Thirteen Sermons, Account · Sermon 13
SERM. 13.
Luke 21.13.
And it ſhall turn to you for a Teſtimony.
IN the 19th Chapter you ſhall find our Saviour having now almoſt finiſhed his courſe, going up to Hieruſalem, to the laſt Paſsover that he was at; in ch. 20. you read of ſeveral things he did there in the Temple. In the fifth verſe of this chapter you ſhall find that ſome of his Diſciples were taken with the brave ſtructure and ornaments of the Temple. Our Saviour v. 6. tells them; That as for thoſe things which they beheld, the days would come in which there ſhould not be left one ſtone upon another, that ſhould not be thrown down. This draweth out from the Diſciples a curious Queſtion; Maſter, but when ſhall theſe things be? and what ſign will there be when theſe things ſhall come to paſs? Matthew, ch. 24. v. 3. repeating the ſame ſtory, ſaith, that they ſaid unto him, Tell us, when ſhall theſe things be? and what ſhall be the ſign of thy coming, and of the end of the World? They make three Queſtions of it, enquiring about the certain time of the deſtruction of the Temple, Chriſt's coming, and the End of the World. This Queſtion Chriſt anſwers there, from the 4th v. to the end of the chapter; and in this chapter from v. 8. to v. 29. a great deal of pains is ſpent (and poſſibly to no ſatisfactory purpoſe) by many Divines rightly to diſtribute theſe ſigns, and to tell us which of them related to the deſtruction of Hieruſalem (which happened within forty years after) and which related to the coming of Chriſt by his Spirit, in the days of Pentecoſt; and which to the laſt Judgment yet to come. There is indeed one, v. 20, 21. which can be applied to none but to the deſtruction of Hieruſalem, When you ſhall ſee Hieruſalem encompaſſed about with Armies, then know that the deſolation thereof is nigh. But for the generality of the ſigns given, I am of their mind, who judge that God intended in the deſtruction of Hieruſalem to ſhew a type of the deſtruction of the world, and that the ſame which our Saviour gave as ſigns of the one, he alſo gave as ſigns of the other, wars, and rumours of wars, commotions, prodigious ſigns in the Heavens and the Earth, Earthquakes, &c. There were great plenty of theſe before the dreadful deſtruction of Hieruſalem, and there will be a greater plenty of them before the laſt & terrible day. Amongſt other ſigns he tells them, viz. That before all theſe, that is, before the Earthquakes, and the terrible ſights, and the ſigns from Heaven, they ſhall lay their hands on you, and perſecute you, delivering you up to the Synagogues, and into Priſons, &c. Then it followeth; And it ſhall turn to you for a teſtimony. The Propoſition of the Text is obvious, the Subject of it lies in the preceding verſe, the Praedicate only in this verſe.
Prop. The ſufferings of Chriſts Diſciples for his Names ſake, ſhall turn to them for a Teſtimony.
I told you that the Subject of the Propoſition lieth in v. 12. there you have their ſufferings deſcribed under the notion of laying hands on them, perſecuting them, delivering them up to the Synagogues, and to Priſons, bringing them before Kings and Rulers, and all for Chriſts Name ſake… which is the only term (relating to the Subject) which needeth explication.
Queſt. What is this to ſuffer for Chriſt's Names ſake? We meet with the term often; Matth. 10.22. Mark 13.13. Luke 21. v 17. Matth. 17.29. chap. 24.9. Acts 9.15.
1. To ſuffer for Chriſts Name ſake, is to ſuffer for him; for thy ſake are we killed all the day long, Rom. 8.36. It was their faſhion, to call Diſciples by their Maſters Names; thus the Heathens called Plato's Diſciples, Platoniſts, or Platonicks; and Ariſtotle's Diſciples, Ariſtotelians; hence Chriſt's Diſciples were called Chriſtians. Thus the term is expounded, Acts 5.41. & 1 Pet. 4.16. If any man ſuffer as a Chriſtian. The very owning the Name and Doctrine of Chriſt, in oppoſition to the Doctrines of Judaiſm, or Paganiſm, in thoſe firſt and furious times, was crime enough; there needed no more to bring a man in queſtion, yea, to bring him to his end, than for him to own himſelf one of the number of thoſe who were called Chriſtians; the Chriſtians were accounted as a Sect, and a Sect every where ſpoken againſt. Thus John 15.21. All theſe things will they do unto you for my Names ſake, that is, for my ſake.
2. It ſignifies any publication or profeſſion of the Goſpel, according to the place and ſtation wherein a man is ſet. Thus the Apoſtles of old, and the Miniſters of Chriſt now, who ſuffer for Preaching the Free Grace of Chriſt held forth, and offered to ſinners in the Goſpel, ſuffered for Chriſt's Name ſake. Thus the Apoſtles underſtood the term, Acts 5.28. when the Jewiſh Magiſtrates ſaid to the Apoſtles, Did not we ſtraitly command you that you ſhould not Teach in this Name? and behold you have filled Hieruſalem with your Doctrine, verſe 41. They departed from the Councel, rejoycing that they were thought worthy to ſuffer ſhame for his Name.
3. Finally; He who ſuffereth for any thing in the Worſhip of God, or in the practice of Holineſs, wherein he payeth an homage, and yieldeth an obedience to the Lord Jeſus Chriſt, and doth any thing eo nomine, upon that account, becauſe Chriſt hath required it of him, or forbeareth any thing, becauſe Chriſt hath forbidden, ſuffers for Chriſt's Names ſake, that is, for Chriſt for his Allegiance and Obedience unto him; for my Names ſake, is no more than for my ſake, upon my account, that you may keep any Commandment of mine. Hence theſe two things follow neceſſarily.
1. That it is not neceſſary that thoſe who make men ſufferers for the ſake of Religion, ſhould openly profeſs that they make them to ſuffer for Chriſt's ſake; they may do the thing, though perhaps they may think they do it not, or at leaſt may not think fit to proclaim their own ſhame. For men to ſuffer for Chriſt's Names ſake, is Perſecution; the guilt of which doth not depend upon mens thinkings, and judgment of their own acts. The Jews indeed, and after them the Pagans, verily thought they ought to do many things againſt Jeſus of Nazareth, and therefore made no difficulty of an open owning their cruel and barbarous actions under this notion. But ſince thoſe two firſt broods of Perſecution have been worn out of the World, there have none riſen up confident enough to approve their ſayings, and do like unto them.
2. Neither is it neceſſary to denominate one perſecuted, that he ſhould be a ſufferer for not obeying ſome precepts of man. Nor will all ſuch precepts either diſcharge Inſtruments from the guilt of Perſecution, or bring thoſe that diſobey them, out of the notion of perſons perſecuted; if it would, the Apoſtles ſuffering as evil doers, had had no cauſe to have gone from the Council, rejoycing that they were thought worthy to ſuffer ſhame for his Name, as they did, Acts 5.41. after they had been ſtrictly commanded, that they ſhould not Teach in his Name. But whatever other men may judge for any Man or Woman to ſuffer for owning Chriſt, or publiſhing the Grace of the Goſpel, or living up to the Rule of it, is to ſuffer for the Name of Chriſt.
But my great buſineſs is to open the Predicate in the Propoſition, and to ſhew you how ſuch kind of ſuffering ſhall turn to God's people for a Teſtimony. I ſhall open this under theſe two Heads.
1. It ſhall turn to a Teſtimony on God's part towards them.
2. It ſhall be a Teſtimony on their part towards God. I ſhall open both theſe in ſeveral particulars.
1. It ſhall be a Teſtimony on God's part to them. 1. Of a great honour which God putteth upon them; this the Apoſtles underſtood, tho our ſenſe underſtandeth it not; therefore it is ſaid, that they went away from the Councel, rejoycing that they were thought worthy to ſuffer ſhame for his Name, Acts 5.41. When the Perſian Emperour asked Haman his Favourite, What ſhould be done to the man whom the King delighted to honour? If a man maketh anſwer, Eſther 6.8. Let the Royal Apparel be brought which the King uſeth to wear, and the Horſe the King rideth upon, and the Crown Royal which is ſet upon his head, and let this Apparel and Horſe be delivered to the hand of one of the Kings moſt Noble Princes, that they may array the man withal whom the King delighteth to honour, and bring him on horſeback through the Streets of the City, and proclaim before him, Thus ſhall it be done to the man whom the King delighteth to honour. And the King ſaid to Haman, make haſte, and take the Apparel, and the Horſe, and do even ſo to Mordecai the Jew. But God takes a qui…e contrary method; Is there a man whom the King of Kings hath a mind to honour? Let (ſaith he) the Crown of Thorns be brought forth, which my only begotten Son wore when he walked in humane fleſh, and let that be ſet on his head; and let the Scarlet Robe be brought forth, which they put upon my Son in deriſion, a little before his ſuffering, and let that be upon him, and let him be ſcourged with the Whip with which he was ſcourged, and the Gall and Vinegar that was given him to drink, and let a company of miſcreants deride and ſcoff him; let the hands that buffeted my Son buffet him, and proclaim this before him; Thus ſhall it be done to the man whom the God of Heaven delighteth to honour. Paul was one whom God delighted to honour. Thou ſhalt, ſaith he, be a Witneſs unto all men: A Miniſter, and a Witneſs. It is true, as Miniſters men are Witneſſes, but a ſufferer is an eminent Witneſs; he is not a meer verbal Witneſs. Hence the Antients were wont to call ſuffering, The Crown of Martyrdom; and ſome ſay that Stephen had his name predictive of this. We read in our Martyrologies of a Female Martyr, who having a Child in her arms, ſeeing ſome Martyrs ſuffering, in haſte gave it to another, and offer'd her ſelf to be a Martyr, ſaying, Crowns are not to be diſtributed every day. Amongſt men he counteth himſelf mightily honoured, whom the King will make choice of to be his Champion. Every ſufferer for Chriſt is his Champion. What ſhall we think of that man whom God picks out of a whole Pariſh, a whole City, to be a Champion for him. It is ſaid of Luther (that great Inſtrument of God) that in a Letter to ſome perſons condemned to die, he thus preferred them before himſelf. I have made (ſaith he) a great deal of buſtle in the World, and done a great deal of work for God; but God hath not yet done me the honour to ſuffer for him. It is an honour to be choſen as a Second to Chriſt, in incountring the World. It is not only a Teſtimony that God loveth and favoureth ſuch a man, but it is a Teſtimony that God hath put an honour upon him, and made him one of his firſt threes; ſuch honour have not all his Saints; but thoſe that have it are honoured by it.
2. It is a Teſtimony of great Influences of grace and favour, with which God hath bleſſed, and will bleſs them. 1. I ſay of great Influences of Grace, with which God hath bleſſed them. God doth not uſe to cull out young Souldiers to this Combate, they are uſually veterani; he will not put new Wine into old Bottles, leſt they break; he will not have tho…e who are weak in Faith, receiv'd to doubtful diſputations; much leſs thoſe that are weak in Faith and Love doth he call out to ſharp Trials and Sufferings; the honour of God is mightily concerned in the Victory of every Chriſtian Combatant: He therefore uſually chuſeth ſome to whom he hath given ſtrength enough for the Battel. There is no Soul more jealous of it ſelf, than that Chriſtian who is moſt ſincere. When God calleth ſuch a one out to ſuffer for his Name, it is a ſign that he hath more Faith, more Courage, than he judged himſelf to have.
2. It is alſo a further Sign or Teſtimony to them of ſome further Influences of grace with which God deſigneth them. God's priſoners uſe not to live upon their own charge. As great and Noble Princes uſe to maintain their priſoners with Bread and Water; ſo the great God maintains thoſe that are in ſufferings for his ſake, with Divine Influences proportioned to their wants. What theſe Influences are, I have heretofore ſhewed you upon another Text. One ſhall have Wiſdom, which the Adverſaries ſhall not be able to reſiſt; another ſhall have an inward Strength and Courage; a third ſhall have the Conſolations of the Spirit of Grace; and that which may confirm us in this, is not only the promiſe of God, as never to leave nor forſake his people, ſo more eſpecially to be with them, when they paſs through the Waters, and through the Fires; ſo as the Waters ſhall not drown them, nor the Fires kindle upon them; but alſo the concernment of the honour and glory of God in the caſe. It is not for God's honour that his Combatants ſhould fail. No man goeth to Battel at his own charge, is eminently true of the good fight of thoſe that fight the Lord's Battels, not with fleſhly weapons, but ſuch as are ſpiritual; ſuch as God armeth the Soul with in its ſtrivings againſt ſin. So that as a Child of God may at all times build upon that ſure promiſe, I will never leave you, nor forſake you; and upon the credit of it have its converſation, at all times, without covetouſneſs; ſo he may eſpecially build upon it at a time when God calleth him out to ſuffer for his Names ſake.
3. This ſuffering is a Teſtimony on Gods part towards them, of a great reward, which they ſhall receive from God eith… in this life or in that which is to come, Matth. 19.27, 28, 29. Behold (ſaith Peter) we have forſaken all, and followed thee, what ſhall we have therefore? And Jeſus ſaid unto them, Verily I ſay unto thee, that ye which have followed me in the Regeneration, when the Son of man ſhall ſit in the throne of his glory, ye alſo ſhall ſit upon twelve thrones, judging the twelve tribes of Iſrael. And every one that hath forſaken Houſes, or Brethren, or Siſters, or Father, or Mother, or Wife, or Children, or Lands, for my Name ſake, ſhall receive an hundred fold, and inherit everlaſting Life. Mark repeateth the ſame paſſage but with ſome Variation, he ſaith he ſhall Receive an hundred fold, now in this time, Houſes, and Brethren, and Siſters, and Mothers, and Children, and Lands, with Perſecutions, and in the World to come Eternal Life, Luke ch. 18.30. repeating it, ſaith, He ſhall receive manifold more in this preſent time, and in the World to come life everlaſting. As to the reward of another life, they all agree, that is out of doubt. If ſo be we ſuffer with him, we ſhall be glorified together, 2 Tim. 2.12. If we ſuffer we ſhall alſo reign with him. The ſufferings of the people of God are a manifeſt token of the righteous Judgment of God, that we may be counted worthy of the kingdom of God for which we ſuffer, 2 Theſ. 1.5. Seeing it is a righteous thing with God to recompenſe — To thoſe that are troubled reſt; When the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels. Sufferings for Chriſts ſake are tokens of Salvation, and that of God, Phil. 1.28. Suitable to this was the viſion which St. John had, Rev. 20. v. 4. Where he ſaw thrones and they ſat upon them, and Judgment was given unto them, and he ſaw the Souls of them that were beheaded for the witneſs of Jeſus, and for the word of God, and which had not worſhiped the beaſt, nor his image, neither had received his mark upon their foreheads. Or in their hands, and they lived, and reigned with Chriſt a thouſand years. It hath been queſtioned by ſome whether any but Martyrs ſhall be ſaved? And anſwered, That none ſhall be ſaved but either ſuch as have been Martyrs actu, or Voluntate, either actually, or who have been willing and ready to be ſo, if God had called them to it. But of this there is no queſtion as to the promiſe. The only queſtion is, how they receive an hundred fold in this time or (as Luke ſaith) manifold more at this time; Mark ſaith with perſecutions; this is generally interpreted concerning the internal influences of the Spirit of God upon the Souls of his people, Solatia promittuntur, non deliciae (ſaith an eminent Interpreter) God promiſeth inward comforts, not ſenſible or ſenſual delights. But God often maketh it good of ſenſible things in this life: As it is ſaid of Job after his long trial of Affliction, Job 42.12. That God bleſſed his latter end more then his beginning. In his beginning we read his Inventory thus, he had 7000 Sheep, and 3000 Camels, 500 yoke of Oxen, 500 ſhe aſſes, ch. 1. 3. In his latter end all was doubled ch. 42. 12. He had 14000 ſheep, 6000 Camels, 1000 yoke of Oxen, and 1000 ſhe Aſſes. So it hath been obſerved, that God hath ſtrangely bleſſed thoſe families, whoſe heads have been ſufferers for him. I have particularly heard it obſerved of thoſe Walloons, who left their country, and fled hither in the time of D' Alva's rage in Flanders. So that often times God giveth manifold more in this life then they loſe for his ſake, much more ſenſible comforts: But oftner he gives them an hundred fold with perſecutions, that is, if together with their perſecutions, they weigh the conſolations they have from the Spirit of God; if they ſet the one againſt the other; or weigh the one with the other, they are manifold more. And this is that which the Apoſtle experienced, 2 Cor. 1.5. For as the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt. The ſum is, ſufferings for the name of Chriſt are a Teſtimony or a Token to thoſe that ſuffer, of great rewards which God hath deſigned them, and prepared for them, either in this life, or in that life which is to come. In this life either with perſecutions, mixing their bitter cups with the Sweet conſolations of his holy and bleſſed Spirit to that degree, that the ſweet taſt ſhall drown the bitter taſt, and they ſhall have no taſt of the wormwood, and the gall. Or when the perſecutions are over (for, Nubeculae ſunt & tranſibunt, they are but ſtorms, and will go over) repairing their loſſes, building them up fairer houſes then the fire hath burnt, and giving them better eſtates then they have loſt: Or in the life to come giving them (as the Apoſtle calleth it, 2 Cor. 4.17.) a far more exceeding, and eternal weight of glory; for I reckon, (ſaith the Apoſtle, Rom. 8.18.) That the ſufferings of this preſent time are not worthy to be compared with the glory that ſhall be revealed in us.
Fourthly. They are a Teſtimony on Gods part to thoſe that ſuffer, That the Lord will deſtroy their enemies. Thus Stella expoundeth this Text. Quod illi impiè contra vos egerunt, & juſte damnentur; That they have dealt unjuſtly, and wickedly with you, and ſhall juſtly be condemned. This is that which the Apoſtle ſaith, 2 Theſ. 1.4. So that we our ſelves glory in you, in the Churches of God, for your patience and faith in all your perſecutions, and tribulations, that you indure, which is a manifeſt taken of the righteous judgment of God, that ye may be counted worthy of the Kingdom of God, for which ye ſuffer. Mark ye! There is one thing of which it is a manifeſt token, but then it followeth. v. 6. Seeing it is a righteous thing with God, to recompenſe tribulation to them that trouble you. It is a manifeſt token of that alſo. Now the reaſon of this lyeth in the heinous nature of this ſin, which ordinarily goeth before unto Judgment. And is foreign, a mortal ſign in every Soul where it is found. A Soul may be ſick of luſts of the fleſh, ſick of intemperance in eating and drinking, ſick of incontinence, filthy luſts and uncleanneſs, ſick of other luſts, and yet through grace may recover; ſuch were ſome of you (ſaith the Apoſtle to the Corinthians) but now you are waſhed. But it is very rare that a Soul is ſick of rage and malice againſt Chriſt, and his name and goſpel, ſo as it breaks out in overt acts; I ſay it is very rarely that it recovers. This diſeaſe of rage and malice againſt Chriſt and his Goſpel, which is ſeen in mens dealings with the publiſhers, and profeſſors of it, is much like that diſeaſe in the body which they call a Cancer, which may lurk a great while, and the perſon may live ſo long as he can keep it from breaking, but if it once breaketh there is very little hope of long life. God according to his infinite patience beareth a long time with theſe veſſels of wrath fitted for deſtruction; there are thouſands in the World, who have this cancerous humour within them who are full of wrath, malice and rage, and hatred of Chriſt and his Goſpel, but they keep it from breaking out into overt-acts, they will think ill enough of God, and Chriſt, and his ways, and ſometimes they will alſo talk hardly enough; theſe may live to an old Age, and go down to their Graves in an external peace, having no bands in their death: Their ſins ſhall follow after them, after their lives to judgment, for Jude aſſureth us that the Lord will come with ten thouſands of his Saints, to execute Judgment upon all, and to convince all that are ungoldly a…ongſt them of all their ungodly deeds, which they have ungodly committed, and of all their hard ſpeeches, which ungodly ſinners have ſpoken againſt him. But if mens rage break out openly, God ordinarily is more quick with them. There are ſome of thoſe blood-thirſty, and deceitful men which he hath ſaid ſhall not live out half their days. It is ſeldom that God lets paſs acts of eminent injuſtice, and cruelty. But that he in this life meeteth with the actors of it, and with the ſame meaſure which they mete unto others it is meted to them again. But now perſecution is the higheſt ſpecies of injuſtice, for in it there is not only a wrong done to another, that which is not due is given to him, but God is immediately concerned in the caſe, the wrong is done to him for Gods ſake; he is abuſed, impriſoned, his eſtate is taken from him, he is impriſoned, tormented, put to death for Gods ſake, becauſe he will own his truths, walk in his ways, do what he commandeth him. It is the ſin that fills up the meaſure of iniquity to, and in a Soul, Matth. 23.32. Fill ye up then the meaſure of your Fathers. Nay more then this, ſee v. 35. there, That upon you may come all the righteous blood, ſhed upon the Earth from the blood of righteous Abel unto the blood of Zecharias the Son of Barachias. It draweth upon men the ſins of the ſame kind committed by their forefathers, and not reckoned for it ſheweth, that if they had lived in the days of their forefathers, they would have done what they did; they inherit their Spirit. Hence you ſhall obſerve, that although in eccleſiaſtical ſtory we read of perſecutions that laſted a long time, yet we read of very few particular perſons, that were eminent perſecutors that laſted long. When this Cancer hath broke out they ſeldom live long. Gods patience often extends to Drunkards, and Whoremongers, and Swearers, and Curſers, and they often die in the times of other men, and after the manner of other men; they do injury to few but themſelves; they ſhew indeed a contempt of God, and a diſobedience to God, but they do not ſhew a rage and malice againſt God; their ſins do not tend to blot out the remembrance of Chriſt, and to root out the name of God from the Earth. But he is not ſo patient with this blackeſt ſort of ſinners; they do harm to others, yea to thoſe of whom God hath ſaid, He that toucheth you toucheth the apple of mine Eye. They are for rooting out the name, and mention of God from the Earth▪ God will not bear with theſe, there ſhall be ſomething remarkable in their death, either they ſhall dye in their youth, whiles yet their bones are full of marrow, or they ſhall not dye the ordinary deaths of men. They ſhall not come into the grave as a ſhock of corn in its ſeaſon, but be weeded out, and cut up before the harveſt. If I durſt wiſh evil to to him that hated me, I would curſe him in the name of the Lord; I would ſay let him be a perſecutor of others for Chriſts name ſake. Make but your own obſervation if you have known, or do or ſhall know any ſuch. So that this ſin where-ever the guilt of it doth ſtick is an evident token, not only of eternal perdition to the adverſaries of Chriſt and his Goſpel, but an ordinary token of a deſtruction in this life. Thus I have ſhewed, how the ſufferings of Gods people turn unto them for a Teſtimony on Gods part, let me ſhew you in the next, place, how they turn unto them for a Teſtimony on their part towards God. I will open that in five particulars.
1. They are a Teſtimony of their Diſcipleſhip. This is a part of the ſenſe that Stella giveth of it; Eveniet vobis in ſignum, & atteſtationem, quod vere diſcipuli mei fideliſſimi eſtis. All thoſe that follow a teacher, under a ſhew, or pretence of learning from him, are in common phraſe and way of ſpeaking called his diſciples; ſo it was with Chriſt, while he was on Earth he had ſome that followed him for the l…ves, ſome that believed on him, but he committed not himſelf unto them, becauſe he knew all men, Joh. 2.24. Theſe were diſciples foreign, in an outward appearance, they looked like diſciples, but indeed were not. He hath others who are foreign, his diſciples indeed. None is a Diſciple indeed to another, who doth not really and actually learn of him, either from his words, or from his example in his life and converſation. What ſaith our Saviour? Matth. 16.24. If any man will come after me, let him deny himſelf, and take up his Croſs, and follow me. Obſerve it, Take up his Croſs. It is a great Teſtimony that a man is Chriſts Diſciple, not in name and outward profeſſion only, but in reality, when he can take up his Croſs. It is reported of Ignatius, that after all his ſufferings he ſaid, Now begin I to be a Diſciple.
2. It will be a Teſtimony of their Memberſhip with Chriſt, and conformity to him. The Apoſtle tells us, Rom. 8.29. That we are predeſtinated, that we might be conformed to the Image of his Son. There is the Image of a living Chriſt, and the Image of a dying Chriſt. The Image of a living Chriſt is in Holineſs and Righteouſneſs, Epheſ. 4.23. Col. 3.10. Thus the holy man is conformed to the Image of Chriſt; but then there is the Image of a dying Chriſt. We are conformed to that Image of Chriſt only by ſuffering. The Apoſtle prayeth, Phil. 3.10. That he might know the fellowſhip of Chriſts ſufferings, and be made conformable unto his death. It is true, we are made conformable to the death of Chriſt in a meaſure, when we die unto ſin, as he died for ſin, ſo we die to ſin; this is an inward, ſpiritual conformity, which we come to by mortification; but there is alſo a more external, obvious conformity to the death of Chriſt, and that is, as he ſuffered ſtriving againſt ſin, and bearing a witneſs to the Truth, ſo we alſo ſuffer bearing a Teſtimony to Truth, and ſtriving againſt ſin; this we never arrive at till we come to be ſufferers, and our ſuffering upon theſe ſingle accounts, turn to us for a Teſtimony of ſuch our conformity to Chriſt. Yea, it is a Teſtimony of our Memberſhip in and with Chriſt. Chriſt is the Head of the Church, which is the Body, and we are ſaid to be Members of Chriſt, and Members alſo one of another. You have a notable expreſſion, Col. 1.24. Who now rejoyce in my ſufferings for you, and fill up that which is behind of the Afflictions of Chriſt in my fleſh, for his bodys ſake, which is the Church. That which is behind of the Afflictions of Chriſt. Is there any thing behind of Chriſts ſufferings? Hath he not ſuffered, and entred into his glory, where he is impaſſible, living with, and unto God, where he can ſuffer and die no more? The ſufferings of Chriſt are to be conſidered in a double notion, either as Expiatory or Exemplary. If we conſider them as Expiatory, there is nothing of them behind, nothing of them to be filled up. He ſaid upon the Croſs, All is finiſhed. And he trod the Wine-preſs of his Fathers wrath alone; there was none of the people with him. But if you conſider them as they were Exemplary, as he ſuffered, ſetting us an example; ſo there is much of the Afflictions of Chriſt to be filled up; and they are to be filled up in the bodies of his Saints. Or elſe thus; Chriſt is taken perſonally or myſtically. Chriſt myſtically is the Church, he the Head, Believers Members, both making but one body, and that his body which is the Church. Now of Chriſt (taken in this ſenſe) much of his Afflictions are to be filled up. And Chriſtians ſuffering in conformity to Chriſt, is a Teſtimony to them that they are Members of an afflicted Chriſt; yea and alſo that they are Members of that body, of which Chriſt is the Head; for in all Ages it hath been the Lot of thoſe who would live godly in Chriſt Jeſus, to ſuffer perſecution.
3. It turns unto a Teſtimony to them, both of the truth, and of the ſtrength of their Faith. The Apoſtle deſcribing Faith, Heb. 11.1. calleth it the evidence of things not ſeen, the ſubſtance of things hoped for. For, ſaith the Apoſtle, What a man ſeeth, why doth he yet hope for? Many talk of Faith, few underſtand it. The work of Faith lies in a being perſuaded of God, and depending upon God for the things which we do not ſee. Now it is the want of this Faith which makes men ſhrink in a day of Trial. The Apoſtle, Heb. 10.34. ch. 11.13, 14, 16. concludes from the Servants of God (of whom he there ſpeaks) taking joyfully the ſpoiling of their goods; that they knew in themſelves that they had in Heaven a better and an enduring ſubſtance. And from their confeſſing that they were Strangers and Pilgrims upon the Earth, that they plainly declared that they ſought a Country, and deſired a better Country, that is, an heavenly. Mens unwillingneſs to ſuffer the loſs of any thing, that ſhall be made up with ſo great advantage, ſpeaketh them at leaſt weak in Faith, and but faintly perſuaded of that better ſtate; and that they find a difficulty to depend upon God's Word for it. But when men can freely for the Name of Chriſt leave their Country, and go into Baniſhment, part with their Eſtates, and be content to be ſtript of all they have, part with their Liberty, and be content with a Priſon; part with their Lives, and bid Death, even a violent, and moſt ignominious Death, welcom, it argueth that they both truly and ſtrongly believe what God hath revealed concerning a better Country, a more enduring Subſtance, the glorious Liberty of the Sons of God, a life everlaſting, and full of glory; and not only that they are perſuaded of the truth of the things, but they depend and rely upon God, and by hope patiently wait upon God for the beſtowing theſe things upon them, and making them their portion. Now what would not many a good Chriſtian give for an Evidence of the truth and reality of his Faith? How many doubts, how many fears hath he oft times about it! An ability to ſuffer for the Name of Chriſt mightily tends to their confirmation. The Apoſtle therefore putteth them together, Phil. 1.29. Ʋnto you it is given on the behalf of Chriſt, not only to believe on him, but alſo to ſuffer for his ſake. Suffering, a freedom to ſuffer is a great confirmation of our Faith, both to our ſelves, and alſo to others.
4. It will be a Teſtimony to the people of God of their Love to him. True Faith worketh by Love. Love to another is diſcerned in nothing more than in ſuffering for them; and indeed this is the heighth of Love. It ſpeaks a Soul to have diſcerned a great excellency in Chriſt, and in heart to cleave to him, that rather than part with him, will ſuffer the loſs of any thing. Upon this account among the Heathens is celebrated the Love of Pilades and Oreſtes, Theſeus and Pirithous, &c. But ſee it in Paul, Phil. 3.8. Yea doubtleſs, and I account all things but loſs for the excellency of the Knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the loſs of all things, and do count them but dung that I may win Chriſt. The Soul that may have had its doubts and fears whether it loveth Chriſt or no, meaſuring its affections to this ſpiritual, inviſible Object, by the motions of its affections to Objects more ſenſible, (which indeed is not a true and juſt meaſure) can doubt no longer, duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page when once the Lord hath enabled the Soul to ſuffer for his Name ſake, it ſpeaks a Soul to love Chriſt more than all ſenſible things, when to ſerve and enioy him, it hath freely parted with whatever it had of ſenſible enjoyments and ſatisfaction. Nothing ſpeaks Love like a deep ſuffering for the Object beloved, Gen. 22.12. Now (ſaith God to Abraham) I know that thou feareſt God, ſeeing thou haſt not withheld thy Son, thine only Son from me. That term of fear, and fearing God, in the Old Teſtament, hath often a larger ſenſe, than as ſignifying that paſſion which we call fear. God then knows that a Soul loveth him, and the Soul it ſelf may know that it loveth God, when it can readily and chearfully ſuffer for his Names ſake.
5. Laſtly; It will be to a Soul not only a Teſtimony of Faith and Love, and Patience, and Perſeverance, and Conſtancy, Steadineſs and Unmoveableneſs in the work of the Lord, but it will be alſo a Teſtimony of the Soul's Zeal for God. Zeal is rather the intention of all the affections, than a particular affection of it ſelf. A ſmall degree of Love will not carry a Soul thorough ſufferings. That Love muſt be at a great degree of warmth, which ſhall carry a Soul thorough great difficulties, great trials, great loſſes.
6. To theſe I may add one thing more. Suffering for the Name of Chriſt is a Teſtimony of the preſence of God with the Soul. The Three Childrens induring the fiery Furnace, was a Teſtimony of a fourth perſons being with them, Dan. 3.15. Daniel's being in the Den of Lions, and induring that danger, turned to him for a Teſtimony of God's ſpecial preſence with him, and ſending his Angels to ſtop the mouths of the Lions. Paul's couragious ſuffering was a Teſtimony to him that the Lord ſtood by him, and ſtrengthened him, 2 Tim. 4.17. A Chriſtian needs deſire no more than a token of God's ſpecial preſence. No man ſuffereth for God without the ſpecial preſence of God. None can paſs through theſe deep Waters, nor this hot Fire, unleſs the Lord be with him, according to his promiſe, Iſa. 43.2. Thus now I have opened the ſecond thing, and ſhewed you how a good Chriſtians ſuffering for the Name of Chriſt, turneth unto him for a Teſtimony towards God.
I find yet ſome other ſenſes given of theſe words, which I ſhall but name.
3. It ſhall turn unto you for a Teſtimony, that is, ſay ſome, for a Teſtimony for the Truth. The Sufferings of God's people are their Teſtimony indeed. foreign, Martyrdom ſignifies a Teſtimony. I know not how to fix upon this as the ſenſe of the words, becauſe of the Pronoun, To you. For thoſe Souls muſt be rooted and grounded in the Truth, that are perſuaded to ſuffer for it, unleſs we will ſay that the Primitive is here put for the Poſſeſſive, and foreign the ſame with foreign, and the ſenſe is this; It ſhall be your Teſtimony. It is indeed the ſealing of their Teſtimony, and a real Teſtimony to the Truth of Chriſt, and that which alone ſome are able to give, as that female Martyr, who told her Perſecutors, She could not diſpute for Chriſt, but ſhe could die for Chriſt. Every one cannot give a Verbal Teſtimony; they can conceive, and believe more than they can with their Tongues expreſs. Suffering is their Teſtimony.
4. In Teſtimonium contumaciae eorum qui non crediderint, for a Teſtimony of the ſtubborneſs of thoſe who ſhall not believe. The ſufferings of God's people for the Truth, ſpeak the ſtubborneſs of men that will not imbrace that Truth which the Servants of God ſeal with their bloods. But I ſhall not inlarge upon this, not judging it the beſt account of the Phraſe. I have done with the Doctrinal part of my Diſcourſe, and come now unto the Application of it, which will be diſpatched under two Heads. The firſt of Diſcouragement to the Enemies of Chriſt and his Goſpel. The ſecond of Incouragement to the friends of it.
ƲSE I.
For Diſcouragement to the Enemies of Chriſt, and his Gospel. It ſhall be that, 1 Sam. 2.3. Talk no more ſo exceeding proudly; let not arrogancy come out of your mouths, for the Lord is a God of knowledge, and by him actions are weighed. The Bows of the mighty men are broken, and they that ſtumbled are girt with ſtrength. Sinners out of their innate Enmity to Chriſt, are ready to talk proudly by their threats, Lord (ſay the Apoſtles) Acts 4.29. Behold their threats, and to act cruelly and barbarouſly. Every wiſe man propoundeth to himſelf an end of his actions, and doth nothing but for ſome end, that ſhall be worthy of his pains; not willing to labour in vain, and to bring forth nothing but trouble and ſorrow. The Actions as to which I am diſcouraging you, and from which I am dehorting you, are thoſe mentioned in the verſe before my Text; laying hands upon the people of God, perſecuting them, delivering them into priſons, &c. for Chriſt's Names ſake. I would willingly have all men think with themſelves what their End of ſuch actions is. It is one of theſe two, either that themſelves may live alone in the Earth, and enjoy their ſenſual ſatisfactions without diſturbance, and the ſenſible enjoyments of the World without any Rivals, or Competitors: Or elſe that they might ruine the Intereſt of God in the World. Now, admitting that to be a truth which you have heard, that theſe ſufferings ſhall be a Teſtimony, turn for a Teſtimony, none of theſe Ends are feaſible. If they be a Teſtimony, and ſhall turn to God's people for a Teſtimony againſt the Adverſaries, they are not like by ſuch actions to advance themſelves, by actions which are evident tokens of their perdition, both a ſudden deſtruction here, and an eternal deſtruction hereafter. There are two bodies of people, of which no inſtance can be given, but that God after a ſhort time that he hath made uſe of them for his purpoſe, he hath deſtroyed them. The firſt are Armies, the ſecond are Bands and Troops of Perſecutors; there hath been ſome of theſe in all times, ſome need of them, God, the wiſe God, in his Government of the World, hath had occaſion to make uſe of them. You ſhall obſerve, that the generality of theſe bodies are uſually made up of the dregs of Mankind. God hath often uſed them, but they have never laſted long; of all bodies of people, they have been the moſt mutable, periſhing bodies. The firſt are uſually guilty of much blood and cruelty, (for it is an hard thing for men with their Swords in their hands, to keep from ſmiting but where the Lord bids them ſmite.) The latter are guilty of blood mingled with rage and malice againſt what is ſupremely good, their rage is againſt Heaven, and they at laſt find it hard to kick againſt the pricks. So far is the Perſecutor in reaching his ends, in advancing and ſetting up himſelf, that he finds he hath taken the next courſe to ruine and deſtroy himſelf. Look back upon the Records of time; you read in Holy Writ of ſeveral Troops of Perſecutors; The Jews, Where are they? They were the firſt owners of the Field of Blood; they are ſcattered, and Vagabonds over all the Earth. The Roman Empire, thoſe I mean that ruled it, were the next. Where are thoſe great Powers that were a terrour to all the World? The ſtump of that Empire remaineth in Germany, that is, all the Papiſts are yet in play, but God hath broken them in many places. What is become of all the Generation of thoſe in Queen Mary's days? Gardiner was ſoon cut off in his wickedneſs; Bonner buried upon a Dunghill. I do but name ſome things to you, leaving it to you to look back and ſee where you can find that there hath been any Troop or Band of Perſecutors, that God in a ſhort time hath not ſcattered by his providence, and broken, or any ſingle perſon almoſt, who hath been eminent in theſe Atchievements, that hath died an old man, and full of days, and gone with peace to his Grave. Tell me who ever proſpered in this Trade? When the Devil thus entreth into a man, it is a Teſtimony that God is about to deſtroy him, and that his Judgment is not far off. What is it then that a man in ſuch actions ſhould propound to himſelf as the end? Is it the rooting out of Truth, the doing of a miſchief to the people of God whom he hateth? Alas! neither of theſe ends are practicable or feaſible. The ſufferings of God's people have always rooted and confirmed the Truths of God; the Truths of the Goſpel have got as much confirmation by the ſteady ſufferings of the people of God in the defence of them, as they have done by the Preaching of them. Three things have mightily contributed to ſettle mens minds in the Truth, and to propagate the Knowledge, Faith, and Love of it: The Preaching of the Goſpel by the Apoſtles, and ſince by the faithful Miniſters of the Goſpel. The miraculous operations, by which the firſt Miniſters of the Goſpel confirmed their Divine Miſſion. 3. The undaunted, couragious ſufferings of God's people. Miracles quickly ceaſed, while they were wrought, but few ſaw the operation of them; others then, we ſince have but had the report of them. The great things that have propagated Truth, the Truths of the Goſpel, have been Preaching and Suffering; the Preaching of Miniſters, and the Sufferings both of Miniſters and People. Thoſe who have not Faith enough to believe the Scripture (upon their belief of which hangs all the credit of the Miracles we there read of) yet have had ſenſe enough to diſcern men dying with boldneſs and courage in a ſteady owning of the Propoſitions of the Goſpel. And it is natural to us to think there is ſomething of truth in thoſe Propoſitions, in the defence of which men will adventure to die, and loſe all their ſenſible enjoyments. What do men then aim at? Would they do a miſchief to their Enemies, and do they miſtake the Miniſters of the Goſpel, and ſuch as fear God for ſuch? Alas! neither can they reach this end. Their ſufferings turn to them for a Teſtimony; a Teſtimony from God to them, of an honour he puts upon them, great grace which he hath beſtowed, and will yet further beſtow upon them, an exceeding great reward, either with their ſufferings, or after their ſufferings; either in this life, or in the life which is to come. Why then do people rage? Why do they imagine a vain thing? O that I could perſuade them to ſound a retreat from this Battel, which cannot but end in their own ruine, and their Enemies Victory.
Obj. But I hear ſome ſaying, Is there any that would go about to make men ſuffer for Chriſts Names ſake? May not men be made ſufferers for their diſobedience to the Laws of the place where they live, but they muſt ſuffer for Chriſt's Names ſake?
Sol. I anſwer, God forbid, that Chriſts name ſhould be made uſe of by any who pretend to him to patronize, Treaſon or Rebellion or any diſturbance of the Civil Order or Peace. Nay, men radically good, may for ought I know ſuffer as evil-doers. If Peter had been made to ſuffer for drawing out the Sword, and cutting off Malchus his ear, I know none could have defended him, it is not like his maſter would, who reproved him for it, and told him, That thoſe who took the ſword ſhould periſh by the ſword. Chriſt did not juſtfy that action as done for his names ſake, tho it was for his ſake, yet it was ſpoiled by the raſhneſs and diſorderlineſs of it, and the want of authority to do what he did; the doing of an action for Chriſts name ſake ſignifyeth the doing it at his command, and by his order as well as for his honour and glory.
2. All innocent ſuffering is not a ſuffering for Chriſts name ſake. A man ſuffereth innocently, when he ſuffereth for a pretended crime of which he is not guilty, when men lay to their charge things which they know not; but every one who thus ſuffereth, ſuffereth not for Chriſts name ſake; Naboth was put to death upon a falſe ſubornation, but he was no ſufferer for Gods ſake, but for his own juſt rights and liberties. Indeed all ſtand concerned to take heed, that they be no cauſes nor inſtruments of, and in mens ſufering innocently, for it is a dreadful guilt, Exod. 23.7. Pſal. 10.8.15.5. It was one of the crying ſins which brought Vengeance on the Jews, that amongſt them was found the blood of Innocents, Jer. 2.24. and that they had filled the land with the Blood of innocents, Jer. 19.4. But wicked men may fill a nation with the blood of innocents, and yet not with the blood of ſuch as ſuffer for Chriſts name ſake.
3. I told you before, that a ſuffering for Chriſts name ſake muſt be a ſuffering for him, not meerly for our ſelves, in defending our perſonal juſt rights, nor yet for our countrey in defending its juſt liberties, but for Chriſt, in maintaining his truths and ordinances, whether relating to his worſhip, or to mens lives and converſations. As the holy Martyrs of old choſe rather to dye and to loſe all they had, then to deny Chriſt, and not to publiſh his goſpel, and to live up to his laws for Worſhip and Holineſs.
4. Laſtly as a ſuffering for the maintenance of any civil rights, if for them meerly, is no ſuffering for Chriſts names ſake, ſo no civil Edicts, or Laws can take away a Chriſtians honour in ſuffering for Chriſt, and for his names ſake, if indeed their ſuffering be of this nature, that is, for this cauſe, Acts 5.41. The Apoſtles went away rejoicing, that they were counted worthy to ſuffer for his name. Yet it was contrary to the command of the Sanhedrim, v. 28. If a ſuffering for Chriſts name ſhall turn to them for ſuch a Teſtimony, all men that love their own Souls, or lives, or whatever is dear to them, ſtand highly concerned to take heed, that they raiſe not againſt themſelves any ſuch teſtimony, or evident token of perdition, as the Apoſtle calls it.
ƲSE. II.
If what you have heard be truth, if Chriſtians ſufferings for Chriſts names ſake ſhall turn unto them for a Teſtimony, (which is Chriſts own aſſertion) if it …urn to them for ſuch a teſtimony as you have heard opened; if you ſearch the Scriptures and find theſe things are indeed ſo as I have opened to you: You ſee what reaſon Chriſtians have in ſuch ſufferings, to count it all joy, when they fall into diverſe Temptations, according to the Counſel of James, ch. 1. v. 3. To rejoice and be exceeding glad, for great is their reward in Heaven, according to our Saviours exhortation, Matth. 5.12. To rejoice for as much as they are partakers of Chriſts ſufferings, that when his glory ſhall be revealed, they may alſo be glad with exceeding joy. To be in nothing terrified by adverſaries, which is to them an evident token of perdition, but to you of Salvation, and that of God. Phil. 1.28. I beſeech you ſit down and conſider ſeriouſly with your ſelves what a Teſtimony of Gods favour, what a mark of honour from him is worth, what a Teſtimony is worth to your Souls, that you are ſome of thoſe, who ſhall one day be glorified, if you be ſuch who are ſerious in the buſineſs of eternity, and keep any watch upon the influences of God upon your Souls, think with your ſelves what in your ſad, and melancholick reflections at ſome times you would give, that God would ſhew you a token for good, Pſal. 86.17. David beggs of God that he would ſhew him ſuch a Token. This is ſuch a token as God ſhewed Paul to chear him with, Acts chap. 23. v. 11. The Lord ſtood by him and ſaid, Be of good cheer Paul! for as thou haſt teſtified of me at Hieruſalem, ſo muſt thou alſo bear witneſs at Rome. Be of good cheer! one would have thought it ſhould have quite deadned Paul, and put him out of all good cheer. God did not ſo judge, he would not have ſaid ſo to his Servant, if he had not judged, that it had been a proper argument of comfort, and for the filling of his Soul with chearfulneſs. Let not therefore your hearts fail, indeed this ought to be no argument to a Chriſtian to pull troubles of this nature upon himſelf, he ought to maintain both the wiſdom of a ſerpent and the innocency of a dove, and to look that he cometh by his ſufferings honeſtly. But to ſuffer as a Chriſtian is not a matter of trouble, or ſhame, but a good cauſe to glorify God, 1 Pet. 4.16. What would not any conſiderate chriſtian give to have a teſtimony that he is one whom God delighteth to honour, one whom the Lord hath influenced with great degrees of grace, and intendeth yet further to influence, one whom God deſigneth a great reward for, either in this life or that which is to come, to have a Teſtimony that he is a Diſciple of Chriſt, and that not in name, but in deed, a true believer, one that loveth God, and that not in word and in tongue only, but in deed and in truth? I have read of one who in a great agony of Spirit had this expreſſion: I could be content to lye in Hell a thouſand years were I ſure then but to have one good look from God. What ſaith the Apoſtle? If we ſuffer with him, we ſhall alſo reign with him. If you ſuffer as Chriſtians you may ſpeak to your adverſaries in the language of that ancient Martyr. Sententiis veſtris gratias agimus; quum à vobis damnamur à Chriſto abſolvimur; We thank you for your ſentences; when you do condemn us, Chriſt abſolveth us. In our Book of Martyrs we read of the condemnation of three famous Martyrs, all Biſhops, Cranmer, Ridley and Latimer. The firſt replieth to his Judges, I appeal from this your ſentence to the Judgment ſeat of God. The ſecond told them, Although I be not of your company, yet I doubt not but my name is written in a better place, whither your ſentence will ſend me ſooner. The third ſaith, I thank God moſt heartily that he hath prolonged my life to this time. Mark how all theſe good men counted it all joy when they fell into theſe terrible temptations; a good Chriſtian ought not indeed to deſire ſuffering for Chriſts ſake; the Apoſtle ſpeaking of ſuffering ſaith, 1 Pet. 3.17. It is better (if the will of God be ſo) that ye ſuffer for well doing then for evil doing. Sufferings are things ingrateful to the fleſh, and upon that ſcore evils, as they are temptations. Our fleſh always is crying to us, Maſter, ſpare thy ſelf. They are not therefore to be deſired. No man knoweth what his heart will prove in an hour of trial, but if it be the will of God, you ſuffer (ſaith the Apoſtle.) It is never the will of God that we ſhould ſuffer (in that ſenſe wherein the Apoſtle there mentioneth the will of God) but when we ſuffer for doing the will of God, if this be our lot, that a ſhower overtaketh us, walking not in any crooked paths of our own, but in the way of Gods commandments let us rejoice, Chriſt is magnified in our body (as the Apoſtle ſpeaketh) Phil. 1.20. And as Chriſt is magnified in you, ſo you are magnified by Chriſt. The ſpirit of glory and of God reſting upon you. 1 Pet. 4.15. Wherefore (as the ſame Apoſtle ſaith) Let them that ſuffer according to the will of God, commit the keeping of their Souls to him, in well doing as unto a faithful creator. v. 19. I need not much enlarge in this branch of application. What it is to ſuffer for Chriſts name ſake, I have in my former diſcourſe ſhewed you. There are (as I have ſhewed you) arguments enough in theſe few words; It ſhall turn unto you for a Teſtimony.
ƲSE III.
Let us therefore in the laſt place labour for this degree of grace, That we may be ready to ſuffer for the name of Jeſus Chriſt. It is every man… wiſdom, though he be at preſent in health to prepare for ſickneſs, becauſe ſickneſs is but a common accident to mortality, & none can promiſe himſelf that he ſhall always enjoy his health. I call this Grace, for the Apoſtle lets us know, it muſt be given unto us to ſuffer. Phil. 1.29. There are but two things that I know of neceſſary to us for ſuffering 1. The one is a mortified heart to the World, both in the ſenſual ſatisfactions, and in the ſenſible enjoyments of it. We may do a great deal toward this by conſidering the vanity, and incertainty of theſe things, the inconſiderableneſs of them weighed and compared with the enjoyments of God: By difuſing our ſelves to them, &c. The ſecond is courage; now this is partly natural, and morally; partly infuſed: There is a natural, and moral courage which many have ſhewed in their perſonal dangers, and in the more publick dangers of their country; we find a great deal of this, amongſt Pagans, this will not do in this caſe. The courage here neceſſary muſt be given from above, and the product of Faith in things that are inviſible. It is a courage by which Chriſtians are as the Apoſtle ſaith, out of weakneſs made ſtrong — by which Women have received their dead raiſed to life again, Heb. 10.34, 35. For this we had need be much in Prayer. Our Saviour commandeth us that we ſhould Pray, that we enter not into Temptation. And Luke 21.36. (with which I ſhall conclude) Watch ye therefore (ſaith our Saviour) and Pray always, that you may be accounted worthy to eſcape all theſe things that ſhall come to paſs, and to …and before the Son of man. We ought to pray that we enter not into Temptation, as Temptation ſignifies no more then trials, but more eſpecially in a ſecond ſenſe as Temptation ſignifieth a motion to ſin, which is the Temptation of the former temptations. But if that it be not the will of God that we ſhould eſcape temptations in the former ſenſe, yet we may eſcape them in the latter ſenſe, and may be able to ſtand before the Son of man. That ſufferings may not be Teſtimonies againſt us, which they will be if we be aſhamed of the Lord Jeſus, or of his truths, or ways, but that they may (as is here promiſed) turn unto us for a teſtimony for us.
FINIS.
A Catalogue of Books Printed for, and are to be ſold by Edward Giles, Bookſeller in Norwich, near the Market-place.
SEveral Diſcourſes concerning Actual Providence.
A word in Seaſon.
Defenſive Armour againſt four of Satans moſt fiery Darts.
Sermons upon the whole firſt and ſecond Chapters of the Canticles. All publiſhed by John Collings, D. D.
The way of the Spirit in bringing Souls to Chriſt.
The Glory of Chriſt ſet forth, with the neceſſity of Faith, in ſeveral Sermons. Both by Mr. Thomas Allen, late Paſtor of a Church at Norwich.
Enoch's walk with God and Chriſt.
A Chriſtians gain: By Mr. Timothy Armitage, late Miniſter in the City of Norwich.
Precious Promiſes the Portion of Overcomers. By Mr. John Lougher, Miniſter in Norfolk.
The Saints Eben-ezer. By Mr. Francis Engliſh, late Miniſter in Norwich.
Directions to ſpell Engliſh right.
The Hiſtory of the Proteſtant Reformation, as it was begun by Luther.
The Dead Saints ſpeaking: being a Sermon Preached upon the death of Mr. Newcomb.
The Engliſh Presbyterian.
The orderly matter of Prayer, drawn into Queſtion and Anſwer.
Two Treatiſes; the firſt, Of Rejoycing in the Lord Jeſus in all Caſes and Conditions: The ſecond is, Of a Christians Hope in Heaven, and freedom from Condemnation by Chriſt: Both by Mr. Robert Aſty, late Miniſter of Jeſus Chriſt in Norwich.
Obedience to Magiſtrates Recommended; By Mr. John Clapham, Rector of Wramplingham in Norfolk.
A Preſent for Youth, and Example for the Aged.
FINIS.
End of the text · John Collinges, Thirteen Sermons (1684)