuſtain his infirmities of other kinds, but a wounded Conſcience who can bear?

Object. Its true, I cannot quiet the clamours of Conſcience as I would do, but I find I am very ignorant, and men tell me, This I may do, and that I may do very ſafely, and I am bound to think of them better than my ſelf, and not to prefer before their judgment the dictates of my weak Conſcience.

Anſw. It is a very dangerous thing to do any thing againſt the dictates of an erring Conſcience, provided thou knoweſt not at preſent that it is in this thing erring. It is a queſtion among many, Whether the dictates of an erring Conſcience do bind? but ſure I am, that violence offer'd to an erring Conſcience, hath a direct tendency to terrifie him that doth any thing with a doubting Conſcience; He that doubteth is damned if he eat: for whatſoever is not of Faith is Sin, Rom. 14.23. Bleſſed is the man that condemneth not himſelf in the things that he alloweth. Though thy Conſcience may be erronious, yet while thou knoweſt it not to p. 78be ſo, it is the beſt friend thou haſt under Heaven. Take heed therefore by the force of others, or the fear and treachery that is in thy ſelf, thou admit any violence done to it, leſt once ſtretching it beyond its ſtaple, it never do the offices of a good Conſcience more to thee, to counſel, excuſe, witneſs toward thy peace more.

Object. But I have ſeen other men accept of, comply with, and yield to, that which my Conſcience makes ſuch a noiſe about, and they good men too, and yet they profeſs they have peace in it; and why may not I adventure?

Anſw. For my part, I durſt not judge another mans Servant; to his own Maſter he ſtands or falls: Yet I have ſometimes obſerved men who have adventured in this kind, and though they have carried it with an high forehead, and put a bold countenance on it; yet there are times when one may diſcern them to have pale faces, which may give intimation, all is not well within: ſuch are under great temptation to keep up their credit till the Lord arreſt them with a new Conviction, as he did David, with a Thou art the man! and then they may, as he, be forced to cry out (how long ſoever he had carried it ſtoutly) All my bones are out of joynt; Reſtore to me the joyes of thy Salvation, and take not away thy Holy Spirit from me. But ſuppoſe their Conſciences do not ſmite them, they may have a kind of peace that is but from ſecurity, not the peace of God, not the peace of the anſwer of a good Conſcience by the bloud of ſprinkling. The Apoſtle tells us of a Conſcience ſeared with a hot Iron, 1 Tim. 4.2. Some ſorts of violence done to Conſcience are left by the Lord to the Devils p. 79curing, who heals the ſmart of divers wounds by ſearing them; but the cure is never the more deſireable for all that. Its with Conſcience as it is with Cloth, which ſometimes the Fuller ſtrains ſo much upon the Tenters, till he break the very ſtaple of it, and then its neither fire nor water will ſhrink it (whereas being ſtrained but in an ordinary way, it would) but though it ſhrink not, you may be ſure it will have no ſtrength for ſervice. Take heed you offer not ſuch force to Conſcience, leſt you find it ſhort of ſerving you as it ſhould in time of need.

3. If I cannot come at the good of Deliverance, but I muſt betray or balk ſome Truth of God, intruſted with me as a part of my Teſtimony, I may not upon any terms touch with that Deliverance. Every Truth of Chriſt, committed to the care and cuſtody of a Chriſtian is of more worth and value than all his Comforts and Accommodations under the Sun. And he that yields or betrays any Truth thus depoſited, as a pledge to his truſt and care, for the procuring any liberty to himſelf, hath too hard a bargain of it. You have an expreſs direction, Prov. 23.23. Buy the Truth and ſell it not. We are to buy it whatever it coſt, but not to barter it whatever it will yield. That was a choice Spirit deſcribed, 2 Cor. 13.8. We can do nothing againſt the Truth, but for the Truth. The Glory of God may be ſo deeply engaged and imbarqued in one Truth, as all my external comforts may not be named in one day with it. It hath been an expreſſion very taking with me, Iſa. 43.9, 10. God hath his times wherein moſt eminently he is put upon it to vindicate his Truth; the queſtion is p. 80brought upon the ſtage and tryal of the world, who muſt either yield and ſay, It is truth; or elſe muſt endure the teſt of God's Evidences, who are his Saints: Ye are my Witneſſes ſaith the Lord, or his Son, called his Servant whom he hath choſen; who in the grand conteſt with all the powers of darkneſs hath, by witneſſing his good confeſſion, merited that name, Rev. 3.14. The Amen, the Faithful and true Witneſs; a reſemblance and proportion to him, is every Chriſtian required to keep, in his being called forth to a witneſs-bearing to him. As God values every Truth of his at an high rate, eſpecially in the day that it is to be ſpoken for, ſo ſhould we. There are divers Truths that in moſt Ages are not controverted; theſe are not ſo properly the Truths under preſent conſideration, but ſuch as the deſign of the Adverſary is manifeſt to root out from being profeſſed under heaven, ſuch are the Word of Patience, which muſt be kept, Rev. 3.10. the preſent Truth, which muſt be had in remembrance and eſtabliſhment, 2 Pet. 1.12.

Object. Why, is not every truth, a truth now, a preſent truth?

Anſw. Though that which is truth at any time, abides truth at all times; yet, as hath been ſaid, thoſe truths in a moſt eminent manner are called preſent truths, which concern at preſent the vindication of the Glory of God, and draw on the preſent tryals of the day upon the Aſſertors of it. I note this the rather, becauſe in this ſhifting-day many that would be thought to be the Lord's Witneſſes, pleaſe themſelves with this, Bleſſed be God we hold to Fundamentals! What Fundamental Truths have we yielded, or denied? and think themſelves p. 81no way concerned to keep up a teſtimony for thoſe truths which they call Circumſtantial, ſuch as are not matters of Salvation, whether it be held or practiſed this way, or the other way. Alas! by ſuch diſtinctions and evaſions as theſe, men have let go almoſt their whole teſtimony about the Royal right of Chriſt, to ſet up Inſtitutions of Worſhip that are to be maintained in his Authority only. And I fear that ſuch who can ſo eaſily relinquiſh their teſtimony to preſent Truths under this pretention, They are not Fundamental Truths, it will be found that when thoſe Truths which they now call Fundamental, ſhall be brought (as they may ſpeedily be brought) to their tryal, and ſo become preſent Truths, there will other diſtinctions be found out, to avoid the offence of the Croſs concerning them alſo. For an unconceiveable weakneſs in ſticking cloſe to every Truth is unavoidably contracted, by yielding to the betraying of any Truth. Hence Paul would not give place by ſubjection, no not for an hour (when there was great contention) that the Truth of the Goſpel might be continued, Gal. 2.5. ſo verſ. 14. you ſee how eagerly he contended with Peter, which might have endangered the Peace of the Churches, meerly, becauſe he walked not uprightly according to the Truth of the Goſpel. That Point which that Epiſtle handleth being the preſent Truth, which was moſt aſſaulted and endangered to be loſt in that day, occaſions him to be ſo jealous of it, that he would and did run all manner of hazards, rather than betray it. Our caſe is the ſame now: many glorious Truths hath the Lord brought forth, aſſerted, cleared, and committed to his Saints and Churches to keep unrebukeable p. 82till the appearing of Chriſt, eſpecially thoſe of his Dominion over his Saints, and others, theſe now being put upon a publick teſt upon the ſtage of the World, and we as Witneſſes Subpoenâ to give in Evidence to the truth and goodneſs of them, We durſt not accept of any overtures of Deliverance, or otherwayes, whereby our Teſtimony to them ſhould be balked.

4. When I cannot come at the good of Deliverance, but I muſt bind up my hands from being capable of doing God that ſervice in my generation, which he requireth of me freely for the time to come; when theſe are the terms, Deliverance is too dear forme, and may not be accepted.—We are called unto Liberty, and withal required to ſtand faſt in the Liberty wherewith Chriſt hath made us free, and not to be entangled with any yoke of bondage, Gal. 5.1. Not to be the ſervants of men, 1 Cor. 7.23. For, if we ſeek to pleaſe them, we cannot be the ſervants of Chriſt, Gal. 1.10. Now that thing which would bind up my hands from being ſerviceable to Jeſus Chriſt when he calls for my ſervice, my yielding thereunto, whatever it be, is a betraying of my Chriſtian Liberty, which Chriſt hath purchaſed for me with his blood. We are debtors unto Grace, and may not violate that obligation, or yield to any thing that incapacitates us to diſcharge it, by any means, or on any terms. You reade frequently at what an high rate in ſeveral conteſts Paul ſtands upon his Romane Priviledges, he would not when in Priſon came out to the detriment or diſparagement of thoſe his humane liberties, Acts 16.37. And ſhall Paul think earthly priviledges to be ſuch as he would indure p. 83longer impriſonment, rather than baſely betray them; and ſhall we who are called to Goſpel-liberties, bought at ſo dear a rate beyond his, (Acts 22.28. 1 Pet. 1.18.) ſell them for a ſong, God forbid. You know when Moſes was upon the Treaty with Pharaoh, about the enlargement of Iſrael out of Egypt, divers overtures Pharaoh makes, according as the hand of the Lord preſſed on him. They ſhould ſacrifice in the Land, Exod. 8.26. or, they ſhould go out, ſo none but the Men might go, leaving the Women and Children, chap. 10.9, 10, 11. or, They ſhould all go, but they ſhould leave the Flocks and Herds, chap. 10.24. But what is the reſolution of Moſes? There ſhall not an hoof be left behind, for thereof muſt we take to ſerve the Lord our God: and we know not with what we muſt ſerve the Lord until we come thither, v. 26. Shall Moſes and Iſrael ſtand on their Points to endure Bondage rather than leave an Hoof behind? And ſhall we make ſuch terms to have Locks and Fetters upon our Hands and Feet from ſerving Chriſt for time to come, ſeeing we little know what he may require of us to ſerve him withal? God forbid. Can true Iſraelites endure to have Deliverance upon ſuch terms, as the thruſting out their right eyes, and laying it for a reproach on all Iſrael? Would not all the Lords people lift up their voices and weep if it ſhould be ſo? 1 Sam. 11.2, 4.

Object. What would you have me do? I am now (perhaps) a Priſoner. They will give me liberty ſo I will engage to Preach no more, to Meet no more, &c. If they keep me a Priſoner, I cannot Meet, or Preach, p. 84&c. And if I promiſe I will not, I ſhall be but in the ſame capacity I am in now, and am likely to be ſtill in?

Anſw. This way of reaſoning is very enſnaring; for, (firſt) if thou art in bonds, thy great intereſt lies in this, in giving diligence that the Word of God is not bound, 2 Tim. 2.9. but rather as Paul ſaith, Phil. 1.12. That the things that fall out of this kind, fall out rather to the furtherance of the Goſpel. Such therefore as ſeek and get freedom on terms that leave the Word obſtructed in that free paſſage wherein it ſhould run and be glorified, 2 Theſ. 3.1. they do but get the fetters off from their own feet, and ſet them upon the Word of God, which is but Deliverance with a miſchief. (2) Thy liberty obtained in ſuch a way, and on ſuch reaſonings, is but a liberty and freedom to ſerve thy ſelf, feed and ſatisfie thy ſelf and luſts as a man, not to ſerve Chriſt, or do any thing for thy God as a Chriſtian man. (3) If thou art violently reſtrained by them, the ſin of any omiſſion of Duty and Service, lies at their door; and to their peril be it when the King ſhall demand the reaſon of thy want of ſervice: but when thou accepteſt of thoſe terms, thou becameſt acceſſary with them, art in conjunction with them, its thy ſin as much, if not more than theirs; they think they do God good ſervice. (4) If thou art only bound by the hands of Violence, the Lord looks on thee, and reckons thee as his free man, free in Spirit, thou reſerveſt the dominion of that for God. Thou liveſt not, dyeſt not as a Fool dieth, but as a man falleth before wicked men, 2 Sam. 3.33, 34.

p. 85Object. Now there is little opportunity to do the Lord any ſuch ſervice, but if ever an opportunity preſent, I hope to be as ready as another: may not ſuch obligations be enervated, repented of, and a ſoul diſobliged from them?

Anſw. It hath been, and is ſtill the crying ſin of this day, and of the years paſt, That perſons have thought it a very ſmall matter, to make and break theſe kind of Engagements, according as intereſt preſents them with an opportunity; the iniquity and provocation whereof I ſhall only attempt to open in one Scripture, Ezek. 17.12, 13, to verſ. 20. where God expoſtulates the caſe with the rebellious Houſe of Judah. They and the King of Babylon make a Covenant, and there is for ratification of it the Oath of God added: The King of Babylons deſign was to make the Kingdom baſe, that it might not lift up its ſelf; and in this exigency they make a Covenant. The queſtion is put, Whether their taking an opportunity to ſhake off this yoke and break this Covenant, might not be ſucceeded with proſperity? This conſequence the Lord diſclaims with the higheſt indignation, and that, becauſe of the Oath of God, the quarrel and controverſie of that Oath and Covenant ſhould be required ſeverely at the hands of ſuch a treacherous people. — If thy hand have been lifted up in Truth, Righteouſneſs, and Judgement already, then take care how thou retract that, and to whom thou lift it up the ſecond time, leſt it prove a double provocation.

5. If I cannot come at the good of Deliverance, but I muſt intrench upon the Name, Honour, and Glory of God, which he hath lifted up in the p. 86World, I may not touch with that Deliverance. There are ſome wayes and works of God wherein he hath more immediately and eminently in ſome generations, concerned his Name than in others, or than ever it was before. God went to make him a Name of Greatneſs and Terribleneſs, by Redeeming Iſrael out of Egypt, and driving the Nations out of Canaan, 1 Chron. 17.21. Iſa. 63.12, 14. S… by bringing Judah out of Babylon; and will do, by bringing his Sion from under Antichriſt. Toward the later whereof, he hath made very glorious advances in our dayes, and we have ſung his praiſe in them, ſo as it may be ſaid of his Holy People at this day, as of Iſrael of old, Deut. 4.32, 33, 34. And all this he hath done to get himſelf a glorious Name: Our zeal for which, and love to which, is now brought to tryal, whether we will yea or nay, deny his Name? A faithful adhering to which, though by a people that have but little ſtrength, is very acceptable to the Lord, Rev. 3.8, 9, 10. And he will do great things for ſuch in times and hours of temptation. If therefore God be at this day ſo tender of his Name, as he is, that he will not give his glory to another, we ought to be upon his ſide in this deſign; and eſpecially when this Name of his comes to be ſpoken about, all our Deliverances ought to be brought to this teſt, if they may be had with a ſaving to this Name they are welcome, otherwayes they may not be accepted.

Object. But whatſoever we can ſay was done in our dayes of that kind, the Lord now appears plucking it down again, leads that ſtrength into captivity, & gives that glory into the enemies hand, beſtowes the marks of favour upon the other party, who thrive and proſper; p. 87and being advanced to the capacity we ſee them, we do but follow Providence in joyning there?

Anſw. 1. The beſt of thy plea is, God is angry with his People, & hath a great Controverſie with them, which he pleads with deep and bitter ſtrokes, and thou wilt be on his ſide, angry with them too, and plead againſt them. In ſo doing thou mayeſt be right and ſafe; but I muſt tell thee thou haſt very much reaſon to take heed both of thy ſtanding, and frame of ſpirit, leſt his indignation take place on thee for being out of thy place; the Lord is very jealous againſt ſuch as offer their ſervice to be the executioners of his rebukes upon his heritage, Zech. 1.15. Pſal. 69.26. Iſa. 47.6. that was a ſore word, Obadiah verſ. 11. For thy violence againſt thy Brother, ſhame ſhall cover thee, in the day that thou ſtoodeſt on the Other ſide — thou ſhouldeſt not have looked on the day of thy Brother, &c. The Lord takes ſpecial notice on what ſide men ſtand, when he is dealing with his own Children for their folly. (2) Moreover the Lord's rebuke is not againſt his People for their Principle and teſtimony, but for their unſutableneſs to that Teſtimony and Principle of theirs which they profeſſed. And now he is come in the way of this tryal to ſee whether we will cleave to him with our whole heart, and with our whole ſoul; what remnant they be who will cleave to him in principles of Righteouſneſs, of Holineſs, of Purity, of Godlineſs, of Goſpel-worſhip, of an Heavenly Converſation, and underneath the feet of theſe ſubject their intereſt of Eaſe, Reſt, Liberty, Eſtates, Limbs, Lives; his Voice is therefore now, in this reſpect, who is upon the Lord's ſide? Pſal. 94.16. p. 88Here its an exceeding mercy indeed to have obtained mercy to be faithful; not to deny his Name whatever it coſts.

6. Deliverance is then to be dreaded, not accepted, when I cannot come at the good of Deliverance, without giving juſt occaſion of ſtumbling to many to fall, and of grief and affliction to the bonds of many that ſtand. Precious in the ſight of the Lord are the lives and ſouls of the pooreſt Saints, and ought to be tender to us, that we do nothing whereby they be ſtumbled, offended, or made weak, much leſs deſtroyed for whom Chriſt died. Aſaphs firſt conviction of his extravagancy, Pſal. 73.15. was, if he ſhould ſpeak thus, he ſhould offend againſt the generation of Gods Children. As he was tender, ſo the Lord is very jealous of this, Ezek. 13.22. how the heart of the Righteous be made ſad, whom God hath not made ſad, and the hands of the wicked ſtrengthned, that they ſhould not return from their wicked way, &c. I confeſs there is a great latitude of Liberty wherein a Chriſtian may walk in lawful things, among which the obtaining Deliverance is a branch of priviledge; but if it be attempted, as by many 'tis, to the offending, wounding, deſtroying of many of Chriſt's little ones; a Milſtone hung about the neck, &c. is more tolerable than the conſequence of ſuch attainments.

Object. But ſay ſome, The different tempers and diſtempers of people and of profeſſors is become ſuch, that there is no walking by this rule, in this caſe; for there are divers Saints will come and tell me, if I do ſuch or ſuch a thing, I ſhall ſin and wound them, encourage others to follow me to their hurt, Others (no way p. 89inferiour to the former in Wiſdom, Parts, Piety) tell me, If I do not ſuch a thing, I ruine my family, am worſe than an Infidel, run them as well as my ſelf upon danger, and temptations, ſo that in my omiſſion and refuſal, I ſhall grieve and offend them, and what may I do in this caſe, when I am likely to offend Saints either way?

Anſw. When this is really ſo, it is a ſtrait caſe, though I think ſomewhat rare in all the ſtraitning circumſtances in the Objection: but put the caſe it be ſo; this is a ruled caſe with me, If I can bring the matter into this plain evidence, that in my doing it, I ſhall really endanger the one party to ſin; and in my not doing it, I ſhall but endanger the other party to ſuffer: being neceſſitated to a choice, I am to take that courſe whereby I may prevent the ones ſinning, though I cannot prevent but really endanger the others ſuffering. For as I may not commit any ſin my ſelf to prevent my own ſuffering, ſo I may not run any one upon ſin, to prevent another from ſuffering; for betwixt ſin and ſuffering there is no compariſon. Indeed I may not chuſe any ſin or ſuffering in my ſelf, or another, if it may righteouſly be avoided; but when I am driven to this Dilemma, though it be an hard yet it is a clear caſe what I am to do, and caſt the care of the iſſue upon the Lord. We have a very high inſtance of this in the caſe of Haman and Mordecai, Eſth. 3. throughout. You have Haman advanced by the King to exceeding dignity, and a Royal Commandment, that all ſhould bow and do him reverence; a ſmall matter, juſt, and requiſite (one would think) for Mordecai, to have done as well as others, rather than break the Kings Commandment, p. 90incur Hamans burning rage, and revenge, and endanger the deſtruction of the whole people of Iſrael; which yet he adventures to do, and to ſtand in, and cannot be by fair means or foul, removed from it. What would have been ſaid of him now (think you) to have run ſo many thouſands, both Eſtates and Lives, upon immediate hazard, rather than to yield a Civil token of ſubjection to ſuch a Magiſtrate? What can be conceived to juſtifie him? Why, his Juſtification lies in the due conſideration of the two denominations theſe two men have, in the firſt and fourth verſes. What was Mordecai? why he was a Jew; and he told them that enquired about the reaſons of his contempt, That he was a Jew. verſ. 4. a Perſon of no mean Quality, Pedigree, and Accompt; ſee Eſth. 2.5. Ezra. 2.2. Neh. 7.7. And what was Haman? Why (verſ. 1.) he was the Son of Amadatha the Agagite. What was Agag (whence Haman deſcended) He was the King of Amalek, the relict of that deſtruction about which God had not only expreſly determined, Exod. 17.14, 16. Numb. 24.20. Deut. 25.17, 18, 19. but given a very ſtrict charge to Saul to make utter riddance of him from under Heaven, 1 Sam. 15.2, 3. Now as this indiſpenſible Commandment lay for the deſtruction of Amalek in general, and ſuch indignation was provoked for ſparing Agag in particular in that Chapter: So had the Lord expreſly determined, Numb. 24.7. His King ſhould be higher than Agag, and his Kingdom ſhould be advanced. This Controverſie was to ſtand unreconcileable from generation to generation (Exod. 17.16.) nay, when Iſrael was at the loweſt, and the branch of p. 91David as a root out of a dry ground, as it was in that day (they being in Captivity) yet was there preſerved a Root againſt Amalek, according to Judg. 5.14. This wicked Haman was the Jews enemy, Eſth. 3.10. & 7.6. the wretched root of enmity abode in him, that he derived from the ſtock of Amalek. Unto him in this character, ſpirit, and capacity, faithful Mordecai cannot bow, he remembers the Lords Controverſie, Prophecy, Providences formerly againſt Amalek, and hence he cannot bow or yield in the leaſt, whatever it coſt; the iſſue, as well as the intereſt of this Controverſie, was not unknown to his Wiſe-men and Wife, before the final deciſion of it, Chap. 6.13. If Mordecai be of the Seed of the Jews, before whom thou haſt begun to fall, thou ſhalt not prevail againſt him, but ſhalt ſurely fall before him. Mark, here is an Intereſt againſt which God had a ſtated Controverſie, yet in one of the Branches of its Royal-line in a Riſing way, the not bowing and yielding to which, is the high-way to endanger preſently the Lives and Eſtates of all the Iſrael of God: yet, being Mordecai hath that foundation to ſtand upon, and is as the Lord's Root againſt Amalek, its ſafer (he judgeth) to adventure the loſing all that could be loſt, in a way of ſuffering, both his own and others, than betray the Lord's Intereſt; cloſe up thus the Lord's Controverſie, ſtep aſide from the Lord's Precepts, and make invalid the Lord's Promiſes; and by his publick example, encourage and involve others in the like iniquities. The Conſequences of this faithful abiding with God, is well known: The accommodating it, is left to ſerious conſideration. This Point in hand ſtands clearly witneſſed p. 92to in it: When the ſufferings only of Saints lye endangered if I take one way, and their ſinning be endangered if I take the other; I am to reſiſt to blood, ſtriving againſt ſin, much more to bonds, or any other tortures or ſufferings. I do not deny but the caſe above, had many extraordinary circumſtances clothing it, but yet many excellent noble leſſons may be ſafely deduced.

I ſhall, from the whole of what hath been delivered under this head of Doctrine, draw a few Inferences, and proceed.

1. If in ſo many caſes Saints are not to accept Deliverance, but its the intereſt and excellency of their Faith rather to endure tortures: Then I beſeech you to be very tender how you judge others, for that upon tryals they do not accept of Deliverance, on ſuch terms as may ſeem very plain and eaſie unto you. Its the ordinary cenſure of ſome, This is but their humour, and ſelf-willedneſs, becauſe they would ſeem to be ſomething, &c. I ſay, though you cannot make a judgment upon what bottom ſuch a Chriſtian ſtands in not accepting Deliverance, yet do not preſently conclude againſt him; it may be he hath more reaſon to refuſe Deliverance than it is ſafe for him to expreſs unto others, in an age when men are made offenders and deſtroyed for a word; leave him to the Lord, and charitably ſuppoſe he hath a Conſcience to Godward in what he doth; and though it be miſguided in this matter, yet its the beſt he hath, and he is bound to make much of it; Do not judge another man's Servant, to his own Maſter he ſtands or falls.

p. 932. I would upon the Promiſes further beſeech you, That ſince there are ſo many caſes in which its dangerous (however it may ſeem pleaſant) to accept Deliverance, you would give diligence that when theſe ſoul-ſhaking tryals are ready to beſet you, and ſet upon you, you may not be taken in a way of ſurprize: the greateſt miſchief Satan doth to ſouls in this kind is, when he frights them into Deliverance, and eſcape, ere ever their ſpirits are recovered to a juſt capacity to weigh and make a ſolid judgment what is beſt to be done in the caſe, all things conſidered. They are ready to be taken with that way of reaſoning that Eſau was, Gen. 25.32. Behold, I am at the point to die; and what profit ſhall this Birth-right do to me? So they: Behold! I am at the point to be impriſoned, to be baniſhed, to be tortured: and what good then can this Profeſſion do to me? And ſo being ſurprized with the fright, ſell their Birth-right for a little meat, or ſomething like it which periſheth with the uſing of it. In order to the preventing which miſchief, I beſeech you Conſider:

1. Firſt, That this Tryal whereupon the Lord brings you, perhaps is the principal, if not the only opportunity in which you may ever have the advantage to ſpeak a word on Gods behalf, and bear thus witneſs for him as long as you live; What ſhall we do for our Siſter in the day that ſhe is ſpoken for? was a ſeaſonable queſtion, Cant. 8.8. There is a day when God is to be ſpoken for, Chriſt to be ſpoken for, Truth to be ſpoken for, which being elapſed, the things of this our peace may be hid from our eyes. Oh! therefore, while you have this opportunity, omit not to do good, to improve it to the utmoſt.

p. 942dly. Conſider, A little ground loſt, at ſuch a Seaſon, and in ſuch a Teſtimony, is hardly recovered again; where you find one Chriſtian ſoundly recovers it, you may obſerve abundance decline and grow weak in making any future reſiſtance to temptations. We are called to follow the Lord as Virgins: now where the enemy hath prevailed once to violate the chaſtity of ſuch, to bruiſe the teats of their virginity, they afterward grow weak to make oppoſition to attempts of the like nature, Ezek. 16.30. How weak is thy heart, ſeeing thou doeſt all theſe things, the work of an imperious whoriſh woman? A back-ſliding Profeſſor is like a whoriſh woman, who having loſt her chaſtity, though ſhe gets an imperious forehead, yet hath a weak heart; though ſhe is bold to aſſert her chaſtity, yet ſhe is weak to preſerve it.

3dly. Conſider, How eaſie and frequent it is with the Lord to make that deliverance which you buy ſo dear, become a real burden to you. How many wayes hath he to make your liberty a burden, by freſh vexations ſuch meet withal, your Trade (for the ſake of which you adventure ſuch ſtrange attempts) a real burden, by Loſſes, Deadneſs, Croſſes in it? Your very Lives a burden, by ſickneſs, and divers other vanities and vexations of ſpirit? And who would buy that too dear, that is lyable to ſo many cauſualties? Take heed that Satan doth not at ſuch ſurprizals make a market upon you; for you are not ignorant of his enterprizes.

3. But leaving this Point, let us proceed to the Third Head, or manner of our conſidering Deliverance, and that is, as Deliverance ſtands compared with, and undervalued by the preference of a p. 95better Reſurrection, when the Torturers tender of Deliverence, and the Comforters tender of a better Reſurrection come in competition: though both are good in themſelves, yet Faith helps to make the choice of the Reſurrection, as being the better incomparably, notwithſtanding any inconveniencies on this ſide it.

Hence the Third Suppoſition in the general Doctrine is, ☞ That a Believing Proſpect into the Reſurrection, is of mighty force to carry a Chriſtian through any Tortures, and to reject any unworthy tenders of Deliverance.

Faith tranſmitting the eye upon Eternity, and fixing the expectation thereupon the conſequences of the bleſſed coming of the King, ſets all at rights, turns the Scales toward the advantage of the Glory and Intereſt of God, as worthy to be adhered to: in compariſon of which Reſurrection, Torments are but a flea-biting, and Tenders of Deliverance as a painted feather. The Emphaſis lies in the term [Better.] Faith ſatisfies, that the ſoul in this hath choſen the better part, not only better than Suffering, for ſo may Deliverance ſeem to be: But Better upon all accompts whatſoever, than the beſt and faireſt offer, that can poſſibly be made to defloure, and intice from following after God. Earth may be good, Deliverance unto it, and the Accommodations in it, may be good; but when they are at the beſt, Chriſt is better, Heaven is better: to have Chriſt with us in Sufferings, with Peace, Joy and Satisfaction here; and to be ever with Chriſt in the Reſurrection of the Juſt, this is tranſcendently beſt of all. The clearing this Point would be attempted (did not time prevent) in p. 96conſidering particularly, theſe Three things:

1. Deliverance at the beſt, with its power to allure us unto the choice of it [for its not it, when we are under offence at it, but Deliverance with its full allowance, that is brought undervalue in this choice.]

2. The Reſurrection conſidered at the worſt, and as it lay obvious to Objections (eſpecially to them in that day) yet forcible and effectual to perſwade.

3. The actings and excellency of Faith, in ſingling out, and fixing the ſouls choice herein, notwithſtanding the abſence of any other Reaſonings or Arguments to turn the Scale, other than theſe drawn ſingly from the Concerns of this Reſurrection.

Theſe can be but briefly touched at preſent, as for the former, thus; —

Firſt, Deliverance here offered (as was ſhewed before) is Deliverance with all its Accompliſhments and Accommodations, that we can imagine to ſet it off admirable, and apt to take with a tortured, tempted, poor Creature; (I mean in an humane dreſs) all that the Adverſary is capable of adding to it, to give it a gloſs, that may effectually anſwer his ends. Now there are Two things which do tend much this way, and are apt to be very taking to a ſenſual or watchleſs eye. (1) The Pleaſantneſs. (2) The Preſentneſs of Deliverance, as I may expreſs it.

(1) Its one main part of the Tempters buſineſs to ſet off, as he can, the taking Pleaſantneſs of Deliverance; he baited his Hook to Christ with all the Kingdoms of the World and the glory of them, p. 97and that in a moment of time, with this offer, All this Power will I give thee, and the Glory of them, Luke 4.5, 6. To Aſaph, with a condition of men that have no bands in death, their ſtrength firm, are not in trouble as other men, nor plagued as other men; eyes ſtanding out with fatneſs, they have more than heart could wiſh. — Therefore God's People often turn in hither, Pſal. 73. beginning. The firſt temptation was by a Tree good for food, pleaſant to the eye, and to be deſired to make one wiſe, Gen. 3.6. He never wants high and fair profers to make up a temptation effectual to allure: You ſhall buy and ſell, be free of the great City, that made rich all her Merchants (Rev. 18.10, to 19.) ſo you will receive the mark in the forehead, or right hand; you may admit it ſecretly, if you will not openly, chap. 13.16, 17.

(2) The Tempter alſo inſiſts much, and gains much advantage by repreſenting and impoſing the Preſentneſs of Deliverance; you ſhall have this preſently. The Reſurrection you ſpeak of, is a great way off, a long time to come; and will you tarry till the Heavens be no more for ſuch a thing, and in mean time overlook that Deliverance which is in hand? A Bird in Hand is worth two in the Wood. Better is the ſight of the eyes, than the wandring of the deſire, Eccleſ. 6.9. This offer of things that are ſeen, hath great prevalency with a ſoul who lives more by Sence than by Faith; this was the ſnare of Demas, he forſook that way of the Lord, having loved the preſent world, 2 Tim. 4.10. To be delivered from the preſent world, (Gal. 1.4.) is an extraordinary ſalvation, it being ſo apt to take with us when we begin to grow weary, and p. 98can wait on the Lord no longer; and reckon (as was noted of Eſau) I am at the point of Death, and what good can this Birth-right (this hope of a Reſurrection, and another World to come) do to me? Give me Deliverance, will ſuch a one ſay, or I die. Thus the Captive Exile haſteth, leſt he die in the Pit, and his bread ſhould fail. —

Secondly, But conſider we the Reſurrection; and here if we will improve the thoughts of it to advantage, we ſhould admit to our thoughts about it thoſe Objections that may make it ſeem leſs taking; there are Three of them that we may eaſily conjecture might rationally ariſe in the ſpirits of theſe poor tempted tortured ones, againſt their adhering to the Reſurrection in the neglect of preſent Deliverance.

1. About the very truth of this Notion of the Reſurrection, there is the appearance of a very great impoſſibility, Fleſh and Blood, Sence and Reaſon object, How can theſe things be? If a man die can he live again? Of all living there is hope; a living Dog is better than a dead Lyon; the living know that they ſhall die, but the dead know nothing at all, Eccleſ. 9.4, 5.

Theſe are the Reaſonings of a rational mind that admits only of humane demonſtration. When Paul was making his Defence before Agrippa, one who was expert in all Cuſtoms and Queſtions among the Jews, yet reaſons on this Suppoſition, That it was thought a thing incredible with them that God ſhould raiſe the dead, Acts 26.8. with verſ. 3. If the queſtion be put, Can theſe dry bones live? Senſe, Reaſon, Learning, hath no better than p. 99this aſtoniſhed anſwer, Lord, thou knowest, Ezek. 37.3. This now is a great diſadvantage unto a rational choice, as our caſe is. But here ſteps in Faith, which acts upon dead things, a dead Womb in Sarah, dead Loins in Abraham, a Sacrificed Iſaac, a Crucified Christ, the ſlaughtered Witneſſes, a betrayed Cauſe, are ſubjects proper to a living Faith to exerciſe its ſelf upon, when it hath a word of Promiſe; Faith thinks it not incredible that God ſhould raiſe the dead; it lives upon that great Power that raiſed Jeſus from the dead: So that though the bones be ſcattered about the Graves mouth, as when one cutteth and cleaveth Wood, Pſal. 141.7. though the bodies of the Saints are given to be meat to the Fowls of the Heaven, and their fleſh to the Beaſts of the Earth, their Blood ſhed like water, and there be none to bury them, Pſal. 79.2, 3. though Limb be torn from Limb, and Quarter ſet at the greateſt diſtance from Quarter; though the fire devours the Bowels, and the Dogs lick the Blood, yet Faith is not hereby loſt in a certainty of Concluſion; This is Duſt in Covenant with the God of Abraham, of Iſaac, & Jacob; and though it be dead to us, yet all live to him, Luke 20.37, 38.

2. If there ſhould be a yielding to the poſſibility of it, yet it might be objected, The demonſtration of the Point, and its determination in Scripture-evidence, was not apparent and manifeſt in that day; Life and Immortality being reſerved to be brought to light through the Goſpel, 2 Tim. 1.10. and the way into the Holieſt of all, being not yet made manifeſt, while as the firſt Tabernacle was yet ſtanding, Heb. 9.8. Not but that there p. 100was a ſufficient Teſtimony in the Scriptures of Moſes and the Prophets to this Truth, to guide Believers in the Hope of Glory; but ſo far was there a Vail on this, as well as other Truths, that the Sadduces, a Sect of no mean Repute and Authority in the Jewiſh Church, not only queſtioned, but utterly denyed any ſuch thing to be founded in the Old Teſtament at all, Mat. 22.23. Acts 23.8. Nay, under the clear manifectations of this Truth in the Teſtimony of Chriſt and the Apoſtles in the New Teſtament, you ſee a generation who affirmed, That the Reſurrection is paſt already, and overthrew the Faith of ſome; againſt whom the Apoſtle diſputes at large, 1 Cor. 15. Nay, notwithſtanding all this, we ſee in all Ages there have been ſome, who by weakning the Authority of the Scriptures in geneeal, or by a lawleſs, wanton allegorizing the Scriptures that refer to this and other precious Truths in particular, do ſatisfie their reaſon in rejecting the truth of the Lord's Teſtimony herein. If it may be ſuppoſed that theſe ſouls, of whom the Text makes report, ſhould be aſſaulted with any part of this temptation, about the obſcurity of the revelation of this Doctrine in the Scriptures, it muſt needs magnifie the excellency of their Faith, that conquered this diſadvantage, and through this cloud alſo conclude, the preferency of the Reſurrection to their tendered Deliverance.

3. But ſuppoſing the poſſibility and probability of this Doctrine be acknowledged to have been undoubted to them, yet this might remain a very conſiderable remora in their way; it was a thing a great while to come; many thouſand years have p. 101paſſed ſince the aſſertion of it, and yet no appearance of it; and many thouſand years may yet be ere it take place; as was their reaſoning, Ezek. 12.27. and as the Scoffers of the laſt dayes object, 2 Pet. 3.4 Now (as was ſaid) when againſt this is objected, the Preſentneſs of the Worlds offer, you ſhall have Deliverance preſently, Liberty preſently, Eaſe preſently; and will you tarry till Doomſday for a Reſurrection? The conqueſt of this objection muſt needs beſpeak the great power of Faith in the preſent choice.

Thirdly, Now conſider we the actings of Faith, in its interpoſition to turn the ſcale upon the ſingle proffer of the Reſurrection, and for the ſake of it to ſlight the terror; nay, to imbrace the ſentence of a Gibbet, a Stake, a Rack, an Ax, an Halter, a Tranſportation into Exile; ſurely we may conclude a man hath need deal upon notable principles that is thus furniſhed. Now Faith helps by being the evidence of things that are not ſeen, as,

1. By annihilating, and rendring very empty and vain all thoſe things that can be offered in competition with the Reſurrection.

2. By realizing, and rendering very ſubſtantial and precious, all thoſe things that are promiſed in, and accompany the Reſurrection. Briefly thus; —

Firſt, A diſcovery is made by believing, of the invalidity to an Heavenly mind, and its divine reaſonings of all that can poſſibly be offered by the Tempter, or his Torturers to debauch: Conſider them either (1) in their ſingle nature as they all are ſubjected through the fall to vanity. How p. 102many have this Deliverance, and are curſed with it, croſt with it, blaſted in it, unable to keep it, o… comfort themſelves under it? Take Deliverance alone, and what is it? A Cruſt for a Dog (ſaith Luther of the Turkiſh Empire) a feaſt too empty to ſatisfie an immortal ſoul. Wilt thou ſet thy eyes on that which is not? The whole Book of Eccleſiaſtes practically opened, is the effect of believing in a gracious heart, Vanity of Vanities (ſaith the Preacher, and ſo ſaith the Believer) Vanity of Vanities, all is vanity. (2) Conſider we them in conjunction with the ſin that buys them, by means whereof they receive the denomination of the pleaſures of ſin. And then whereas in the former reſpect they were at beſt but vanity, in this they are vexation of ſpirit, an evil ſickneſs; wherein many thruſt themſelves through with many ſorrows, drown themſelves in ruine and perdition; and in this ſence to be avoided and fled from as from a Serpent. (3) Conſider we them in their competition with Jeſus Chriſt, and as frequently they ſtand in oppoſition to him, and then they are very pernitious, muſt be hated, Luke 14.26. elſe we cannot be his Diſciples.

Secondly, Faith makes a diſcovery of the Reſurruction, and gives ſatisfactory evidence about it, as that which hath weight to bear down all contrary objections; the way it takes is not to fill the imagination with ſpeculatory Notions, but to put it out of doubt, and quiet it in receiving the Teſtimony God hath given by his Son therein: And particularly (1) it gives evidence of a very full and ſatisfactory repairation of all thoſe breaches that all theſe tortures and ſufferings could make p. 103upon their concerns therein. They, mentioned Heb. 13.34. took joyfully the ſpoiling of their Goods, knowing in themſelves they have in Heaven a better and an induring ſubſtance. Whatever Loſſes they ſuſtained in Stock or otherwiſe, it interrupted not their joy, they took it joyfully, the Reſurrection will pay for all. The like is true of the marks of the Lord Jeſus they now bear about in their bodies; now indeed they are the badges of loſs and infamy, but he accounts it is better to enter into Life blind and maimed, than to adventure Hell by ſaving them. At the Reſurrection of the Juſt, our vile bodies ſhall be made like unto the glorious body of our Lord. In point of the perfection of them, we know not what we ſhall be; only this we know, That when he appeareth we ſhall be like him, for we ſhall ſee him as he is. (2) As it evidenceth a repair of loſſes thus ſuſtained; ſo it aſcertaineth a moſt abundant recompence, not of Debt but of Grace, when they that ſuffer with him ſhall receive the Crown of Life; for ſhame they ſhall receive double, and for confuſion they ſhall rejoyce in their portion. When this ſhall be remembred, Ye are they who have continued with me in my Temptations, and I appoint unto you a Kingdom, as my Father hath appointed unto me, Luk. 22.28, 29. When for whatever hath been loſt or forſaken of his kind, there ſhall not only be made good the lundred-fold-promiſed, Mat. 19.29. in Peace, …oy, and Conſolation in Tribulation, but in that World to come Life everlaſting.

I ſhall draw the whole to a Concluſion in theſe Two or Three Inferences of Duty.

1. If all this (and a great deal more that might p. 104be ſaid) hold true, touching the worth as well as the truth of the Reſurrection; Then would I beſeech you, that you do not ſell the Doctrine of it for a Song; do not be ſo eaſily baffled as many be out of the Faith and expectation of it, by a few Allegorical Notions, and plauſible evaſions of thoſe Scripture-Teſtimonies that give evidence to this Truth, in which is wrapt up ſo much of your ſtanding Conſolation when ever you are called by any manner of death to put off your Tabernacle, that your fleſh alſo ſhall reſt in Hope, and your vile body be changed into the likeneſs of Chriſt's glorious body: Whatever natural corruption, weakneſs, diſhonour it be ſown in, yet it ſhall be raiſed ſpiritual, in incorruption, power, glory, and be ever with the Lord.

2. Be intreated to give your ſelves more unto a ſearch and ſtudy of that bleſſed truth that concerns your Reſurrection, and the glory that ſhall follow; and be not ye eaſily ſtartled and offended at it by reaſon of the miſcarriages of ſome who have been Aſſertours of it, and been too forward to vent their raſh Conceptions touching divers things about it. You know the bleſſedneſs pronounced on them who reade and hear the things contained in that Book, w^ch moſt profeſſedly opens the Myſteries thereof, & yielded in the Viſion and and Revelation of it, ſuch ſtanding Conſolation unto John, to whom it was made known; and is a Doctrine of unſpeakable ſtrength and encouragement to the Lord's ſuffering, baniſhed, tortured ones, as many in this day have found it.

3. Draw forth the Improvement of your acknowledged conceptions and expectations of that p. 105day, in a way of Conſolation, rejoycing in Hope, and preſſing after the Light, Faith, Spirit, and Power of it, making ſure of your right to, and proper qualifications for that day. Bleſſed and Holy are they that have a part in this firſt Reſurrection; eſpecially improve it (as I ſaid) to Conſolation in all the loſſes you have ſuſtained, or are like to. This may ſeem one (amongſt others) to you, that a poor worm that ſpeaks, is to part (at preſent) with you, and it may be may ſee your face in the fleſh no more; doth this ſeem any way grievous? why, let us carry the caſe in our thoughts beyond the Grave, in a path of faithfulneſs; the Reſurrection will bring us together again, and make amends for all the loſs herein ſuſtained: Then we ſhall be ever with the Lord in that triumph, of which the ſtranger cannot intermeddle with the Joy. Comfort one another with theſe words, and the God of all Conſolation be with you. Amen.

FINIS.