THE Illative therefore naturally points to somewhat that goes before; and for this we must look back as far as the beginning of the former Chapter. For this Cause—that is, considering the many glorious Priviledges, which by Virtue of your Relation to Christ, you are honour'd with: — For this cause, I Paul the Prisoner of Jesus Christ for you Gentiles—And then he makes a Digression, explaining and magnifying his Of­fice, wherein, by Commission from Christ, he stood more particularly related to them. He makes, I [Page 2]say, a Digression in a long Parenthesis as far as the beginning of the 4th. Chapter, where he re­sumes his Argument, from which he abruptly brake off before:— I therefore the Prisoner of the Lord—Which is a Repetition, or Recollection of his former Words at the first Verse of the foregoing Chapter— For this cause I Paul the Prisoner of Jesus Christ for you Gentiles.—For the Connection of which, to make it sense, we must have regard to the Words at the first Verse of the 4th Chapter, — beseech you that ye walk worthy, &c.— I Paul the Prisoner of Jesus Christ for your Gentiles—beseech you that ye walk worthy of the Vocation wherewith ye are called. So here, I therefore the Prisoner of the Lord (which is a Repetition of the former Words) be­seech you that ye walk worthy of the Vocation wherewith ye are called. In which words there are these two things considerable.

1st. The Character which St. Paul chooseth to recommend himself by, and enforce his following Exhortation.— I therefore the Prisoner of the Lord.—

2dly. Here's the Exhortation it self, and that is to a sutable and agreeable Conversation, worthy of the Christian Vocation:— I beseech you that ye walk worthy of the Vocation wherewith ye are called.

The Time will not permit me to speak distinctly to each of these. I shall therefore insist upon the former, and only touch upon the latter in the Application.

The first thing which here offers it self to our consideration (and which shall be the subject of my ensuing Discourse) is,

[Page 3] 1st. The Character which St. Paul chooseth to recommend himself by, and enforce his following Exhortation.— I the Prisoner of the Lord.—

What? may some say, could St. Paul choose no better, no other Character than that of a Prisoner! a very unpromising, uninviting Character to indear or recommend, very unlikely to gain Esteem, or Respect, or Credit in the World, unlikely to gain Proselytes, or draw Disciples after him! For, who is in love with Prisons and Confinement? who is fond of noysome Goals, and Dungeons of darkness? who admires Chains, and Fetters, and Shackles of Iron, the Ornament, the Dress of Prisoners, who are fed with the Bread of Adversity, and the Water of Affliction, whose Musick is sighs and groans, and their recreation whips and scourges with St. Paul and Silas, or the Stocks with Joseph, where they hurt his Feet, the Iron entring into his Soul?

The World is apt to worship the rising Sun, to adore growing Greatness and Magnificence, to court, and be influenc'd by Riches, Power and Grandeur; and consequently to despise Poverty and Meanness, Misery and afflicted Innocence.

How unlikely is this Lecture, this Epistle to prevail with the Auditors, which is deliver'd, which is sent by Paul the Prisoner, who talks of Riches and Honour, and Power and Liberty for his Disci­ples, when himself is poor, and despised, and weak and in bonds? who would run to him for help, who cannot help himself? who would go to him for riches, who is poor, for honour, who is despised, for power, who is weak, or for liberty, who is a Prisoner?

How impolitickly, how imprudently and indis­creetly does St. Paul make his choice here of a Character to recommend himself by to the good O­pinion and Affections of Men? How unplausible, unpromising, and uninviting a Title is this, I the Prisoner of the Lord?

'Tis true, it is so in the Eye of the World, which is govern'd and influenc'd by Sense, and outward Appearance, and blindly led by Brutal Passions and Appetites. Thus when our Saviour exerted his Power as a King, in working Miracles, casting out Devils, healing the Diseased, raising the Dead, and feeding the Living at the Expence of a Miracle, entertaining so vast a Multitude, so many thousands at that noble, bounteous Feast in the Wilderness, where a few Loaves and Fishes were miraculously multiplied into a prodigious Plenty, and abundant Overplus, after the numerous Ghests had eaten and were satisfied: when, I say, He thus exerted his Power as a King, in working Miracles, and doing Wonders, he wanted not Followers, he had plenty of Disciples, who in sholes and crowds thronged after him: but when he preach'd the Doctrine of the Cross, which his Disciples must take up and follow him; when he told them of suffering, and tribulation, and a severe persecution, which they must undergo for his sake and the Gospel's, of which he had already begun, and would ere long give 'em a more glori­ous Example; then they are offended at him, they halt, and stagger, and run from him; multitudes went back, and walked no more with him; as the Evangelist St. John tells us in the 6th. Chapter of his Gospel at the 66th. Verse.

Such an Enemy to the Cross was St. Paul, him­self before his Conversion; but after it, his Eyes being anointed with that Sovereign Eye-salve, pre­scribed by the wise Physician, receiving an Ʋnction from the Holy One, he saw with other Eyes, had a new Idea, a new representation of Objects, which were set in a truer and better Light, and learnt to prize and value what before he despised, of whose worth he had not skill enough to make a true Judgement and Estimate.

No wonder then that he makes choice, and that wisely enough, (as I hope I shall convince you be­fore I have done) of this Character here, the Pri­soner of the Lord. And this he does, I conceive, for these following Reasons.

1st. He looks upon this Character, not as mat­ter of disgrace, but as the greatest, as the highest honour.

2dly. Herein he gives an instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of Christ.

3dly. Herein he shews his resemblance to the noble Army of Martyrs, the early sufferers before the Incarnation.

4ly. Hereby he gives an evidence of his fellow­ship with the suffering Saints and Martyrs since the Incarnation, and Crucifixion of Christ.

[Page 6] 5ly. 'Tis a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and deliver'd.

6ly. Suffering is the Touch-stone of Vertue, and the Tryal of Sincerity.

1st. He looks upon this Character, not as matter of disgrace, but as the greatest, as the highest Honour.

— The Prisoner of the Lord, or for the Lord, or for the Lord's sake—What greater Honour can there be! To be a Prisoner for his sake, who is the Beloved of the Father, who is King of Kings, and Lord of Lords, who is exalted far above Princi­palities and Powers, and every name that is named, to whom the whole Family in Heaven and Earth do how and obey; to be a Prisoner in his quarrel, and to suffer for him, what greater Honour can there be! to suffer for him, who has suffer'd for all, and is the great Redeemer and Saviour of Mankind, and who shall come to Judge the World, whose Word shall give Law to the Universe, and deter­mine the everlasting State both of Men and Devils, from which there is no Appeal for ever, at whose command and direction rewards and punishments shall be variously distributed to the many thousands and millions of the Sons and Daughters of Adam; to suffer for him, and in his quarrel, what greater Honour can there be!

To be the Prisoner of the Lord, St. Paul esteems as a more honourable, worthier Title than that of a learned Jew, or a precise Pharisee, a Disciple, a [Page 7]Scholar of Gamaliel's, or a Doctor, yea, an Apostle of the Gentiles; yea, than the Son of a King, an Heir to an Empire, or a mighty Potentate, whose Scepters and Chains of Gold he lookt upon to be less beautiful than his Fetters of Iron. Every Link in his Chain was more ornamental than the Jewels in the Diadems, in the Crowns of Princes. Rom. 1.16. I am not asham'd, says he, of the Gospel of Christ. We glory in Tribulations. I am not asham'd of this Chain. 5.3. Gal. 6.14. God forbid, says he, that I should glory save in the Cross of our Lord Jesus Christ, by whom the World is crucified unto me, and I unto the World. I take pleasure in infirmities, in reproaches, in necessities, in persecu­tions, in distresses for Christ's sake; as it is in the 2 Cor. 12, 10. He esteems it as a piece of Honour, a Royal Grant and Priviledge to suffer for Christ. Ʋnto you it is given (says he to the Philippians) in the behalf of Christ, not only to believe on him, Phil. 1.19. but also to suffer for his sake, having the same conflict which ye saw in me, and now here to be in me. He exults, and rejoyces, and blesses God that he is counted worthy to suffer shame for his Name! But that which others counted shame he counted Glory. So far was he from startling at sufferings, at the Name of Prison and Confinement, or being asham'd of the Character of Prisoner for the sake of Christ, that he breaks out into a vehement Passion, and holy Anger with those who (out of an unseasonable, ill-timed Chari­ty and Pity, and deep concern for his Temporal Interest, which they passionately advis'd him to consult, like Peter of Old, Master pity thy self) disswaded him from going up to Jerusalem for fear of those Bonds and Imprisonment, which the [Page 8]Prophet Agabus said did await him there. What mean ye, says he, to weep and to break my heart, for I am ready not to be bound only, but also to dye at Jerusalem for the Name of the Lord Jesus. Act. 21.13.

2ly. Herein he gives an Instance of his being con­formed to the Captain of our Salvation, of his being made partaker of the sufferings of Christ: who is stil'd Heb. 2.10. The Captain of our Salvation, who was made perfect by sufferings. Now the Souldier must be conformable to his Captain. He must engage in the same War, he must enter the same bloody Field, and fight the same Battles, and against the same Enemies; he must run the same danger, and undergo the same hardships that his Captain does: or else he is unworthy of the Name, or Title, or relation of a Souldier, and instead of being re­warded, deserves to be punished. Now St. Paul was a Souldier, yea a great Officer, and Commander under the Captain-General of the Spiritual Forces. And he tells us Phil. 3.10. that he desir'd nothing more than to have fellowship with him in his sufferings, and to be made conformable unto his death. And every Christian is bound according to his measure and capacity to do the same thing. Every Chri­stian is a Spiritual Souldier, and has oblig'd and en­gag'd himself to fight manfully under the Banner of Christ. The Apostle makes suffering to be ante­cedaneous to glorification, nay to be the condition of inheriting Glory, Rom. 8.17. observe the Gra­dation there. At the 16th. Verse the Apostle says, The Spirit it self beareth witness with our Spirit, that [Page 9]we are the Children of God. And if Children, then Heirs; Heirs with God, and joynt Heirs with Christ. It follows, if so be that we suffer with him, that we may be also glorified together. 'Tis an undoubted Truth, that the Christian that refuses to suffer with Christ shall not be glorified with him.

'Tis true, a Christian is not bound to seek, to court suffering, to run himself into the Fire. If he is persecuted in one place, he is permitted to fly to another. But if he cannot escape, if he cannot fly, he must suffer. If the Cross be not only offer'd to, but laid upon his Shoulder, he must not basely cast it off. If the Crown of Thorns be platted for and put upon his Head, he must not refuse to wear it. If a Christian is brought to that streight with Peter, that either he must take up the Cross, or deny his Master, either suffer or sin, it is easie to de­termine which side to take, and what to do. In this case a Christian is indispensibly bound to suffer, and he that declines it, refuses to suffer with Christ, and consequently cannot expect to be glorified to­gether with him.

But perhaps you'll say, God forbid that we should refuse to suffer with Christ. We are ready to suf­fer Martyrdom for him, to dye for him, to burn at a stake rather than deny him, or renounce our Religion, in which we were baptiz'd and edu­cated.

'Tis well resolv'd indeed, but 'tis sooner said than done. There are divers sorts of sufferings for Christ. There is a sort of Martyrdom besides burning at a Stake. The Christian that resolves to suffer rather than sin is a Martyr in Will. And [Page 10]that chooses actually to suffer rather than sin, is a Martyr in deed.

Now examine the sincerity of your Resolution in lesser Instances, which are below the greater Martyrdom, suffering death for the sake of Christ. He that is poor, and to help himself will steal, refuses to suffer with Christ. He that to avoid the loss of a little trival Profit, or to secure his Estate, when he is threatned with the loss of it, will do unlawful things, will lye, and swear, or forswear, and act against his Conscience, and the word of God, and his own words too, he denys Christ, and refuses to suffer with him, and consequently cannot ex­pect to be glorified together. He refuses to fight under the Banner of Christ, notwithstanding his Vow; but is a perfidious, base Deserter, and runs over to the Enemies Camp, and therefore cannot expect to be rewarded by his own General, to whom he has sworn Fidelity, but on the contrary, when he falls into his hands must expect the fate of base Deserters.

That's the second Reason of St. Paul's choice of this Character, The Prisoner of the Lord. He here­in gives an Instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of Christ. Which must mightily recommend him to the good Opinion, and Affecti­ons of all good Christians.

3ly. Herein he shews his resemblance to the noble Army of Martyrs, the early Sufferers before the Incarnation. Whose Martyrology, whose re­nowned sufferings are compendiously historified [Page 11]in the 11th to the Hebrews: which tells us that by Faith Moses when he was come to years, refused to be called the Son of Pharaoh's Daughter, choosing ra­ther to suffer affliction with the People of God, than to enjoy the pleasures of Sin for a Season; esteeming the reproach of Christ greater Riches than the Treasures in Egypt: for he had respect unto the recompence of reward. By faith he forsook Egypt, not fearing the wrath of the King: for he endur'd as seeing him who is invisible. Others were tortur'd not accepting delive­rance, that they might obtain a better Resurrection. And others had tryal of cruel mockings and scourgings, yea, moreover of Bonds and Imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the Sword: they wandred about in Sheep-skins and Goat-skins, being destitute afflicted, tormented▪ Of whom, says the Historian, the World was not worthy. They wandred in Deserts, and in Mountains, and in Dens, and Caves of the Earth. These were the Proto Martyrs, the early Sufferers before the In­carnation. To whom our Apostle shews his re­semblance by this Character of the Prisoner of the Lord.

4ly. Hereby he gives an evidence of his fellow­ship with the suffering Saints and Martyrs since the Incarnation and Crucifixion of Christ. Here­by he declares his fellowship with that bold coura­gious Sufferer, St. John the Baptist, who was a Pri­soner and a Martyr in his confinement: With St. Stephen, the glorious Proto Martyr after the As­cension of our Lord; to whose death St. Paul was not only a Witness but an Assistant too, consenting [Page 12]unto his death: with all those sufferings Christi­ans whom he himself had persecuted, breathing out threatnings and slaughter against the Disciples of the Lord, and being exceedingly mad against them, caused them to blaspheme; making havock of the Church, halling Men and Women, committed them to Prison, where he himself is now their joyful Com­panion.

5ly. 'Tis a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and delivered. There are two ways of confirming any Revelation from Heaven; Miracles and Suf­fering.

Now by both these our Saviour confirm'd his Doctrine, especially by the former: and the Apo­stles more especially by the latter, who therefore were call'd Martyrs, that is, witnesses to the Truth of the Gospel by their sufferings. Which gain'd mighty Credit and Reputation to it; which drew on multitudes of Disciples, brought in sholes of Pro­selytes, according to the old Observation, that the Blood of the Martyrs is the Seed of the Church. He that dares suffer for his Religion, that can suffer Bonds, and Imprisonment, and death, for Christ, that can suffer the loss of his Goods and Estate, his Livelihood and his Life, for the Doctrine he deli­vers, gives a Presumption that it is true, and that he believes it to be so. But if when he is call'd to suffer, he starts aside like a broken Bow, and will rather deny his Doctrine or Religion, than suffer in the defence of it, it exposes the Credit of it, gives a ground of suspition that it is not [Page 13]true, at least 'tis an Argument that he himself does not believe it. Our Saviour tells us of some, St. Luk. 8.13. that are like the stony Ground, who receive the word with joy, but in time of temptation fall away. The time of Persecution, is the time of Temptation, the time of Tryal; which like the cold frosty Air, meliorates and is advantagious to sound, but pernitious to sickly, unhealthy Bodies, which makes 'em languish and die away: or rather like the stronger Wind, which ventilates, and fans, and cleanses the solid Grain, but drives the Chaff, and the empty, lighter Corns a way. Mat. 3.12. So John the Baptist uses the Simi­litude concerning Christ: Whose Fan, says he, is in his hand, and he will thoroughly purge his Floor, &c. There is a time when Christ, the Master and Owner of the great Threshing Floor, the Church, takes his Fan in his Hand, and by the Wind of Persecution does purge his Floor; the Chaff flies away, which lay mingled amongst the Wheat, but it fans, and cleanses, and discovers the purer solid Grain, which he gathers into his Garner, but will burn up the Chaff with unquenchable Fire.

The Apostles and their suffering Brethren were this purer Wheat, that could endure the blowing, and fanning, and cleansing of the Wind, whilst many others like Chaff were too light for the Disci­pline of the Wind, could not endure the violent Breath, but were instantly blown away. Blessed is the Man, says St. James, that endureth Temptati­on, i. e. the time of Tryal. He is an Honour to the Gospel, a Comfort to himself, and a Bulwark [Page 14]to Religion. Who will believe that Man that does not believe himself? And how does that Man believe himself that dares not suffer in defence of that Doctrine which he has taught and deli­ver'd? But he that can say and suffer, that dares do and die in pursuance and defence of his Doctrine and Religion; why the Beholders of his resolute constancy and passive valour will conclude that there is [...], some spark of Di­vinity in this, that there is somewhat extraordi­nary, some beams of Truth here, which naturally bespeak Credit and Esteem.

The Devil has observ'd long ago that Skin for Skin, Job. 2.4. and all that a Man hath will he give for his Life. But he that dares part not only with his Livelihood, but his Life too, in defence of his Doctrine and Religion, convincingly perswades Mankind to believe the Truth of it, and that the Sufferer believes it too; in defence of which he will venture so great a Stake, pay down so large a Praemium, in lieu of which certainly he is as­sur'd of somewhat that is far better, of a much more abundant Recompence. He certainty most firmly believes the Doctrine of the Gospel, and of future rewards and punishments, who dares suffer rather than sin against the Revealer and Dispenser of them. St. Paul dares suffer Imprison­ment, and the loss of Liberty, and Estate, and Life, whilst Impostors, and Cheats, and Pseudo-Apostles boast and talk, but dare not suffer or die, but are guilty of base Tergiversation, turning their backs upon the Truth, which they renounce and deny, when they are put to the Test, to [Page 15]the severe Tryal, and critical point of suf­fering.

That's the fifth Reason of St. Paul's choice of this Character to recommend himself by, and en­force his following Exhortation— The Prisoner of the Lord—Which is a Presumption, if not a De­monstration of the Truth of that Doctrine which he taught and deliver'd.

6ly. and Lastly, Suffering is the Touch-stone of Vertue, and the Tryal of Sincerity. This he very well knew who knows the Heart, and the workings of it; and therefore was pleas'd to put his Servant Job into the School of Affliction, and to try him with Adversity: Not that he wanted a discovery himself, but to silence the Calumnies and Reproaches of the Devil and his Instruments, who were ready to object against the Character and Elogy which God gave of him,—Doth Job fear God for naught? as we read in that famous Dialogue between God and the Devil, in the first Chapter of the Book of Job at the 6th. Verse; Now there was a day when the Sons of God, i. e. the Angels came to present themselves before the Lord, and Satan, the Arch-Devil, the President of the black Society, came also among them. And the Lord said unto Satan, whence comest thou? Then Satan answer'd, from going too and fro in the Earth, and from walking up and down in it. And the Lord said unto Satan hast thou consider'd my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and escheweth [Page 16]Evil? Then Satan answer'd the Lord and said, Doth Job fear God for nought? Hast not thou made an Hedge about him, and about his House, and about all that he hath on every side? thou hast blessed the Work of his Hands, and his substance is increased in the Land. But put forth thy Hand, and touch all that he hath, and he will curse thee to thy Face. And the Lord said unto Satan, behold all that he hath is in thy Power, only upon himself put not forth thine Hand. Which leave no sooner given, but he im­proves it to the utmost; the Commission granted wanted not a sharp and speedy Execution. So Satan, says the Text, went forth from the Presence of the Lord, to vex and afflict the Saint, and play'd the Devil indeed; stirring up the Sabeans, and Caldeans, the Fire and the Winds against him; opening the Treasury, the Magazines of the Air (of which he is emphatically call'd, the Prince) discharging the Artillery of Heaven against him; making sore and lamentable havock in his Estate, in his Goods, and his Children; leaving him in a manner as naked as the World receiv'd him.

Well, but what effect had this upon Job? Did he curse God to his face, as the Devil said he would? No, but he behav'd himself with meekness, and humility, and resignation to the Sovereign Will, exercising Faith, and Patience, and Trust in God. He arose and rent his Mantle (a token of Sorrow, being a Stranger to the Stoical Apathy) and shaved his Head, and fell down upon the Ground and worshipped, and said, naked came I out of my Mother's Womb, and naked shall I return thither. It follows, In all this Job sinned not, nor charged God foolishly.

But tho! the Devil was foil'd and deceived here, shamefully baffled and disappointed as to his ex­pectation, yet he makes another Effort, resolves to try once more. And to that end presents him­self before the Lord upon a solemn Day amongst the Angels: chap. 2. And the Lord said unto him, v. 3. Hast thou consider'd my Servant Job, that there is none like him in the Earth, a perfect and an up­right Man, one that feareth God and escheweth Evil? and still he holdeth fast his integrity, although thou movedst me against him to destroy him without cause. And Satan answer'd the Lord and said, Skin for Skin, yea all that a Man hath will he give for his life. But put forth thine hand now, and touch his bone and flesh, and he will curse thee to thy face. And the Lord said, behold he is in thine hand, but save his Life. So Satan went forth from the pesence of the Lord, and smote Job with sore Boils from the Sole of his Foot unto his Crown.

And fearing that he was not Devil enough with all his Dragon-like violence to prevail with Job to curse God, he employs an Incarnate Devil, stirr'd up his Wife against him, his Bosom Com­panion, hoping that her Perswasions and Temp­tations would be as charming and prevalent, as those of Eve were on her Husband Adam. Then said his Wife unto him, dost thou still retain thine integrity? curse God and dye. But he said unto her, Thou speakest as one of the foolish Women speaketh. What? shall we receive good at the hand of God and shall we not receive Evil? It follows, In all this Job did not sin with his Lips: but still exercis'd [Page 18]Faith, and Patience, and Trust, and Affiance in God. Though he kill me, says he, yet will I trust in him. Vertue in a good Man shines the brighter for being clouded with Adversity: of which Job was an illustrious Instance and Example.

Adversity was ever esteem'd amongst the an­cient Philosophers to be the Touch stone of Ver­tue, Magnum Ex­emplum nisi mala fortuna non invenit. Sen. de Prov. c. 3. and the Tryal of Sincerity: No very Exem­plary Vertue, they thought, could well appear otherwise than in notable misfortune: 'Twas so in the Opinion of Socrates, Plato, Diogenes, Seneca, Cicero, and other ancient Philosophers: who did not shrink at Adversity, but shew'd a greatness and presence of Mind, sutable to their sufferings. Their Vertue did not flag, or wither, or fall by those blustring Winds. Adversity is like a tempestuous Wind which trys the strength of Trees: those which are rotten at the Heart, or Root, it breaks and throws down; but those which are sound are the more confirm'd, the more firmly rooted by those violent shakings.

To approve a man truly vertuous, [...]. Plat. de Rep. 2. and heartily righteous, says an ancient Writer, he must be exercis'd with all the Instances of Adversity; not only in his Goods, but his good Name, not only his Estate, but his Body and Life. He must endure all the Instances of Cruelty, he must be imprison'd, and put upon the Rack, and tortur'd and scourg'd, and have his Eyes burn'd out, suffer the pains of Fire, and at last be impaled or dye upon a Cross.

It was the Cup of Poyson, says Seneca, Cicuta Mag­num Socratem fecit. Sen. Ep. 13. Calix venena­tus, qui Socra­tem transtulit e Carcere in Caelum. Id. Ep. 67. Aequalis fuit intanta inaequa­litate fortunae, &c. Id. Ep. 104. Rutilij Inno­centia ac virtus lateret, nisi accepisset inju­riam; dum violatur efful­sit. Id. Ep. 79. which made Socrates a Great man, and which out of Prison did transfer him to Heaven, or did procure to him that lofty esteem; offering opportunity to signalize his constancy, his equanimity, his un­concernedness for this World and Life. And the Vertue, says he, and the innocence of Rutilius would have lain hid, if it had not, by condemna­tion and exile, received injury; while it was violated it brightly shone forth. And he that said this of others, was himself in nothing so il­lustrious, as in handsomely entertaining that death to which he was adjudged by the bloody Tyrant. And generally the most honourable Persons, in the Judgment of Posterity, for gal­lant worth, to this very end, (as Sen. de Prov. 2.3. Plut. de Stoic. Contr. Ep. 1931. such Philo­sophers teach) were by Divine Providence deli­ver'd up to suffer opprobrious condemnations and punishments by the ingrateful malignity of their times. He's a vertuous Man indeed that can en­dure all this rather than renounce his Vertue and Integrity. And such vertuous Men, such stout couragious Sufferers the World has yeilded, and that both amongst the Heathens, and in the Church of God, of which our Saviour, and the Prophets, and Apostles, and Martyrs were glorious and illustrious Instances.

Thus you see that 'twas for very good and wise Reasons that our Apostle chose this Cha­racter, the Prisoner of the Lord.

And now what Improvement should we make of this, but to apply it to our selves in three or four particulars.

1st. Let us not be scandaliz'd at suffering, or in­sult over those that suffer.

Let us not be offended at suffering. 'Tis the Lot of the Righteous in this World: the Church's Patrimony, the Portion of the People of God. The Seed of the Woman, 'tis promis'd, shall bruise the Serpent's Head, but 'tis threaten'd, that it shall bruise his Heel. Though the former is more fa­tal, yet the latter is no less painful; of which the Seed of the Woman, and it's genuine Off-spring have been, and are sadly sensible. Though God has assur'd the Church that his Grace is sufficient for her, yet she must expect a Thorn in the Flesh, the Messenger of Satan to buffet her. Though he has promis'd to tread Satan under her Feet shortly, yet in the Interim the Dragon bites with his Mouth, and fights with his Tayl, and stings, and wounds, and torments the Flesh. Though the Church is the care of Heaven, and the darling of Providence, yet she is sometimes like her Lord, driven into the Wilderness, there to be tempted, and persecuted by the Devil. Though sometimes she is clad with Purple, embrac'd in the Arms, and sits upon the Throne with Princes, whom God makes her nursing Fathers, yet there is a time when you will find her, with Job, upon the Dunghil, there sitting in her mourning Weeds, sighing, and groaning, and uttering her complaints [Page 21]in the most doleful Accents, Behold all ye that pass by, and see if there be any sorrow like unto my sorrow! Which we must not wonder at; for Tribulation is the Way to Glory. Through many Tribulations we must enter into the King­dom of Heaven. This is the common Road, which our Saviour and the Prophets and Apo­stles went to Heaven in. Christians are Cross­bearers. They wear it from the Font to their Funeral; from the Laver to the Sepulchre. Their Baptism of Water is often seconded with Baptism of Blood. The Cross is not only the Ornament of the Fore-head, but the Burden of the Shoulder too. If any one will be my Dis­ciple, says our blessed Lord, Let him deny him­self and take up his Cross and follow me. A Text, which has often sounded in your Ears, and has been learnedly and passionately im­prov'd in many excellent melting Sermons; but alas! by men rather skill'd in the Theory, than the Practise, in the Art of painting the Cross, than bearing it; in the Charms of tragical Eloquence, and moving the Passions, than the exercise of Christian Patience. To whom I am sorry that Character of St. John's Sufferers in the Revelation does not belong; Rev. 14.12. Here's the Patience of the Saints; here are they that keep the Command­ments of God, and the Faith of Jesus.—We have had excellent Discourses of suffering and of patience, of bearing the Cross for the sake of Christ, but few Examples of it. We have had Teachers too much of the Pharisaick Tem­per, [Page 22] binding heavy burdens, and grievous to be born, and laying them on Mens Shoulders, which they themselves will not move with one of their Fingers.

But 'tis not enough to talk of the Cross, but we must take it up. If any one will be my Disciple, let him deny himself, and take up his Cross—He must neither be offended at, nor yet despise it, or those that bear it. 'Tis a mark of an unchristian Spirit to insult over those that suffer for Conscience sake. 'Tis to sit down in the Seat of the Scornful, and partake with those, from whom the primitive Sufferers had tryal of cruel mockings. They who insult over, scoff at, and despise those that suffer for Conscience sake, for their constant Adherence to the Principles of Faith, and the Truth of the Gospel, and the Laws of God, would have done the same (had they been then living) to Jesus Christ, and his Apostles and Martyrs, who suffered for Consci­ence sake.

2dly. Let us rather choose to suffer than to sin. Of which choice Moses has given us a Pre­sident and Example, Heb. 11.25.— Choosing rather to suffer Afflicton with the People of God than to enjoy the pleasures of Sin for a Season.—Choosing rather—None would choose to suffer Affliction could he honestly avoid it: For no Affliction for the present seemeth to be joyous but grievous. Heb. 12.11. 'Tis a Thorn in the Flesh, which throbs and akes. But better be prick'd with [Page 23]those wounding Thorns than kick against the Pricks. Better walk upon Thorns to Paradise, though they wound and tear the Flesh, than through flowery Meadows and upon beds of Roses, which lead to the Precipice, to the horrid Abyss of Destruction. Better to suffer affliction for a Season, which will end in Eternal Joy, than to enjoy the pleasures of Sin for a Season, which will end in Eternal Pain. When sin and suffering come in competition, 'tis bet­ter to choose to suffer than to sin. Choosing ra­ther to suffer affliction with the People of God than to enjoy the pleasures of Sin—Alas! what are the pleasures of Sin? They are vain and empty, and short, they are but for a Season.

3dly. Instead of declining or repining at suf­fering, when our Master by his Providence calls us to it, let us rejoyce that he accounts worthy to suffer for his sake. So did St. Paul, Act. 16. and his Companion Silas, who were fellow-Prisoners at Philippi, where they are so overjoy'd with the honour of suffering for Christ, that after their hard and cruel usage by the Magistrates, who rent off their clothes, and caus'd them to be beaten and laid many stripes upon them, and then thrust 'em into the inner Prison, the dark and nasty Dun­geon, and made their feet fast in the Stocks, a cold, comfortless lodging, an uneasie Seat for sore, wounded Men; yet, I say, they were so transported with Joy, though in that pitiful plight, those lamentable Circumstances, that [Page 24]they sang at Midnight with the loudest Notes; which alarm'd and awaken'd the Prisoners— They pray'd and sang Praises unto God; they found greater comfort, and mirth, and joy, and peace in their Prison, than their Persecutors did in their Palaces. So blessed and joyful a thing it is to suffer for Christ, as he himself assures us, Mat. 5.10, 11, 12. Blessed are they which are persecuted for righte­ousness sake. Blessed are ye when Men shall revile you, and persecute you, and shall say all manner of evil against you falsly for my sake. Rejoyce and be exceeding glad: for great is your Reward in Hea­ven.

4thly. That we may not lose the Reward of our sufferings, let us be sure that our sufferings are sufferings for Christ. And to that end let us look to three things.

1st. That we suffer for a good Cause.

2dly. That our suffering proceeds from a right Principle.

3dly. That it be directed to a right End.

1st. We must be sure that we suffer for a Good Cause. All suffering is not suffering for Christ. There is a suffering Adversity which ac­cidentally befalls men, which they cannot avoid, as losses, and crosses, and poverty, and wounds, and sickness, &c. There is suffering as an Evil doer, for breaking the Laws of God and Man by Theft, Murder, Treason, Rebellion, &c. [Page 25]This is not suffering for Christ, tho' perhaps there are some so harden'd as to think so; who think killing, and murder, and Rebellion, and Resi­stance, and Regicide; to play the Devil for God sake, is to do God service. But suffering for Christ, suffering as a Christian, as St. Peter speaks, is a suf­fering which we may avoid by violating our Du­ty, and renouncing our Vertue and Integrity. If we choose to suffer rather than to sin, and depart from our plain, known Duty to God revealed in his Word, and written in his Law with the Pen of a Diamond, this is to suffer for Christ, and with Christ; this is to suffer as a Christian. For 'tis not the Punishment, but the Cause that makes the Martyr.

2dly. Our suffering must proceed from a right Principle, viz. the Love of God and his Laws, the love of Vertue and a hatred of Vice. For he that has a secret Love for any Vice, yea, that has not an universal hatred and abhorrence of all sin, because a Violation of the Law of God; his suffering, whatsoever it be, is not a suffering for Christ. He that suffers for his constant and resolute adherence to any one Ar­ticle of Faith, or Principle of Religion, or Doctrine of our Church, or any particular Law of God, and yet allows himself in gross and notorious sins, does not suffer as a Christi­an. For there must be no commuting in Reli­gion. The performance of one Duty, cannot expiate for the neglect, or violation of ano­ther.

Thus, for instance, he that suffers for his Allegiance to his King, and yet will violate his Allegiance to his God, who is King of Kings, suffers as a Fool. If he dies in his Prince's quar­rel, and sacrifices his Life for his sake, he does but offer the sacrifice of Fools. His suffering is not thank worthy in God's account: 'tis not a suffering for Christ, or as a Christian, though in defence of a Christian Principle. Such a Mar­tyr, 'tis to be fear'd, will dwell in the same hotter Region, will go to the same place, where the Soul of his Persecutor does. For, alas! what will it avail a man that he will not swear falsly, if he will swear rashly, and blaspheme his Maker and Redeemer? what will it avail a Man that he will not rebel against his Temporal Prince, and yet will daily rebel against his God; that he will not resist the lawful Higher Powers, and yet will always resist the Holy Ghost, and grieve the good Spirit of God, which is sent to seal him to the day of Redemption? what will it avail a Man to be a good Subject and a bad Christian, (if that be not a contradiction) a Friend to the King, and an Enemy to God; to drink a Health to his Prince, and Damnation to his Soul by his rioting, and excess, and prodigious debauchery?

What will it avail a Man to believe rightly all the Articles of the Christian Faith, and yet be a Stranger to good Works; to believe in God, and yet not keep his Commandments? What will it avail a man to dispute against, or suffer for not believing Transubstantiation, when [Page 27]he is guilty of the Body and Blood of the Lord, which he receives unworthily; tramples under foot the Son of God, crucifies him a fresh, and puts him to an open shame?

He that suffers for one Principle, and violates his duty to the rest, suffers rather for his Hu­mour than for Christ, rather as an obstinate man, than a resolute, humble, conscientious, pious Christian, who with David can assure himself, that he shall not be ashamed, but have his sure reward, having respect unto all the Command­ments; or rather, in the Language of the Apostle here, walking worthy of the Vocation wherewith he is called.

3dly. and Lastly. That we may not lose the Reward of our sufferings, they must be directed to a right end, viz. God's Glory. It must not be for Ostentation sake, to be accounted a stout, couragious Champion for Christ, a va­lorous Christian Hero. This will defile the Sacrifice, and make it stink in the Nostrils of God. Not unto us, not unto us, O Lord, but to thy Name be the Glory, whether we do or suffer for thee, must be the Language of the Church, and every Member of it. And this will perfume the Sacrifice, and make it ascend like the smoking Incense into God's Holy Temple, where the Celestial Chorus of An­gels, and Saints, and Martyrs continually do sing, Holy, Holy, Holy, Lord God Almighty, Rev. 4.8. V. 2.11. which was, and is, and is to come. Thou art wor­thy, [Page 28]O Lord, to receive Glory, and Honour, and Power. C. 7.12. Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might be unto our God for ever and ever. Amen.