SIR, though I justly esteem my self, who am so great a sinner, unworthy of the honour to suffer for the Name of Christ, yet I know it is my Duty to be prepared in Spirit for it, if God vouchsafe to call me to it. I request therefore your Pastoral assistance herein, that whether I live, I may live unto the Lord; or whe­ther I die, I may die unto the Lord.

I bless God (Dear Sir) who inclines your heart to seek after such holy dispositions as are required in those whom Christ will honour in calling them to suffer for his Name. But, I pray, tell me, Why you are at this time so sollicitous to gather up your Spirit into that frame?

There need no account be given of that, betwixt you and I, who have been fellow-sufferers in the late times, for ad­hering to the cause of our Soveraign, and of the Protestant [Page 4] Church of England; and whose Persons and Fortunes do yet wear the Scars of their Loyalty: and we are not secure, that we may not be called to suffer on the same account again.

And though neither of us have at any time (blessed be God) made any unkind returns to those who then Persecuted us, nor have since gained any thing by our Loyalty but our losses; yet if the like times should return again, we are like to be in the first rank of Sufferers.

But I confess, that though the Cause we then undertook and suf­fered for, was as just a Cause as any could fall out in a Christian Nation, yet I then both acted and suffered in another manner of Spirit, than I now see reason to desire to be acted by. I did in­deed think then, and do so still, that I was bound in conscience to do my utmost to secure the Person and Honour of my Sove­raign, and to maintain the Laws both Civil and Ecclesiastical then in being, till they should be orderly changed by the Consent and Authority of my Soveraign in Parliament; yet I did (as I fear too many of our side did) espouse an humour of Prophane­ness, in opposition to that Profession of Godliness, which I un­uncharitably thought, that all on the other side did make only to drive on Rebellious Designs: which probably the great Artifi­cers of our troubles did do. And certainly we Royalists, by the overspreading of prophaneness amongst us, ruined the best Cause that ever Loyal Subjects undertook to bear up upon the points of their Swords. But it is another manner of Spirit I de­sire now to be baptised into; namely, that whereinto our suffer­ing Lord and Saviour, and his Holy Apostles and Martyrs were baptised.

And to deal plainly, I do not think the next Tempest that will Assault us will come from that Quarter.

My chief fears therefore are, from the success of Popish Arms abroad, (especially under the Conduct of that Great Monarch who seems to have sworn the utter extirpation of the Protestant Name) and the prevailing of Popish Arts at home to the break­ing of us, with Division upon Division. These, I say, with the loud crying sins done and countenanced amongst us, makes me expect a Storm, and I desire to be prepared for it.

I hope God will bless the unwearied endeavours of our Gracious Soveraign, and his most Honourable Privy Council at present, and of the English Parliament, (when one shall by his [Page 5] Sacred Majesty be called) to frustrate the Attempts of the Po­pish Adversaries both at home and abroad.

I thankfully acknowledg, that by the blessing of God on the Prudent Conduct of publick Affairs by his Sacred Majesty, we yet enjoy Peace, when many of the neighbouring Nations round about us feel the sad miseries of War: so that if our sins stood neuter, and did not strike in with our Enemies, I would not fear either their Forces or Consults: but alas! there can be no Fencing or Walling betwixt us and Heaven, to which our sins cry aloud for vengeance.

It is very true, we are great sinners, but not greater than other Nations whom God is pleased yet to respit; what sins therefore of this Nation seem to you so ripe for vengeance.

Truly there are many of them, and some of them seem especially to call for Popery, as the only scammony strong enough to purge them out: Such are the frequent and avowed Sinonaical Contracts betwixt some Patrons and their unworthy Clerks. Such also are the most unchristian practices of many of our Planters abroad, not only in the inhumane cru­elties they exercise upon the poor Negroes, See Mr. Mor­gan Godwin's Negro's▪ Advo­cate. and other Heathen their Slaves, but especially in their discouraging and opposing all endeavours for the Conversion of those poor Infidels to Christianity.

For have not the Mahumetan Priests travelled to the vast Plain of Tartary, and Mountains of Africa, to propagate their Su­perstition? Yea, have not the Jesuits, and other Romish Missiona­ries gone to the furthest Indies to spread that sort of Christiani­ty which they profess? and probably they taught for the sub­stance of it, the Gospel of our Lord and Saviour Jesus Christ, though they built Hay, Straw and Stubble on that Foundation. And their Converts in Japan and other where, suffering for the owning one God and one Mediator 'twixt God and Man (Christ Jesus) are justly numbred in the Catalogue of Christian Martyrs. Shall not these Romanists therefore rise up in Judgment against us and other Protestants, who oppose the Conversion of our own Slaves? Nay, may not God justly say to them concerning us as he did once to Nebuchadnezzar, Ezek. 29. 20. That he gave him the Land of Aegypt as his hire for his labour wherewith he served a­gainst Tyre. So may God say, He will give unto the Popish Emis­saries those Protestant Churches, (who are negligent in propa­gating [Page 6] the Faith) as their hire for that service they have served against Heathenisme in the new found world.

And did not those excellent Persons who preached before the Lords and Commons on the Fast-day Dec. 22. 1681. proclaime it in the Name of the Lord, That the vine bringing forth sowre grapes, would cause God to pluck up the hedge and fence, and let in both the Wild-Beasts and the Wild-Boars into his Vine­yard?

This the Learned and pious Dr. Burnett with much integrity and freedom told the Honorable House of Commons (as of other sins of the Nation) so of the Drunkenness and Debauchery: Which, saith he, hath not only corrupted our common conversa­tion, but vitiated the very vitals of our Government, by the As­cendent it hath on so [...]special a Part of our security as are the Elections of this so great and honourable Assembly, (of Knights and Burgesses) in Parliament.

I remember to this day the sharp and just reprehension, which the present most Pious, learned and right Reverend Father in God Dr John Pierson Lord Bishop of Chester gave to us de­bauched Cavaliers in his Sermon to General Gorings Army in the West.

If, said he, one Achan was enough to trouble a whole Army of Israelites, what trouble will an Army of Achans create to themselves, and those imbacked with them?

If therefore there should by the miscariages of some inferior Corporations (whose meaner Burghers are ready to sell their Consciences, their Religion, and their Souls for drink, and whose Richer Burghers are as ready to do the same for the custom of a great House) but two or three Achans (debauched Atheisti­cal Hobbists) be shuffled with our House of Commons, though consisting mostly of faithful wise and Religious Patriots, is it not enough to cause God to blast the Sessions wherein such are mingled?

Nor can any good be expected from such, though, as is pre­tended, their Estates cheifly consisting of Abby Lands, Impro­priations, &c. they are high Zealots against Popery, for such will compound underhand to save their own stakes. But besides, as God declares, he hath no fellowship with Mammon, nor Christ w [...]th E [...]lial: so neither will he vouchsafe to use the help of either in the cause of his truth and Church.

[Page 7] Hath not also the most Pious, Learned, and Reverend Prelate (the best of Collegiate Governours) Dr. Fell, Lord Bishop of Oxford, in his Sermon then before the Lords, set it out with the Zeal of a Prophet, how Lust, and Uncleanness are Rampant amongst us? For indeed Adultery hath not only taken the place, but Usurps also the Title of Marriage. And Whoredom claims to be Honourable amongst all Men.

So that he is esteemed mean both in Purse and Spirit, who keeps not his Brace of Misses, and hath also the repeated Marks of the Stews upon his Body.

Add to these, the loud crying Sin of Murder (Unrevenged Murder) committed in Duels, and Drunken Assassinating of Peaceable Men, without a Quarrel: Add the general prevailing of a Spirit of Prophaness amongst us, (just as it did before the late Wars:) For I remember how then every man who was serious and orderly in his Conversation, and every Minister who was Diligent and Laborious in his Ministry, though they conformed as high as any (and many of them were afterwards as early and deep Sufferers for the King, as any of the Royal Party) yet were called Puritans▪ and used as such, not only by us the Prophane Rabble, but even by some great Church-men and others; and is it not so in a great measure at this day? The Conforming Ministers who are most Holy in their Lives, and Diligent in their Labours; and their most orderly Parishioners are Reproached as Phanaticks, for that very Reason, because they are not Prophane. Yea, though those Ministers are as Re­gular Conformists as any, and have Writ and Disputed for the Diocesan, Episcopacy, and Conformity to the Legal Ecclesiastical Settlement, than any of their Neighbours:

So that if we estimate the Present Quarrel by the Practice of many, both of the loosest Layety and Clergy, who yet confi­dently call themselves Sons of the Church; it is not Conformity and Episcopacy, but Profaness which seems to be the great Palia­dium those Men strive to secure; and shall not God again Visit for these things?

Add to these, the Common and Unrelented Perjuries of most Officers as Constables, Church-Wardens, &c. Besides the Horrid Blasphemies of the Wretched Dammees: With many other Sins.

[Page 8] So that I fear the removing of our Candlestick from before the Lord and▪ Redeemer of the Church, who purchased it, and every part of it, to be Holy unto himself.

We have (Blessed be God) more than Fifty Righteous in eve­ry City, both Conformists and Nonconformists, who cry Night and Day for the Averting of Gods Wrath; the Reforming our Man­ners, the Healing our Divisions, and the Continuance of the Publick Profession of his truth amongst us. And I hope he will in Mercy hear them.

Besides, I have not such dreadful Apprehensions of the Cruelty of the English Papists as you seem to have. For both you and I know some of that Profession, who are as kind and obliging Neighbours as most about us.

I do readily grant it, but then they are those who have not known the depths of Satan, as they speak, Rev. 2. 24. They acting therefore according to the Benevolent Principles of our Common Christianity, and the sweet Candor of their own Natural Temper, are very lovely, and I use to bless God when I observe any Papist to be such an Heteroclyt, and to differ from the generally prevailing Frame of Fierceness, that most of them (their Regulars at least) do evidence: And oh! What a Triumphant Day will it be both in Heaven and Earth, when all such Holy, Meek, and Humble Papists shall flee out of Baby­lon! But alas, these very Persons themselves know not what they shall be, when Power is in their hand; at least, when the Priest and Confessor shall get astride their Consciences, and spur them on both sides with the sharp Rowels of these Popish Maxims. [No Faith to be kept with Hereticks.] And [He that Conceals an Here­tick, is liable to the Inquisition, as an Heretick.]

Queen Mary her self, is reported, to have been a Princess of an excellent Temper, had not Gardener, Bonner, &c. pressed her to those Cruelties exercised under her, as the only Evidence she could give her Holy Father the Pope, and her Holy Mother, the Romish Church; That she was a Defender of the Catholick Roman Faith. And so in Ireland, the poor Protestants found, that their Popish Neighbours formerly obliged and obliging, by [Page 9] receiving and giving all Reciprocal Kindnesses, were either forced by their Priests, or willing to be bitterly cruel to their Protestant Friends; and so I believe the poor French Prote­stants find it at this day.—But if any good natured Papist, either in Piedmont, Ireland, France, or otherwhere, have ever shewed any tenderness towards suffering Protestants in a day of Persecution, I pray the God of all Mercies and Con­solation, to return that Mercy seven-fold into the Bosom of them and theirs, in the time of their need. But still I fear: Be pleased therefore to lend me your direction and assist­ance how I may bear up against the Storm, if it come: The Prophet Isaiah bids us hearken and hear for the time to come. Isa. 42. 23. And Jeremiah taught the Jews whilst they were in Judea, what they should do and say when they came into Babylon.

I shall readily (as far as I am able) comply to your Pious desire, not because my fears keep equal pace with yours, for to me still there is hope in Israel, as to this thing, but because the considerations which such a Subject will lead us to, will be a great advantage to us Living and Dying.

The Method I will observe in my Discourse shall be this:

I. I will endeavour to shew you what sort of Cause it is that will make a Martyr; Mat. 5. 10. namely, To suffer for Christs Name, and for Righteousness sake. 1 Pet. 3. 14.

II. I will shew how a Martyr must be qualified as to his Temper and Practice.

III. What promises God hath made both of Consola­tions, and Supports here, and of rewards hereafter, to his Suffering Saints.

Sir, I am glad we are come to this sweet Theme, and shall attend diligently, praying to God to guide your Tongue for my Direction and Consolation in the ways of the Gospel.

Amen.—He therefore suffers for Christs Name, and for Righteousnes sake,

[Page 10] I. Who suffers, for refusing to strengthen the hands of Wicked Men in their Wickedness, by his Consent or Example.

II. Who suffers, for Promoting the Churches Peace.

III. Who suffers, for the Exercise of warranted Religious Worship, or refusal of Communion in Idolatrous and Sinful Worship.

IV. Who suffers, for contending for the Faith and Truth once delivered to the Saints.

First, He Suffers as a Martyr, who Suffers, because he will have no Fellowship in the unfruitful Works of Darkness, nor run to the same excess of Riot with others; who Suffers, because he is ready when Sinners intice him, to answer with David, Psal. 119. 115. Depart from me ye Evil doers; for I will keep the Commandements of my God; is Gods Martyr. For certainly if we Suffer on this account, because we will by our professed obedience to God's Law, give testimony to his Sovereignty, and to the Equity and Excellency of that Rule he hath ap­pointed to his Rational Creatures, we may justly be stiled God's Martyrs. And in particular, if we Suffer, for Fearing God and the King, and not medling with those who are given to change, but that in Conscience towards God we retain our Loyalty to our Sovereign, it is a Suffering for Righteous­ness sake.

But will the Suffering in the Cause of strict Mo­ralities, in title Christians to Martyrdom?

Yes; For Morality or Conformity to the Moral Law in our Duty to God and Men (for God's sake) is so great a part of the obedience of Faith given to the Rule or the New Creature, that he who Suffers, rather than he will offend against the Moral Law, In Conscience that God who made him, and Christ who Redeem'd him, requires that he should live by that Rule, in order to God's Glory, his own and others good, is God's and Christ's Martyr. And be assu­red of it, Good Men shall not want occasion of Suffering on that account, especially in such days and places, wherein almost every thing is countenanced, but Piety and Virtue.

Next, If you Suffer for promoting the Peace of the Church, [Page 11] and opposing Schisms and Divisions amongst Brethren, you Suffer for the Name of Christ: and you cannot want occa­sion of Suffering if than be your design, so long as the Zeal for or against our English Littleismes, flames out at the top of every Chimney.

Indeed it is easily observable, that those good and moderate Men, who have endeavoured to remove the Fewel of our present Contentions, are as violently assaulted by the fierce Men (the Bigotts on both sides) as if they were the declared Enemies of both the Contending Parties: however I resolve, through the Grace of God, to follow your Example and Doctrine herein, both to pray and strive for the Peace of Jerusalem, by all lawful means. For I believe, if I should dye at the Stake for the Profession of the most precious Truths of the Gospel, and yet be a divider of Christ's Church, I should be condemned to be a Firebrand in Hell by the Prince of Peace.

But when I press you to contend for the Peace of the Church, I mean not only the Peace of the particular Society of Christians amongst whom your Residence and Cohabita­tion calls you to communicate in Publick Worship; But also to promote the Catholick Unity of the Catholick Church, by vertue of which it is, That every Baptized Christian, Pro­fessing Repentance towards God, and Faith towards our Lord Je­sus Christ, and bringing sufficient Evidence or Credentials of his Christianity, may, as a Member of that one Body, under Christ the Head, Challenge the Priviledge of Communion in all the Or­dinances of Christ with any Society of Christianst or partionlar Church) where ever he happens to live, or occasionally to come, For if any Society of Christians shall impale themselves by mutual Compacts, or by setting up other new and unnecessa­ry Terms of Communion with them, so as to exclude from their Communion other Christians cohabiting with them, or coming to them, they are therein Schismatical; especially if those Terms be such as the Neighbor or Stranger-Christian cannot comply to without wrong to his own Conscience.

I do indeed judge, that if the Terms of Communion re­quired, though new and narrower then Christ hath required to make us Members of his Catholick Church, be such as [Page 12] I can comply to wihout Sin, I ought not to disturb the Peace of the particular Church where I am, by a stiff opposing of them, especially if I have sufficiently protested my Right and Priviledge as a Member of the Catholick Church, to have Communion allowed me without such Imposals: For my Christian Liberty gives me a Latitude to become all things (not sinful) to all men: And though a particular Church may be Schismatical in imposing such new and narrow Terms of Communion with her, as Christ never imposed, to make us Members of his Catholick Church, yet if I separate causlesly, (that is; where I can Communicate without Sin) I am Schis­matical also; so that at the same time a Church may be Schis­matical in imposing unecessary Terms of Communion, and a particular Christian may be Schismatical in refusing Com­pliance to those Terms, if he can comply to them without Sin.

Sir, I thank you; for by this Information you have contributed not only to make easie to me my Compliance to just Ecclesiastical Laws, (which I did something scruple, on conceit that my yielding betray'd my Christian Liberty) but also to enlarge my special Brotherly Love to all Christians as Members of the same Body with me under Christ our Head: and you have given my Conscience a latitude, and my Heart a readiness to join in worship with any Christian, where ever I come, and may be admitted; and to receive readily, as much as in me lies, any Christian to Communion with me, and with that Society of Christians amongst whom I Co­habit and Communicate.

Next, if you suffer for not complying to sinful Wor­ship, such as is forbidden by God, as unworthy to be offered up to his Glorious Majesty, you suffer for Righteousness sake, and the Commands of God, with the examples of the Saints in all Ages will justifie you herein. Nay further, if you suffer for exercising the true Worship of God, either singly, (as Daniel) or socially with other Devout Persons fearing God (as the Primitive Christians) did daily and weekly, Dan. 6. 10. not forsaking the assembling themselves together, Heb. 10. 25. You suffer for Righteousness sake: For God is God, and is to be worshiped, whether man will allow it or no.

[Page 13] I speak not this, as if I thought it unlawful for the Civil Governor, when any of his Subjects shall Assemble in a con­siderable Number, to require security of them, that they will not under pretence of Divine Worship (like the Galileans, whose blood Pilate mingled with their Sacrifice) complot the Disturbance of the Publick Peace.

Next, if you suffer for holding fast, and contending for the Faith and Truth once, and at once, delivered to the Saints, you suffer for Righteousness sake.

And this hath been, and will be the most general cause of Suffering to the Saints of God: For they are Children of the Light, and of the Truth; and by Publishing and Profes­sing of the Truth, they not only turn others from darkness to light, but also from the power of Satan unto God; which makes him and his Instruments rage against it.

First therefore, He suffers for Righteousness, who suffers from Athiests, for owning the belief of a God; that is, for professing to believe, That there is a Glorious and Incom­prehensible Being eternally existing, unmade and distinct from all things that are made unmeasurable in his Infinite Presence, Infinitely, Powerful, Wise, Good, and All-know­ing who made, preserves, and Governs all things, and is to be Feared, Loved, Trusted in, and to be Submited to, Obey­ed and Worshiped by all Men and Angels, and to be desired and chosen by them as their Portion and Happiness.

Next, He Suffers on the same good account, who Suffers from Heathen and Polytheists, for professing to believe there is One onely God; and thus some amongst the Jews, yea, and amongst the Heathen (as Socrates) and thousands of the Primitive Christians Suffered, and are Martyres of God; yet they were by the Polytheists reputed Atheists, because they denied their false Gods.

Next, He Suffers for Righteousness Sake, who Suffers from Materialists or Hobbists, for professing that God is a Glorious Spritual Being, free and unconstrained by any na­tural or fatal necessity, who is every where intire, and not divided into parts, Working all Things according to his own Will. And indeed Hobbism (or Hylexism) is but a blanched and disguised Atheism, and is the Pander to all sensual [Page 14] Lusts, and the Canker of Loyalty, and incourager of Rebel­lion.

Next, He is God's and Christ's Martyr, who Suffers for the Arrian or Socinian, for professing to believe, according to the Revelation of God concerning himself, that the glo­rious Godhead, through its Infinite Perfection, subsists in Three, Father, Son, and Holy-Ghost; owning that Unity, and undividing Communion of Essence, do each of them imply Perfection, and are a way of Subsistence proper to the Godhead, and as incommunicable and unparallel'd in the Creatures, as his Eternity of duration, or the immensity of his spiritual Presence are.

And Thousands of Christians thus Suffered of Old under the Arrians.

Next, He is a Martyr of Jesus, who Suffers from Jew, Mahometan, Heathen, or any other Insidel, for professing to believe, That Jesus conceived by the Holy Ghost, and born of the Virgin Mary at Bethlehem, in the time of Augustus Caesar the Roman Emperor, Gen. 3. 15. brought up at Nazareth, and Crucifi'd un­der Pontius Pilate the Roman Governor in Judea at Jerusa­lem, Gen. 4. 1. was the Promised Seed of the Woman, Gen. 5. 29. the Man from the Lord, Gen. 22. 18. the same that should comfort Mankind against the Curse, Gen. 49. 10. the Seed of Abraham, the Shiloh of Juduh, the Rod and Branch of the Root of Jesse, the Son of David, and he of whom the Tradition was to the Fathers of Old, that he should Break the Serpents Head, and overthrow the design of Satan for man's destruction, and of whom the Prophets pro­phecied, That in him all Nations should be Blessed, and he should be a Covenant to all People, and bear our Sins, and have the Chastisements of our Peace laid on him; that is, that he should, as a Mediator betwixt God and Man, Seal a new Covenant for us in his Blood, wherein God promiseth pardon to the Penitent Believer, and grace to the humble Suppliant, and peace to the Contrito, and glory to the persevering in Faith and Holiness, and that his Death is the onely Propitiation for our Sins, and that he accordingly dyed for our Sins, and confirmed thereby the Covenant, and rose again the third day, and ascended into Heaven, and sitteth on the right hand of God, being exalted even in his Humane Nature above the highest [Page 15] Angels, and that he is God, the Word and Wisdom of the Father Incarnate, and is appointed to be the Judge of the quick and the Dead; and that there neither is, nor was, nor shall be any other Name under Heaven by which Sinners may be saved, but the Name of Jesus Christ.

A Christian may meet with Sufferings also from other Sects, but the main Sect and Heresie against which I perceive you desire to be fortified, is that of the Papists, from whom ten thousand times ten thousand of the Saints of God have suffered, for owning the Faith once delivered to the Saints; and that Whore sitting on the Scarlet Beast, hath made her self drunk with the Blood of the Martyrs of Jesus; Rev. 17. 6. though (as I said before) I belive many of our English Papists to be of a more debonaire temper at present.

It is indeed my chief desire to be fortified in suffering in opposition to Popish Errors, though your accounts about other Sects redound also to my Advantage.

You suffer therefore as a Martyr of Jesus, if you suffer because you own that God since the writing of the Scriptures hath appointed them to those who have them as an intire rule of Faith in all things, which God hath by Revelation made known concerning the way in which he will carry on Sinner; to Salvation, and that it is the Code or Body of all the Laws and Institutions of Christ to his Church: But if you please, I will speak of this a little more largely.

Yea Sir, I desire you would, because I find that it is pleaded, that once the Faith of the Patriarchs, and so also of the first Christians was built upon Oral Tradision and Cate­chetical Institution. The Patri­archal Sab­bath was our Sun­day chan­ged to Sa­turday to the Jews, on occa­sion of the sending Quails and Manna.

You say right, the Patriarchs Doctrine of Faith, about the Creation of the World, about the Fall of Man, about the promised Seed, and about Sacrifices Tythes, the Patriarchal Sabbath, and Marriage, was at first delivered by Oral Tradition, and derived by Catechising from Father to Son: But after that the Nations had corrupted the true Doctrine, and Adulterated the Tradition, it pleased God to inspire Moses to write all that Tradition Doctrine com­mon to all Mankind, and also what was peculiar to Abreham's Posterity, so that no part of the Traditional Doctrine ne­cessary [Page 16] to Salvation was left unwritten: And the Prophet afterwards having more particular Revelations about the time, place, and other circumstances of the Conception, Birth, Preaching, Miracles, Death, Resurrection, and Ascen­sion of the promised Seed penned them likewise: So that the great Tradition that the Jewish Church was to derive down from Generation to Generation, was the writings of Moses and the other divinely inspired Penmen as the intire Rule of their Faith in the Messiah to come. So also what was necessary to be believed of what our Lord Jesus Christ (come in the Flesh) Taught and ordained, did and suffered, is intively col­lected in the Scriptures of the New Testament, and no Doctrine of Christ necessary to be believed, nor Institution of Christ necessary to be obeyed, is left out of the said Holy Writings to be derived down by Oral Tradition, and there­fore it is an intollerable injury done to Christians; to deny them the liberty of Reading the Scriptures in their own Tongue.

And an abominable Cheat is put upon the Christian world, in pretending that Part of the Rule of Faith, is left to be derived down by the Churches Tradition; yea so, that what Doctrine was not defined by the Church (that is, the Pope or Council or both) to be de side, and part of the Tradition to day, may yet be so to morrow, and so be made then necessary to Salvation, which was not necessary before.

I apprehend now the good warrant we have to stick to the Scriptures as the only and intire Rule of Faith, and I hope, by the grace of God, I shall not forsake that sure Word: But (Sir) still if we yield (what the Romanists claim) that there is appointed by God an Infallible Judge of the sense of the Scriptures, to whose definitions all are bound to consent, our Rule would be no Rule to us, without the concurrent judg­ment of such an Authentick Interpreter.

But it can never be proved, that Christ hath appointed such an Authentick Interpreter of Scripture, and infallible Judg of Controversies: And besides, the ridiculous pervert­ing of Scripture by Popes, to bolster up this and their other pretensions is sufficient evidence to any man that will use his eyes and his reason, that the Pope is no such Judge.

[Page 17] And indeed if Gods Spirit cannot speak plain in his Word but he must need an Interpreter, how can the Pope or Church speak so, but they must also need an Interpreter, and that In­preter must need another Interpreter, and so on in Insinitum.

Therefore we believe the infinitely Gracious God hath so made known his mind about Mans Salvation, in his word, that no man who prays to God, earnestly and humbly for the assistance of his Spirit, and useth serious attention and pondering of the Scripture, comparing Scripture with Scrip­ture, and applies himself to the help of learned and pious Men and Ministers, when he needs the same, can dangerously err in necessary points of Faith, and yet learned Men and Ministers convince him of the sence of Scripture who seeks their assistance not in the strength of their Authority and Infallibility, but in strength of that Light in which they are inabled. by God to represent the Truth. But I must not in­large upon this Head, I refer you, if you need farther satis­faction, to what the Reverend and Learned Dr. Stillingsleet, Dr. Tillotson, or Mr. Poole, in his Nullity of the Roman Faith, Mr. Baxter and others have writ upon this Subject.

Next, you are warranted to bear Testimony, even unto Blood, against the Popes Supremacy, challenged over the whole Church: nay, in a manner over the whole World. And that you may be satisfied that so you ought to do, con­sider that the Pope claims no less than these Prerogatives fol­lowing.

First, That he, as Saint Peters Successour and Christs Vicar, is the Head of the Catholick Church on Earth, and the first Subject of all Ecclesiastical power: So that whatsoever Pow­er of Order or Jurisdiction any Bishop, Presbyter, Lay-Chan­cellour; or other Official doth exercise, is derived (say the Romanists) from the Pope. That he can dispence with Vows and Oaths, grant Pardons and Indulgences: yea, if he de­cree Vertue to be Vice, or contrarily, none are to question it, nor doth any Appeal lye from him. Nor can any Prince or State, or Church, constitute any Order, or reform any abuse in matters Ecclesiastical, but by delegation from the Pope.

[Page 18] That he as Christs Vicar (who is King of Kings) may de­pose Kings for Heresy, or for favouring Hereticks, or for any Male-Administration or other pretended unfitness of the Person to Govern. That he can absolve Subjects from their Oaths of Allegiance, and give to whom he will the Empires and Kingdoms of the Earth, and the Glory of them, as the Divel, Matth. 4. said he could do. For thus Popes have practised in this part of the old world oft, and in the new also, Pope Alexander 6th, Giving Peru and Mexico to the Kings of Spain and Portugal.

If this be his claim, then every one is warranted to oppose it unto death; it being such an abominable usur­pation of an Authority that Christ never gave, and a most unsufferable inchroachment on both the Civil and Religious Rights, both of Princes and private men, both Christians and Heathen; And he is a Traytor to Christ, and a betray­er of his own and others Rights who yeilds to it; and me­thinks there is nothing in Popery of more dangerous conse­quence to be yeilded, and yet nothing more groundlesly challenged; nor that can more prejudice unconverted Hea­then Princes against Christianity than this Doctrine, That they who before were Supreme, must be Subordinate to the Pope when they turn Christians. For first, It can never be proved that Christ gave any such power to St. Peter, or if he had, it cannot be proved that St. Peter's personal priviledges are derivative to his Successours; nor yet that the Pope of Roma is his Successour, rather than the Bishop of Antioch or Je­rusalem; no, nor yet can it be proved that the present Pope is the rightful Bishop of Rome by uninterrupted Success, when from St. Peter, as they claim, there having been so ma­ny Heretical, wicked, Schismatical, and Simonaical Persons who have possessed that Seat.

This and more I remember you told me was said against it by the very humble, learned and pious Dr. Barrow, late Ma­ster of Trinity Colledg in Cambridg; in his absolute and in­comparable discourse on this Subject. But I pray you give me a reason why all the Kings of the Earth do not rise up against the Pope in defence of their own and their Subjects Right.

The Scripture tells us, Rev. 17. 2. They are made drunk with the Wine of the fornications of the great Whore, and intoxicated with the pompousness of her superstitious Worship, and the loosness of the Doctrines that indulge both their Lusts, Ambition, and Cruelties. But besides, the Popish Princes make use of the Popes Authority, sometimes for quelling their Rebellious Popish Subjects, sometimes to palliate their incestuous Marriages, sometimes for fleecing of their Clergy whom they have suffered first to sleece their People; sometimes for confiscating the Estates of whole Or­ders (as of the Knights Templers) and seizing the Reve­nues of Monasteries and Abbeys; wherein the Pope always is a sharer, and sometimes to countenance by his Bulls, their In­vading and Usurping others Kingdoms. But I will proceed, there are abundance of other Popish errours, for opposal of which a Christian may warrantably suffer; such is that Schis­matical Doctrine, that there is no Salvation but to those that are of the Romish Communion; such also is their praying to Saints and Angels, and worshipping Images; such also is their Doctrine of Merit, Purgatory, Pardons, and Indul­gencies: But no one Doctrine is fuller of errours and absur­dities than their Doctrine of Transubstantiation; for denial of which many thousand precious Servants of God here in England, and other where, have suffered death: And how can any assent to the Doctrine of Transubstantiation, as the Doctrine of the Gospel, who understand the meaning of it? Which is, that the substance of the Bread and Wine in the Sacrament, is turned into the very substance of the Body and Blood of our Blessed Saviour, which then the Priest offers up to God, as a propitiation for the sins of the Quick and Dead.

Which absurd Doctrine, First, is contrary to our Sences of both Seeing, Feeling, Smelling and Tasting, (and conse­quently takes away the credit of all Gods true Miracles) for still we see and feel, and taste, and smell Bread and Wine; nay, If my Sences may be deceived, What security have I that I read in the Scriptures these words, This is my Body; next, it contradicts our Reason, that our Saviours Body should be in so many hundred places at once, as there are [Page 20] Masses Celebrated at the same time in all parts of the world; Nay, and as many Bodies of Christ in the same Church, Chancel, or Parlor, as there are Minute and small separated Pieces and Particles of the Species of Bread and Wine; for so the litter Romanists teach, that every piece broken off is an entire Body of Christ: Though the first Inventers of Tran­substantiation in the 9th Century, and so onward, for almost three hundred Years, taught, that the whole Loaf Consecra­ted was turned into one Body of Christ, part of which Ho­ly Body was broken off, when part of the appearances of the Consecrated Elements was broken off from the rest, as the Learned Doctor Burnet well observes in his Fast Sermon, Decemb. 22. 1680. page 22.

And it is a Doctrine contrary to Scripture also, which af­firms, Christ's Body to be in Heaven, and is also opposite to the very design of Christ's Institution of that Sacrament, as the Scriptures give us an account of it.

For Christ's declared intention of that institution, was to bring his Death to our remembrance thereby, and to shew the Lords Death till he came; and by that remembrance of it, to stir up in us the same Affections and Resolutions, and the Exercise of the same Graces which would have been sit for a pious believing Penitent to have taken up and exerci­sed; If he had stood by Christs Cross when he suffered, and seen the wounds made in his most precious body, to redeem us from the curse due to our sins; namely, Sorrow and Hu­miliation for sin, Faith in Gods Mercy in Jesus Christ, de­vout love and thankfulness to him that redeemed us with his Death, with solemn renewal of our Baptismal vow to live to him and his Glory, who bought us with the price of his Sons Blood; and by receiving of that Symbol of the Unity of Christs mystical Body, (for we being many are one Bread and one Body) we protest our Unity and Love to and with all the members of Christ.

Now, How contrary the Doctrine of Transubstantiation and its appendages are, to this institution of Christ, and the design of it, will easily appear to any that considers it. Besides, what reason have we to think that God would put it into the power of an ignorant or wicked Priest to work [Page 21] with four words Hoc est corpus meum., speaking such a Miracle as the like is not Recorded in Scripture; Namely, to turn a multitude of little Wafers into so many Bodies of Christ, and at the same time to deceive four of our Sences, which no true Mi­racle ever did. Nay, observe there never was a Miracle men­tioned in Scripture to be wrought to bring a matter of Fact to remembrance, (as the design of the Sacrament is remembrance) except we will call a Lot a Miracle. But observe yet further; what an horrid thing the Papists sup­pose of our Saviour himself; namely, that he at his last Sup­per did Crucify and Break his own Body; nay, break it in­to twelve several Bodies, (supposing the Communicants were so many) and that many hours before, his Crucifiers did nail it to the Cross.

You have sufficently convinced me, that I ought to bear Testimony, even unto the Death, against the errours and Idolatry of the Masse, and Transubstantiation therein pretended; and I hope if it should be my Lot in a Popish Countrey to meet in the Streets their Breaden Idol, I should by the Grace of God, not fall down and Worship it, though I knew the Idolatrous Rabble would beat out my Brains. Indeed I think I ought, if I have the warning of their Sacred Tingtang, to turn out of the way of their unbloody Sacrifice, their Holy Host, (as they call it) not out of fear, but be­cause I will not Provoke the Idolaters to make a Bloody Sa­crifice of me, and so draw the Guilt of innocent Blood upon their own Heads.

You say well, for we are not to provoke Perse­cutors to sin, though we must couragiously suffer, rather than comply to their sin and Idolatry.

There is one other Popish Principle that we ought to bear testimony against, even unto sufferings, and it is this, That the Church hath a power to impose upon mens Consciences what she pleaseth, and her Children are bound to obey her; not from the Evidence of the expediency, or necessity of the thing commanded, but from the Authority forsooth of the Church commanding, which is a Usurping upon the Prero­gative of God himself, to whom alone it belongs to com­mand indisputable obedience. I may indeed, for peace sake, [Page 22] or for fear of wrath comply to the commands, which to me bona side, seem neither necessary nor expedient; provided they do not appear sinful. But for the Church to command obedience (blind obedience) meerly pro imperio, is to seat it self in the place of God.

And indeed, this is the master vein of Popery, running through not only the main Body of Papists; but also eve­ry religious Order and Society amongst them; To whom it is as sacred to obey what their Church or Superiour commands without disputing, as to obey God and Christ in what he commands. This therefore is another piece of their Idolatry, setting up their Church or Superiours in the place of God.

Sir, I shall not call you to more instances, being assured that in every suffering of the Martyrs of Jesus un­der the Whore of Babylon; one of these, or all these are the Ingredients in their Accusation, that they deny the Church­es Traditions, and Infallibility, and Authority, and the Popes Supremacy, and Transubstantiation, which they call the real presence ignorantly, and slanderously imputing to us that we deny the real presence of the Body and Blood of Christ, because we deny their sensless fiction of Transub­stantiation.

But I long to hear you discourse of those other two ex­cellent Heads; Namely, of the qualifications of a Martyr, and of the supports and rewards he may expect.

Indeed (Sir) I longed to come to them my self, as knowing they are speculation, yeilding ten times more sweetness than the controversal part of the discourse: be­cause we could not treat on that without reflexion on others wickedness or errour; which is no pleasing prospect to hum­ble and charitable Persons: But the rest of our way will be all beset with the fragrant Graces of Gods Spirit, and the Fruit-bearing Trees of his rich and precious promises; I shall proceed therefore,

1. He is very ignorant of the nature of God, who thinks God stands in need of a vile and profligate wretch (living yet in the practise of known sins) to assert the cause of his holy truth, for his praise is in the Congregation of his holy [Page 23] ones, and dear in his sight is the death only of his Saints. But he putteth away the wicked of the Earth like dross.

First, Psal. 149. 1. Therefore none are fitted to be Martyrs but sincere Mourners for their former sins. When thunders and Storms are without, Psal. 116. 15. and swelling Winds are in the Bowels of the Earth, there must needs be a terrible Earth-quake; So he, that is called to suffer for the truth, Psal. 119. 119. and hath the Enemies of truth raging and menacing without him, and consci­ence accusing him within; that he is not only an high trans­gressor, but a careless neglecter of seeking his peace with God, can never confidently dye in the best Cause. When the Philistines were coming upon Saul, 1 Sam. 13. the care­less man then is awakened by his own terrours, and cries out verse 12. the Philistines will now come down upon me to Gilgal, and I have not made Supplication to the Lord; so will Conscience say to the impenitently careless; how darest thou venture thy Life in the cause of that truth thou hast neglect­ed to obey, never seriously searching thy heart and ways, ne­ver sincerely mourning for thy sins, never applying thy self by earnest prayer to the mercy of God in Christ. I do not deny, that a man who is under great fears and doubts, having for some considerable time been earnestly seeking Gods fa­vour in Christ, prizing his loving kindness more than life, may make a couragious Martyr; for such an ones thoughts will work at this rate, Lord thou knowest how I have long­ed for thy Salvation; though therefore I yet walk in dark­ness and see no light (only a little dawning of hope ap­pears) I will not set my Comforts at a greater distance from me by a cowardly betraying of thy Cause, whether there­fore thou please to lift up the light of thy countenance up­on me or no, yet will I trust in thee, and live and dye to thy to thy Glory, knowing that duty is my work and must be my care, and comfort is thy free gift, and it coming at any time or in any degree, is both more and sooner than I de­serve, as said the three Children, Dan. 3. 17. we know our God can deliver us, but if he will not, be it known unto thee we will not serve thy Gods, nor worship the Golden Image which thou hast set up, so saith the humble penitent; God can make the bones which he hath broken to rejoyce, but [Page 24] however I will not depart from him, nor betray that truth he calls me to own. This is one of the Greaves or Bootes mentioned, Ephes. 6. 14, 15, 16, &c. Ephes. 6. 15. For amongst other parts of the Spi­ritual Armour, the Apostle exhorts to have their feet shod with the prepraration of the Gospel of peace, Is chiefly referred to in colle­ction of the quali­fications of a Mar­ [...] the prepara­tion of it according to the Doctrine of Saint John Baptist, Christs forerunner, is Repentance, Matth. 3. 2. Repent, for the Kingdom of Heaven is at hand: But he that is yet a careless impenitent, hath no Boots or Greaves on, but his naked Feet are subject to be wounded with the Gall-traps of his Ene­mies: when Conscience tells him, that according to the Te­nor of the Gospel, he is in no capacity for peace or for par­don, and his Enemies without (suppose Heathen) tell him he shall perish here and hereafter as an Enemy to the gods, or Popish persecutors curse him solemnly with Bell, Book, and Candle, to the Fire of Hell, as well as to the Flames here, and forbid the people to pray for them, (as they did in Queen Marys days prohibit all to assist the Martyrs so much as by a prayer for them) how can such a one dye coura­giously? But still I must take heed of discouraging any sin­cere, though late penitent; for I do not question, but as our Saviour received the penitent Thief upon the Cross, so some have entred profane wretches into Prison, who yet have had such conviction of the preciousness of the truth they were urged to renounce, that they durst not deny it, and have come out to Execution sincere penitents; nay, it may be, rejoycing through hope, and have died happily; yea, com­fortably in the Lord: But serious repentance, and sorrow founded in serious search of our ways and heart, sooner or later, is a necessary qualification for a Martyr of Jesus.

Secondly, So also is mortification necessary, that is, that the Martyr hath endeavoured faithfully to subdue every lust in himself, and to cleanse himself from all defilements of Flesh and Spirit, perfecting holiness in the fear and love of God; for God will not receive a polluted Sacrifice, though offered with the Fire of his own Altar; nor can such ex­pect the assistances of Gods Spirit, who have grieved that good Spirit, by wilful allowance of themselves in known sins, not denying their lusts.

[Page 25] One living lust is like a potent opposite party in a Gar­rison that will weaken the hands of the Defenders, the Con­science of being under the power of one ruling Sin, will cut the Sinews of our courage, and God will say to such, as Psal. 50. Why takest thou my Law into thy Mouth, seeing thou hatest to be reformed? Why offerest thou to fight my battels against the adversaries of my truth, seeing thou fightest against my fear, obeying the adversaries of my honour, thy lusts?

This is the other Boot or Greave of the preparation of the Gospel of Peace, which according to St. John Bapists Do­ctrine is prepared for by reformation of our hearts and lives. Luke 3. 5. Let every valley be silled, and every mountain be brought low, and the crooked be made straight, & the rough ways be made smooth; let the low groveling, worldling, and filthy sensual fill up the Valley, setting his affections on things above, and every Proud and Ambitious person bring his thoughts low, minding Gods glory not his own, and every crooked cunning deceiver get a strait Spirit in simplicity and godly sincerity, and every angry and revengful person make the rough ways smooth by endeavoring to obtain a Spirit of meeltness and kindness; and then both feet are shod with the preparation of the Gospel of peace, and God will both receive and assist such in the conflict for his truth and glory: And as Rom. 12. 1. They can confidently present their bodles a living holy Sacrifice acceptable to God, which is their rea­sonable (rational) service; whereas an unmortified person in whom brutish lusts do yet raign, if he dyed in a good cause, yet offered up a brutish unreasonable Sacrifice, no way accep­table unto God.

Thirdly, The Christian must take the sheild of Faith, that is confidence in Gods promises of assistance and supports in the day of his Tryal, Ephes. 6. 16. He must be assured that Gods goodness and faithfulness will never suffer him to fail who flyes for refuge to his grace and mercy. Psal. 41. 12. Thus saith David, By this I know that thou favorest my righteous cause, seeing mine enemy doth not Triumph over me, and as for me thou preservest me in mine integrity. Thus saith St. Paul, 1 Cor. 1 8, 9. Christ will confirm you unto the end, and keep you blameless to the day of our Lord Jesus Christ, or in the day of [Page 26] Christ, that is emphatically the day of suffering for Christ, and will confirm you unto the end. The Christian Matron falling in Travel of Child-birth in the Prison, cryed out in her strong pains, and was thus assaulted by the Jaylor: If, saith he, you cannot bear those pains without such outcrys, how will you be able to bear the torments provided for you? She answered, These pains I suffer as the burden lay'd upon our Sex for the sin of our first Mother; but in that conflict I shall have the assistance of his grace, which is able to preserve me through faith against every evil work, and his grace shall be sufficient for me. Thus the Victory by which we over­come the world is our faith.

Fourthly, Who ever will be a couragious Martyr must have full assurance of the goodness of his Cause, that it is the truth and way of God and Christ, (for which he suffers) and worthy of all his suffering for it. This is that girdle of Truth, Ephes. 6. 14. As a girdle or belt not only strengthens the loins, but by compacting and compressing the Muscles of the back, gives an advantage and tightness to the cords or sinews of even the hands and feet also; so the assurance that it is the cause of God for which we stand, will make us confident that we shall not be confounded: whereas but to doubt of our cause, looseneth all our powers of spirit and courage. Thus the Apostle prays for his Colossians: Col. 2. 2, 3, 4. Col. 2. 2, 3, 4. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknow­ledgment of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and know­ledge.

The great cause maintained by the Apostolical Christians against the Jews, was the Mystery of God, and of the Father, and of Christ; that is, that the infinite goodness and wisdom of God of old had carried on the Salvation of the Ancient Fathers of the world, in the same way of Repentance and Faith in his mercy, through the mediation of the promised Seed, that ours is now carried on since Christs coming in the Flesh.

Now had any doubted whether this way of Salvation Preached by the Apostles, and received by the Churches, was [Page 27] the truth of God, or questioned whether it was all of a piece with the old method of bringing Sinners to glory, how could they have suffered confidently in the cause? For staggering betwixt two opinions, whether the Mosaical Law, or Repen­tance towards God and Faith toward our Lord Jesus Christ, was the way to justification, they would have been unstable in all their ways. But being assured that there was but one name and way of life, Jesus Christ the same to day, yester­day, and for ever; they had a full assurance of understanding, which is the Girdle of Truth, necessary to gird up the loins of the Martyrs mind.

I do not say a Christian must be able to answer all the subtle Fallacies and Sophisms of the Adversaries of the Truth, but he must be assured that notwithstanding all their Cavils, it is the truth of God for which he appears: And that he is assured of, because he finds it works effectually in him be­lieving it, purifying his heart by the faith of it, incouraging his hope and increasing his love to God and Christ and all good Men (yea to all Men) for Christs sake; and what works so, cannot, he is assured, be other than the Truth of God.

A mean-bred man who should hear a Sceptick dispute whether the snow was white, arguing that the water from whence it comes is black, and therefore the effect must be as is the cause, yet would not however be brought to disbelieve his eyes: but would continue confident the snow was white, as his sight represented it, for he found the effect of that whiteness in dispersing his visual Rayes and Spirits. Such an assurance must every suffering Christian have of the Truth for which he suffers, and that it is the true grace of God wherein he stands, and for which he stands, and therefore an ignorant unstudied Christian can hardly make a Martyr.

Fifthly, Whoever will be a Martyr must have his heart ingaged in a sincere design to promote Gods glory both by doing and suffering. This is that Breast-plate of Righteous­ness and Sincerity, Ephes. 6. 14. which gives courage to a suffering Saint: For if there be any Hypocritical design of seeking Reputation to our selves, or bringing credit to an [Page 28] espoused Faction or Party, it flats our courage: but the single eye makes the body full of light and heat also.

On this account it was that the Primitive Christians in times of Persecution received the Eucharist so frequently, (in St. Cyprians time, in the Decian Perfecution, they took it daily) thereby renewing their Baptismal vow to live and die to Gods glory, if called to it; As when some great Battel was expected, the Roman Generals used to renew the Sacra­mentum Militare, the Souldiers. Oath, That they would not disobey, nor forsake their General, their Imperator: So that who ever hath not frequently and seriously Consecrated him­self to God, to live and die to him, will hardly make a Martyr; that being an ingagement he never devoted himself unto.

Sixthly, A Martyr must have right apprehensions of the Wisdom, Goodness, Justice, and mercy of God, in suffering the rod of the wicked to light upon the Lot of the Righteous, there being some Chaff to be winnowed away; some mis­carriages even amongst the Professors of the Truth, that stand in need of reforming. And therefore judgment begins at the House of God, 1 Pet. 4. 17. He that would be a coura­gious sufferer, must be throughly perswaded that God doth all things wisely and graciously, that therefore there is some scandalous sin or some divisions which is to be pruged out.

Thus when the Sheep are apt to run into low and miry places, or to straggle at a distance from one another, or to push and smite one another, the Shepherd sends in the Dog, and rectifies all presently. So when Christians stray into ways of sensuality, or causelesly separate from one another, or persecute and vex one another for little differences, it is both Justice and Mercy in God to let in a common Enemy upon them, to teach them to live better and love one another; and when this purifying is accomplished by Gods refining fire, the Martyr is confident that God will give their cause (the Righteous cause of Truth) to have dominion in the morning: He therefore who questions either the wisdom or Justice or goodness of God in permitting persecution, or that can think that God remits of his care of the Church, so as to let [Page 29] the gates of Hell prevail against it, will not be a couragious Martyr. Thus the excellent Bishop Jewel said in Queen Mary's days, It is but a storm it may wet our Coats through, but it will wash them also and will soon be over.

King Edward the sixth's Reformation of the Doctrine and Worship of the Church of England is just matter of praise and Thanks giving to God even to this day: But still the Pri­mitive▪ Church Discipline, under the management of the Dio­cesan Bishops with their Assistant Colledges of Presbyters, in the presence of the Christian People (the Brethren) to remove scandals out of the Church, was not restored, as our Church complains in the preface to the Commination. So that God did not mistake the state of his Church, in sending Queen Ma­ry's persecutions to refine the Spirit of the English Protestants. And that the same may stand yet in need of further winnow­ing by Gods fan will hardly be denied by any pious and consi­derate Person; though still I hope God will not let us fall in­to the hands of the Men of his indignation, but stir up the Spirit of our Governours to take effectual course for the Re­formation of our Lives and Manners.

Seventhly, A Martyr must be one enabled to prefer the glory of God, and the cause of his Truth before all Concern­ment for Friends and Relations.

Many a Man can more easily die to himself, than to his dear Wife, and Children, and Friends.

Our Saviour therefore protests, Matth. 10. 37. He that loveth Father and Mother more then me, is not worthy of me: Nay he asserts, Luke 14. 26. that if he do not hate Father and Mother, &c. he cannot be his Disciple. Not that Religion makes us unnatural but as the Sun puts out the shining of the Stars by its overpowering light, so the fervent love of God in [...] Christian prevails so intirely over natural affections, that the same seem in comparison to be quite extinguished. Thus that resolute Christian of old expressed himself: If my Father (said he) who begot me, Per calca­tam irem Patrem, per calca­tam Ma­trem. and my Mother who bare me, lay pro­srate on the threshold of the Prison, to beseeeh me to deny Christ, rather than leave them in their old Age, to an unkind and churlish World; I would tread on the Loins that begot [...], and the Womb that bare me, and go out unto Christ [Page 30] bearing his reproach, Heb. 13. 13. The Devil and wicked Men know that natural affection is a tender part, and they will pinch us there, and if our hearts be not fortified with the Breast-plate of Faith and Love, they will prevail against us. But when we can trust God with our Friends, and love God above them, then we are fitted to be Christs Souldiers.

An Heroick example of this we have in the Mother, and se­ven Brothers suffering under Antiochus, 2 Mac: 7. 29. What a couragious expression is that of the Mother to her youngest Son, Fear not the Tormentors, but being worthy of thy Brethren, take thy death, that I may receive thee again in mercy with thy Brethren.

Eighthly, A Martyr must be one who hath not himself been a Persecutor of any of the servants of God; or if he have so been, he must be a serious Penitent, and profess his Repen­tance for it before the Church and the World. Now a M [...] may be a Persecutor of the Saints out of ignorance, and mistaken zeal, thinking therein to do God good service, reckoning the Religion of the Persecuted to be Heresy; and thus did St. Paul, and this I Charitably believe do some igno­rant and zealous Papists. But then observe such Persecutor are very regular in other regards, and can profess as St. Paul did, Acts 23. 1. I have lived in all good Conscience before God until this day. And such Persecutors have found mercy, and been converted, and owned their Repentance for that furio [...] zeal, so contrary to the Spirit of Christ, who came to save not to destroy Mens lives; yea some of them have been ho­noured by God, to be called to suffer for the Truth which once they persecuted.

But all Persecutors are not acted by that principle, some directly out of a spirit of prophaness have persecuted goo [...] Men: And such Persecutors are all Vitious, Dehauched Drunken Dammee's, who seldom pretend to any thing of ze [...] for God (for he is not in all their thoughts, nor in the mouths, further than their Oaths and Curses come to) but zeal for the Law of the Land, or the Constitutions of the Church forsooth; when really they regard no Law of th [...] Land, or Constitution of the Church, but only pretend th [...] same, in order to the Vailing the bitterness; and Malignity [...] their spirits against all serious Piety.

[Page 31] Others there are who, persecute goodmen, out of a worldly, and covetous humour, that they may gain by Informations, Plunder, &c.

Now I dare not limit the Essicacy of the grace of God, but I have not to my rememberance, either heard or read of any such Persecutors of a prophane, or Worldly Temper, who have been converted, and honoured with the Crown of Mar­tyrdome.

But as I said before, if ever you have persecuted good Men, though out of a mistaken zeal for God, be sure you repent and own your Repentance, or expect not an assistance in your own day of Tryal. The story is remarkable about the Controversy, in King Edward the sixths days, about Bishops and Priests garments, Holy Bishop Hooper and Holy Mr. Rogers scrupled conformity therein, the secret Popish Bishops inflame the Contest, and Holy and Learned Bishop Ridly is ingaged hotly to dispute the matter against Hooper; and Hooper is imprisoned, as a wilful and obstinate Person, who would not receive Information. But when Ridly and Hooper were both imprisoned for Religion in Queen Mary's days, with what lowliness of Spirit did Holy Ridly confess his too zealous efforts in that Controversy. The Letter is ex­tant in Mr. Fox's Acts and Monuments.

O, what a beauteous lustre and loveliness hath this pro­found humility and fervent Brotherly love, above all the sharpness of wit and closeness of arguing, that any can shew in these Petit Controversies! If therefore you have harmed your Brother, who holds the Foundation with your self, for such mean superstructures, kiss the wounds you have made, own your Repentance to your injured Brother and to the [Page 32] Church of God, as ever you expect support in the day of your sufferings.

Ninthly, Therefore it is necessary that the Martyr be rooted, and grounded in love and charity, which implies love to God and to his Church, and to the Martyrs very Enemies.

Observe that I do not make love and charity, any part of the Spiritual Armor, for it is indeed the very life and spirit of the new Man: So that as the best Armor in the World put upon a Coward, would not inable him to attempt a Combat, or overcome therein, so if it was possible that a man should be assured of the Truth and Goodness of his cause, and thereby had his loins girt with Truth, and was expert and nimble at the weilding the Sword of the Spirit, (the word of God) yet if he had not love and charity to fill all the Nerves of the inward man, and to give Spiritual strength and vigor, he could never make a Martyr. Therefore, 1 Cor, 13. it is made so necessary, that giving our body to be burned without it, is reckoned nothing.

First, Therefore the Martyr must love God with all his Soul, for this love only is stronger than Death, and neither Persecution nor distress nor Sword can overcome it. This I have spoken of before, and unquestionably if Gods Spirit (who alone knows Mens hearts) should write the Universal History of all the Martyrs, from the Righteous Abel to this present, there would not one be mentioned as such, but would have this Testimony, that the Love of God and concernment for his glory, was the ruling affection in his Soul.

The second branch of Charity, is love to Gods Church, or an affectionate concernment for the establishment of our Brethren in the Faith. Thus, Phil. 1. 14. St. Paul rejoyced that his bonds and imprisonment at Rome gave confidence to the Saints there, so that they were much more bold to speak the word without fear. On the same account he saith, Col. 1. 24. I rejoyce in my sufferings for the Brethren, and fill up that which is behind, of the afflictions of Christ in my flesh, for his bodies sake which is the Church; the [Husteramata] that which is be­hind, signifies the empty spaces of a Seal, which the wax [Page 33] filling up receiveth the impression; so that the Praise of filling up, what is behind of the afflictions of Christ, is far from signifying any merits of the sufferings of the Martyrs added to the merits of Christs sufferings for his Church; and im­ports no more then Paul's being conformed to the sufferings of Christ, as a Copy is conformed to the Original, or the impress of the Wax to the carving of the Seal. A Martyr therefore goes forth as David against Goliah, to strengthen the hands of the Armies of Israel, the Armies of the living God; And though a Christian be Murdered secretly in a Prison, or a Dungeon (as undoubtedly many are in the Co­vents of the Italian, and Spanish Monks, and other-where) yet they designed the strengthening of others, (If God had permitted the Example of their Courage, and Faith, and Patience to have been shewed openly) their death is Precious, and their purpose acceptable in the sight of God.

The third branch of the Martyrs Charity, extends to all men, even their Persecutors, whose Conversion they pray for, and that their blood may be the seed of Gods Truth; and therefore he is not a Disciple and Martyr of Christ, who hin­ders the Conversion of his Adversaries by his Rayling, and Reviling, and rendring evil for evil: so that to suffer in the best cause in the World, and not to be Baptized into the Spirit of meekness and kindness, so as to pray for Enemies, and bless them that curse us, and strive to overcome their evil with good, is not to suffer as a Disciple and Martyr of Christ; who reviled not again, and was dumb as a Sheep be­fore the Shearers, save when he prayed for his Crucifiers, [Father forgive them] and so also did Saint Steven; saying, Lord lay not this Sin to their Charge: By this patience and meekness of the Saints, Christianity prevailed to the ejection of Heathen Idolatry out of the Roman Empire, and Popish Superstitions and Errors out of England and other reformed Churches.

10. The next qualification of a Martyr is, he must be one very conversant in the Scriptures, nimble at weilding the Sword of the Spirit, which is the word of God, Ephes. 6. 17. For thence is he to fetch his directions, even from the Patterns and Precepts there, and his supports from the Promises there re­corded, [Page 34] and thence must he be furnished with Arguments to put to silence his Adversaries; Our Saviour himself by this, foiled the Tempter thrice: so that a stranger to the Scrip­tures, (to the reading and meditating of them) is very un­fit for a Martyr, both because he knows not whence to fetch directions or supports for himself, nor how to confute and silence gainsayers; But he that is mighty in the Scriptures (as 'tis reported of Apollos, Acts 18. verse 24. 28.) will both mightily confute and confound his Adversaries, and will through Patience and Comfort of the Scriptures be strength­ened in hope Rom. 15. 4.

11. Next, The Martyr must put on the Helmet of Salva­tion, Ephes. 6. 17. or, as Saint Paul Phraseth it, 1 Thes. 5. for an Helmet the hope of Salvation; that is, he must be begot­ten by the Gospel to a lively hope of an Inheritance incor­ruptible, undefiled, that fadeth not away, reserved in the Heavens For us, 1 Pet. 1. 4. He that hath not his Treasure out of his Enemies reach, will be afraid to provoke him; and besides, no enjoyment on Earth can compensate or equal the sufferings that the persecuted Saints may be subjected to, they may endure cruel Mockings, Scourgings, Imprisonments in loathsome Dungeons, they may be sawn asunder, torn Limb from Limb, Roasted on Gridirons, Tympanized, for­ced to take in stinking water till their Belly and Skin is rea­dy to burst, and what other ways of Torment the Devil and his wicked Instruments can invent, and nothing but Hea­ven can surmount such Sufferings and Death, (painful Death) by them; But Faith, which is the substance and subsistance of things hoped for, the Evidence of things not seen, (giving as full and firm assurance to the Soul of those Rich and Pre­tious Promises, as Light doth to the Eye of the Colour or Fi­gure of the things it seeth) can overcome all the Terrors and Torments levelled against it; for what would not a Christi­an suffer that hoped after a few hours of suffering, to come to the vision and enjoyment of the Glorious God, and our Saviour the Lord Jesus Christ, and to the Communion of the Church of the first born of God, the Spirits of just men made perfect, and to an innumerable Company of Angels, and thereby to be above all sin and misery, and fear of losing or [Page 35] loathing what they enjoy? Indeed the sufferings of this life are not worthy to be compared with the Glory that shall he revealed.

12. Lastly, The Martyr must be abundant in Prayer, he must have the Spirit of Prayer and Supplication poured out upon him, Praying always with all Prayer and Supplication in the Spirit, and watching thereunto with all perseverance and sup­plication for all Saints, Ephes. 6. 18. For Prayer is the Chri­stiane Artillery-Yard, wherein he exerciseth his Arms, and puts all his Graces of godly sorrow, resolutions for holiness, devotedness to Gods Glory, love to God, and love to Men, in practise, till he is active and nimble in the use of them.

Oh, (dear Sir) My Ear hath been so chained to your Tongue, that it tyed up my Mouth, I could not inter­rupt you in the current of your Discourse about the qualifi­cations of the Martyr; For you have first presented your Martyr as a Man of Courage, going forth in his great strength, whose every Vein, and Sinew, and Artery, is filled with the love of God and of his Church; Yea, of his very Enemies. Next, you have Armed him Cap-a-pe; First, with the Greaves and Boots of sorrow for Sin past, and mortification of reign­ing Lusts, which is the preparation of the Gospel of Peace in his own Soul, and with his Loins Girt with the Girdle of Truth, and full assurance that his Cause is the Cause of God, and that Truth is great and will prevail by the Power of God; giving it Victory over the Gates of Hell; And then with the Brest-plate of Righteousness, and Sincerity, and Love, aiming at the Glory of God his Saviour, and prefer­ring that before all concernments for his dearest Relations, and singly designing to promote Gods Service in the confir­mation of his Brethren, and the conversion of his Enemies, and holding before him the Sheild of Faith, and full assurance that God will preserve him to his Heavenly Kingdom, against all the Powers of Darkness, by the sufficiency of his Grace, and having on the Helmet of the Hope of everlasting Salva­tion, and expert in the use of all his Arms, by the Exercise of all his Graces in Prayer and Supplication: And sure such such a Champion is a Spectacle worthy the sight of Men and An­gels in his conflict. I pray you therefore proceed to the perfor­mance [Page 36] of the third Part of your promise, in informing me what assistances and comforts in my sufferings, and what re­wards after them I may warrantably expect.

I shall do it to the best of my Ability, and in this Method; First, I shall shew what assistances a Christian may expect to enable him to give a reason of the Faith and Hope that is in him.

Secondly, I shall shew what sweet Comforts the very Gra­ces that a Christian doth then Exercise, will bring into his Soul.

Thirdly, I shall shew what warrant a Christian hath to ex­pect more immediate Illapses and Communications of the comforts of Gods Spirit, and of joy in the Holy-Ghost, in his sufferings, then ever before.

Fourthly, I shall shew what rewards a suffering Saint may expect hereafter.

The first expectation, namely of Assistances to give a reason of his Faith and Hope, I think is sufficiently warranted from Matt. 10. 19. When they deliver you up, take no thought how or what you shall speak, for it shall be given you in that same hour what you shall speak, for it is not you that speak, but the Spirit of your Father that speaketh in you; First, It is plain this pro­mise hath no relation at all to the publick administrations in Worship, to warrant inconsiderate effusions of words then, where Men have not got an Oratorical habit of expressing themselves aptly, so as to stir up and lead the affections of those to whom they Administer in Holy Worship; which ha­bit is got by studying and reading the Scriptures, and frequent exercise of our gifts in Holy Worship, in private or in fel­lowship with others; all which endeavours God usually bles­seth to those that are sincere for his Glory and the Service of his Church; so that according to the foundation of natural parts, on which they build, they may attain a competent gift, who will set themselves about it, as every publick Minister of the Church certainly ought to do. But though as to this gift, for administration of publick Worship, we warrantably ex­pect the blessing of God upon our Meditation, reading, and stirring up the natural Abilities and Gifts that are in us, so that we may attain to this habit of Sacred Oratory, yet it is [Page 37] observable that there are differences of this habit in several pious Persons, according to the difference of their natural quickness of Fancy and Invention, and volubility of tongue, and complexional heat and fervor, wherein there may be at some times something like an Enthusiastical Energy, but yet under the manage and conduct of Christian Prudence; and withal, he that most reads the Scriptures, and meditates of them, and exerciseth himself in Religious Worship, Praying to God for his Blessing upon himself; such a one shall grow more ready as to the languaging of what he is to speak before the people, than another who wants the advantage of those natural endowments before mentioned, or doth not use the means of reading, meditation and exercise, with humble dependance on God for his Blessing on them: and hence it comes to pass that the greatest Schollars are not always the best Preachers, nor the readiest in Prayer, because their na­tural partslye not so right for this sacred Oratory: but many times a natural coldness and bashfulness and hesitancy of tongue, and ungratefulness of voice and accent, and slowness of fancy hinders them: And besides too many great Schollars neglect the stirring up of their gifts by exercise, and so their Delphian Sword rusts in the Scabbard.

But I only speak this by the by, to shew you that the pro­mise to the Martyr for supply of abilities to justisie his Faith and Hope, doth not extend to warrant sudden extempore venturing on expressions in holy Worship, where men have not got an habit of expressing themselves decently and af­fectively.

However I thank you (Sir) For you have herein pre­vented a mistake I was apt to have fallen into.

The promise therefore of (Is shall be given you in that hour) relates to the Saints assistances in a time of being questioned about their Faith and Hope by their Persecutors; and a Christian may then warrantably expect that he shall be enabled to set forth the reasonableness of his Belief, the pre­ciousness of his Faith, the excellency of his Hope, and the purity of the commands his Religion obligeth him to ob­serve, so that his adversaries shall not be able to resist the wisdom by which he speaketh: Of the promise thus made [Page 38] good we have Scripture examples in Saint Peter and Saint John Acts 4. 43. So that the Jewish Rulers marvelled at the [...] the freedom of speech which God had given to those unlearned Persons. Saint Stephen is another example, Acts 6. 10. whose adversaries were not able to resist the wisdom and spirit by which he spake: And a further evidence of his enlargements in this gift we have in his discourse before the Rulers, Acts 7. And the Church-Martyrology gives abundance of instances of this, not only in the learned Philosophical persons of the first ages, the Persecutions under Rome-Heathen, such as Justin Martyr, &c. but even in the common Christi­ans: and so afterwards under Rome-Papal, not only Cranmer, Ridley, Philpot; but common persons, yea, women, as Mrs. Jane Askew, &c. have been enabled to give such clear ac­counts of the truth of the Doctrine for which they suffered, as hath put their learned Adversaries to silence, and driven them to use rage and threatnings where they wanted Argu­ments. But observe, first, I will not hence warrant any un­learned Person to expect Ability to answer all the Sophisms and Fallacious ways of Arguing, which their adversaries may by the advantage of Art cast before them, though they shall be secured not to be shaken by such windy Doctrine. Nay further, In points disputable amongst good men, (who have nothing of the Seed of the Serpent, of the persecuting hu­mour in them) and which may be held either way without danger of Damnation, if the Disputants do [...] speak what they think to be the truth in love, such Assistan­ces to judge and discourse is not promised, because the fix­ing the assent either way is without danger to the Soul.

Secondly, I will not from hence warrant unlearned, weak­parted Persons suffering for the truth, to speak so cleerly, so convindingly as the learned Christians; because, though both speak by the same Spirit, the Spirit of God useth to modifie his own gifts according to the natural or acquired Abilities of the Subject he imploys, as we see in the different stiles of the different Pelimen of Holy Scriptures, which though all were dictated by the energy of the same Spirit, yet did they receive a Tincture from the Channel of the Prophets natural Parts, or acquired, through which they passed.

[Page 39] But this in the name of Christ I dare promise, that a suf­fering Saint disposed, as I have before described, shall with­out previous meditation and study be assisted by Gods Spirit, with an ability to justifie the Truth and Excellency of the necessary and fundamental Doctrines of Christianity, for which he suffers, and so put to silence foolish and ungodly, (though learned) men.

That is enough, thanks be to God for his glorifying himself in his Saints, Psal. 8. 2. who out of the mouths of Babes and Suck­lings hath ordained strength, and perfected praise because of his Enemies, that he might still the Enemy and the Avenger. I pray you proceed.

I shall endeavour to shew you next, what sweet comforts the Graces which a suffering Christian exerciseth in his sufferings doth then assord him.

Every Grace carries a pleasure and comfort in the exercise of it, but some more than others, and some of them at some time more than at other times. Now as it is in sweet Herbs and Trees, the very Leaves and Roots of them have a re­freshing smell, but the Flowers and Fruits when they are in their ripeness and perfection, have a far greater fragrancy, so the time of suffering for Christ is the time of the Harvest and full ripeness of the Christians Graces, and like the Sheep in the Canticles coming up from the washing, Cant. 4.2 [...] every one of them bear twins of comfort and consolations. The Graces I shall instance in, are. 1. Simplicity or plainness of Spirit, 2. Love to God. 3. Love to his Church. 4. Compassion to Enemies. 5. Faith in Gods promises. 6. Heavenly mind­edness.

The first is simplicity and plainness of Spirit, this is so clean and savory a Grace, that it always yeilds comfort to the Christian in the exercise of it; as Saint Paul witnesseth, Our rejoycing is this, the testimony of our conscience, that in sim­plicity and godly sincerity we have had our conversation in the world; 2 Cor. 1. 12 when therefore a Christian suffers in plainness and fredom, without double dealing and dissimulation, aiming at Gods Glory, and not gratifying a vain glorious humour in himself, or designing to credit a party & faction, how well plea­sed is he that God gives him without fear or a worldly mind, [Page 40] to approve himself to God, and to be made manifest even to the consciences of both Friends and Enemies: 2 Cor. 5. 11. This was the frame our Lord and Saviour suffered in, there was no guile found in his mouth, thus a Christian, as Job 2. 1 5. Hol­deth fast his Integrity, 1 Pet. 2. 22. and will not let it go till he dye; this is that Grace that gives Serenity and Clearness, even to the Christians countenance, as it is said of Saint Stephen, that theybeheld his Face as it had been the Face of an Angel, Acts 6. 15. This wisdom from above, that is without Hypocrisie, maketh his Face to shine, and the boldness of his Face shall be changed; Eccles. 8. 1. And if there be such a lustre in the Circumference, what exceeding comfort and glory must there be in the Centre of his sincere and upright heart, out of which that vertue goeth that adorneth his countenance? Thus holy and plain Mr. Latimer, who before was seemingly of a despicable pre­sence, when he was stript for burning in Q. M. days, appear­ed one of the comliest Persons of his age that the company had beheld.

The second Grace then exercised is love to God, this at all times carries comfort in it, but especially in a day of suf­fering for God and Jesus Christ, for then it goeth forth like the Sun in its strength; so that we may suppose the three Children, Dan. 3. as they had the Furnace heated seven times hotter than it used to be, to terrify them, so had they then their love heated seven times more than at other times, to strenthen them; and as the Beams of the Sun will put out a Fire, so the frevent love of God in them morally extinguish­ed the painful burnings of the Furnace, and bound the Flames to the Peace, even before Gods Power did the same mira­culously: Thus the Apostles went away rejoycing, that they were counted worthy to suffer for the name of Christ, their love then burst out into transports of joy and thankfulness that God would vouchsafe to use them to bring Glory to his Name. The Apostle saith, If there be any consolation in love, Phil. 2. Intimating that there is no consolation without it; and by how much more excellent the person loved is for whom we suffer, so much larger breasts of consolations hath our love; so that if to suffer for the love of a desired Spouse (as when Jacob served an hard Service for Raehel) car­ry [Page 41] a joy and delight to the Party loving, or if to die for a Friend, a good Man, or a good Prince, whom we love, be so satisfactory to the sufferer, (as men declare that it is) how much more to suffer for God and Christ! It as far excelleth all other sufferings on the motives of the sensual Love, yea or Friendship, or Loyalty, as the benevolent warmth of the Sun beams in the Spring is more invigorating and comfort­ing to Plants, and living Creatures, than the chokey heat of a Stove or Furnance; nay it is indeed a glory the Saints have above the Angels, that they are called to suffer for God, which the others impassibility denyes them to do.

So that the love of God in suffering Saints gives that ex­ceeding comfort and satisfaction that is at no other time felt, because there never was that full exercise of it before; it is that breaking the box of Spicknard, that finelleth more sweet by its diffusion.

The third Grace is Love to the Church; which yields ex­ceeding; satisfaction when it carries us to act for the good of our Brethren, that we can willingly spend & be spent for them; but the [...]ower and top of it, is, to fill up in our bodies what is behind of the sufferings of Christ for his Churches sake.

When a suffering Christian thinks thus, these sufferings of mine may be a strengthning of the Faith of all the Christi­ans that hear of them, and see them, nay it may be an establishment to some Christian an hundred years hence, what a sweet and comforting reflection must it needs be▪ What delight may we imagine have some Gallant Heathens taken to die devotedly for their Country, as did Coarus the Athenian, and Deoius and Curtius the Romans? but how much sweeter is it to the Martyr, to think that by his sufferings the Church of Christ, the Houshold of Faith, those who shall hereafter be fellow Citizens with the Angels, shall be con­firmed and strengthened?

The fourth Grace is love to Enemies and Persecutors; at any time to forgive an Enemy, is both more glorious and more comfortable than to overcome him. David had more honour when he dismissed Saul alive, than when he brought away the Head of Goliah in his hand, and undoubtedly he had more inward comfort and satisfaction also; for the Victory [Page 42] of Goliah was justly attributed to the Providence of God di­recting the stone to the mark, but the dismissing and Pardoning his Enemy, was the Fruit of the Grace of God in his Heart [...] but to suffer with the designing the good of our Enemies (even of their Conversion and Eternal welfare) is much more sweet and affecting.

If St. Steven had (as in all likelihood he had) an hope that his sufferings might Convert some of his Persecutors, what joy did that thought bring into his holy Soul! if there be joy in Heaven amongst the Angels for the Conversion of a sinner, when yet they contribute nothing to it, what joys must be to Martyrs, that die in hope and desires for the Conversion of Christs Enemies, and theirs? For a Martyr tyed to the Stake to think with himself, Some of the ring of this gazing Multitude that look on me, nay some of the Officers that is humanely butcher me, may come to have their hearts melted by my flames, and of Lions become Lambs, and followers of the Lord Jesus; what a sweet and comfortable thought must that be to the suffering Saint and Martyr of Jesus?

A fifth Grace that then yields its Fragrancy is our Faith it the promises of sufficient Grace and Support; this is our Victory whereby we overcome the world, Joh. 5. 4. even our Faith; and who is it that overcometh the world; but he that believer that Jesus is the Christ, of whose fulness we are to receive Grace, and Grace for Grace? We have now the comfort of Faith in the assurance from Gods Word that he will never fail us nor forsake us; but in a time of suffering, Faith girls up its Loins, and makes his boast in the name of the Lord, crying, The Lord is our Refuge and Strength, Psal. 46. [...], 2. a very pre­sent help in trouble, therefore will not we fear though the Earth be removed: and so Psal. 21. 1. The Lord is my strength and my Salvation, whom shall I fear? the Lord is the strength of my life, of whom then shall I be afraid? And also Psal. 144. 12. He expresseth his confidence in abundance of words, The Lord is my strength, my goodness, my fortress, my high Tower, and deliverer, my shield, and he in whom I trust; Thus Paul, 1 Tim. 1 12. I know whom I have believed, and am perswaded that he is able to keep that committed to him against that day: This Faith in Gods assistance triumphs in the name [Page 43] of the Lord, and despiseth all the power of the Adversary.

The next Grace yielding its sweetness to a suffering Saint, is his hope and heavenly mindedness; it must needs be a plea­sant prospect to go up to the top of Pisgah, and view the Pro­mised Land by Holy Meditation: to think, (as far as our dark Glass will give us leave to see) what is the Peace and Joy, and what is the Purity and Holiness of the Glorified Saints; but when we come to suffer for the Hope of Israel, then our Hope grows more lively, more strong, and vigorous, and fixed upon that Glory that shall be revealed. Thus St. Steven Act. 7. (when his enemies, verse 45. gnashed upon him with their teeth) being full of the Holy Ghost, looked up stedfast­ly into Heaven, and saw the Glory of God, and Jesus stand­ing on the Right Hand of God: thus our hope, by how much the nearer it comes to injoyment, grows the stron­ger, and makes the dying Christian say as it were to him­self, Egredere anima mea, egredere, quid times? Go forth my Soul, go forth, reach forward to lay hold on that Crown of Righteousness, which now thou art not far from, think with thy self what it is to have all Tears wiped away, all Graces perfected, and to be filled with the Love and Communion of God and Christ, at whose Right Hand is fulness of Joy, and Pleasures for evermore. Thus these consolatory Graces, of sincere Love to God, to his Church, and our Eenemies, with firm Faith and Heavenly Hope, yielding their strength in the hour of suffering, more than ever before, do abundantly recompence the sufferings of the Martyrs. But besides these Comforts, which the exercise of these Graces then yields (giving their influence chiefly by way of Reasoning or Discourse in our selves) the Martyr may expect immediate Illapses and Incomes of Comfort, God sealing then to his Soul the assurance of his unchangeable Love in Christ: For it is suitable to the Fatherly Goodness of God than to unvail his Love and Mercy, and lift up the Light of his Countenance on his suffering Servant, that as St. Paul said 2 Cor. 1. 4. As the sufferings of Christ do abound in them, so their Consolations also do abound by Christ: This Joy has it that toned the Song of Paul and Silas in the Dungeon, and hath enabled many a Martyr to sing in the Plaines: Thus [Page 44] the Consolations of the Martyrs are looked upon by the An­cients, as being of a larger size than any other Saints enjoyed on Earth, like the Portion of the Heir, or First Born, which is double to his Brethren, like Eliah's double Meal that must strenghthen him for travelling over an howling Wilderness. 1 King. 19. 8.

Such are the joys and extasies of the suffering Saints, even like the confines of Heaven it self: as there is a greater and pleasanter light in the dawning of the Day, than the Moon and Stars could give; thus it is to the dying Martyr, his soul is just entring upon that Eternal day of Glory that shall never decay: So that we may apply to their state that of the Pro­phet Isaiah, The light of the Moon shall be as the light of the Sun, and the light of the Sun shall be seven fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroake of their wound.

Next, Isa. 30. 26. God then Communicates to a suffering Christian, Pa­tience and Strength, far surmounting all the Courage and Fortitude that ever was given to any other of the Sons of men, for as a Christian then wrestles not with flesh and blood only, but also with Devils and damned Spirits, who possess and enrage their Persecutors, so may they warrantably ex­pect a supply of strength, coming near to the impassibility of the Angels, that what they feel shall not afflict them; thus how composedly, and in a manner unconcernedly have the Saints born their Torments, and so by Patience have Trium­phed over the Devil and his Instruments; Tantum poena in membris tanta tranquil­litas in verbit tan­quam ali­us tarque­reretur a­lius loque­retur. and thus it hath been to many Saints of old, I will instance but in one; St. Austine reports of Vincentius the Martyr, that when he was Tormented, he spake with that Meekness and Com­posedness, that a Stander by would have thought it was one man that suffered, and another that spake. The Tyrants raged and roared, and stamped, and gnashed their Teeth for indignation that they could not break the courage of the Holy Martyr, they tear and rend his Body and Members with a rage above that of Wild Beasts, while the Martyr in meek­ness was still composed, and himself in Patience possessing his own soul: so that indeed the Tormenters were Tormented, and the Tortured did Conquer and Triumph over Satan and evil Angels in the Cross of Christ, and made a shew of them [Page 45] openly: Oh what a glorious sight is this! a spectaclo worthy of the Theatre of Heaven and Earth! who would not clap their hands, and lift up their shouts in applauding the Grace of God Conquering in his Saints! Such strength may an humble Christian warrantably promise himself to be Com­municated to him from God, when he is called to suffer for him.

Oh Sir! How have you filled me with an Holy Emulation and desire to be also partaker of the sufferings of Christ! But I will not interrupt you, I pray you proceed.

The last thing I propounded for your support, was the consideration of the Reward to come, the Glory that shall be revealed.

It is very true that sometimes that promise of Christ, Mark 10. 29, 30. is literally expressed, He that forsakes houses, or parents, or wife or brethren, or children for Christs sake and the Gospels, receives an hundred fold; now in this time Houses, and Brethren, and Mothers, and Sisters, and Children, and Lands, with Persecutions, because God makes all the Saints near him, to serve him with their Persons and Estates, so that he hath an hundred Brethren, and Sisters, and Nurses, and Houses for one that he forsook.

Thus Davids Cross led him to a Temporal Crown: and the Faithful Christians in Constantius Clorus's Court, who for­sook their Offices and Preferments, rather than they would forsake their Religion, were received back to greater Favour and Higher Places; the Emperor wisely concluding that they would be most faithful to their Emperor, who were most true to their God and Saviour.

But this is a small part of that promise which Christ hath made unto his Martyrs, for Matth. 5. 10, 12. he not only pro­miseth them Heaven, but a great reward in Heaven, even greater than to other Saints, who did not pass through that Red Sea of blood to the Promised Land. Some Pious and Learned men suppose that the Resurrection of the Martyrs in their bodies before other Saints, being the first Resur­rection, and their Raign with Christ a thousand years, is warrantably expected from Rev. 20. 4, 5, 6. This opinion is far from the Pestilent and Seditious persuasion of the Fifth Monarchy men; but whether this shall be so or no, [Page 46] we must leave to God to make evident (for events [...] the surest Interpreters of Prophecies) but this we are [...] sured of, that those who come out of great Tribulation [...] and have washed their Robes, and made them White [...] the blood of the Lamb, Rev. 7. 14. that is in suffering [...] Christ, and after his example, shall have Crowns of Rig [...] ­teouss of the brightest lustre: for if God hath provided [...] the beauty and qualities of all Creatures to gratifie [...] sences of our bodies, sure he hath provided some [...] things for our immortal souls. Those Saints who [...] souls God doth as it were suck by a Kiss out of [...] bodies, (as the Jews say of Moses) dying quietly in [...] Beds, enter into Joys unspeakable and full of Glory [...] how much more abundant shall be the Portion of [...] Martyrs? To be sure to them that overcome shall [...] given to Eat of the Tree Life, which is in the midst [...] the Paradise of God, the Heart and Centre of Joy: [...] to Feast with hidden Manna, Rev. 2. 7. 17. 28. and to have a White [...] (a Symbal of Gods Approbation and special Love) and [...] it a new name Written, Rev. 3. 12. 21. which none can Read but [...] that hath it, and to receive the Morning Star (the [...] Fruits of Glory) and to be Clothed in White Rayme [...] and follow the Lamb as his Favorite-Courtiers, and to [...] made Pillars of the Temple of God, (the principla [...] of it) on whom Christ will write his own Name, and [...] Fathers Name, and the Name of the City of God, [...] New Jerusalem, (as those who have done special [...] to, and therefore receive special Favour from God a Christ, and his Church) and to sit with Christ on [...] Throne, and to be Kings and Priests to God for ever and [...]

To him that loved us and washed us from our sins in [...] own Blood, and Consecrates us by our sufferings with h [...] to Raign with him in Glory. To him with the Father, a [...] the blessed Spirit, be Hononr, and Glory, and Dominic [...] for ever and ever: Amen. Parish. Amen, and Amen.