IN the Verses before my Text, we find S. Paul in his journey towards Jerusalem; by the way, he makes a stop at Cesarea; whilst he is there, God by a Prophet fore­tels him, what persecutions he was like to meet with at Jerusalem; upon this, the Saints of God endeavour to disswade him from his intended journey; they beseech him with words; and, which is more Rhetoricall, they beseech him with teares; well, and what is the issue? why, what was Paul's answer, My Text acquaints us; Then Paul answered, what mean yee to weep, and to break my heart? &c.

The Text containeth Two Generall Parts.

1. A Patheticall Question, what mean yee to weep, and to break my heart? It's true, I hear of Bonds and Imprisonment, but what then? these are not the things that move me; tis not my own fu­ture suffering, but your present sorrow, that grieves me; 'tis not the danger I hear of at Jerusalem, but the teares I see on you, that breaks my heart in peeces; be my own persecutions what they will be, I am as a man not much concerned, I am not at all troubled about them; tell me then, what mean yee to weep, and to break my heart?

2. A Noble Testimony of our Apostle's Christian Courage, Magnanimity, and Resolution; I am ready not to be bound only, but also to dye at Jerusalem, for the name of the Lord Jesus: Let the Jewes deal with me as they please, let them throw me in prison; nay, let [Page 2] them put me even to death, if they will; yet here's my resolu [...]ion, come what will come, in the cause of Christ, I am ready to suffer all. Now in this Second Cenerall, we have Five Particulars very considerable;

1. The Person, that is like to suffer, I; well, and what I is this? why, we may consider him upon a double account;

1. Consider what this Person had been, and what is that? why, I that ere while was a Persecutour, am now resolved to become a Martyr; I that but lately threw others in the Goal, am now ready, upon the same account, to lye there my selfe; I, that even now was consenting to the death of Stephen, am now consenting to my own; I am the man ready not to be bound only &c.

2. Consider what this person was at present; and what is that? why, I that am now become a Saint; I that am n [...]w ordained a Preacher; nay more; I that am become an Apostle, what ever be­comes of others, though others may be unwilling, though others may be afraid to suffer for Christ, and his Gospel, yet as for me now a Saint, now an Apostle, I am ready:

Two Things we may note from hence:

1. God can, and sometimes doth, change even Persecutours into Preachers, eminent Sinners into eminent Saints. 'Twas our Apostle's case; [...], saith Chrysostome, in him, God turned a Wolf into a Shepherd; he, that ere while was an instrument to de­vour Christs flock, doth now become an Instrument to feed it.

2. Tis the concernment of Eminent Sinners, when once made Saints, to doe and to suffer eminent things for God: The Church of Christ had no enemy like Saul whilest a Persecutour; yea but the Church of Christ had no friend like Paul, when once an Apostle; that Church, which Saul once made such havock of, even for that Church is Paul now ready to spend his blood; I am ready, But

2. This Persons Preparation and Willingnesse to suffer for Christ: I am ready; he doth not say I am content to suffer, Ile make what shift I can to suffer; he doth not say, tis an hard service, a severe duty to suffer; O no, [...], I am Ready, I am Prepared, the Jewes are not more forward to lay the Crosse upon me, then I am to bear it.

3. The Measure, and Matter of what Paul was to suffer; and what was that? why, I am ready not to be bound only, but also to dye; you'l say, that is Courage indeed; tis an act of courage for a man to loose his liberty for Christ, yea but to loose his life for Christ, that is more; to spend an Estate for God, is a service considerable; [Page 3] yea but for a man to spend his bloud for God, that is higher still; now, here's the case, our Apostle was willing to wear a Chain for Christ, yea and he was willing to bear a Crosse; he was willing to become a Prisoner to a Goal, yea he was willing to become a Priso­ner to a Grave; Fetters of Iron, or Fetters of Death, he is ready to put on both; so runnes the Text, I am ready [...], not to be bound only, but also to dye.

4. The Place, where our Apostle was like to suffer, and where's that? why I am ready not to be bound only, but also to dye at Jerusa­lem. A strange place for such a transaction! is there a Tragedy to be acted, and is Jerusalem the Stage? are the Ministers of God to be imprisoned, and must the Dungeon be at Jerusalem? are the servants of God to be Butchered, and is the Slaughter-house at Jerusalem? a­las! 'twas enough that Christ died at Jerusalem, had it been but once, but must he dye there again and again? 'twas enough that Christ died at Jerusalem in his own Person, but must he dye there in his Ministers too? yea, Jerusalem that city of God; Jerusalem that place of Gods more speciall presence; Jerusalem that place of Gods more solemn worship, even this Jerusalem becomes the Golgotha of Saints; it becomes the place, where Paul must suffer: I read that the Israel of God were sometimes bondmen, but 'twas in Aegypt; I read that the Israel of God were sometimes Captives, but 'twas in Babylon; yea but when the Prophets of God were to be Martyr­ed, that was usually done at Jerusalem.

5. The Cause for which our Apostle was like to suffer, and what is that? why, I am ready not to be bound only, but also to dye at Jeru­salem, for the name of the Lord Jesus, surely no cause like that; I have read of some, that have been willing to dye to get themselves a name; yea but Paul is willing to dye to get Christ a name; tis no­ble for a Subject to dye for his Prince, but what is it for a Saint to dye for his God? the consideration of this cause is of great concern­ment; tis that, which adds a further guilt to the sin of the Jewes, tis that, which adds great Glory to the Sufferings of Paul; were it not for this name of the Lord Jesus, the Sinne of the Jewes had not been so dreadfull a persecution, nor had the sufferings of Paul been so glo­rious a Martyrdome; O no, the weight of their sin, and the worth of his sufferings do both lye in this, I am ready not to be bound only, but also to dye at Jerusalem, for the name of the Lord Jesus.

1 Persecution, Imprisonment, Death it self, is that, which the 4 Doctrines. [Page 4] Ministers of God must sometimes look for. No sooner is Paul bound for Jerusalem, but here's the news, bonds and afflictions abide him there. I am ready not to be bound onely, but also to dye: the Text seems to imply, that as he was ready for bonds, so bonds were ready for him; as he was prepared for death, so death was pre­paring for him.

2 The Persecution, the Imprisonment, the Death, and conse­quently the losse of the Ministers of God is a just ground of Tears; their sufferings are a sufficient ground for our Sorrowes, what mean ye to weep? Surely, their tears had some meaning in them; indeed, Paul would not have them weep for him, but yet weep they must; as to him, their Tears might have been spared; but as to themselves, their Tears did well become them; the loss of an Apostle, the loss of such an Apostle, the loss of a Paul, such a loss as this was, they could not brook without a tear.

3 Tis the concernment of the Ministers of God to suffer Perse­cution, Imprisonment, nay Death it self, upon Christs account, with willingness, courage, and resolution, I am ready, if the concern­ments of Christ be engaged, if the name of Christ once lye at stake, our Apostle resolves to venture all; bonds or death; liberty or life; a prison, or a grave, he sticks at neither.

4 Gods faithfull Ministers are sometimes persecuted, impriso­ned, yea, put to death even by the Citizens of Gods own Jerusalem: Tis clear in the Text, I am ready not to be bound onely, but also to dye at Jerusalem, Gods own pretended Saints and People, even the In­habitants of Jerusalem, do sometimes persecute the faithfull Mi­nisters of that God, whom in the mean time they pretend to worship.

Persecution, Imprisonment, Death it self is that which the Ministers of God must sometimes look for: Do you ask me how this appears? First Doctrin. I answer,

1 Tis that which Christ himself hath foretold us. Behold, I have foretold you, yea, but of what? why, in the World ye shall have Tri­bulation, ye, what ye doth he mean? why, not onely ye my Saints, Mar. 13▪ [...]3. Joh. 16. [...]. not onely ye my Servants, but ye my Apostles, ye my Ministers; who ever he be that scapes persecution, be sure, it is not you; now, that which Christ foretells his Ministers, why should we not look for? if Christ foretells us of Glory, of a Reward, of an Inheritance; these things we are apt enough to look for; So here, Christ solemnly [Page 5] foretells us of Persecutions and Sufferings, if so, why should we not expect them?

2 Tis that, which Christ hath cautioned, encouraged, and armed his Ministers against, beware of men, what need this caution, if there Mat. 10. 17. Mat. 10. 28. were no danger? fear not them that kill the body, what need this encouragement from Christ, [...]ere there no discouragements from men? Cordials are needlesse, where there is no fear of fainting, put on the whole armour of God: Surely, putting on Armes supposeth an E­nemy; laying in Provision supposeth a Siege: Take heed unto your Eph. 6. 11. Act. 20. 28. selves, and to the flock; this Caution would be impertinent, were there no beasts of prey to devoure; Encouragements are vain, where there is no fear; Armes are no defence but a burden, where no wound is lookt for; if Christ, who doth nothing in vain, hath cau­tioned, encouraged, and armed his Ministers against Persecution, we may strongly infer, tis that they have cause to look for.

3 Tis that, which the most renowned Ministers of God have of­ten met with in former Ages, I read of a Jeremy, a Prophet sancti­fied from the womb, and yet in a prison; I read of a Dariel, a Pro­phet of more then ordinary visions, and yet in the Lyons den; I read of John Baptist, one of the greatest of the sons of men, and yet be­headed; I read of James, an Apostle of Christ, and yet slain with the Sword; now, if the Prophets of God, if the Apostles of Christ met with storms and tempests, what reason have we still to expect a calm? if the strong ship miscarry, what is like to become of the weaker Vessel? if Martyrs lay down in flames, can we expect to ly ur on beds of ease for ever? if they lost their lives for God, tis no wonder if we loose our good names for God; if they lost their bloud for Christ, tis no wonder, if we loose our estates for Christ; that persecution, which in experience was theirs, in expectation should bee ours.

4. Tis that which the Ministers of God are wont to prepare for. This lyeth in the Text, I am ready, [...], I am prepared; that expression implieth an habituall preparation in Paul to suffer; tell me now, why should Paul prepare himself to suffer, were not suffring a thing he looked for? if the Souldier prepare his Armes, tis a signe that he lookes for a skirmish; if the Mariner prepare the strongest tackling, tis a sign that he lookes for a storme; so here, if the Mini­ster of God prepare for suffering, tis an argument, that Persecution is the thing they look for. Put you'l say, why so? Why should the Ministers of God be still looking for Persecution? I answer.

[Page 6] 1. There is a Devil in Hell, that hates them: Simon, Simon Satan hath desired you: indeed, the Devill graspes at all, yea but the Ma­gistrate, and the Minister, the States-man and the Churchman, the man of power, and the man of parts, these are the great prey the De­vill Lu. 8. 12. aimeth at: I will smite the Shepherd, tis that, which God threat­neth; tis that, which the Devill designes; If the Devill can but secure the Shepherds, he hath no way, like this, to gain, not some single Sheep, but whole flocks at once; if he can but make sure of the watch­man, he well knowes, that the Garrison is his. Tis said, the De­vill Apoc. 2. 10 takes away the word out of their hearts; surely that Devill, that takes away the word, would faine take away the preacher too; that Devill, who steales away the seed out of mens hearts, would fain cut off the hand that soweth it there; if so, tis but reasonable that Mat. 12. 17. 1 Reg. 22. 8. we should expect that persecution, which by Gods permission, the policy of Hell stands engaged to contrive; which the power of Hell stands engaged to effect. The Devill shall cast some of you into prison: God here permits the Devill to prevail, and what then? why, Poly­carpus, that Angel of the Church of Smyrna, must not escape. Joh. 15. 18.

2. There are still Men on Earth, that hate them. Beware of Men: what Men? why men of Ahabs mind: There is yet one Micaiah, a Mat. 10. 16. Prophet of the Lord, but I hate him: there's many a man, if not of A­habs language, yet of Ahabs judgment still; Ahab himself is gone, but Ahab doth not want an heir; Nero is gone, Domitian is gone, Ju­lian is dead, but alas! there's enough to succeed them still. If the world hate you: why, is there but an If for this? alas! tis an If not of doubt, but of Concession; that the man of the world should hate the man of God, is as easily granted as usually done; I send you as Sheep a­mong Wolves: the Wolfe, hath not only a nature to hate the Sheep, but nimble feet to pursue; sharp teeth to devour: tell me then, can Sheep converse with Wolves, and yet bee safe? can Lambs dwell among Lions, and be secure? here's our case, we dwell among Wolves and Lions, and shall not we expect so much as a bite? We walk among briers and thornes, and shall not we look for a scratch? we converse among Shimeies, and can we look for lesse then a reproach? if wee doe but consider where we are, the persecution of the Torgue, the persecution of the Hand, is that we have cause to look for.

3. Persecution is that to which the very work of the Ministry doth expose us, such is the nature of our Commission, that it is hard for us to keep in with God, and yet not to break with men. Son of [Page 7] man I have made thee a Watchman: and what then? why, Caeduntur Vigiles, the Watchman is the first that is shine; God hath made us Ezek. 3. 17. the builders of his Sanctuary, yea but building is a dangerous work, tis usuall to break a leg, or an arm: Wo is me my Mother; but why this woe? thou hast born me a man of Contention: the Prophets Com­mission Jer. 15. 10. was to contend against men, Men thought it their concern­ment to contend against him; But you'l say, what is there in our Commission that thus betrayes us to persecution? I answere, Four things.

1 Our commission is to contend against s [...]n, cry aloud, spare not, Esa. 58. [...]. spare not the least sin, spare not the greatest person, lift up thy voice like a Trumpet, the sound of the Trumpet reacheth not onely the common Souldier, not onely the inferiour officer, but even the Gene­rall of the Army; so here, the Ministers voice must reach not one­ly the beggar upon the dunghill, but even the Prince upon the Throne, speak unto the Kings of Judah all that I command thee, yea, Jer. 1. 17. but will the Kings of Judah bear with Jeremy? O no, they shall fight against thee: he that soundly reproves a Prince, provokes him too; to reprehend his sin is to incur his displeasure; the Apostle tels us, that men have Itching Eares, and what then? why Itching Eares will endure to be scratcht a little, to be gently clawed; yea, but we 2 Tim. 4. 3. must not rub too hard, lest we gall them; men, that can be con­tent to itch, will not endure to smart. I read, that Herod was plea­sed with some of John Baptists Sermons, yea, but when John tels him of this lust, that proves a dangerous point, his head must off for it; no readier way to persecution, then to contend against the sins of Princes; but must we forbear to tell the Lyon of his cruelty for fear of his paw? shall we not tell the Fox of his subtilty, for fear of his tail? shall we not dare to tell the Souldier of his miscarria­ges for fear of his sword? shall we be afraid to tell great men their sins, even to their face, for fear of a frown? O no, we must resolve to peck these milstones, though when we have done, our own hands be ground to powder.

2 Our Commission is to contend against the Errours of the Times, contend earnestly for the Faith indeed, tis every mans duty, Jud. 3. yea, but tis chiefly ours; tis our office, as to proclaim the commands, so to countenance the truths of God; surely, God is as jealous of his Truths as of his Commands; to pervert a Truth seems as great a sin as to break a Law; God looseth as much of his Glory by damnable [Page 8] opinions, as by desperate practises; and yet alas! how loath are men to let their Errours go? Tis as easie a Task to perswade a man to forsake a sin, as to renounce an Errour. Errours are the brats of our brains, we deal with them as with our Children; though they be hard favoured, yet we like them, yet we keep them, because they are our own. Well, but must these brats be laid at the Pulpit-door? or is it safe to remove them? the Martyrs of England once found it otherwise; the great Controversie then was this? is there a Corpo­reall presence of Christ in the Sacrament, or no: affirm it and sin, deny it and dy; 'twas more safe in that Age to break the commands, then to own the Truths of God; twas more safe to be vitious in life then orthodox in Judgment; Malefactours suffered lesse for guilt of sin, then Martyrs did for the defence of Truth; well, and what is the Genius of this Age? are there not some Truths amongst us, that are ready to strike out that mans teeth, that dares follow them too close at heels? It once passed for a Truth, that no man ought to act as a Minister without Imposition of hands in his ordination; surely, it's a truth still, but tis dangerous to plead it; it once pas­sed for a Truth, that sacred Oathes and Covenants, solemnly made with God and men, ought to be inviolable; surely, tis a truth still, but tis not safe to presse it; well, but must we forbear? shall we not plead for the Truths of God, because they crosse the interests of men? shall we not oppose the Errours of our Age, because they are maintained by a scurvie Argument, that is drawn from a scabberd? indeed, tis a dangerous Topick, but yet venture we must; tis our concernment in Gods quarrel to take up the Cudgels; and yet when we do it, tis like enough we our selves may get the knock; if it be our work to pluck up briers, tis no wonder, if we scratch our hand; if it be our imployment to weed out nettels, tis no wonder, if we sting our fingers.

3 Our commission is to denounce the judgments of God, Son of man, prophesy and say, a Sword, a Sword; God puts such severe Ezek. 21. 8. messages into the mouthes of his Servants, as make their breath too strong for sinners to bear; men can delight to commit the sin, but they cannot endure so much as to hear of the punishment; indeed, tis sad that it should be so; to be angry at the threatnings of God is their folly, but withall, tis our danger too; Moses denounceth the judgments of God against Pharaoh; well, Pharaoh groves angry, see my face no more lest thou dye; Micaiah threatneth Ahab with Exod. 10. 28. [Page 9] an overthrow; well, Ahab growes angry, put this fellow in prison, no 1 Reg. 22. 27. Prophets for Ahabs turn but such as cry; go up go up, and prosper, such Prophets did Israel like, speak unto us smooth things, the judgments of God are too rough for sinners, they grate so hard, that men will not Esa. 30, 10. endure them. But, [...]s, this is not our commission; as to sinners, Gods Ministers must be sons of Thunder, and what doth that do? why, Thunder doth not please, but affright; it doth not tickle the ear, but strike it, feriunt summos fulmina montes, if we are sons of Thunder, we must make men, that are as Mountains, quake and tremble, though when we have done, tis like enough, those Mountains may crush us to peices. Sure I am, here is our danger, when we denounce against sin the displeasure of God, we oft contract upon our selves the displeasure of men.

4 Tis our concernment, in Times of difference, to own that cause that is most just and righteous, indeed tis a policy in men to take that side which is most strong; but surely, tis the duty of Mi­nisters to espouse that cause which is most holy; Gods Ministers must not be as cunning Gamesters, who surely bet on that side, that seems most likely to win; we must not do as Gamesters; we must not prefer the Club before the Diamond, barely because, at present, tis turned up Trump. In that contest betwixt David and Absalom, I find, that Ahitophell that Politician, and States-man of Israel, took part with rebellious Absalom; yea, but as for the Priests of the Lord, as for the Levites, I read, that they all were with David; yea, 2 Sam. 15 24. 1 Sam. 22. 17. but is it alway safe for the Priests of the Lord to side with David? surely no, Turn and slay the Priests of the Lord: That Saul, who had a sinfull mercy for an accursed Agag, hath no mercy for the consecra­ted Priests of the Lord; that Saul, who could save Sheep and Oxe▪ for a Sacrifice, doth now refuse to spare the Sacrificers themselves; Tis his command, slay the Priests of the Lord; well, and why so? what have the Lords Priests done, that they must be slain? why their Crime was this, Their hand also is with David, David was the right heir of the Crown, a man designed by God himself to succeed in the Kingdom, and yet the Priests of the Lord must dye, barely upon this account, Their hand also is with David, alas! 'twas a very little, they had done for David, they had given him bread to relieve him, a Sword to defend him; that Sword which David himself had wonne; the Priest gives David the Sword of Goliah, and for that must dye himself by the Sword of Doeg. Sure it is, for the Priests of the Lord to side with David, to own that cause that is righteous [Page 10] and holy, tis ever just, but seldome safe; if so, the very discharge of our duty is that which renders us liable to persecution, our good names, our estates, our liberties, nay, sometimes our lives are in dan­ger, except wee'l basely betray Gods cause, our own Trust, and our Peoples souls.

1 By way of exhortation, and that both to Ministers, and People. First to you who are the People of God; is Persecution, Imprison­ment, Ʋses. nay, death it self, that which the Ministers of God have cause sometimes to look for? why then,

1 Be sure you pray for the faithfull Ministers of God, if you ask me why? I answer. First, Gods Ministers pray for you. Se­condly, Gods Ministers upon many accounts deserve your prayers; but the Argument in my Text is Thirdly this, Gods Ministers need your prayers; alas! the Devil hates them, the men of the world hate them; they are in danger sometimes of bonds, some­times of death; well, and what then? why Brethren, pray for us, 2 Thes. 3. 1. 2 but why would Paul be prayed for? that we may be delivered from unreasonable men, Persons still in danger, are persons still in need to be prayed for; the former is our condition, the latter should be your practise.

2 Be sure you bear with Gods faithfull Ministers in the dis­charge of their duties toward you. See how, in three particulars.

1 Be sure, you bear with us when we justly reprove you for sin, to chide you for sin is not our delight, but our duty; to rebuke our hearers is not our pleasure, but our danger; reproofs for sin are your safety, but our hazard; when we contend against your sins, we contend against your ruine, yea, but we venture our own; when we would fain chide you into Heaven, possibly we may chide our selves into a Goal, and will you not bear with us in this? is it reasonable, that we should lose your love, barely because we would save your lives? shall we lose your hearts, because we would save your souls? though it be hard to bear with an injury, yet me thinks it should be easie to bear with kindnesse, and what kindnesse like to this? Let the righteous reprove me; and what if he do? why, it Ps. 1 [...]1. 5. shall be a kindnesse, when we reprove you for sin, we v [...]nture your displeasure to prevent your undoing; we hazard our own advantages to endeavour yours; and is this a thing, that cannot be borne with? if this be a wrong, why yet forgive us this wrong? if this be an in­jury, tis such an one, as doth not wound, but engage; if you are to [Page 11] bear with wrongs when real, methinks you may make some shift to bear with reall kindnesse; and such is this, we endanger our selves to secure you.

2 Be sure you bear with us when we reprove you for er­rours in Judgment? Surely, errours in Judgment are as damnable as errours in practise; Leprosy in the head, is more dangerous then in the hand; tis the Devils great design to corrupt the brains of men, when he cannot debauch their lives; the Scriptures mention not onely the works of the Devil, but the Doctrines of Devils too; and doubtlesse, there is many a man embraceth the Devils doctrines, that seems to renounce his works: Tis observeable, that the first Fathers of Heresies were men of acurate lives; poyson looks best in Plate, tastes best being wrapped up in Sugar; the Devil well knoweth, that damnable doctrines will not easily be embraced without a dis­guise of externall holinesse to commend them; now, here's our Em­ployment, we venture our selves to unmask the Devil, and unde­ceive you; tis not against your persons, but against your errours, that we contend, [...], surely, tis such a contention, as you may bear with; fain would we pull off the scales from your eyes, and will you, upon that account, throw dust in ours? Will a man bite off that finger, that plucks the bone from his throat, which other­wise would stick and choak him? Am I become your Enemy because Gal. 4. 16. I tell you the Truth? so say I, shall we be counted your enemies, because we would teach you Truth? Tis Gods command, buy the Prov. 23. 23. Truth, and sell it not; tis your concernment to purchase the Truths of God at any rate, and will you be angry with us, who venture our selves to redeem them for you? a man that diveth for Jewels, ven­tures drowning; so here, the Truths of God, those precious Jewels, may cost us dear, they may cost us our estates, our liberties, our lives but however let them not cost us your unkindnesse, your displeasure; O no, though we reprove your Errours, yet bear with us still, the benefit is yours, there is little but danger ours.

3 Be sure you bear with us, even when we denounce the judg­ments of God against you; indeed, the judgments of God must needs be sore ones; yea, but is it not better to hear them, then to feel them? if you cannot endure the Thunder-crack, ò how will you endure the Thunder-bolt? if the report of a Canon be terrible, how terrible is the bullet? so here, if you cannot bear so much as the denuntiation of a judgment from the mouth of a man; ô how [Page 12] will you bear the execution of judgments from the hand of a God? It's a fearfull thing to fall into the hands of the living God. Alas! Heb. 10. 31. Gods little finger is heavier then our loynes; its easier to bear a thou­sand threatnings from a poor Minister, then to bear one stroke from an angry God; well, but when we do denounce the judgments of God, pray, where's our gain? Ile tell you, we gain your displeasure, we gain your reproaches; when we declare Gods anger, tis like enough we our selves gain yours; 'twere as easy for us to preach nothing but mercy, nothing but peace, nothing but liberty, were it not to de­stroy our hearers; as to men, twere safer for us to let their sins alone, their Errours alone, their judgments alone, were it not to undoe you; twere better for us by preaching pleasing things to gain your love, to gain your affection, were not this to confound you for ever; if we denounce the judgments of God against you, tis because we are loath to see you damned; we do even venture our selves a­mong the sparks, because we are loath to see you burn for ever; you know, had not Jonas ventured to denounce the judgments of God in the streets of Niniveh, had not Niniveh thus been threatned, it had been ruined; So here, did not the Ministers venture your frowns, your scorns; did they not hazard their own estates, liberties, and lives in reproving of sin, in denouncing of judgments, poor souls would miscarry for ever. Tell me then, if we endanger our selves upon your account, will you not bear it? we expect to suffer, and why so? why, next under God, we do it for you; what ever we do, what ever we suffer, next under Christ, tis done and suffered for you; were it not for your Interest, our own might be safe e­rough; if so, bear, ô bear with the faithfull Ministers of God; tis but reasonable, upon this account, they are men that expose them­selves to persecution for you. But

2 To you my brethren, who are the Ministers of God, is Perse­cution, Imprisonment, death it self, the thing you have cause to look for? why then,

1 Be sure you blesse our God, for his wonderfull Power, and Providence in your preservation, wee are persecuted, but not forsaken? cast down, but not destroyed, 'twas thus with Paul, and is it not so with 2 Cor. 4. 9. us. We are still in the midst of danger, and yet we are safe, still in the midst of death, and yet alive; tell me, was it not a wonder to see a bush in the midst of flames and yet not burnt? was it not a won­der to see a Daniel in the midest of lions, and yet not devoured? for [Page 13] Shadrach, Meshach, and Abednego to be thrown in to a fiery Furnace, and yet to be untouched? for a thin bubble to be exposed to stormes and tempests, and yet to be unbroken? you'l say, here is wonders in­deed! Arguments of more then an ordinary power in God! why, behold, the case is much like ours; we are as earthen Vessels, knock­ed and yet not broken; our estates are aimed at, and yet we enjoy them; our function is struck at, and yet it stands; the wild Boars twang strikes at the Vine, and yet 'tis upheld; the Foxes tail strikes at the Grapes, and yet they flowrish; though our Vine may bleed, yet tis not dead; and why so? why, great is the Power and Pro­vidence of God in our preservation, that in the midst of waters we are not drowned; if so, tis but reasonable that we should blesse his Name.

2 Be sure, you prepare for sufferings, tis true, as yet we escape, but who knows how long? the Clouds seem to gather about us, if a storm should arise twere good to be provided; 'tis no easie thing to suffer; common Endowments will not do it; tis not our every dayes habit that will serve for a Winter journey. Its true, our usuall Gifts may enable us to do for God, yea, but tis more then ordinary Grace, that enableth us to suffer for God; our Gifts may make us Preachers, yea, but tis Grace that makes us fit for Martyrs; Parts may enable a man to speak for Christ, yea, but Parts will not enable a man to dye for Christ; nay more, a small measure of Grace will hardly do it; Peter promiseth to dye for Christ, and yet when he comes to the pinch, he dares not own him, he dares deny him. 'Twas once a Martyrs Infirmity to set his hand to that which his soul abhorred; poor man yet honest still! he loved the Truth, but did not like the flame. O surely, if we have cause to look for suffe­ring, we have also cause to look for suffering Graces; but what are they? I answer.

1 Tis our Concernment to provide our selves with Faith in Christ: great sufferers had need be strong believers. Alas! what man would suffer present losse, that beleives no future gain? what man would part with Earth, that is not sure of Heaven? who would lay down a Temporall life, that beleives not an Eternall? dare a man dye, except he beleive that he shall not be damned? Surely with­out Faith tis hard to suffer, yea, and without faith tis vain to suffer, abs (que) fide quid est Martyrium nisi poena? saith Bernard; to die with­out Faith is to offer up to God, not a Sheep, but a Swine, to suffer [Page 14] without Faith is to be murdered, not to be martyred, They were sto­ned, they were sawn asunder, but how so? why, [...], twas through Faith they suffered; if we want this Faith, we want our Heb. 11. 37. Shield; we can neither keep off the blow, nor yet with comfort re­ceive it, but now, when once a soul doth strongly beleive, ô then with what joy can it kisse the Rod, and embrace the Flame! ò saith the soul, I am now in bonds for Christ, but behold a glorious liberty comes anon; I am now in a Goal, but ere long I shall be upon a Throne; what doth a scaffold do but mount me nearer Heaven? I am now to die for Christ, but here is my Cordiall, I am ere long to live with Christ for ever. Surely, as ever we would suffer for Christ at all, as ever we would suffer for Christ with comfort, tis our Concernment to provide our selves with strength of Faith.

2 Tis our Concernment to get our hearts enflamed with the love of Christ, tis said, greater love then this hath no man, then that a Joh. 15. 13. man lay down his life for his friend; indeed, tis an office of love for a man to speak for his friend; tis an Evidence of love for a man to releive his friend, yea, but for a man to die for his friend, that's choice love indeed, behold how he loved him, said the Jewes, when Christ did but weep for Lazarus, if love be required to poure out Joh. 11. 36. Tears, ô what love is required to poure out bloud? I am ready not to be bound onely, but also to dye, wel, and what made him so? why, the love of Christ constraineth us, if we love our estates, liberties, lives more then Christ, upon this account, we shall never lose them; 2 Cor. 5. 14. indeed, twere vain to pretend it, though I give my body to be burnt, 1 Cor. 13. 3. and have not Charity, it profiteth me nothing, tis vain for a man to offer himself a sacrifice to God, except there be this fire of love to burn it; if so, would you be able to suffer for Christ? ô then be sure you love him.

3 Tis our Concernment to beg hard of God for patience, ye have need of patience, but when; Surely, in times of suffering; there is no Heb. 10 36. suffering well without it, ye have heard of the patience of Job, a man Jac. 5. 11. of Jobs sufferings had need be a man of Iobs patience too: Iob was not onely poor, but patient, even to a a Proverb, here is the patience Apoc. 13▪ 10. of the Saints, Impatience under Tryals makes a man suffer, not like a Saint, but like beast, I was as a beast before thee; Among the Hea­thens Ps. 73. 22. twas judged an ill omen, if the poor beast did but strugle before the Altar, and shall our Sacrifice do so? tis the swine that roars un­der the knife, the Lamb dieth in silence, if when ye do well and suffer 1 Pet. 2. 20. [Page 15] for it, ye take it patiently, what then? why, this is acceptable to God, the promise is not made simply to our punishment, but to our pati­ence: tis not so much what, as how we suffer for God. Twas the Custom of Heathens to crown their Sacrifices with flowers: Surely, if we would crown our Sacrifice to God, tis patience that must be the Garland, in your patience possesse your souls, would you possesse your Souls for your selves? do it in patience; would you let your Lu. 21. 19. Souls go for God? do it in patience still; an impatient sufferer is but a Sacrifice without an heart.

4 Tis our Concernment to be men of Courage, Magnanimity, and Resolution, we say, fortius est pati, quàm agere; there is more Courage required to suffer, then to do, [...], the object of Courage is something that is formidable, and what is that? why, tis not duty, but danger; tis not doing, but suffering; duties would be easily done, did no danger attend them; were it safe to contend against sin, who would refuse it? were it safe to plead for Heb. 12. 1. Truth, who would not do it? a poor spirit may speak for Go [...], that costs but little; tis the noble spirit that suffers for God, sufferings is that which toucheth home, even to the quick. That of the Poet, ausus es esse bonus, was somewhat high; yea, but ausus esse miser, 2 Cor. 4. 9. that is higher yet: he, that in evil times, dares be good, is a man of prowesse: yea, but he that upon Gods account, dares be mise­rable, that is the man indeed. Tis storied that when Polycarpus was going to be martyred, there was a voice heard from Heaven, [...], ô Polycarpus, be Couragious, play the man now if ever. Surely, as for our praying and preaching, simply considered a little Courage may serve our turn; yea, but if once we come to bleed for Christ, if once we come to die for God, here our valour is seen indeed. Tis but a cheap service to declare the Truths of God with our Mouthes, our Gallantry lieth in this, namely, to seal those Truths with our dearest bloud; tis but an easie duty to serve our God in a Pulpit, out valour lieth in this, to serve our God in a Prison: we can be content to use our Tongues for God, yea, but if occasion should be, can we be content to lose our heads for God? had not the Saints of old been men of Courage, that Cloud of Wit­nesses, which the Apostle mentions, had been but as Elijahs Cloud, a Cloud but as a mans hand at most, our Book of Martyrs had been but a Manuall. Surely, without suffering there is no thorough Mar­tyr, without Courage there is no thorough suffering: if so, since our [Page 16] Vessell may expect to be severely scowred, its Metal had need be right; since we have cause to look for sufferings, tis our Concern­ment that our Courage should be Christian.

2 By way of Consolation; It's true, Persecution, Imprisonment, Ʋse 2. nay, sometimes death it self, is that, which Gods faithfull Mini­sters have cause to look for; why yet this Consideration is a ground as of Caution, so of Comfort too; indeed, these waters are bitter, but something there is to make them sweet; our Persecutions like Bees have their sting, yea, but like Bees they have their honey too; if once a Bee doth but lose its sting, it becomes a drone; some say, the Bee that hath no sting gathers no honey neither; so here, were there not a sting in our sufferings, there would be lesse of sweetnesse in them. Our Persecutions may be sharp as Thistles, yea, but from these Thistles we may gather Figs, our sufferings may be like Thorns, yea, but these Thorns do bring forth Grapes; shall I reach you but this one bunch for your Souls to feed on? Consider, if Persecution be that we have now cause to look for, 'tis a sure Argument, that the reward of our Ministry lieth elsewhere, doubtlesse there is a re­ward for the righteous, saith David; so here, doubtlesse there is a Ps. 58. 11. reward for the righteous Ministers of God, but wherein lyeth it? Surely, not in reproaches, not in Imprisonment, not in Persecution; O no, there is laid up for me a Crown, our Crosse is present, our Crown to come, the day of battell is not the day of Triumph, Hic operis lo­cus, 2 Tim. 4. 8. ille mercedis. our Work-house is here, and our Ware-house is yon­der; the World is our Shop, our Counting House is Heaven; that little we have in the World, what is it? 'tis our viaticum, not our reward, 'tis not halfe our vailes, much lesse our wages, when men shall persecute you, rejoyce, but why such joy? joy in reproaches? Mar. 5. 11. joy in persecutions? why so? the reason followes, great is your re­ward: Gods persecuted Servants shall have an eminent reward, but where lieth it? why, great is your reward in Heaven; tis for sinners to receive their reward on Earth; tis for the glow-worm to shine upon a dunghill, the proper Orb sor Stars to shine in is above; that is your case, you faithfull Ministers of God, you are the stars in Gods right hand; at present it may be, you are under a veil, under a cloud, under an Eclypse, but here's your Comfort, your Glory is reserved for Heaven; that is the Orb: where you shall shine for ever.

[Page 17] The Persecution, the Imprisonment, the Death, and consequently the Second Do­ctrine. losse of Gods faithfull Ministers is just Matter of Tears: their suffe­rings are a sufficient ground for our Sorrowes: What mean ye to weep? Surely, their Tears were not for nothing; for the losse of a Paul they could not chose but weep; but you'l say, how appears it, that the losse of Gods Ministers is such a losse as deserves our Tears? I answer,

1 The Saints of God have been wont to weep for the losse of Gods faithfull Ministers; the children of Israel wept for Moses thirty dayes? Its true, Moses had not one Mourner at his Funerall, Deut. 34. 8. 1 Sam. 25. 1. yea, but Mose [...] hath Mourners enough for his death: Samuel died, what followes? all the Israelites were gathered together and lamented him, 'twas almost as impossible for Israel not to lament, as for Samuel not to die; devout men carryed Stephen to his burial, and made great lamen­tation over him; Stephen died under a shower of stones, but Stephen Act. 8. 2. was not buried without a shower of Tears; now, if the losse of Mi­nisters be that which the Saints of God are wont to weep for, then surely tis a losse that is very considerable; tis not for men but chil­dren; tis not for Saints, but Sinners, to weep for toyes and trifles; the Saints of God have better use of Tears then so; a Saint is loath to lose those Tears he sheds; put my Tears into thy bottle, saith Da­vid; Ps. 56. 8. if our Tears are spent upon grounds unwarrantable, they fall besides Gods bottle, they are lost for ever. But who would lose such precious Pearls? who would lose his sighs and groans? Surely, not the Saint, not the Child of God; Saints would not spend idle words, much lesse drop idle Tears; if once Christs Vine doth bleed, we may be sure, tis cut and wounded; if the Church of Christ do weep for the losse of her Ministers, we may conclude, tis a losse considerable, a losse that deserveth our Tears indeed.

2 The losse of Gods faithfull Ministers is that which the Saints of God are wont to pray against; Herod imprisoneth Peter, and what then? prayer was made by the Church without ceasing for him; Peter's in Chains, Saints are upon their knees; the Saints of God Act. 12. 5. seem more concernd in Peters Imprisonment, even then Peter him­self; as for himself, as one sensible of his own innocence more then his danger, he lieth fast asleep in the Goal; but as for the Saints, as men sensible of their losse, they watch and pray; Brethren, pray for us, 2 Thes. 3. 1. 2 that we may be delivered from unreasonable men? Surely, that deli­verance, which the Saints of God stand engaged earnestly to pray [Page 18] for, is a deliverance of some Concernment; that losse, which the People of God do expressely pray against, is a losse of moment; and such is the losse of our faithfull Ministers, a losse of the highest Consideration, a losse to be lamented with Tears, why else do the Saints of God so solemnly pray against it? Surely, that hardly de­serveth a prayer, which is not worth a Tear.

3. The losse of Gods Ministers is that which God himself counts one of his sorest judgments: Though the Lord give you the bread of Adversity, and the water of Affliction, yet shall not thy Teachers be re­moved; Esa. 30. 20. you'l say, the bread of Adversity is hard fare, the water of Affliction is drink that is sowre and bitter; yea, but the removal of our Teachers is more sowre, more bitter still; I will send a Fa­mine in the Land; Surely, of all judgments Famine is the sorest; but what Famine means he? not a Famine of bread, ô no, that Fa­mine Amos. 8. 11. will not do; its true, a Famine of bread is a sore judgment, yea, but tis now too easie, tis too light a judgment to serve the turn; there is yet a Famine of another nature, and what is that? why, but a Famine of hearing the words of the Lord, yea, that's a Fa­mine indeed; there is no sorer judgment that a Nation can lie under: I will remove thy Candlestick, tis one of the severest senten­ces that God ever pronounced against a People, and yet not a ground of Tears? do but leave a child in the dark, and tis ten to one but it fals a crying; should God leave our Nation in the dark, should we be worse then Children and not lament it? tell me, if Judg­ments, nay the sorest judgments of God be no ground of Tears, what is? but you will say, why is this so great a Judgment? why should the losse of our Ministers be a losse that deserves our Tears? I answer,

1. The losse of Gods faithfull Ministers is, damnum purum, a pure losse, a losse without the least mixture of gain: Tis not alway Reasons. thus in other losses; we say, what the Sea loseth in one place, it gets in another: Tis so with men, a son loseth his Father, but he gains an inheritance by it; a man loseth his friend, but he gains a legacy by it: a Saint loseth his life for God, but he gains a King­dome by it: in other cases, there may be some gain or other that makes our losses easie; but alas! the losse in hand is a losse of ano­ther nature, tis a losse that is pure, and upon that account, a losse that is perfect; that Gold is the most perfect Gold, that hath the least mixture of any other metal; that water is the most perfect wa­ter, [Page 19] that hath the least mixture of other Elements; so here, that Judgment is the most perfect Judgment, that hath the least mixture of mercy; that losse is the most perfect losse, that hath no mixture of gain; and such is the losse, such is the Judgment, when God re­moves his Ministers; other Judgments may tend to save a Soul, but this Judgment tends to damne a Soul; other losses may tend to our spirituall gain, but this losse tends to our utter ruine, and yet not a losse to be mourn'd for? an ingenious Child cannot but weep for the losse of his Father, even though he gain an estate by his death, and were not the losse of Gods Ministers to be mourn'd for, since thaus a losse that brings no gain at all? indeed, should we lose our Ministers, we should gain Errours and Atheism, prophanesse and Heathenisme; we should gain, not the Gold, but the drosse of In­dians, their superstition and Idolary would be ours; but would this gain countervail our losse? 'twere sad gain beleive it; if this be the gain by the losse of our Ministers, sure I am, tis a losse, you would find cause to mourn for.

2 The losse of Gods Ministers is, damnum irreparabile, a losse for which there is no amends to be made; In other losses possibly tis not so; a man loseth by one bargain, but possibly there's some a­mends made him in another; a man loseth his house by fire, yet possibly the Charity of Friends enableth him to build a better; losses of this nature may be borne with ease; if a Friend be only sick a little, we do not use to put on Mourning; tis like enough, our Friend may recover; but if once a dear Friend be dead, we then sit and take on, and why so▪ alas! there's no amends to be made for the losse of life. Now, [...]uch is the losse of the Ministers of God; should we lose them, where is our amends? what amends can be made for the losse of the Gospel? what amends can be made for the losse of Ordinances? might you in the loss of these enjoy peace and plenty, 'twere but a poor amends; it were a poor amends to receive drosse for Gold, pibles for Pearls, counterfeits for Jewels; so here, to lose the Gospel and gain a Kingdome, to lose our Ordinances and gain an Empire, would be but a sad exchange; we say Change is no rob­bery; but surely, such a Change would be the highest robbery ima­gin [...]le; a man, that robs me of my estate, may possibly make up that loss again; but he that robs me of the Gospel, ô what satisfaction can he make me! that man, who would recompence a soul for the loss of the Gospell, Ile tell you, what he must needs do; he must [Page 20] find out for that Soul another Christ, another Jesus, another God, another way to Heaven; but so long as this is impossible, so long a satisfaction for this losse is impossible too; if so, if you'l mourn for any losse in the world, mourn for that losse, for which there's no a­mends to be made.

3. The losse of Gods faithfull Ministers is damnum ingens, a great losse; consider it in it self, and in its consequences, and there is no losse like it: when losses are but smal ones, we make but an hard shift to bear them; the losse of an estate, the losse of a good name, the loss of a Place, such losses as these are, we can hardly down with; but surely, if Trivial losses be a mans burden, Considerable losses would prove his Ruine; if the smallest Mote doe trouble the Eye, a Beam would put it out; if a losse, but as a Mole-hill make a mans shoulder ake, a losse, like a Mountaine, would make that shoulder break; now, such is the losse in hand; a losse, not of Pence, but Pounds; not of Mites, but Talents; other losses are the losse of the Purse, this is the losse of the Gold; other losses are but the losse of the Ring [...], this is the losse of the Finger; now, will you weep for o­ther losses, and not for this? should this Judgment once come up­on us, we should have cause to weep, as Christ once wept in the Garden; he wept not only with his Eye, but with every Member; all the pores in his body became as so many Eyes, and so he wept all o­ver. But you will say, why is this so great a losse? what makes it so? I answer.

4. Tis a great losse, because it is, damnum spirituale, a spirituall losse: Surely, of all losses in the world, Spirituall losses are the sorest; outward losses at most doe but crack the Cabinet, they are Spirituall losses that spoyle the Jewell; outward losses are as stormes, that only rattle upon the tiles and slates of the house, they are spirituall losses, that wet to the skin; temporall Judgments at most doe but destroy the outward man, they are spirituall Judgments that undoe the soul: Indeed, as to a Carnall man, this Argument is spent in vain, 'tis an Arrow, that is lost, it only peirceth the Aire, but enters not the Mark; men, that care little for a soul, care less for an Ordinance; that man cannot value the Gospell, that valueth not Christ, that is in it; men in the dark care little for the Lanthorn, when as they care not at all for the Candle; but tell me, are your soules enlightened? doe you know what spiritual Judgments mean? doe you know what the want of spirituall mercies mean? if so you [Page 21] will easily grant, that the losse of your Ministers, your Ordinances, your Sacraments, is a loss, that deserves even tears of bloud; were your Head a Fountain of water, this one Consideration would turn the Cock, and let it run; but you'l say, why is this a spiritual Judg­ment? I answer

1. The losse of our Ministers would be the losse of our spirituall Shepherds; it is true, Christ Jesus, who is the great Shepherd of the flock, is still in Heaven; yea but our Ministers are the deputies of Christ here below; Take heed to the flock, over which the Holy Ghost hath made you Overseers. If these Overseers miscarry, the flock is in danger; if there want a Shepherd to guid the flock, the silly Sheep will wander; if there want a Shepherd to feed the flock, the poor Lambs are like to starve; if there want a Shepherd to de­fend the flock, 'tis to be feared, the Dogges and Wolves will tear the Sheep in pieces; now, shall these Shepherds miscarry, and yet the Sheep not blea [...]?

2. The losse of our Ministers would be the losse of our Spiritual Watchmen: Son of man I have made thee a Watchman: The losse of a Watchman is a losse considerable; if the Watchman be slain, tis ten to Ezek. 3. 17. one, but the City is taken; so here, if the Ministers of God, our spi­ritual Watchmen, should be removed, what danger would the Church of God be in? the losse of their Watchman may cost thou­sands of men their bloud; sure I am, the losse of our Watchmen, should not cost us lesse, then Teares. The Prophets of God are stiled by the name of Seers; our Ministers are the eyes of the Church of England, and doubtlesse, if our Church should lose these eyes of hers, we had reason enough to weep our own away.

3. The losse of our Ministers would be the losse of our spiritual Husbandmen: Paul hath Planted, Apollo hath Watered: If we lose our Paul's, If we lose our Apollo's, who then shall plant and water? Be­hold 1 Cor. 3. 17. a sower went out to sow, and who is he? why, tis the Minister of the Gospel; God puts his seed into our hand; we are to drive God Plough, we are to scatter Gods seed; nor is the seed one jot the worse, because it is our poor dirty hand that soweth it. Its true, the Ploughman is a poor inconsiderable person, but yet he is one, that is necessary, we could not be without him: So here, Gods Mi­nisters may be men of no great quality in the world, and yet beleeve it, they are men, that would be dearly missed; tell me, should our Seedsmen fail, would there not be a Famine? Sure I am, should Mi­nisters [Page 22] fail, poor Souls must starve; if so, Starve without a Tear, who can?

4. The losse of our Ministers would be the losse of all ordinary meanes of our salvation: He, that beleives not shall be damned: well, but how come men to beleeve? why, Faith comes by hearing; by hearing of what? why, hearing comes by the word of God: no preach­ing, no hearing; no hearing, no faith, no faith, no saluation. Tell me now, what doe you think of the losse of Heaven? what doe you think of the losse of Glory? what doe you think of the losse of E­ternity? Is the losse of your Soules a losse considerable? Is the losse of Saints and Angels a losse considerable? If you cannot bear these losses themselves, methinks, you should not bear with that which doth procure them? If you cannot bear the losse of a Soul, a Christ, a Jesus, without endless pangs and torments for ever, me thinkes, you should not loose your Ministers without some Sobs, some Groanes, some Sighs, and Tears; Sure I am, if any losse in the world, tis this losse, that deserveth them all.

1. By way of Information.

Is the losse of the Ministers of God a losse that calls for Teares? Ʋse 1. For Infor­mation. then surely, this doctrine informes us,

1. That the Ministers of God are not men so inconsiderable and useless, as some would make them: We are made as the filth of the world: We are made so, we are counted so, yea but still we are not 1 Cor. 4. 13. so indeed. The Heathens had an higher esteem for their Idoll Priests [...] saith Plato, there was still a respect and reverence shewed the Priests; and that, not in this or that particular Nation, but, in Gentibus omnibus in honore sunt Sacerdotes saith Figurirus, there's no Nation under Heaven, where their Priests are not in honour; he tells us, that the dishonoring of the Priests was Vitium Judaeis peculiare, a Sin peculiar to the Jewes; tis that sin, which the Saints of God discountenance; their Practise proves it; had Paul been a person inconsiderable indeed, the Question in the Text upon all accounts had been but reasonable, What mean yee to weep? alas! who weepes for a toy? who boweth down the head for the losse of a Bullrush? who sits and takes-on for a trisle? the losse of an ordinary blessing, were but an ordinary losse; men doe not put on black for the losse of an ordinary Neighbour; if the Heaven put on mourning, 'tis not a Star, but the Sun, that is Eclipsed or cloud­ed; so here, if the Saints of God weep and mourn, if the Spouse of Christ sigh and groan for the losse of her Ministers, it argueth, that [Page 23] the Ministers are persons considerable; Saints would not cast these pearles upon Swine; O no, the Saints teares argue the Ministers worth; were not our Ministers men of parts, men of Use, men of ne­cessity, why then, Lachrymae simulare docentur: There would be a kind of Hypocrisy even in the Teares of Saints.

2 That those who undermine the Ministers of God, are men of a strange kind of spirit. It argueth a strange temper for a man to endeavour that, which when effected, would prove but a ground of Tears. Surely, tis not a Citizen but an Enemy, that longs to see the Watchman slain; It is not the Sheep, but the Wolfe, that rejoyceth to see the Sheepheard removed; So here, it cannot well be a Saint, but a sinner, that plots and contrives the Ministers ruine; The loss of Gods faithfull Ministers is that which the Saints of God com­plain of; and how then can Saints effect it? The losse of Gods Mi­nisters is that which Saints do weep for, and how then can Saints contrive it. That, which is the matter of one Saints Tears, can it be the matter of another Saints endeavours? the Church of Christ laments the loss of her Ministers, and can the Sons of the Church desire it? 'Tis an unnaturall Child, that rejoyceth in that, which its Mother mourns for; To see the Child laugh, and the Mother weep; To see the Child dance with the foot, and the Mother wring the hand, what a sight were this? Surely, it is as strange a sight this day, to see men contriving the ruine of the Mi­nisters of God; those Ministers, for whom Saints would weep, and the Church would bleed; Surely, 'tis a shrewd argument, that such men are no Saints, they are of another spirit.

3 That men, who act against the Ministers of God, are very ir­rational in what they undertake. The loss of Gods Ministers is a loss of losses; for a man to bring this loss upon himself, 'tis hardly rational: Brethren, pray for us that we may be delivered from unrea­sonable men; The Text implieth, that men who oppose the Mini­sters 2 Thes. 3. 2. of God, are unreasonable men, they act like bruites; tell me, is it rational for a man to act against his own salvation? That a man should contrive a way for himself to become a loser of Heaven, a lo­ser of glory, a loser of God; that a man should sit down and plot how he himself may be surely damned, what reason can be given for this? here's the case, whosoever contrives the Ministers ruine, doth also contrive his own damnation; and if so, you will easily grant, that such persons are so far from acting like Saints, that they do not act like men.

[Page 24] 4. That men, who act against the Ministers of God, are small Friends to Gods Church and People: Surely, that man is hardly my Friend, that procures me my greatest loss; mens pretences may be fair, and yet their actions cruel; Judas may pretend but a kisse, and yet betray his Master; Men may bleat like sheep, and yet bite like wolves; Men may look like Lambs, and yet act as Lyons; That of our Saviour is sad; whosoever kils you, will think that he doth God service; a sad mistake beleive it, for a man to destroy Gods Mini­sters, Joh. 16. 2. is that to do him service? tell me, doth that man do me a service that speaks me fair, but robs me? is that man my friend that pretends a kindnesse; but cuts my throat? now, he that under­mines the Ministers of God, shall, I say, he is one that robs you? shall I say, he is one that cuts your throat? Ile tell you, did such a man but rob you, it were a courtesy; did such a man but cut your throat, it were a kindnesse: to lose your estates, were an easier loss then to lose the Gospel; to lose your lives were an easier loss, then to lose your souls; tell me, do you count the Gospel a Pearl of price? if so, what then is he that would take this Pearl away? do you prize your souls as things of value? if so, what then is he that doth what he can to damn them? Sure I am, what enemies soever you have in the world, you have no enemy like him who endea­vours your Ministers ruine, and thereby your own.

2. By way of Exhortation.

Is the loss of Gods faithfull Ministers matter of mourning? Is it a just ground of sighs and tears? why then.

1. Be advised, how you act against the Ministers of God; a wise man is loath to run himself in the briers; the Lord knoweth, we are in far enough already; tell me, doth this poor Nation of ours, this day, want matter of Mourning? need we act like him that should put out his own right eye, that his left might have something to weep for? one would think we have enough to weep for already; sins enough, calamities enough, we need no further losses; Surely, England may vent her Sables some other way; England may sell of her mourning blacks without the funeral of the Gospel; but should our Churches Funeral be to day, I fear, our Nations would be to morrow; tis a miracle of mercy, that a Nation, which hath lain gasping so long, hath not yet breathed its last; tis a miracle of mer­cy, that a Nation, which hath been so long a dying; should not yet be dead; that a divided Nation should be a Nation still! you [Page 33] will say, the hand of England must needs be red through the bloud it hath spilt; yea, but the face of England, the body of England may well look pale through the bloud it hath lost, and yet, Behold, there is bloud in our veins, our vital spirits are still alive; but now, when our jealousies, our schismes, our divisions have cracked our Ves­sel already, the loss of our Ministers would be such a stroke, as would break it all to shatters; shall I speak to this in four particu­lars.

1. The loss of the Gospel would prove an undoing loss to the Na­tion in general; do you ask me why? I answer,

1. The loss of the Gospell is the loss of that which is the onely token of love, which we have from God; Outward mercies are not Gods love-tokens; were Gold a token of love, who more the dar­lings of God, then poor Indians? were successe and dominion a token of love, who so beloved of God as the Turks this day? outward mer­cies are but the common gifts of Gods hand; his Ordinances are the kisses of his mouth; Such kisses, as God never bestoweth, but where he hath a spouse, and were it not sad to be without them?

2 The loss of the Gospel is the loss of Gods special presence; under Ps. 80. 1. 1 Sam. 4. 7. the Law God dwelt between the Cherubims, God is come into the Camp; Twas the Ark that came, but the Ark was, Praesentiae di­vinae Testimonium, a Testimony, that God himself was there; un­der the Gospel, Christ is said to walk in the midst of the golden Can­dlestick, his Ordinances are the Galleries where he walks; his Church Apoc. 1. 13. is the garden, where he delights to be, I am the light of the World, but alas! lose your Candlesticks, and lose your light; and what a Joh. 8. 12. loss would this be? the loss of the Sun would ruine the world; the loss of the Gospel would ruine a Nation. Tis said when the Sun be­gins to dart its Rayes upon them, that half the year lie in the dark, they meet it with an acclamation of joy, [...], behold the Sun! behold the Sun! Surely, if the presence of the Sun be of such concernment, what then is the presence of Jesus Christ? what then ist he presence of God amongst us? the Heathens were wont to chain their Gods within their City gates; if the loss of an Idol were judged considerable, what then is the loss of a God indeed?

3. The loss of the Gospel is the loss of our strength and safety: Tis said of Jehosaphat, the Lord established his Kingdom; why so? 3 Chron. 17. 5. why, Jehosaphat had restored the pure worship of God; our esta­blishment doth not lye in the lawes of men, but in the institutions of [Page 26] God; our safety doth not lye in an Army, but in a Church, my Father, my Father, the Chariots of Israel, and the Horsemen thereof; 2 Reg. 2. 12. The defence of Israel was not Ahab the King, but Elijah the Pro­phet; our strength doth not lye in an Ordinance of Parliament; but in an Ordinance of Christ; lose the Gospel, and lose our royal fort; and if once we lose our strength, where is our Nation? Sampson loseth his hair, and dyeth for it; let but England lose her Gospel, and the next newes is this; England is dead, England is ruined.

4. The loss of the Gospel is the loss of our glory; Glorious things are spoken of thee, thou City of God; Jerusalem was once a glorious Ps. 87. 3. City; well, but what made her so? Surely, not her Treasures, not her Towers, not her Bulwarks, not her Princes; ô no, twas the Temple at Jerusalem, twas the worship of God that was there, to them pertained the glory; and why to them? the reason followes, to them Rom. 9. 4. pertained the Covenants and the service of God; when once Jerusalem lost her Religion, she lost her glory too, from the Daughter of Zion all her glory is departed; Why so? what is the matter with Zion? Lam. 1. 6. Lam. 2. 6. the Lord hath caused the solemn Feasts and Sabbaths to be forgotten in Zion: If Zion lose her Sabbaths, if Zion lose her worship, Zion must lose her glory too; here is our case, if England lose her Gospel, if England lose her Ordinances, ô then Ichabod, Ichabod, where is our glory? should it come to this we might say with them, fuimus Troes, fuit Ilium, & ingens Gloria Teucorum, England was a glorious Nation, England was a glorious Church, but alas! our glory is gone, we have lost our Crown.

5. The loss of the Gospel would likely prove the loss of our Lawes; if the Church fall, the State will hardly stand; Magistra­cy and Ministry are twins that usually stand or fall together; thou leadest thy People by the hand of Moses and Aaron; tis observable, Ps. 77. 20. that in Scripture Moses and Aaron have but one hand between them; do but cut off that hand, and by one stroke you lame them both. Mo­ses was the Magistrate of Israel, Aaron the Priest: and surely, 'twere a pertinent note to consider, that after Aaron was dead, Mo­ses lived but a while, they both died the same year; Surely, where Ministry dieth, Magistry will not long survive; The Lord hath de­spised the King and the Priest, the Priest lost his Miter, the King lost his Crown; They shall abide without a King, and without a Sacrifice, Lam. 2. 6. Hos. 3. 4. the King and the Sacrifice, the Magistrate and the Minister go toge­ther. Now, here's our case, should our Ministry fall, we have [Page 27] cause to fear, that our Magistracy would down too; men, that will not spare the Temple of Sion, will hardly spare the Walls of Jerusa­lem; Men, that now pretend they can teach themselves without a Minister, may pretend ere long, that they can rule themselves with­out a Magistrate; 'tis that which some men whisper already, they own no teacher but the spirit; they own no King but Jesus: alas! what would the Issue of these things be but confusion and ruine? lose your Ministry, and undoe your Nation; it must lose its strength, it must lose its glory, it must lose its God, it must lose its self; if so, why should you act against the Ministers of God? why should you burn that nest wherein you were hatched? why should you be as the horse that muds the stream, where he drinks himself? O spare that womb, that bare you; spare those breasts that give you suck, why should you ruine the Land of your Nativity?

2 The losse of the Gospel would be a sad deplorable loss to the Saints of God, do you ask me, why? I answer,

1. The losse of the Gospel to you that are Saints, would be the loss of your Fathers? Surely, the losse of a tender Father is a loss considerable; Elisha laments it: my Father, my father, who was that Father of his? 'twas Elijah, 'twas the Prophet; your Mini­sters 2 Reg. 2. 12. are your Fathers in Christ; I have begotten you through the Gospel, saith Paul; now, can you lose your Fathers, and yet not 1 Cor. 14. 5. drop a Tear? can you see your Fathers ruined, and yet that eye which seeth it be dry? [...], O man do not kill my Father Croesus, said a Child that never spake be­fore; do you not read how solemnly Joseph mourned for his Fa­ther? and were there no cause why we should mourn for ours? Joseph mourned for his Father from Aegypt to Canaan; but should we lose these Fathers of ours, we should mourn from Canaan to Aegypt, should our spirituall Fathers dye, this Canaan of ours would quickly become an Aegypt. But,

2 The loss of the Gospel to you, that are Saints, would be the loss of your food: Its true, you are born again, but can you live without any food? can the Child, that is newly dropt from the womb, subsist without its milk? will the hungry babe be content without the breast? O no, do but deny your Child the breast, and it crieth and roares; now the promises of the old and new Testa­ment are the Churches two breasts, and shall our Mother lose these breasts, and her babes not cry? 'tis not milk in the dish, tis not [Page 36] milk in the spoon, that alway stils the Child; O no, 'tis the Dug, and that alone; so here, 'tis not the outward mercies of God, 'tis not the common blessings of Providence; O no, 'tis milk in the breast, the promises in the Gospell, that content a soul: Now should this Gospel be lost, should our breasts be dry, whan then? Essu­rire & non comedere saith Rupertus, for a man to be hungry, and yet have nothing to eat: Sitire & non bibere, for a man to be a thirst, and yet have nothing to drink, surely, this were sad; here's our case, should we lose our Church, we lose our Mother; should we lose our Ministers, we lose our Nurses; should we lose our Gospell, we lose our breasts; and what Judgment so sore as this? hunger and no bread? thirst and no drink? alas! who can bear it?

3. The loss of the Gospel to you, that are Saints, would be a losse of your comfort: Thy word is my comfort, saith David; Ps. 119. 50. but if this word were lost, what then were yours? indeed, God is the Fountain of Consolation, but his Ordinances are the streames where you must drink; God himself is the spring, but the Ordinances the Conduit pipe; now if this pipe be broken, whence can you draw? if these streames be cut off; where will you drink? it's true, your Cordials are of Christs preparing, yea but to administer these Cor­dials, is a work, that's ours; your Physitian is Christ, his Apotheca­ries are we; when a soul is wounded for sin, what then? O now, For an Interpreter, saith Job; your plaister is the bloud of Christ; yea Job. 33. 23. but under the Spirit, your Minister is the hand, that must apply it; propter penuriam verbi Dei, solent homines in peccatis contabescere & desperare, saith Osiander; when a soul is dejected for sin, what can raise it without a promise? when a soul is disconsolate; what can it doe without a Minister? God indeed is the Father of Comforts, but his Ministers are his Barnabasses, they are the Sonnes of Conso­lation; there may be a God of comfort in Heaven, and yet without a Son of Consolation on earth, our soules may be still sad; there may be a Sun in Heaven, and yet without it's rayes on Earth, we are still in the dark; 'tis a dark night indeed, that hath no Star to shine; 'tis a dark soul indeed, that hath no beam of comfort; sure I am, if we lose the Gospell, we lose our Sun; if we lose our Church, we lose our Moon; if we lose our Ministers, we lose our Starres; and if so how can it be, but poor dejected soules must sit down in the dark? upon all these accounts, the losse of the Gospell would be a sad deplorable loss, even to the Saints of God.

3. The loss of the Gospel would be a destroying damning loss to [Page 37] sinners: alas! unregenerate men are dead in sinne already, but if they loose the Gospel, that word of Life, they must needs ly dead, and rot in their graves for ever; Vnregenerate men are enemies to God already▪ but if they loose the Gospel, that word of reconcilia­tion, they are like to be enemies to God for ever; Sinners are in a state of damnation already, but if once they loose the Gospel: the Gospel of salvation, the poor sinner is like to be damned for ever; now, is the damnation of sinners the thing you thirst for? Sure­ly, if you have any mercy for sinners, if you have any pitty for soules, you dare not endeavour the loss of the Gospel, that man, who pittieth him, that is like to starve, dares not take his food a­way; that man, who pittieth him, that is wounded, dares not tear his plaister in pieces; so here, that man, who pitieth dying soules, dares not prevent them of their remedy; 'twere strange for men to talk of pitying the Sick, and yet to withdraw the Physitian from them; 'twere strange for men to talk of pitying the Poor, and yet under hand to rob them; here's the case, for men to talk of pitying soules, and yet undermine the Gospel; for men to talk of pitying sin­ners and yet remove the meanes of their salvation; what is this, but to kill with a Complement? what is this, but to flatter soules into Hell? that's the issue, should once our Ministers fail, should our Ordinances but cease, 'twere a loss, which thousands of sinners were like to feel and lament for ever.

4. The loss of the Gospel would prove an undoing loss to our Posterity: Our Infants are born babes in age, but not babes in Christ; they are Children of Nature, and so Children of Wrath too; they bear the Devils image as well as Ours; Infants of a span long, but sinners of a great dimension; poor Babes! Cockatrices in the Egge, and when once hatcht, Cockatrices still; sinners in the womb, and sinners from the womb; indeed, that it should be so, is our shame, but their undoing; well, but is there no remedy? Our Children are born sinners, but must they live so? our Children are born Heirs of Hell, but must they dye so, and be damned for ever? It's true, their being born in s [...]n we cannot prevent, but cannot we prevent their dying in Sin? Surely▪ there's but one way in the world to do it: Except a man be regenerate and born again, he cannot see the King­dom Joh. 3. 3. of God: If our Children be not born again, better had it been they had never been born at all; well, but how must they be born again? tis true, Regeneration is the Spirit's own work, but who is [Page 30] the Spirits instrument? our first birth is a great work of God, and yet the Creature's hand is in it; so here, our second birth is God's own mighty work, and yet there's an instrument used; well, but who is it? I have begotten you through the Gospel; there's no ordi­nary meanes to regenerate your Children, but Paul and the Gospel; 1. Cor. 4. 15. the Minister, and the Ordinance; the Font and the Pulpit, the Water, and the Word; should Gospel Ordinances fail amongst us, should the word of God, that spiritual seed, be spilt, and taken a­way; should the Ministers, our spirituall Fathers be once removed, should the Church, our spirituall Mother be ruined and dye, O then! what meanes were left for our Children to be born again? Surely, should it once be thus, our poor Posterity were like to be undone for ever. Now Sirs, tell me, what doe you think of your Ministers ruine? What doe you think of the Gospel? Would you bring forth Children to be Fuel for Eternall flames? you are loath to see your Children in a Goal, and would you not be loath to see them in Hell? you would be loath to see your Children beg their Bread, and would you not be loath to see them damned? it cost you pangs, and granes to bear them, and would it cost you no sighs, no teares, to loose them? we have a knee to dandle our Babes, and yet not an heart to pity them? we have a bosom to embrace, a lip to kisse our Infants, and yet no bowells of mercy for them? we count Herod not a Man, but a Monster, for murdering the Babes about Bethelem, and what shall we be, if we murder the Babes of England? the Babes of Bethlehem were but an handfull, the Babes of England, would be Millions; the Babes of Bethlehem died as a kind of Martyrs, the Babes of England would dye as Sinners; the Babes of Bethlehem did but Dye, the Babes of England would likewise be damned, Damna­ti antequam nati, saith Austin, to damne their Soules, before we beget their bodyes; to secure them of Hell, before ever they live on earth; is this the Portion, we intend to provide them? is this the Inheritance, we intend to leave them? Our Fathers dealt not so with us; they spent their bloud to transmit the Gospel to us their Children; and shall we endeavour to take it away from ours? Surely though we care not for Gods Ministers, yet we should care for our own Babes; though we regard not our Spirituall Fathers, yet we should regard our Naturall Children; down with your Ministry, and undoe your Posterity; remove the Gospel, and damne the Babe, that is yet unborn; if so, be advised, how you dare attempt [Page 31] it; pi [...]y the Nation, you live in; pity the Saints of God, that love you; pity the soules of sinners, that lie at stake; but if not, yet, at lest, pity them, who are a part of your selves, your tender Infants, your pretty Babes, O why should these miscarry for ever? why should you be as Adam? why should you strick a Church, a Nation, your whole Posterity dead at one blow?

It is the concernment of the Ministers of God to sUFFER Persecutior, Imprisonment, nay, death it selfe upon Christs account, with willingnesse, Doct. 3. courage and resolution, [...], I am ready not to be bound onely, but to dy, &c. It was thus with Saint Paui, and it must be so with us; But why so? I answer,

1. To suffer for Christ is but just and equal; Christ himself Reasons. hath suffered for us. Surely, the sufferings of Christ were some­what considerable; 'twas much for the Son of God to be reproached by wormes; it was much for the Son of God to be scourged by those hands which himself had made; it was much for him that sate upon a Throne, to be laid in a Manger, to be hanged upon a Crosse; 'twas much for the Lord of Heaven and Farth to want at his birth, a room of his own to be born in, at his death, a Grave of his own to be laid in; it was somewhat considerable for the belo­ved Son of God to bear the wrath of his Father; and why all this? why, he was delivered for our offences; yea, but was Christ Jesus Rom. 4. 25. Lu. 12. 50. willing thus to suffer? yea, I have a Baptisme to be Baptized with, and how am I straightned till it be accomplished? The Baptisme which he speaks of, was not Baptismus fluminis, a Baptisme of wa­ter, that was past already; nor was it Baptismus flaminis, the Bap­tisme of the spirit, that was over; ô no, it was a Baptisme of ano­ther nature, Baptismus sarguinis, Baptisme of sufferings, a Baptisme of tears, a Baptisme of bloud, and yet saith he, [...], how am I straightned, till it be accomplished? ah Lord, what an expression is here! straightned till it be accomplished? why, tell me, are these things thus desirable? reproaches, buffettings, the sorest of death, the displeasure of God, are these things to be longed for? ô how would I fain lye down in flames? how fain would I bear the torments of Hell? how doe I long to bear the wrath of God? where's that soul, that faith so? surely, that Baptism, which Christ Jesus speakes of, was, a Baptism of horrour, a Baptism of wrath, a Baptism of death and Hell, and yet, how am I straitned, and now, [...] faith Chrysostom; if our Lord and Master was [Page 40] Crucified, what great matter is it if we be bound? if Christ was rea­dy to be thrown into a Grave, into Hell, for us, shall not we be ready to be thrown into a Goal for him?

2. To suffer for Christ hath been the Practise of Saints; we have a Cloud of witnesses, and what became of that cloud? why, alas! that cloud emptied it self in shovers of bloud; I might spend not Heb. 12. 1. onely Time, but Teares, to mention the sufferings of Moses, Eli­jah, Prophets, Apostles, Martyrs, men that sealed the Truths of God with their dearest bloud; had it not been the practise of all Saints to suffer, whence is it, that our Book of Martyrs swells into a Volume? now, shall others suffer, and yet not we? shall others kisse the stake, and we avoid it? shall others embrace the flame, and we refuse it? as Alexander once said to a Coward of his own name; quit thy basenesse, or quit thy name; so say I, be content to become Martyrs, or be content to be no Professours; if Saints have have suffered, Saints must be willing to suffer still.

3. To suffer for Christ is your Covenant; 'tis part of that Con­tract which you have made with Christ. If any man will be my Di­sciple, what then? let him take up his Crosse; 'Tis a considerable Mat. 16. 24. part of those Terms, upon which every Soul must close with Christ. Now, a man that is honest, must needs make good his bargain; 'tis a Character of a Citizen of Heaven to performe his Covenant, though himself thereby becomes a loser. But tell me, what are you like to lose by this bargain of yours? hath thy soul closed with Christ up­on these Termes, and yet repent? O consider, Christ Jesus is well worth a Crosse, Christ Jesus is well worth a Prison; for a man to give an estate, to give his liberty, his life, his bloud for Christ, were Philip. 1. 29 the rarest bargain under Heaven, shall I tell you Heaven without a Christ would be an Heaven no more; if once a soul close with Christ, 'tis impossible for that soul to become a loser; here's your case; let him take up his Croffe, 'tis the bargain which you have struck; and if so, though you may be afraid to shed your bloud, yet be not afraid to keep your Covenant; though you dare not be brave and gallant Chri­stians, yet dare at least, to be honest Christians, that you would suffer for Christ, you have passed your Promise, you have pawned your faith; and if so, why, O why will you break it?

4. To suffer for Christ is your Priviledge, 'tis your preferment, To you it is given, To you, not to others, not to All. Indeed, every Saint is commanded to do for God, yea, but every Saint is not call'd [Page 37] to suffer for God. This is such a priviledge, as Saints would not easily part with it; our Apostle was loath to do so; I would to God that not onely thou, O King Agrippa, but all that hear me this day, Act. 26. 29. were altogether such as I am, except these bonds? Surely, Paul was a man of Excellent Parts, a learned Scholar, a rare Preacher, a great Apostle; and are not these Priviledges high? why yet Paul could be content to have sharers in each of these; am I a Christian? O that King Agrippa were so; am I a man of gracious Qualifica­tions? O that my hearers were so; But now, when once he comes to mention his sufferings, here Paul must be pardoned, in this thing Agrippa must spare him, in this thing his hearers must excuse him; upon all other Accounts, I would to God ye were altogether as I am; yea, but still, except these bonds; Paul seems to look upon his fet­ters, as such choyce priviledges, as he would by no means part with; in this particular, non fert secundum, he would have no sharers with him. But, you'l say, are sufferings such favours indeed? for a man to be thrown into a Goal, is that such a boon from Heaven? for a man to be burnt at a stake, to be hanged on a crosse, to rot in a dunge­on, are these things such Priviledges indeed? why so? Ile tell you why;

1. Sufferings for Christ are things of advantage. That which brings in profit, we can easily count a priviledge. 'Tis that which sufferings do, they bring in profit; you'l say, to whom? I an­swer.

1. Our sufferings for Christ are advantageous to the Church of God; Ecclesia totum mundum convertit oratione & sanguine, saith Luther; the more sufferers, the more Saints. 'Tis storied that Ju­stine Martyr was converted by seeing the Christians courage in suffering; suffering Saints do, Cadaveribus suis vineam Domini stercorare, Manure the Lords Vineyard with their bloud. 'Tis di­sputable whether Saint Paul did the Church of God more service in the Pulpit, or in the Prison; whether he did more good by his Sufferings, or by his Sermons; the things which happened to me have Philip. 1. 12. fallen out to the furtherance of the Gospel; what Martyrs lose, the Gospel gaines; Pauls Prison converted some in Caesars court.

2 Our sufferings for Christ are advantageous to our selves; they bring in that comfort which a Saint would not lose for a thousand worlds. It is true, there is comfort in what we do for God, yea, but there's more Comfort in what we suffer for God. I read, that Paul [Page 34] and Silas sang, but where? why, not in the Church, but in the Goal; and why so [O saith he, as our Sufferings abound, so our Consola­tions abound much more; we use to administer the strongest Cordials 2 Cor. 1. 5. to fainting Spirits; so here, God administers the greatest Consola­tions to suffering Saints; when men persecute you, rejoyce, as 'tis a command, so it looks like a Promise too; your sorrow shall be turned Mat. 5. 11. into joy; though there be Gall in the top of the Cup, yet here's your Comfort, you'l surely meet with Sugar in the bottom.

2. Your Sufferings for Christ are services full of honour, that which makes for a mans honour, he counts his priviledge; 'tis that which sufferings do; they surely bring in honour; you'l say, to whom? I ans.

1. Your Sufferings for Christ are honourable to the Gospell; 'tis the Gospels honour that it makes men

1. Posse pati, to be able to suffer; to suffer for Christ, is no easie service▪ it must be a strong shoulder that can bear a Crosse; a man that would suffer, must be a man of prowesse, a man stout and Gal­lant; now, what is it that makes men so? why, tis the Gospel, and if so, Persecutours must needs acknowledg, that, in this Gospel, there is somewhat more then Ordinary; there must needs be some strange and wonderfull thing, that is able to bear up the spirits of Saints in the midst of Torments.

2. Velle pati, to be willing to suffer: Suffering is that which na­ture hath no mind to; sinners choose rather to deny the Truth, then Seal it with bloud; a man may prevail with himselfe rather to do much, then suffer little; O this suffering is that which comes home, and pincheth hard; if so, what is it that makes men so willing to suf­fer: I am ready; what made him so? why, it was the Gospel, and what then? why surely, that Gospell, for which not only men, but knowing men, men of Parts and Learning, are willing to suffer, must needs be a Glorious Gospell indeed; Surely, no wise man would lose his life for a Toy, a man would never spend his bloud for a Trifle; O no, the Greatnesse, the Goodnesse, the Glory of Christ and his Gospel is displayed no way more, then by the sufferings of Saints.

2. Your Sufferings for Christ are honourable to your selves; Spi­ces, if pounded, smell the sweeter; Diamonds, if rub'd shine the brighter; never is the Sun more Glorious then at its setting; never do the Saints of God appeare like themselves more then when they suffer; if a Diamond be knockt, and yet not break, 'tis a sign, [Page 35] 'tis right indeed, if a Saint be persecuted, and yet hold out, 'tis a sign, he is a Saint indeed; Paul a Servant of Jesus Christ; how Rom. 1. 1. doth he prove himself to be so? why, Paul a Prisoner of Jesus Christ; That's the Title wherein he glorieth, I Paul the Prisoner Philem. 1. of Jesus Christ, it runs, Paul a Servant, but I Paul a Prisoner; it implieth, that Paul owneth the Service of Christ as a degree of ho­nour, Eph. 3. 1, but his suffering for Christ, that, ô that is the top of honour; I bear in my body the marks of the Lord Jesus Christ, what markes were those? why, the stripes he received for Christ; O these were markes of honour indeed! so he counts them. I bear [...], 'tis not Gal. 6. 17. [...], I have, but [...], I bear; bare them how? not [...], as burdens, but [...]; so Chrysostom; as Trophies, as so many Flags, Ensignes, and Scars of honour indeed. They rejoyced that they were counted worthy to suffer shame, [...], that Acts 5. 41. they were honoured with dishonour; that they were graced with disgrace; no greater honour then to suffer shame for Christ.

1. Of Exhortation, be willing to suffer upon Christs account; Ʋses. for consider.

1. Not to suffer for Christ, if we are called, is basely to disown him. Martyrdom is stiled the Testimony of Jesus, if to suffer Mar­tyrdom Apoc. 1. 9. be to bear a Testimony, then surely to refuse Martyrdom is to give a denyall; it is, in effect, to say, we know not the Man.

2. To suffer for Christ, is to do him the highest honour. It argu­eth a man to be a loyall Servant, and Christ to be a gracious Lord, bonum habemus dominum, is the Martyrs Language, Quot vulnera, tot verba, Martyrdom is a Proclamation in red Letters, that God is the best of Masters.

3. If the Minister suffer for Christ, it will be a great Encourage­ment to the People, many waxing confident by my bonds; the courage Philip. 1. 14. of a Commander puts valour into the Souldier; the courage of the Minister puts valour into the private Christian. But, [...], &c. saith Chrysostom, if Peter that great Apostle, deny his Lord, what might inferiour Disciples do? if the Minister be afraid to suffer, what may the People do?

4. When we suffer for Christ, God looks on We are made a Specta­cle to the World, Angels, and Men; to do bravely in the sight of ma [...] and Angels, is an Encouragement; but what is it to suffer bravely 1 Cor. 4. 9. in the sight of God? It is storied of a Roman Souldier, that dying valiantly, breathed out his life, and this express [...]on with it. O si [Page 40] conspectu Caesaris mori contigisset! O that I had but died thus in the sight of Caesar! here's our case, precious in the sight of the Lord is the death of his Saints: when Saints dye Martyrs, their comfort is this, Ps. 116. 15. they die in the sight of the Lord.

5 If we suffer for Christ, our reward is great. So tis promised, great is your reward; what reward is that? why, a reward of com­fort on Earth, of Glory in Heaven. But, Mat. 5. 12.

2. Of Caution. Methinks, in this Assembly, I cannot but speak Second Ʋse. to some who, as to suffering, should rather need a bridle then a spur, a caution rather then an exhortation. My request to you is this; when you suffer, be sure it be for Christ. It is true, to suffer will be your Glory; but then, it must first be your Duty; as we must not be haled, so we must be sent to our Execution. It is our Concern­ment to take heed that we do not first make a crosse, and then endure it. That of our Saviour is considerable; let him take up his crosse, a Disciple of Christ must take, but not make a crosse; and what crosse must it be? his crosse, His, not by his own invention, but Gods ap­pointment. For

1. If a man suffer without a call, it is more then probable, that he is like to suffer without a comfort. Doubtlesse, there is a great deal of comfort in suffering; yea, but this comfort springs not from the Act of suffering, but from the Occasion; When men shall persecute you, rejoyce and be exceeding glad; well, but is there such Mat. 5. 11. 12. an abundant joy arising from persecution upon any account what­ever? Surely no, there's no such Encouragement in the Text; When men shall persecute you for my sake, rejoyce, &c. indeed, if we Act. 5. 41. suffer for Christ, then shall we suffer with joy; so the Apostles re­joycing, that they were counted worthy to suffer shame; but what was the ground of this joy? that followeth, rejoycing that they were counted worthy to suffer shame for the name of Christ; if Christs name be written upon our sufferings, then will Christs joy be imprinted upon our Soules, but otherwise, a man that suffers can expect but litle comfort from God in his heart, except he first have a warrant from God in his hand; it is not the bare thorn that beareth this Grape of joy.

2. If a man suffer without a call, it is more then probable, that he is like to suffer without a reward; that reward of suffering is Gods gracious Promise, and mans great Encouragement; it would be sad to endure the crosse, and yet lose the crown; Blessed are they [Page 33] which are persecuted, there is a precious promise indeed; yea, but it is made with this restriction, with this limitation; blessed are Mat. 5. 10. they which are persecuted for righteousness sake; the blessing of God is in those sufferings onely, wherein there is a righteousness first. So the Apostle, if when ye do well ye suffer for it, this is acceptable to God, if God call us to this service, we may then, and not otherwise, 1 Pet. 2. 20. expect its wages.

3. A man that suffers without a call, is no Martyr. We say, that which makes a Martyr, is not the punishment, but the cause; tis not so much what, as for what we suffer; We have a cloud of Witnesses Heb. 12. 1. [...], a cloud of Martyrs; well, how came they to be Martyrs? the Apostle tells us, not by fancie, but by faith, they suffered, as by, so for the faith. Thus suffered Saint John for the word of God, and for the Testimony of Jesus; the highest Testi­mony Apoc. 1. 9. is no Martyrdom, except it be the Testimony of Jesus. It is the beast that is slain, not in the shambles, but, ad Aras, at the Al­tar, that dieth a Sacrifice; so here, it is the man that suffers, not upon every Account, but, pro Aris, for the Altar, that dieth a Martyr.

4. A man that suffers without a call, is an Ʋsurper; Martyr­dom is an Honour, a favour, a special priviledge, which God bestowes where he ple [...]seth; To you it is given, not onely to beleeve, but also Philip. 1. 29. to suffer: Priviledges must not be snatcht, but given; a man may in­vade a Prison as well as a Throne; a man may usurp a Cross, as wel as a Crown; no man takes this honour upon himself, but he that is cal­led; surely, as a man may not make himselfe a Priest, so neither may he make himself a Sacrifice. Sacrifices must be chosen beasts, Heb. 5. 4. and Martyrs, must be persons singled out by God.

5. A man, but especially a Minister, that suffers without a call is highly injurious to the Church of God; Take heed unto your selves, and to the flock; Ministers, to secure their flocks, must, if possible, Act. 20. 28. preserve themselves; Sheepheards may be driven, but must not run away. I lay down my life for the Sheep; Christ dieth to save the Joh. 10. 15▪ Mat. 5, 14. Sheep, we must not dye to destroy the Sheep; ye are the light of the World, if so, we must not be theives to our own candle and waste it, till either it dye of it selfe, or be extinguisht by some unavoidable storme.

6. A man that suffers without a call, is highly injurious to him­self, to put even a Malefactour to death without a warrant from [Page 38] Authority, is a kind of Man-slaughter; so here, if a man put him­self upon suffering without his warrant from God, that man is fel [...] de se, one that destroyeth himself. Surely, it is not Sacrifice, but Murder, to offer up an Isaac, when God calleth but for a ram; we Ministers are to blame, if we Sacrifice our estates, our liberties, our lives, when God requires only the calves of our lips, our praying and preaching. Our Ministry, estates, and lives, are things too dear to be parted with, till God require them. I know but two cases wherein it is lawfull for a man, especially for a Minister to suffer.

1. Our suffering is warrantable, when we chose rather to suffer then to omit some necessary duty which God requires. God com­mands, Darius forbids Daniel to pray; in this case, Daniel resolves to suffer; he will be upon his knees in his Chamber, though by and by he must be in the Lions den; rather then omit this great duty to one God, he ventures the rage of two Kings, Darius King of Men, and the Lion King of beasts. Again, the Jewes forbid the A­postles Acts 4. 18. to preach; yea, but preach they will, whatever followeth. here is our case, should we be commanded not to pray, not to preach, we must as soon lose our heads as hold our tongues; to dye upon this account, were to dye with a Warrant.

2. Our suffering is warrantable, when we chose rather to suffer, then to commit a sin. So did those three Confessours, bow down and worship my golden Image, saith Nebuchadnezzar; yea, but that is a sin; in this case we will rather break then bow; we will rather sa­crifice Dan. 3. 5. our lives to God, then our devotion to an Image; we will ra­ther die Martyrs, then live Idolaters. Now, here is our duty, should man command us what God forbids, should we be commanded to adore an Image, a Relique, a Crucifixe, we must rather dye then sin. But now, in Adiaphoris, in things indifferent, the case is other­wise; as

1. If Authority shall command the use of such and such Cere­monies, Garments, Gestures, as are reconcileable with the word of God; if a man out of ignorance, humour, fancy, or from a spirit of contradiction shall refuse these commands, and thereby suffer; I think such a mans suffering will be as far from a Martyrdom, as it is from a Warrant. Nay more, I am afraid that such a man must ac­count to God, why he disobeyeth the Magistrate, and why he ruineth himself. How far the Magistrate may lawfully impose indifferent things, I shall not dispute; it is not my present work to consider [Page 39] what the Magistrate ought to do, but when the Minister ought to suffer.

I confesse, it were to be wished, that there were in most places, more reverence, and if possibile, a generall Ʋniformity in the out­ward worship of God; that one God might be served in one way, as well with one shoulder as with one heart. Holinesse indeed becomes the house of God, but Reverence must not be excluded. Yet notwith­standing, I am so far from pleading the cause of superfluous Rights, and symbolical Ceremonies, that I do humbly pray, and thankfully hope, that Authority will be sparing in them; but however, if some Rights and Ceremonies, innocent in this nature and use, should be commanded, I should rather think it my concernment to obey, then suffer; I should rather put on a sinlesse garment, then put off my honest Employment; being a Minister, I should look upon it, not onely as matter of choyce, but as matter of duty, rather to be a preacher in a Surplisse, then no preacher at all; and my reason is this; it is expressly written; Wo is me if I preach not the Gospel, but I do not find it written either in expresse Termes, or necessary Consequence; Wo is me, if I use such or such a Garment.

The truth is, things of this nature being not simply necessary, it were to be wished on the one hand, that the Magistrate out of a respect to tender souls, would not so severely press them: but, on the other hand, things of this nature being not simply unlawfull, I could wish that the Minister out of a due respect to Authority, would not so stiffely refuse them. Surely, if the thing be indifferent in its own nature, the Interposal of the Magistrates command, which determines it as to its use, doth rather render it necessary then sinfull; Necessary, I mean, not as any substantiall part of that Worship which I owe to God; but as a part of that duty, which, in things lawfull, I owe Authority. I might here mind some men, that there is a superstition Negative as well as Positive; it may be superstition not onely to impose some Ceremonies, but to refuse them; to place religion and holinesse in things of Indifferency, is su­perstition one way; to place irreligion and prophanenesse in things of mere decency, is superstition another way. It is our concernment to take heed lest we inconsiderately run upon that which we first ruine our-selves to avoid. But,

If Authority shall command our submission to such or such a form of Government in the Church, as is at least agreeable to the [Page 36] word of God, I think it is every mans duty rather to obey, then to suffer for refusing. It is Gods own expresse command; Obey them that have the rule over you.

Surely, Government is of Absolute Necessity to a Churches Welfare; if the Church be the Vineyard of God, Government is the fence that mounds it; now, break down your fence, and where's your Vineyard? alas, the beasts of prey devoure it: Again, if the Church be the flock of Christ, Government is the hurdle of the Fold; now, pull away the hurdles, and where's your flock; alas! poor silly sheep will wander. Now, here hath been the misery of the Church of England for many years; it hath wanted a Government; had we had a setled Government, men durst not have vented what Errours they please; had we had a Government, you would not have seen the Buff-coat, & the Apron, but the Gown in the Pulpit, had we had a Government, you should not have seen, Altare adversus Altare, private meetings set up in opposition to Publick; 'tis a mercy that our Churches have not been quite empty; that our back ditches have not drawn our main stream dry; had we had a Government, we should have had more Ministers, though possibly fewer Preachers; Its true, no form of Government will satisfie all parties of men amongst us; there are some that can as little endure the remedy, as the disease; but what then? all men are not satisfied with Parliaments, and shall we there­fore have none? all men are not satisfied with Kings, but upon that account shall we have none? Surely, if to satisfie the lusts, pride, and ignorance of a few Persons, we shall leave Church and State un­der Confusion for want of a Government, we shall do much like him that fires his House to rost his Egs.

Sirs, it is not my purpose to plead for this or that form of Go­vernment in Church and State; onely thus, little did England know what it meant to pull down her ancient Government; you well know, Great have been the distractions in the state of England, since we lost our Crown; sad have been the Confusions in the Church of England since we lost our Mitre; Surely, to ruine one Govern­ment, though untowardly managed, and set up none at all, was Eng­lands folly, Englands madnesse, and no wonder, no wonder, if we who cut off our head, did also lose our Braines.

That which I would leave with you, is onely this; if you love the Vineyard of God, be not angry to see some fence about it; we say, Tyranny is better then Anarchy; it were better to have a fence [Page 41] of thornes, though it prick our fingers, then no fence at all. But, O may the Bishops and Presbyters of England agree as brethren! O may we not lose our peace whilest we dispute our power; let us not endanger our Religion, whilest we debate our Titles; O may not the Church of England be ruined, whilest we dispute whether its gover­nour shall be stiled a Presbyter, or a Bishop! doubtlesse, there should be some subordination of Ministers; whole Hedges are not made of stakes.

3. If Authority shall command us to use such and such formes of prayer; I mean formes of prayer, against which there can be no exception, unlesse it be because they are formes; if a man shall re­fuse these formes and thereby suffer, I think 'twere rashnesse rather then well grounded zeal. I am perswaded there's much to be said for set formes of Prayer; when I am to beg the same things, I cannot tell why I may not use the same words. I remember I once heard that Reverend and Learned Bishop, the Primate of Ireland, now with God, thus declare his judgment in this particular? Sure­ly, God Almighty is not taken with variety of Expressions; But if his Authority, because a Prelate, will not passe, what shall we say to that of our Saviour? a set form of prayer is that which Christ used himself, and taught us. I cannot look upon the Lords Prayer, barely as a pattern, but as a Prayer too; it is not onely a form that must be imitated, but may, [...], be used. Doubtlesse, where there is the matter and form, the onely Essentials of a Prayer, there is a Prayer; and where a Prayer is, why should it be a Crime to use it? If set formes of Prayer be unlawfull, what means Saint Paul in the beginning and ending of all his Epistles, except that to the He­brewes, to use them?

I am perswaded I might justly plead, if not a necessity, yet a great Covenience of publick Liturgies; and yet, defending onely their lawfull use, I am censured. I confesse, to presse the use of set forms of Prayer, where this Sermon was delivered, might lately be an Act, though not of sin, yet of Imprudence. it is notoriously known, that in our University Church, the best of formes for severall years was generally laid aside; some would not use it, many durst not, few did, and no wonder, when that sacred prayer began by some to be reckoned onely amongst the Formalities of the University; but with this difference, some, who would have voted down other For­malities, endeavoured to laugh down this; well then, it might in­deed [Page 42] be an Act of Imprudence to plead for any set formes of Pray­er, in that place, where of late, through some mens example and Tyranny, it was grown, if not a Crime, yet a Prejudice to use the best. But doubtlesse, our banisnt University being now restored to it self, will also restore that blessed Prayer to its Pulpit; for sure­ly, we had not so long wanted our dear Lords prayer at Saint Ma­ries, had we not also in a great measure wanted our Ʋniversity, even at Oxford. That, which I shall adde concerning the Liturgy of the Church of England, will lye in three Particulars;

1 It is Evident, that men, holy, and learned, made it at first▪ that men holy and learned, do still approve and use it. This maketh me wonder, that some good men should so much disown it. Me­thinks, on the one hand, were not our Liturgy good, Conscientious men durst not use and presse it; Methinks, on the other hand, were not our Liturgy some way liable, conscientious men should not so stiffely refuse it. That good men use it, is an Argument, that it is without all Crime; that good men refuse it, is an Argument, that it is not without some seeming blemish. Indeed, I shall not under­take so far to justifie every particular phrase, expression, and passage in our Liturgy, as to affirm it incapeable of the least amendment. That, which is gold indeed, may want a further refining; That, which is confessed to be wheat, may possibly want a second winnow­ing, There are some few expressions in our Service Book, that possibly might be well reviewed, though, as it is, it may be used without sin, yet why should it not be used without Scruple too? if a very little Alteration in some few particulars would render it acceptable to most opposers, why might it not be done? Surely, it were prudence, as well as duty, to do that out of a tender respect to the Consciences of others, that may be done with­out the least violation of our own. I am so much a friend to the Li­turgy of England, that I could wish it a little reformed in this or that particular, that so, without regret, it might be used in Generall. It were much to be desired, that our publick form of worship might be not onely without sin, but beyond all exception, that it might be, as without Corruption in its body, so without the least spot upon its face. I could wish it washt, but not worn out; altered, but not abolished; we may paire the nail that is dirty, or scratcheth, without cutting of the finger. Yet,

2. I dare affirm the whole body, frame, and composure of our [Page 43] Publick Liturgy to be so innocent as that it may be used without sin. I cannot here take its body into pieces, for want of room to lay its distinct members one by one. But, in the Generall, I dare as­sert, that our formes of Confession, Absolution, Petition, Thanksgiving, Administration of the Sacraments, &c. are without sin; and most of them without, I will not say, Cavil, but just exception. Nor do I think, that the Liturgy of England, because, as some object, gathe­red out of a Popish Masse Book, must needs upon that account, be charged with Originall Sin. But, our present disquisition is, not to examine, whence it came, but what it is; if we can prove the child to be legitimate, let others take pains to find out its fathers name; if we can prove the Jewel, as to its freedome from sin, to be clean and orient, prove who can that it was found upon a Dunghill.

3. The publick Liturgy of the Church of England is established by law. That law, which under God, puts my bread into my mouth, doth put this book into my hand; That law, which secures my e­state from men; commands me this way of worship to God; nay more, that law, which requires the people to pay their Tithes, re­quires the Minister to use the Liturgy; if the Minister refuse the the one, what if the People should refuse the other; in case of non payment of Tithes, we have recourse to the law, and, with confidence as well as Justice, expect treble damages; but methinks, it is some­what unreasonable, that, in time of need, we should crave assistance from that law, to which, in point of duty, we deny our homage. If it be said, that our Liturgy is taken away by law, it will with better reason be denied, then affirmed; indeed, it was laid aside by vio­lence, but not dismissed by Authority; we say, cujus est ponere, eius est tollere; if so, the Acts of severall Parliaments cannot be rendered Null by an Ordinance of one Juncto. So then; if the law and Sanction be still in force, why should not the Liturgy be still in use? do I plead for the Liturgy? so doth the law; what then? why, me­thinks, Obedience should not be charged as sin; I ever thought that sin consists in the Transgression, not in the Observation of Lawes.