Rules in Confession are these.

1. It must be seasonable, it is a Rule in Divinity, the necessity of a meane is judged in relation to the end; suppose a mad-man or drun­kard should hold forth a sword, and proffer to kill him that should confesse himselfe to be a Christian, here we are not to confesse, because neither glory to God, nor edification to our brother comes hereby; but when the glory of God and edification of our brethren shall be promoted hereby, then we are bound to confesse: see the practice here­of [Page 28] in Christ, when there were many false accusations brought against him, Mat. 26.62. he answered nothing but held his peace, but when v. 63. the high Priest adjures him by the living God that he would tell whether he were the Christ, the Son of God or not, though the profession of this truth was joyned with manifest hazard of his life, yet because it tended to the glory of God, and edification of his Dis­ciples, he boldly profest it, and answered, v. 64. Thou hast said, that is, thou hast said what I am; and Mark sets forth cap. 14.62. more plainely, that Christ to this question answered, I am.

Many by confessing unseasonably of a truth not necessary, dam­nifie themselves and others; some weake Christians hereby expose themselves, and which is more, the cause of God to laughter, and them­selves to the hatred of the world, and some of Gods people to per­secution, Mark. 1.44, 45. Christ having healed a Leper, bad him say nothing of it to any man but to the Priest, but he blaz'd the matter so, that Christ could no more teach in the City, but was faine to go into desert places. A truth seasonably confest doth not by the hard­ship it exposes the Confessor to, hinder, but rather further the sal­vation of Gods people, see it in Paul, Phil. 1.12, 13. the Philippians no doubt supposed that Pauls imprisonment would have dishartned many, and so hindered the course of the Gospell, but Paul tells them othervvise, v. 12. but I would you should understand brethren, that the things which happened unto me, have fallen out rather unto the furtherance of the Gospell, and he shewed how the Gospell hereby came to be furthered: First, my bonds for Christ are manifest in all the Palace, even in the Emperours Palace, Phil. 4.22. for there were Saints in Caesars houshold, next v. 14. many of the brethren in the Lord (who no doubt were formerly fearfull) waxing confident by my bonds, are much more bold to speak the Word of God without feare.

Onely this I add, though the confession of Christ be not alwayes and every where necessary and seasonable, yet must we have alwaies an inward disposition to confesse Christ and his cause, with the losse of all that we have, but where or how farre this habituall disposition is to produce it selfe into act, where, when, how oft, after what man­ner, and how farre, it is hard to set a precise rule, but the generall rules of Gods glory, the edification of our brethren, the urgency of con­science, the voice of the Spirit, with an enlightned understanding, will much direct herein.

2. Our confession must be couragious, not faint-hearted: Peter and Iohn feared not a whole Councell, Acts 5.29. when the Councell had straitly commanded them that they should not teach in the name of [Page 29] Christ, yet they preached, and accused the Councell for slaying of the Sonne of God, v. 30. How bold was Ioseph, Mar. 15.33. the Text sayes, he went boldly and begged the body of Iesus, which was a cleere witnessing of Christ. Paul (2 Tim. 4.16.) though all men for­sooke him at his first appearance before Nero, yet he stood to it, and God stood to him. Shadrach, Meshak and Abednego, Dan. 3.17. were not fearfull, but valiant in confessing the true God, against Nebuchad­nezzars image set up in the plaine of Dura, notwithstanding threats of a fiery furnace. Reason, either the cause is Gods, or it is not: if it be not, why do we move in it? if it be, let us resist unto blood, Heb. 12.4. Famous was Luthers courage herein, saith he, That I may not speak boastingly, I stood at Lypsidge, disputing before a most dangerous company; I appeared at Augusta before most wicked enemies, though I had not obtained Letters promised for my security: I came to Wormes into the assembly of Caesar and all the Nobility of Ger­many, though I knew before the publike promise to be broken, and divers snares to be laid for me, yet had I then such a courage, that if I knew there were as many malos Genios, or Devills to shoot darts a­gainst me as there were tiles in the houses in Wormes, yet had I come thither, Ad Freder. Elector. & frratrem Iohan. p. 226. b. Cyprian Epist. 57. praises the Brethren for the confession of Christ unto banishment: they stood armed to the battell; he saith, they could not be over­come but they could die; and in this they were unconquered, that they feared not to die. Such a couragious answer was there in Dio­nysius and Faustus, and their companions, when the Governour Ae­milianus had called them into the Councell, he spoke to them after this manner, viz. We have put the power of your own lives into your hands, if ye will turn your selves to that which is according to nature, and worship our gods, and altogether forget those gods which are against nature: Dionysius answered, You doe not all wor­ship the same gods, but every one have gods according to their will, but we worship one God, the Maker of all things: the Governour askes againe what hinders, why you may not worship this God (if he be God) with other gods, to which Dionysius answered, we wor­ship no other God but one, whereupon the Governour banished these servants of God into the parts of Lybia upon paine of death if they went not, Euseb. lib. 7. cap. 10.

Courage is one principall property in a Souldier, we professe our selves Souldiers to fight under Christ his Banner, therefore for the confession of his Name we must not feare Devills, Prisons, Inquisi­tions, Burnings, Hangings, Rev. 2.10. feare none of these things which thou shalt suffer, the Devill shall cast some of you into pri­son, [Page 30] what is all our profession if we have not an intention couragi­ously to confesse Christ even unto death?

That thou mayest be couragious in confession, consider but these things, that though Satan endeavours to scare thee from duty, with proposing the sweetnesse of liberty, yet remember, that when they imprison thy body, they set thy soule free. Besides as with Ioseph, so with thee God will go into prison, Gen. 39.21. God can turne the Jai­lors heart to be mercifull to thee, Acts 16.33. but if not, imprisonment cannot sever from: Christ; is not the prison of hell and of a bad con­science the worst of prisons? Nec hoc vos consternet, &c. let not this cast you downe, that you are severed from the world, for if we would consider, that the world is rather a prison, we shall understand, that you are rather gone out of prison then into it, Tertul. lib. ad Mar­tyr. cap. 2. a little after he saith, the world hath greater darknesse, which blinds the minds of men, heavier chaines which bind the soules of men, breaths out worse filthinesse then lusts of men, containes more guilty persons, to wit all mankind, then the prison doth: It's no difference where ye are in the world, who are without it, Ibid. Also cap. 3. doth not the spirit get more in the prison then the flesh loses? yea the flesh doth not lose the things which are just, which are supplied by the care of the Church, and by the love-feast of the Brethren.

But if only there be but a noise of dying for Christ and his Truth, Oh! how are persons startled! yet why shouldest thou be thus startled? thou makest an Idoll of thy life, if thou wilt not let it go when God calls for it, thy life of it selfe will depart from thee: how canst thou then better part with it then for God? die thou must, when, where, and how, thou canst not tell, other men part with their lives of ne­cessity, do thou part with it as a Sacrifice: besides, is not all that thou hast at Gods Command? If he will call thee out of thy Countrey, thou must goe, though thou knowest not whither, Hebr. 11.8. if out of the world, thou must go, yea, and that way he will have thee, whether by burning, drowning. Besides is not the death of the Saints, though oft reproachfull, with men, yet precious in his sight, Psal. 116.15. and to conclude if thou beest faithfull in confession to death, thou shalt have a Crowne of life, Rev. 2.10. Imagine it were said to a man, that after he had suffered an houre of torment, he should have the happinesse of a Kingdome for an hundred yeares, what would he not suffer? if thou indurest death for confession of Christ, here's an eternall Crowne, Iames 1.12. Shall hope of victory and praise make a Souldier stand in the midst of guns and bullets, and shall not the crowne move us to stand? Shall Princes have their Martyrs, and States their Martyrs, and the Pope have his Martyrs, and Christ have none? what man goes to build an house, and considers not what it may cost?

[Page 31]3. The third property in confession is, that it must be plain, [...], &c. But that we may not lie nor deceive those that exa­mine us, glad­ly confessing Christ, we die, when we could do according to the saying, I swore with my tongue, but my heart swore not. Iustin. Matt. Apol. 2. p. 61. & not equivocall; I speak not of Logicall Equivocation, which is when a word hath two or more plaine significations, and the persecutor deceives himselfe, but of Jesuiticall Equivocation, which is when a man expresses one part of a proposition, and reserves another part in his mind; as if one should ask a Jesuit, whether he were a Priest, and he shall answer no, reserving this in his mind, he is no Priest of Jupiter: in confession of Christ, we must abandon such deceit, for even such deceit may befall men in Christ, as appeares Gal. 2.11. Peter when the Circumcision faction came to Antioch, he dissembled both his Doctrine and practise of eating with the Gentiles, which before and after he practised: if we be called before Councells, and Governours, let us answer in plain English, remember we have to deale with the searcher of hearts. When one Dionysius was commanded by the Governour Aemilianus that he should cease from profes­sing himselfe to be a Christian, thinking that if he changed his Faith, others would change with him, Dionysius answered plainly, we ought to obey God rather then man, and openly professed that he worshipped him who is God alone, and no other; neither would he change his Judgement, nor at any time cease to be a Christian, Euseb. lib. 7. c. 10. When Peter and Iohn were asked this question by the Councell' Acts. 4.7. by what power or what name they had healed the lame man, they an­swered plainly, v. 10. Be it knowne unto you by the name of Jesus Christ, whom yee crucified, doth this man stand before you whole. Contrarily we see in this case, how the Parents of the blind man dissembled, the Pharises Joh. 9.19. asked how her sonne came to see, they answered v. 21. they knew not by what meanes he came to see; they knew well enough how he recovered his si [...]ht, but they durst not declare it; the reason is rendred v. 22. because they feared the Jewes, who agreed that if any man would confesse him, he should be put out of the Synagogue, but the blind man their son plainely confesses v. 30. 33. that Christ was of God, whereupon he was cast out of the Synagogue: what is and hath been more common in this age, then for men if brought before higher powers, to flam over things with a lie, or cheat, or trecherous subscription, either to what the higher powers or inferiour Courts required, so cunning and carefull is the flesh to save it selfe with the losse of conscience: where is the spirit of David? I will speak of thy testimonies before Kings and not be ashamed Psal. 119.46.

Famous was the plainnnesse of Cyprian herein, as it is set downe by Reinerus Bachofius Eehtius in his life, pag. 685. which he cites from Pontius Cyprian his Deacon, who writ his life and suffering. Galerius Maximus the Governour having sent for him, when he came to him he asked him, art thou Sta­tius Cyprianus? Cyprian answered, I am. Galerius the Proconsul said, art thou he whom the Christians call their father? Cyprian answered I am; the Proconsul said, our Princes have comman­ded thee to worship the gods, Cyprian answered, I will not do it, the Proconsul repli'd, thou wouldst do better if thou woul [...]st provide for thy safety and not contemne the gods; Cyprian answered, Christ is my safety and power, whom I desire to serve for ever; the Proconsul said, I am sorry for thy life and would provide for thee; Cyprian replied, I desire no better thing provided for me then that worshipping my God, I may hasten to him with all earnestnesse of mind, because the suffer­ings of this life are not worthy of the glory that shall be re­vealed in us: Galerius the Proconsul being angry, said, thou hast a long time lived with a wicked mind, and hast gathered men of a wicked conspiracy unto thee, and hast showne thy selfe an enemie to the gods, and therefore thou shalt be an ex­ample to others, and in thy blood they shall learn instruction; then he gave sentence saying, let Statius Cyprianus refusing to sacrifice to the gods be beheaded, which sentence being after recited out of a table, was excecuted. We see in this worthy Saint, what a Chrstian plainnesse was manifested.

Eusebius lib. 8. cap. 3. sets forth the manner of those who strove in persecution under the Emperour Dioclesian, saying, one being brought to those wicked sacrifices, though he did not sacrifice, yet seeming as if he had sacrificed, he was sent freely away; another though he had not come neer (meaning to the altar) nor touched any impure thing, yet the Gentiles saying that he sacrificed, being silent he bore their reproach, and so broke away; Another cried out with a loud voice, that he did altogether refuse their sacrifices; another rejoycing in the wholsome name of Christ, cried out that he was a Christi­an; another affirmed for certaine, that he neither had sacrifi­ced, neither would sacrifice hereafter: if the like times of tri­all should come, there would be, as plainnesse in some in their confession, so much deceit in others.

[Page 33]4 Let this confession be with meekenesse and feare, 1. Pet. 3.15. Be ready to give an answer to every one that asketh you a reason of the hope that is in you, with meeknesse and feare: Meekenesse to men, to all men, to the Persecu [...]ors, whether Magistrates, or others; a proud passionate cariage in the con­fessing o [...] any truth never gained any persecutor [...]o the faith, but many have been wrought upon by an humble meeke cari­age; let there be also feare, both feare of God, that what we professe with our tongue, the searcher of hearts may testifie with us, and feare of men, having a respective humble cari­age towards them. See this meeke cariage in Christ his con­fession, Ioh. 18.22. when a Souldier smote him with the palme of his hand while he was speaking, see how meekely Christ speaks, vers. 23. If I have spoken evill, beare witnesse of the evill; but if well, why smitest thou me. A proud tumultu­ous boysterous cariage, hinders the passage of the most glori­ous truth, though confest with much plainenesse: let there be meekenesse in opposition to pride and fury, meeknesse in opposition to revenge, after Christs example, when he was per­secuted hee threatned not, 1 Pet. 2.23.

5. Let thy confession be with constancy, let times be fa­vourable or adverse, yet still confesse the same truth. It was the brand of the stony ground hearers, that as soone as tri­bulation or persecution did arise because of the word, by and by they were offended, Mat. 13.21. Cyprian de lapsis, pag. 238 speaking of the Saints of those times saith. The beautifull troupe of the Souldiers of Christ is prese [...]t, who by a con­stant encounter have broken the turbulent cruelty of the pressing persecution, being prepared to the suffering of im­prisonment, and armed to the enduring of death. Such a di­sposition was in Paul, Acts 21 13. I am content not onely to be bound, but to dye for name of the Lord Iesus. Moreover Cy­prian addes, Pag. 241. He may complaine of torments, who is overcome by torments; he may pretend excuse of griefe, who is overcome in griefe; such an one may intreat and say, I would truely strive valiently, and bei [...]g mindfull of my Sacramen [...]all bond, I tooke up the weap [...]ns of devotion and faith, but divers torments and long punishments overcome me, fighting in the encounter, but my mi [...]de stood fi [...]me, and [Page 34] my faith strong. Such were those Worthies, Hebr. 11.35. others were tortured not accepting deliverance that they might obtain a better resurrection; the meaning is, when they were upon the racks, the persecutors offered them deliverance if th [...]y would recant such a truth as they had begun to ac­knowledge, or if they would subscribe to such a [...] errour as they had began to protest against; but these Saints, though they felt the vehemency of their anguishes, and w [...]re s [...] sible of the benefit of present ease, yet would they not com [...] off from their tortures. W [...]at death, torment, and torture, ought we not to endure ra [...]her th [...]n sin deliberately against our consci­ences, in not co [...]fessi [...]g constanel; fie [...]y [...]n [...]ces, and Lyons denns o [...]ght not to be sh [...]d in this case; we cannot alledge a nec [...]ssity of sinning, when our religion calls for a nec [...]ssity of not sinning. If we [...]ne deliberatly against our conscien­ces, u [...]lesse per [...]aps in ease of extreame tortures, may we not qu [...]stio [...] wh [...]h [...]r there be any uprightnesse in us. If this bee not the pitch of Gospel-obedience not to sinne against consci­ence, for the escaping of cross [...]s, or the ob [...]aining of enjoy­ments, I know not what is; If at every great lift, we may sin against our consciences to esape some great crosse, or obtaine som [...] great enjoyment, sure then it is nothing to be a Christi­an; and the commands of Christ of leav [...]ng all for him, seeme to be to no great purpose: Gods trayning up of Abra­ham, first to leave his Countrey, and then to sacrifice his son; his directing of Moses, first to leave the pleasures of Egypt, and then to suffer reproches and other afflictions with Gods peo­ple, his inuring of Paul to be in deaths often, in stripes, na­kednesse and hunger, doe poi [...]t out to us, that we ought to do duty, of which confession is one of the principall, whatsoever become of us. It was well said of a moderne learned man. As he is not to be counted an Orthodox Professor that holds his Creed when none gainesayes, but doub [...]s, or recants, when the adversary opposes; so is he no Christian, but tainted with hypocrisie, that assents unto the goodnesse of divine precepts, w [...]les tentations are farre off, but dis-esteeme therein the choise, whiles they come in competition with sensuall pleasures, to which [...]le adde, or sensible tor­ments.

Iackson on the Attributes, pag. 74. but being he explaines this more fully, pag, 80. Ibid. Ile recite his words, saith he. Wee are then said to beleeve matters of our owne salvation, when we assent unto them as good, as necessary, and worthy to be embraced, not onely while considered in themselves or in generall, or without such encumbrances as doe oftentimes terpose or hinder their practise; but even whilst they are a­ctually compared with present losse of any sensuall good, or infliction of any transitory evill, which the world, the devil, or the flesh, can oppose to raise their price.

The point whereupon our Confession revolues, as the doore upon the hinges, or the Heavens upon the Pole, is this, that God upon no termes is to be left, but that the enjoyment of him is a greater good then all other goods, and the losse of him a greater evill then all other losses. I am the larger in in this property, not onely beca [...]se there are many divine truths in our first apprehension [...]ssented unto as good, and therefore truely willed, whiles simply considered, which wee evidently refuse or nill, when we come to question about their price; but also because in peaceable times there are many principles which we embrace as absolute truths, which when we are called to suffer for, we first beginne to question, whe­ther they be truths, and afte [...] a small consultment with flesh and blood, we conclude the Negative, that such things so for­merly acknowledged for reall truths, are now no other then falsehoods and mistakes; and if the times whirle about again, persons they can re-assume their former principles but yester­day condemned, and they shall be absolute truths tomorrow, which is in effect to play fast and loose with the searcher of hearts.

Most certainely perswaded even the weakest must and ought alwayes to be, upon the highest termes of absolute necessity, to confesse the eternall truth of God, and not to be daunted for the opposition of man or devill, which how this can be in any uniformity in religion (unlesse the agreement be in very gene­ralls) without the persecution of many such weake ones, seemes to me to be a mistery.

Onely we must distinguish betwixt Articles of our Faith and opinions; the former we must constantly so confesse, that [Page 36] we dare venture all we have in this present world upon them, the latter which is opinions or probabilities of which there are many deduced from Scripture, these we confesse sufficiently when being asked, we confesse our selves to hold such a thing as an opinion; but our judgement doth rather incline to this side, or the other, but yet not without some feare of the con­trary.

It was well said of one, Burrowes heart divis. p. 176. ex Chil­ling. whose words are. If I did not find in my selfe a love and desire of all profitable truth; if I did not put away idlenesse, and prejudice, and worldly affections, and so examine to the bottom, all my opinions of divine matters, being prepared in mind to follow God, and God of only, which way soever he shall leade me; if I did not hope that I either do, or endeavour to do these things; certainly I should have littl [...] hope of ob­taining salvation: to which I shall [...]dde, whatsoever truth God shall lead me unto, in such a mea [...]ure [...] flight, that I shall acknowledge it to be undoubtedly on [...] o [...] Gods truthes. If I have not an habit in my heart, to confesse it to the losse of limbe, liberty, and life, I can have no ground to believe, that either my faith, is a faith unto righteousnesse, or my hope, is a hope unto glory, seeing the Apostl [...] saith, Rom. 10.10. with the heart, man believeth unto righteousnesse, and with the tongue, Confession is made unto Salvation.

Motives to Conf [...]ssion of Christ and his Truth.

1. THis habituall Confession is the most evident tryall of our faith, 2 Corinth. 4.13. we believed, and therefore have w [...] spoken, ye b [...]liev [...], and therefore speak; the Evange­list, Iohn 12.35 proves th [...] unsoundnesse of the rulers, because though they believed on Christ, that is with a notionall assent, that he was [...]ore then a man; yet because they did no [...] b [...]lieve on him savingly, that is, they did not adhere and leaue upon him, as their Saviour better then life, and all the enjoyments of it, n [...]ither did they tast of the sweet comforts of his spirit in their s [...]ule; hence they not believing thus (though they did giv [...] an assent [...]o the Doctrine that he taught) they would not conf [...]sse him, least they should be cast out of the Synagogue, Rom. [Page 37] 10.10. with the heart man believeth unto righteousnesse, and with the tongue Confession is made unto Salvation; as if he should say, Confession is an inseparable concomitant of faith, there is no man whose heart believes unto righteousnesse; but the same mans tongue is ready to confesse the truth he doth believe.

By which tryall of confession, the unsoundnesse of the faith of thousands is discovered, who take and leave their Religion upon the streame of times, or commands of men, and are ready either to have a Confession regulated by the commands of men, or else lye hid in a bosome-faith without any kind of con­fession, and to use Zwinglius his words, as they are cited by a learned man, Epist. 3. we may as well with Dioclesian worship before the Altar of Jupiter, and Venus, as conceale our faith un­der the power Antichrist, no man that dyes a Christian, dyes with a politick bosome-faith, but with a disposition to confesse Christ and his truth.

2. The absolute necessity of Confession to Salvation, Rom. 10.10. with the tongue Confession is made unto salvation; which is not meant of Confession in the eare of a Priest, as if that were necessary to Salvation; but of Confession of truth in the habit of the heart brought forth into a Confession in words; many things a person may be ignorant of, and live and dye in the o­mission of through ignorance, and yet obtain Salvation; but without this Confession, there is no Salvation, as Christ is the cause of reigning, so is Confession a requisite, withou [...] which we do not reign, Luke 14 33. whosoever he be among you, that forsaketh not all that he hath, he cannot be my Disciple, Heb. 11.35. others were tortured, not accepting deliverance that they might obtain a better resurrection: they knew that Confession of Christ, and a better Resurrection go hand in hand to Confessours, Salvation is promised, Mat. 10.32. he that confesses me before men, that is, such men as shall oppose my truth, or shall sollicit you to deny it, or shall threaten you with losse of imployment, liberty, or life, if you go on in the Confes­sion of such and such principles, I will confesse every such man before my Father in Heaven; but if on the other side, for feare of the losse of goods, liberty, or Countrey, he shall no [...] confesse my truth, he must never looke for salvation; but must expect as [Page 38] deepe a place in torments, as unbelievers, nay as murderers, wh remongers, sorc [...]rers, and Idolaters, see Revel. 21.8. but the fearfull and murderers, &c. shall have their part in the lake, which burneth with fire and brimstone. But on the other side, he who overcom [...]s that, overcomes all threates of men, by a constant co [...]fessi [...]n, the sa [...]e shall be clo [...]hed in white Ray­ment, Rev [...]l. 3 5. after the manner of the Princes and Conque­rours of the earth, Eccl. 9 8. Let they Garments be alwayes white, see Ma [...]k. 9.3. Christ in his transfiguration had Gar­ments exceeding white as snow, so as no Fuller on earth can white them, and the Angel that appeared at the Resurrection, his Rayment was white as snow, Mat. 28.3. the meaning is, those that confesse Christ, shall be cloathed with the same kind of glory, that the Angels of Heaven are invested withall, yea, that Christ himselfe hath, differing only in degrees, yea, Christ saith further, I will not blot out his name out of the book of life, that is, I will declare him to be written in the book of my election: so was Clemens, Phil. 4.3. there is a writing in Gods booke of election, according to appearance of men, these may be blotted out, see Psal. 69.28. Revel. 13.8.17.8.20.15. & there is a writing according to truth; thus victorious Confes­sours are writ in that book, Luke 10.20. these cannot, shall not be blotted out, and though Moses desired it, rather then Israel perish, Exod. 32. yet was it only his abundant love to God, and his brethren that made him desire impossible things; nay, this is not all, but Christ addes, I will confesse him before my Fa­ther, and his only Angels, that is. Christ will avouch these are they that overcome the Dragon by the word of their Testimony, and loved not their lives unto the death, Revel. 12.11.

3. The assistance we shall have from Heaven in this duty, should move us to it, if in any duty we can expect assistance from Heaven, then in this duty of confession, which so nearly concernes Gods glory: if any man doubt of assistance herein, see Gods promise for it, Mat. 10.19.20. when they de­liver you up, meaning to Councels and Governours, as v. 17. 18 take no thought how or what you shall speak, for it shall be given you in that same howre what ye shall speak; for it is not ye that speak, but the spirit of your Father, which [Page 39] speaketh in you, when you come with an honest heart, resolving to speak what you believe, Christ will assist you what to say and you shall so speak to purpose, that all your adversaries shall not be able to gainsay, nor resist your wisdom, as Luke sets it down, Cap. 21.15. and how was this verified in the confession that Stephen made in Acts 6.10. those that opposed him, were not 'able to resist the wisdom & the spirit, by which he speake; what assistance had Paul when he was brought before Caesar to confesse the name of Christ, 2 Tim. 4.16. when all men forsooke him, God stood by him, the words are at my first Apologie, [...] no man stood with me, but all men forsooke me, let it no be acc [...]ed unto them; but the Lord stood by me, and strengthened me, when he was but in his journey t [...]wards his Conf [...]ssion, see how G [...]d appeares to him, Act [...] 27.24. feare not P [...]ul, [...]ou sha [...] b [...] brought before Caesar, how did God as­sist C [...]f [...]ss [...]urs & Martyrs in their sufferings; Rose Allen when persecu [...]ing Tirrel, askt if she would burne for company sake, sh [...] answered not for company sake, but for Christs sake, then Tirrel tooke a Candle-light and held her hand over it, it burning so long, that the very sinewes brake in sunder, being asked how she could endure the painful burning of her hand, she said at first, it was some griefe to her; but afterwards, the longer she burnt, the lesse paine she felt, Acts and Mon. p. 830. the like is related of Cuthbert Simson, who was thrice in one day rackt in the Tower, the first time, three howres in a rack of I [...]on, p. 865. because he would not discover who they were, whom he did well to come to their worship, this man when he lay in prison, had a vision of exceeding comfort, one came in to him in prison at eleven of the Clock, opening 3. doores, and having no Candle nor Torch that he could see, but giving a brightnesse and light most comfortable to his heart, said, Ha, unto him, and departed againe, p. 866. this story Cuthbert Symson told [...]o one Mr. Austen 4. times.

And as God assisted them in their sufferings, in making them to endure tortures: so did he assist them in their answers, to the shame of persecutors, I will instance but in one to avoide tediousnesse, (though upon search I could instance in many) wh [...]ch was one Priests wise, who could not so much as reade, Acts and Mon. p. 889.

[Page 40]

Art thou a mans wife.

I have an Husband and Children, and have them not; so long as I was at liberty, I refused neither Husband nor Children; but now standing here as I do stand in the Cause of Christ and his [...]ruth, where I must either forsake Christ or my husband, I am contented to stick only to Christ, my hea­venly Spouse, and ren [...]unce the other: he that leaveth not fa­ther, sister, brother, husband, is not worthy of me.

Christ spoke this of the Martyrs which dyed, because they would not do sacrifice to the false Gods.

And I will rather dye then worship that Idoll, which with your Master you make a God.

You callet, will you say, the Sacrament of the Altar is an Idoll.

There was never such an Idoll, as that which Pri [...]sts command to be worshipped with fond fancy; but Christ commanded to be eaten and drunken in remembrance of him.

Did not Christ say this is my Body.

Yea, but he meant not carnally, but sacramentally▪ for which I will give my reason.

Sure it will be goodly geere.

Such as I will lose this poore life of mine for.

Then you will be a Martyr.

If the denying to worship that breaden God, be my Martyrdom I will be a Martyr; bu [...] for my reason, this it is, Christ doth sit at the right hand of God: therefore he is not in a peece of bread; if he did offer his body once for all, why do you make a new offering.

You are a jolly Protestant, in what Schooles have you been brought up.

I have upon the Sund [...]ies visited the Sermons, and there have I learned such things as are so fixed in my breast, that death shall not seperate them.

But if thou wert an honest woman, thou wouldest not have left thy Husband and Children, and run about the Countrey.

Sir, I laboured for my living, and as my Master [Page 41] Christ counselleth me when I was persecuted in one City, I fled to another.

who persecuted thee?

My Husband and children, for that I would have them to leave Idolatry, and worship God in Heaven, I fled, because I would not be partaker in that foule Idoll the Masse.

Let this mad-woman be put down to prison, till we send for her husband.

I have but one husband, who is here already, and in prison with me, then sundry Priests talked with her.

Leave of thy wicked opinion about the Sacra­ment of the Altar, the naturall body and blood of Christ.

Be ashamed to say a peece of bread is turned into the body of Christ; which bread doth mold, and mice eat, Gods own body will not be so handled, and kept in prison and boxes, let it be your God, it shall not be mine; for my Saviour sitteth on the right hand of God.

Now truly the Divell hath deceived thee.

No, God hath opened mine eyes to see the right use, and your abuse of the blessed Sacrament.

What sayest thou of the holy Pope?

He is Antichrist, and the Devill, then they all laughed.

Nay, you had more neede to weepe, then to laugh, and to be sorry that ever you were borne to be Chaplains of that whore of Babylon, I defie him and all his falshood, get you away from me.

Why, we come for the profit of thy soule.

How save you soules, seeing you preach damnable lyes, and destroy soules?

How provest thou that?

You damn soules, in that you teach people to wor­ship the worke of mens hands, and to worship a false God of your own making of a peece of bread, and that there is a purgatory, when Gods sonne hath by his passion purged all, & you make God, & sacrifice him, when Christ his body was a sacrifice once for all; you teach people to number sins in your eares, & say they be damned, if they confes not all, when [Page 42] Gods word saith, who can number his sins; you sell your prayers for money, and make them b [...]y pardons.

This godly woman having a moneths liberty, coming into Peters Church, beheld there a Dutchman making new noses to Images that were defaced in King Edwards time.

What a mad man art thou to make them new noses, which in a few dayes shall all lose their heads.

He accused her, and called her whore.

Thou art accursed, and so are thy Images, thy Ima­ges are whores, and thou art a whore-hunter; for doth not God say, you go a whoring after strange Gods: then was she clapt up, and had no more liberty.

Leave thy fond opinions, thou are not able to answer such high matters.

I am not, yet with my death I am content to be a witnesse of Christ his death, my heart is fixed, I will never turne to their superstitions.

The D [...]vell leades her.

No, it is the spirit of God, who leadeth me, and cal­led me in my bed, and at mid-night, and opened his truth to me.

After the sentence was read against her, the Priests told her, her life should be spared if she would recant.

I will no [...], God forbid that I should lose an eternall life for this carnall and short life, I will never turne from any heavenly husband, to my earthly husband; from the fellow­ship of Angels, to mortall Children: and if my Husband and Children be faithfull, then am I theirs: God is my Fa­ther, God is my Mother, God is my Sister, my Brother, my Kinsman, God is my Friend most faithfull.

Thus you see the great assistance this poore woman had from God in her answers, though she could neither write nor read, whose answers I have briefly set down, though at large they are more fully exprest. Acts and Mon. p. 889. 890. 891. by which we may gather what assistance the weakest confessor of Christs truth m [...]y expect.

4. Motive. Habituall confession is an evidence of our union with God and Christ. 1 Iohn 4.15. Whosoever shall confesse that Iesus is the sonne of God, God dwelleth in him, and he in God: this [Page 43] confession is not meant simply to confesse this proposition, [Jesus is the Sonne of God] in word o [...]ly; for so all the King­doms of England, Scotland, France, Spaine, &c. confesse, and the carnallest amo [...]g them, would be ready to fly in the faces of those that sh [...]uld gainsay it, nay, this the Divels confes, Mark. 1.24. I know thee who thou art, the holy one of God, to understand therefore what this confession was, know that it was as much as a mans reputation was worth to confes Christ to be the Son of God, Iohn 9.22. the Jews agreed, that if any man did confes that he was Christ, he should be put out of the Synagogue; nay, it was a ma ter of imprisonment: Sauls Commission was, Acts 9.2. That if he found any of that way, whether men or women he should bring them bound to Ierusalem: and verse 14. Ananias saith, he had authority from the chiefe Priests, to bind all that call on thy name: Yea, for confessing of Christ in Preaching, Peter and Iohn were whipt, Act. 5.40. and Paul five times, 2 Cor. 11, 25. Yea, for the confession of Christ, Peter was put to death, Ioh. 21.17. and Iames, Act. 12.2. So it was a matter often ignominious, and some­times Capitall to confesse Christ: So the meaning is, that whosoever in times and places shall confesse any fundamen­tall point or cause, when its accompanied with hazzards, as that truth then was, and the same truth in some places of the world at this day is, it is a declarative evidence of his union with the Lord. That an habituall confession of Christ with the losse of all, is an evidence of the spirit being in us, see 2 Cor. 4.10.11. Alwaies bearing about in the body the dy­ing of the Lord Iesus, that the life also of Iesus might bee made manifest in our body; for we which live are alwaies delivered unto death for Iesus sake, that the life also of Iesus might bee made manifest in our mortall flesh. The meaning is this, where­as it was objected to Paul and other Christians, that they were in continuall danger of death, the Apostle answers, what then? First, it is the dying of the Lord Jesus, both because it resembles Christ suffering and dying for us, and also because it is for his sake. Secondly, it is a manifestation (whiles we have such an habit to confesse Christ, that the life of Je­sus is in us, and then vers. 11. the Apostle shewes that this was a finall cause why he and other Saints had an habituall [Page 44] intention to dye for Jesus sake, and therein to confesse the truth of God, for of that he speakes, vers. 13. we having the same spirit of Faith, as it is written. J beleeved, and therefore have I spoken: we also beleeve, and therefore speake.) Which finall cause was, that the life of Jesus may be manifested in our mortall flesh, that whiles wee are ready to lay downe our mortall lives for Christ, we may manifest both to our selves, and others, that the life of Christ is in us. So that as God said to Abraham, when he was ready to but the knife to Isacks throat, Gen. 22.12. Now know I that thou fearest God, see­ing thou hast not withheld thy Sonne, thy onely Sonne from me; so will Conscience say unto thee, now know I, that thou hast a spirituall life in thee, and art united to Christ, seeing thou dost not withold any of thy dearest comforts from the Lord, but art willing to leave them all, for the confession of him, and his truth.

5. Motive to stir us up to confession, is the abundant com­fort God is wont to give his people in their confession. When Peter and Iohn had confessed Christ before the Counsell, they went away rejoycing, Act. 5.41. When the Jewes stirred up the devout and honourable Women, and the chiefe men of the City, and raised persecution against Paul and Barnabas, and no doubt, against others of the brethren with them, and expelled them out of their coasts, Act. 13.50. its said, The Disciples were filled with joy, vers. 52. Act. 23. When Paul had witnessed the truths before the Counsell, among other truths the truth of the Resurrection, and upon a dissention that arose betwixt the Pharisees and the Sadduces was in danger of being pulld in peeces, ver. 10. That very night the Lord stood by him, and said, Be of good cheere Paul, for as thou hast testfied of me at Jerusalem, so must thou also beare witnesse of me at Rome, vers. 11. when John was banished into the Isle of Patmos, for the word of God, and testimony of Jesus Christ, he was in the spirit on the Lords day, and received those giorious reve­lations, Revel. 1.9.10. To him that overcomes, not onely some particular lusts, which naturall men may doe being mo­ved by rationall principles, but all lusts, and more particular­ly, those lusts which are wont to assault us with treachery, to Gods truth, Hee that overcomes, I will give him the hidden [Page 45] Manna, Revel. 3.17. that is, the comforts of the Spirit, which taste as sweet to the conscience, as Manna to the taste, and I will give him the white stone, that is, the sentence of absolution in his owne conscience, alluding to the manner of absolutions in old time, which were writ in white stones by the Judges, as sentences of condemnation were in blacke. So that as God is wont to instill comfort into the soule when it melts in Confessions and humiliations, or when it hath been conslicting with some strong lust, and hath got vi­ctory, or when the soule puts forth, its strength in duty, and wrastling prevailes with God, as Iacob, Hos. 12.3. who by his strength had power with God, he wept and made suppli­cation, and found the Lord in Bethel; so is the Lord wont to drop in comfort, when wee confesse his name to the losse of some deare enjoyment, the want whereof is made up with inward comfort, proportionable to the measure of what we foregoe for God, 2 Cor. 1.5. Else how could we receive an hundred fold, brethren, and sisters, and father, and mother, and children, and lands, with persecutions, Mark. 10.29.30. and that not onely in heaven, but also in this time, in the Greeke, now in this time, and that when we are in close pri­sons, and want every one of these; so that we receive so much comforts from the spirit of God, as equals, nay, farre exceeds the comforts that all these could give unto us if we had them together.

Philpot the Martyr said, as I remember, in a Letter to the Lady Vane, Beleeve it there is no such joy as that the Saints feele under the Crosse, when they imprison our bodies they set our soules free. Master Bradford also in a Letter to his Mother, Acts and Mon. Ʋol. 3. pag. 308. saith, 'Indeed I thanke him more of this prison, then or any parlour, yea, then of any pleasure that ever I had, for in it I finde God my most sweet God alwaies. Luther said of one Taulerus, that man of God, (as he calls him) upon his owne experience said, That God is never more kind and amiable unto his children, never more sweet and familiar then after the triall of tribu­lation. But we need not goe to particulars, seeing all Saints, but specially those that have suffered for a good conscience, finde it an experimentall truth.

[Page 36] Vocati sumus ad nulit [...]m, &c. VVe are called to the war [...]are of the living God [...]v [...]n th n when we an­svvered to the vvords of the Sacra­ment. Tertul ad Mar [...]yrs. cap. 4. VVh t [...]ese words are he tels us in his booke of [...]aptisme6. The sixeth motive to confession of Christ, is our Bap­tisme, its the Apostles owne motive, Heb. 10.23. Having washed our bodies in pure water, let us hold fast the conf [...]ssion of the hope, without wavering; as if hee should say, Baptisme bindes Christians to an unwavering confession. To be bapti­z [...]d into the name, doctrin [...], & profession of Christ, and in our hearts to denie his truth, what is it save a meere mockery: the dispensatio [...] of Baptisme is upon a presupposall that we are Christs Disciples, Mat. 28.19. Make disciples all nations, bapti­zing them; but how are we Christ his disciples, if we have not learned to deny al (friend, and life, and all) for the Lord? Lu. 14.26, 27. which sure we have not done, if we have not learned ha­bitually to confess [...] the Lord. To be Baptized into the faith of Christ, and after to deny Christ, is, as if a Soldier listed under the command of his Captaine, or Colonell, should renounce him and sight under the enemies banner. Without beleeving, Philip told the Eunuch, it was not lawfull to be baptized, Act. 8.37. Now all true faith which is unto righteousnesse, hath a confession also unto salvation conjoyned with it. When a tentation comes to deny the Lord, or be ashamed of his cause, let us repell it thus; am I not baptized into the doctrine of Christ, and shall I deny the Faith of Christ, am I not a Sol­dier of Christ? and therefore not be cowardly, nor a runne-away from my Colours when the battell is to be fought.

7. The seventh motive to confession of Christ, is the horror of conscience that have befallen them that have denyed Christ, and his truth, besides Christ his denyall of them in heaven, Christ is wont to fill their consciences with horror, feare: witn [...]sse Judas, who having in heart denyed his Master, (which Peter never did) went out and hanged himselfe. Famous is the story of Jacobus Latomus of the University of Lov [...]e, who in his publike Lecture fell in an open fury and madnesse, uttering such words of blasphemeus impiety and desperati [...]n, that the other Divines which were there, namely, Ru [...]rdus, Athusianus, were faine to carry him a­way as he was raving, and so shut him into a close Cham­ber: from that time unto his last breath.Latomus had never any thing else in his mouth, but that he was damned and re­jected of God, and that there was no hope of salvation for [Page 47] him, because that wittingly, and against his knowledge, hee withstood the manifest truth of his word, Acts and Mon. Vol. 3. pag. 964. ex epist. Senarcles ante hist. de morte Deazij. But some may object, this denyall was of the highest nature, it was the sinne against the Holy Ghost, therefore no wonder it was punished with such horror; therefore see what horrour came upon Judge Hales, being overcome, as was supposed, by the fraudulent assaults of Doctor Day, Bishop of Chiche­ster, and Judge Portman, he was brought in [...]o great terrour of conscience, and thought himselfe utterly forsaken for his denya [...]l of Christ; so sending downe his servant for a cup of beere, (having lyen all the night sobbing and groaning) in the morning wounded himselfe with his Penknife, in divers pla­ces of his body, but his servant returning, he was stopt of his purpose that time, but in a short while after going into the Country, and having set all things in order, he drowned himselfe. Acts and Mon. Vol. 3. pag. 186. But some may ob­ject, perhaps this man was a wicked man, and therefore God filled him with such horror for denying the truth.

See then the example of ago lly man whose soule was filled with horrour, for denying Christ, it was Thomas Bilney of of whom Latimer in his seventh Sermon saith, I knew a man my selfe, little Bilney, that blessed martyr of God, who what time he had borne his faggot, and was come againe to Cam­bridge, had such confl [...]cts within himselfe, that his friends were afraid to let him be alone; they were faine to bee with him day and night, and comfort him as they could, but no comforts would serve; and as for the comfortable places of Scripture, to bring them to him, it was as though a man should have runne him through the heart with a sword. Also in his eight Sermon, fol. 132. he saith, When Bilney came to Cambridge, after the bearing of his Fagot, a whole yeare af­ter he was in such anguish and agony, that nothing did him good, neither eating nor drinking, nor any other communi­cation of Gods Word; for he thought all the Scriptures were against him, and sounded to his condemnation. Latimer of­ten communed with him, but all things whatsoever any man could alledge to his comfort, seemed to him to make against him, yet for all that, afterward he came again: God endued [Page 48] him with such strength of faith, that he not only confessed his saith in the Gospel of J [...]sus Christ; but also suffered his bo­dy to be burned for the same Hipocrisie, and that volunta­rily; for taking leave of his friends in Trinity Hall, telling them he would go up to Ierusalem (alluding to Paul: Speech) he went into Norfolke, and there preac [...]ed privately, to confirme the Saints, then preached he openly in the fields, confessing his fact, a [...]d preached publikely the Doctrine which before he had abjured, untill his apprehention, Acts and Mon. Vol. 2. learne we then from these examples, not to deny the truth, least God fill us with like horrour.

8. The eight Motive. The examples of Saints who have confessed Christ before men, examples either of good or evill, are apt to set us on fire. Christ, 1 Tim. 6.13. being brought be­fore Pontius Pilate, witnessed a good confession, and it was at such a time, when his life was in hazard by confessing, and a likelihood of safety by denying from this High-Priests confes­sion: the Apostle exhorts the Hebrewes to confesse, Heb. 3.1. compared with Cap. 4.14. the Hebrews seeing many sufferings to attend the confession of Christ, for feare thereof they were ready to startle aside: here the Apostle bids them consider the High-Priest of their confession: the word in all places is [...] which signifies confession, he confessed the truth here, and is now entered into Heaven, to interceede for us, and to as­sist us by his power in confession; therefore let us hold fast the disposition of confessing his name: see Paul 2 Tim. 4.16. When all men forsooke him, he confest Christ and his truth. Peter did the like before a Counsell, Acts 4.12. Psal. 119.46. Dan. 3.18 Bee it known unto thee ô King, we will not serve thy Gods, nor worship thy golden Image: the flesh indeed hath a principle never to venture further in confession, then one may be free from danger, and not to put any further to Sea, then they can safely put in againe into the Haven, if they see a storme com­ming; and they think persons mad that will expose themselves to danger by confession; but a Christian is never in a right frame, till he seeme to the world to be mad.

We are not to follow the patterns of carnall men, those that looke to be excellent in any art or science, choose out the rarest patterns, so must we; would we be eminent in Christianity, we [Page 49] must not propose unto our selves some coward that runs away before the battle, but behold those that loved not their lives in the cause of God, in comparison of the holding of the word of their testimony, Revel. 12.11.

Such an one was Iohn Badby, who being condemned for his confessing the t [...]u [...]h, was brought into Smithfield to suf­fer, when the Prior of Saint Bartholomew brought the Host and shewed it to the Martyr at the stake: they demanded of him how he believed in it, he answered, he knew well it was hallowed bread, and not Gods body, and then was the Tun put over him, and fire put unto him, and when he felt the fire, he cryed, mercy, (calling belike upon the Lord) and so the Prince immediately commanded to take away the Tun, and quench the fire: the Prince (his commandement being done) asked him if he would forsake heresie, to take himselfe to the faith of holy Church, which thing if he would do, he should have goods enough, promising unto him also a yearly stipend out of the Kings treasury; but this valiant Martyr neglected and refused the Princes proffers; wherefore the Prince com­manded him straight to be put into the Tun again, and that he should nor afterwards looke for any favour; but as he was not allured by their rewards, so he was not abashed by their torments, but remained invincible till death, Acts and Mon. vol. 1. pag. 682. See other examples more ancient, there is a memorable example of some such in Iustine Martyrs time, [...], and there was a certaine woman that lived with her husband, an uncleane person, she being also given to uncleannesse formerly, but after that she knew the do­ctrines of Christ, she became continent and wise, and perswa­ded her husband in like manner so to be, shewing him again and again the Doctrines of Christ, setting before him that e­verlasting fire which is prepared for unchast and voluptu­ous persons that live not continently, and according to right reason; but he remaining in his unnaturall uncleannesses, made his wife estranged unto him by his actions; for she counting it wicked to lye with him, contrary to the Law of nature, and contrary to right, every way to make passages of pleasure, she consulted to be seperated from her bond of mar­riage, but her friends disswaded her giving her hope, that her [Page 50] Husband would be changed in time to come, so she continu­ed still with him; but her Husband after going into Alexan­dria, was reported to have become much worse, the woman fearing that if hence forward she used the same bed and board, she should be partaker of his wickednesse, giving him a bill of divorce, was seperate from him: upon this, her Husband accused her to the Emperour, that she was a Chri­stian, the woman being cited, petitioned that she might have leave to set her house in order, and then she would answer the accusation, which when she had obtained, her husband withdrew his bill, and prosecuted against h [...]r no further (the cause of it Iustin doth not expresse; but I suppose, it was least his wife should have accused him of that we call Sodomy be­fore the Emperour) but set upon Ptolomy her friend, who had taught her Christian Religion, and got him put in bonds by the meanes of a certain Centurion, he bidding the Centu­rion aske Ptelomy whether he were a Christian; for this wicked man knew his uprightnesse, that he would presently confesse what he was, the said Ptolomy being long tortured by the Centurion, was in the end brought to the Governour Vrbicius, who being examined, confessed himselfe a Christian; for which profession Vrbicius commanded him to be carried away; upon this, one Lucius a Christian being present, spake to this effect: this man convicted to have committed any wickednesse, art thou moved to punish him, because he glo­ries in the name of Christian, who is neither Adulterer, Manslayer, nor Robber, O Vrbicius thou dost not judge as becomes a godly Governour, Vrbicius made no other answer to Lucius, but that he seemed to be such an one as one as Ptolomy was, and so commanded Lucius to be carried away also, Lu­cius gave him thankes in that he was freed from evill Lords, and sent to a good God, with these also there was a third, who suffered with Lucius and Ptolomy, this cruelty of Vrbicius the Governour being done in the City of Rome, and other cruel­ties against Christians else-where, gave occasion to Iustin Martyr to write his former Apologie to the Roman Sena [...]e, in the behalfe of Christians, Justin. Apol. 1. ad Rom. Senat. To these might be added the examples of many others, who [Page 51] are and ought to be unto us parents of confession of Christ, but these shall suffice.

9. The ninth motive to sti [...] us up to confesse Christ, is that he will in this case confesse us before his Father in heaven, and so crowne us with glory, Matth. 10.32. as its true, that if we deny him, he will deny us; so is it true, if wee will confesse him, he will confesse us. Tertul. in his Book written to the Martyrs in prison (for so, all that then witnessed Christ were called, and the word Martyr signifies a witnesse, Cap. 4.These Martyrs in prison vvere vvo­men. hath an ex­c [...]llent Exhortation, Timebit forsitan caro, &c. Perhaps the [...]h will f are the heavie sword, the high crosse, the sury of beasts, the most exquisite punishment of fire, and all the in­ventio [...] of the hangman in his torments, but let the spirit oppose unto it selfe and the fl [...]sh, that though these things be bi [...]ter, yet are they received of many with a patient minde; yea, willingly desired for fame and glory sake, not onely of men, but also of women, that you also the blessed women may also answer to your Sex.

Lucretia being ravished,Deus im­mortalis habeti de cui & Empedo­cles arden tem frigi­dus Aet­nam insi­luit Quas ma aut Horat. slew her selfe in the sight of her friends, that she might glory in her chastity. Mutius burn [...] his hand upon the Altar, (he meanes Mutius Scaevola) that same might carry abroad his action. Heraclitus who burnt himselfe being daubd over with Cow-dung; also Empedocles who leapt into the fire of Mount Aetna, and Peregrinus who burnt himselfe, out of vaine-glory, when a great part of Greece were present at the Olympian Games, (as Pamelius out of Lucan, and Marcellinus observes.) Women also have despised the fire: Dido when after the death of her most deare husband, she was caused to marry (to one Hier­bas, as Pamelius expounds it) slew her selfe. The wife of Asdrubal when Carthage was on fire, seeing her husband Petition Scipio, threw her self with her children into the bur­ning of the City. Regulus a Roman Captaine being taken prisoner by the Carthaginians, being unwilling that he alone should be chang'd for many prisoners of Carthage, was wil­ling rather to be given to the enemies, being put into a tub which was every where driven thorow with nailes, hee felt so many crosses. Cleopatra poysoned her selfe with Serpents [Page 52] that shee might not fall into the hands of her enemy; if so much of the strength of the body and mind be sold for earth­ly glory, that persons despise the sword, fire, crosse, beasts, torments for the reward of mans praise? I can say, these things that you suffer, are but small in comparison of the hea­venly glory, and divine reward; if glasse be worth so much, how much is the true margarite worth? Who would not bestow as much upon that which is true, as they doe upon that which is counterfeit. And a little after he addes, these Examples not without cause the Lord hath brought into the World; now to exhort us, and in that day to confound us, if we feare to suffer for his truth to salvation, which others have affected for vanity to destruction.

And he addes in the 6. Chapter of the same Booke, Some man will suff [...]r that for the cause of man, which he doubts to suffer for the cause of God. Herein the present times can teach us, how many persons of quallity put an end to their birthrights, dignities, and lives, for the cause of man, either of him, if they shall doe any thing against him, or of his ad­versaries if they shall stand for him: alluding to the killing of those who stood contrary to the side of the Emperour Se­verus. Shall hope of earthly glory or preferrement make men so to confesse in such dangerous cases, wherein oft they lose themselves and theirs; and shall not the hope of heavens glo­rie set an edge upon their Confessions? Shall the short glory of a corruptible Crowne make men to goe encounter in the middst of swords and bullets, that they may bee praysed, or have some small reward if they scape alive out of the battle; and shall not Christians who are more then Conquerors, Rom. 8.37. [...], in that they are sure to have a Crowne before they strike a stroke, venture to combat against all oppositions whatsoever, and to confesse the cause of Christ against all op­positions whatsoever, even to the losse of life.

Object. But the feare of death is not so much as the feare of torments.

Answ. Herein we have the promise, that God will not suf­fer us to be tempted above that we are able, he will either abate the force of the fire, or give us strength to beare it, the [Page 53] remainder of wrath God will restrain, Psal. 76.10. Residium iratum cinget, Vatab. Let the fury of the persecutor goe out so farre as our strength reaches, and girds in the rest; besides greater is he that is in us, then he that is in the world, 1 Ioh 4.4. Was not Christ thy head tortured for thee, when his hands and feet were nailed to the Crosse, remember the tortures of a guilty Conscience for the present, and the tortures of hell hereafter, Heb. 11.35. others were tortured, [...] the word signifies to beat a Timbrell, they were beaten as if they were Timbrels or Drums; Suidas uses the word, [...], when men are beat with clubs, or such like instru­ments, so was Eleazer, 2 Mach. 6. and the 7. Brethren, because they would not eat Swines flesh, 2 Mach. 7. The sto­ries are dreamed no other then humane stories, yet not to bee slighted. Eliazer a principall Scribe aged 90. yeares, being constrained to open his mouth to take in Swines fl [...]sh (which was contrary to the Law of God) spit it out, and came of his owne accord to the torment, vers. 19. Some of his old acquaintance that had the charge of that wicked Feast, be­sought him to bring flesh, such as was lawfull for him to use, and to make a show as if he did eate of the flesh taken from the Sacrifice commanded by the King, that in so doing, hee might be delivered from death, to which he answered, ver. 24. It becommeth not my age to diss [...]mble, wher [...]by many young persons might thinke that Eliazer 90. yeares old, was gone to a strange religion, and so through mine hypocrisie should be deceived by me, therefore rather then he would doe this, he chose torment, and was put to death with stripes, 2 Mach. 7.1. A mother with her seven sonnes were compel­led by the King to taste Swines flesh, who refusing, were tor­mented with scourges and whips, one had his tongue cut out, and was fried in a pan alive, another had the skin of his head with the haire pulld off, and all of them were in the sight of their mother exceedingly tortured, comforting them­selves in the resurrection & life everlasting, & other Scripture consolation. Where extreame tortures are inflicted upon per­sons, their proportionable consolations are wont to abound, 3 Cor. 1.5. Tertullian tells of the Lacedemonians, That they [Page 54] have a solemnity among them; wherein certain Noble young youths are whipt before the Altar, their parents and friends standing by, and exhorting them that they persevere, accoun­ting it a greater glory and side that the life yeelded to the strokes then the body, Lib. ad Martyr. cap. 4. Shall persons for glory and fame endure tortures, and shall not we for a good conscience: Besides, if thou beest never so dismembred for a good Conscience, remember thy body shall be raised up a glorious body; it doth not stand with justice, that our b [...]dy shall be racked and tortured for Christ, and another new made body to weare the Crown.

10. The tenth motive to confession, is the goodnesse of the cause we confesse, it s the word of God and Testimony of Je­sus, Revel. 1.9. the name of Christ, Acts 5.41. Conscience to­wards God, 1 Pet. 2.19. this is thank worthy of a man, for Conscience towards God to endure griefe: this is that which we confesse, and persecuters oppose, Mr. Bradford in a letter to the City of London saith, although my manifold sins have justly deserved all the tyranny that Man or Devill can do to me, yet the Bishops and Prelates do not persecute them in me, but Christ himselfe, his word his truth, and Religion, Acts and Mon. pag. 310. and in a letter to Cheshire and Lan­kashire, he saith, the Condemnation, is not a Condemnation of Bradford simply, but rather a Condemnation of Christ and of his truth, Bradford is nothing else but an instrument in whom Christ and his Doctrine is condemned, how many men have lost their lives to free the Common-wealths of the world from slavery; shall common liberty be a cause worth so many mens lives? and shall our estates, honours, and lives, be too good for the cause of God and Conscience, it was the cause and not the sufferings, only the primitive Christians glo­ried in, Rom. 8.36. for thy sake we are killed all the day long (meaning in the disposition and purpose of their hearts, and in respect of their continuall danger) and counted as sheepe for the slaughter.

Tertull. in his booke to Scapula, that persecuting Governour brings in the Christians glorying in the cause they confessed, Cap. 4. pro tanta innocentia, &c. we are burned for such inno­cency, for such honesty, for righteousnesse, for chastity, for [Page 55] faith, for truth, for the living God, which neither sacrilegi­ous persons, nor enemies of the common-wealth, nor trai­tors are wont to suffer; for now this name is vexed of the President of Legio and Mauritania, even unto death, as it was commanded from the beginning against these, but the grea­ter the sufferings, the greater the rewards that follow, your crueltie is our glory.

Mole [...]us on the 69. Psalme, vers. 5. hath an excellent histo­ry, it was of one Vsthaz [...]n, Eunuch of the King of Persia, som times his Schoolemaster, and afterward his faithfull ser­van [...], who when by the command of the King he was to be put to death for the confession of the doctrine of Christ, he desired this onely, for many benefits bestowed upon the Kin [...], and for his continuall faithfulnesse towards the Common­wealth, that he might not be reported to suffer punishment as an unfaithfull person, or as one that deserved ill of the Kings familly, and that it might be signified to all by pub­like Proclamation, that Vsthazan was pu [...] to death for no other cause, but because he having embraced the Doctrine of Christ, would not worship the Sun [...]e, nor give divine worship unto it, which when he had obtained, he dyed with a most peaceable spirit. The story is in Eus [...]bius, if my me­mory saile not, the cause of Christ calls for Confession, and so much the more in that it lies at stake in the midst of his ene­mies, this advantage we have above glorified Saints, they con­fesse Christ in the midst of his friends, but Saints in this life, confesse in the midst of his enemies. Besides, we might have lost our estates and lives for other causes; hence Bradford said, Oh what benefit? That I who deserved death by rea­son of my sinnes, should be delivered to a conformation and testification of Gods truth. Letter to the U [...]iv [...]rsity of Cam­bridge, Acts and Mon. pag. 331. Christians in their Confes­sions so prized the cause of Christ, that when Arrius Antoni­nus in Asia did vehemently persecute, all the Christians of that City joyning hands offered themselves before his judg­ment seate, he taking a few of them, said to the rest, [...]. O wr [...]tches [...] ye desire to dye, you have ropes, or places to cast your se [...]ves downe headlong. Tertul. ad Scap. cap. 5. H [...]reupon this Au­thors [Page 56] speakes to Scapula, the Governour, if it should be done thus at Carthage, what wilst thou doe with so many thou­sands of men and women offering themselves to thee, how many fires and swords wilt thou have need of, the tenth man in Carthage is to be taken of thee, — spare thy selfe, if not us; spare Carthage if not thy selfe.

2 Vse For exhortation, if Christ will deny those that ha­bitually deny him, be exhorted to learne to deny your selves in the frame-bent, or habit of your hearts, that you may not deny Christ; he that hath not learnt to deny himselfe, the first tentation that comes, will put him upon the denyall of Christ.

Now to deny our selves, is to renounce every thing in the habit of our heart, that comes in competition with the Lord and a good conscience, that when either that enjoyment must be left or a good conscience, we are content to let that en­joyment goe rather then a good Conscience. This was the frame of Moses spirit when he saw the treasures and pleasures of Egypt, and a good conscience could not be held together; upon deliberation hee chose to suffer affliction with Gods people. So the three Children when they could not hold their lives and a good conscience, were content to be cast into a fiery Furnace. When one told Luther that the truth could not be preached without offending the Priests, he made this answer, Ego obtuli me, &c. I have offered up my selfe in the name of the Lord, his will be done, what sayes he, they will kill me? Well, they will not raise mee up againe, that they may kill me againe, they will defame me for an here­tick? Well, Christ was counted with the wicked.

Perhaps thou spi [...]s at Idolatry, but whatsoever thou holdst when Gods calls for it, thou makst an Idoll of it; Asa had made an Idol of his mother, had he not deposed her for set­ting up an Idol in a grove. No doubt would Micaiah have prophesied as the other Prophets did, and have spoken well to King Ahab, and would the Baptist have been sparing in urging the seventh Commandement, they might have beene great with their respective Princes; but when God put them upon a businesse that would hazzad all, they feared not to tel their Princes those things from God, which doubtlesse they [Page 57] did forsee, would at last, procure the bread and water of af­fliction.

I am sure there was nothing so deare to the Lord, but he parted with it for his people, he had but an only begotten Son that lay in his bosome, and he emptied him of his glory, and parted with him for us, and should we not part with all that we have for him, Besides, those things which Saints have habi­tually parted with for Christ, how oft hath God given them again to them with advantage; so Queene Ester left her life, if I perish, I perish, and the three Children who chose a fiery Furnace, rather then Idolatrous worship, God gave them all their lives again, and preferment to boote. Abraham lest all he had for God, yea, his dear Sonne Isaac, and God multiplied all that he had, Moses left the Court of a Prince for God, and in time he might have been King of Egypt, and God made him after the Prince of his people, Joseph left a plentifull house for a good Conscience, and God intreated him kindly in prison, and after raised him to great preferment in Pharohs Court; perhaps he will not thus exalt thee (for as the way of his judgements are unsearchable, so are the wayes of his mercy) yet are sundry of his Children so exalted, and for thy part thou mayst make full account of peace of Conscience, and his bles­sed shining face which are an abridgement of all other bles­sings.

Experience tells us, when Gods people part with any thing for God, God makes it up with better then they forgoe; for example, he makes up losse of liberty, with liberty of Conscience, poverty with riches of faith, Ruth left her Coun­trey of Moah for Religion, and God gave her a plentifull e­state by her Marriage with Boas: the Apostles suffered paine when they were whipt, and God made it up with the joy of the Holy-Ghost, Acts 5.41. In civill dealings we count it wis­dom to put our mony or land to the greatest improvement, there is no way so to improve an estate or life, as to leave it for Christ, for so it shall be saved, in li [...] whereof we shall have peace on earth, and glory in heav [...]n, a [...]d what though carnall reason, that bitter enemy of God, laugh at these things, yet as it was never able to find out the truth of God, so was it never able to judge of them, yet should it be the noble disposition [Page 58] of Christians to call back their mindes from their sences, and so much the more in that we have Christ his expresse word, Mat. 10 39. He that saveth his life shall loose it, and he that looseth his life for my sake shall find it; wherein Christ speakes after the manner of the world, who when they have kept their lands, liberties, and lives, though it be with the wounding of their Consciences, and complyance to all abominations of false Doctrine and false Worship: they say such a man hath saved his land, liberty, or life; to this Christ saith, have they saved them? well, but they shall loose them eternally on the other side; when Gods faithfull servants forsake their estates, liber­ties, relations, or lives for Christ, the world thinks such men are fooles, they have lost fine accomoditions, great revenews, rich trades, and which is more, their precious life; well, saith Christ, have they so lost them as you think? nay, saith Christ, you are deceived; for they shall find them for ever.

On the other side take a man that to save his living or life, hath denyed the faith, and Ship-wrackt his Conscience, what is that can give him peace? other wants may be helped, as poverty by contribution, imprisonment by enlargement; but nothing can salue this malady, but the blood of Christ, and an habituall disposition to confesse what we have formerly de­nyed. Besides, what is become of Demas his goods, which he gained or saved,In Sy­nops. when he forsooke Saint Paul, and became a Priest of the Heathen Gods at Thessolonica, as Dorotheus re­ports; what is become of their livings which were gained or saved in Queen Maries time, by denying the truth, are they not all or most turned to dust; but what the Martyrs lost, they have found it in Heaven: If the Phisitian bid us leave such meate or drink, because he hath seene our water, or felt our pulse, we obey him, and shall we not (when God who hath felt the everlasting pulse, doth so command) leave such enjoyments as he would have us to leave, especially seeing he knowes such a thing would not in that condition be good for us.

Sweet is that disposition when the Soule will not part with God for price, but is willing to go to prison, or to death with him, Acts 21.13. as that Martyr who s [...]id, though he could not dispute, yet could he dye for Christ; for want of [Page 59] which conclusion, when temporall hazards, or outward re­linquishments come, many fall off and are offended at such wayes and truthes as formerly they received with great ap­probation, and fall to dispite those who first put them upon such hazardous courses, as their hearts are unwilling to close with. But Christians whose hearts are perfect, resolve, as that Martyr Iohn Araley, Acts and Mon. vol. 3. p. If every haire of my head were a man, it should suffer death in the faith I now stand: let us in the Lords strength with him resolve, I have an honour, an estate, a life; but had I an hundred of every sort, they should all pack for Christ, God forbid that I should re­joyce in anything more, or in any thing equall with him who is my love.

Obj. But if this be our duty, that we must habitually denye our selves in all for the Lord, what is the reason, persons are so unwilling to part with their enjoyments, when God and a good Conscience call for them?

Answ. There are many causes hereof, as

1. A placing of anall-sufficiency in whole or in part,Animus per omnes mun­di partes commeans alque dif­fusus, ex quo anima quae nas­cuntur ani­malia vi­tam capi­unt. Saltria lib. 4de gu­bern. dciex Pithagora, in the comforts and creatures here below, so that as the ancient hea­thens made Gods of their Garlick, Onions, Hearbes, Plants, Fruites, not so much in respect of these things themselves, as if they thought them to be Gods; but because they thought God to be an universall spirit, partially subsisting in them; so most men think part of their comfort to be in the things of this world, and that it cannot be had else-where, save in them; and hence they will not forgoe them: whereas there is no comfort in any creature but is more eminently in God, as whatsoever is in the effect, is virtually in the cause; whatsoever sweetnesse or comfort is in Wife, Children, or Estates, is much more in God, else could not the Saints have these things when they are in prison, and in the middst of persecution, as Mark sets down they have, Mark 10.30.

2. The second cause is want of assurance of a better happi­nesse, the soule of man claspes fast hold of happinesse, either true or apparant, like men upon the point of drawing whatso­ever they lay hold of, they will not let it go; naturally men are loath to let go their present happinesse how low soever, till they be sure of a better; a servant will not willingly part with [Page 60] a bad service, till he be sure of a better master, were a man as­sured that God had pardoned his sins, and accepted him in Christ, he would say, let an Estate, Friends, Countrey, and all go, so that I may win Christ; besides, nothing doth so weaken the spirit of a man in paint of confession of truth, as feare of Hell, a man reasons thus, if I confesse such and such truthes, I may be put in prison, and so kept, or scanted from outward comforts, which would continue my life, or the Magistrate m [...]y put me to death, and so though I am not assured to go to Hell, yet am I also not assured to go to Heaven; hence persons are fearfull in confession of what they know; but when a man is assured that God is his God, and his sins pardoned in Christ, he is bold in confession, he knowes the worst that men can do is only to kill the body, which the persecutor in so doing shall the sooner send his soule into Heaven.

3. The third cause is suspition of future events, men sus­pect that it will not be good for them to be changed from an high condition to a low, we doubt poverty will be an insup­portable burden, in that we shall be brought under the mise­rable succour of others reliefe, so to loose our credit, or suffer imprisonment we doubt will not be good, yet mayst thou conclude that all will be for thy good: so that looke, as when it is night we are certain the next day the Sun will arise, though we know not whether out of a cloud, or in a bright skye, yet this we know that the Sun will arise, so may we conclude, that every event that befalles us, will be for our good, though we cannot tell how God will so dispose it, and this conclusion is drawn from 1 Cor. 3.22. all is yours, whether P [...]ul, Apollos, or Cephas, or life, or death, &c. that is, all is ours in reference to our enjoyment of God in Heaven, also Rom. 8.28. all things work together for good to them that love him.

The Saints of God that have learnt to denye themselves, do duty without suspition what the issue will be. Abraham when he went from his Countrey, he knew not whither he went, Heb. 11.8. yet he obeyed God; Gideon Iude 6.25. God bad him throw down the Altar of Baal, and cut down the Grove which was by it, he might have reasoned, if I do this thing, the men of the City being worshippers of Baal, will put m [...] to death, and indeed they had like to have done it, vers. 30. for they bad Joash bring out his son Gideon, that he may dye, [Page 61] because he hath cast downe the Altar of Baal, but Gideon did his duty without suspecting of the issue. So Paul, Gal. 1.15. When it pleased God who seperated him from his mothers wombe to reveale his Sonne in him, that he might preach him a­mong the heathen, he saith immediatly, I consulted not with flesh and blood, as if he should say, flesh and bloud would have told me, the event would be dangerous, the preaching of Je­sus might cost me my life; but he considered what he had in command from God, without once questioning what the issue would be. Which is a good patterne for us, when God puts us upon any hazardous duty, to shut our eyes and eares to car­nall reason: carnall reason teaches to consider what the issues and events of things be, and so draw the Scriptures to speak according to their mindes; and hence is it, that most people in Spaine are Papists, in Switzerland are Calvinists, in Saxony are Lutherans, in Scotland, Presbiterians, in New England, In­dependants, &c. because, though in sundry of these places there be many good men, yet the flesh in them, as well as the car­nall reason in wicked men foresees, that if they be other then so, the Countrey will not beare them, or not with a comfor­table respect; and hence, though not without much difficul­tie, they labour to bundle the truth, and the times together, and draw the Scripture to speak according to the respective Common-wealth wherein the lines of the temporall enjoy­ments are fallen our to them: the root of a great part of this is the suspition of a good issue, should they swerve from the present course of that tenent, which in that Countrey doth at present prevaile. And hence it is, that there is in many Fa­milies, though not in all, such a conformity in Religion, so that mostly what Religion the Master is of, all his children & servants are of the same, because the flesh in them silently rea­sons; that if the wife should go from her husbands religion, or the Child from his Father, or the servant from his Master, they doubt the husband, father, or master, would not like it, and what the issue of such a persons displeasure will be, they know not, but hereof they are very suspicious, that the event will not be good to them.

4. The fourth cause why persons are so loath to part with their enjoyments, when God and Conscience call for them, [Page 62] is the beholding of good and evill things, in the divels per­spective glasse; if a man be to leave an estate for God, Satan well let us see the benefit of it, what an happinesse it is to live of a mans selfe without being beholden to others, hee will tell you, that titles, without Proportionable estates, fall under the miserable succour of other mens Pitie; he will let you see the benefit of an estate both for dyet and apparell, and many other wayes, though in the meane time he will conceal [...] the cares and feares that attend it, and the future account; so for honour, he will let men see, what it is to have respects, salutes, observancies, but conceales the burthens that accompany it, as envy, pride, &c. the like he doth for sensuall pleasures. Contrarily, if a man be to suffer any thing for Christ, let Sa­tan alone to make it terrible, as if it be poverty, he lets us see the m [...]st miserable spectacles, which perhaps Gods curse for sinne, not his crosse for triall, hath so afflicted; if it be banish­ment, he shewes us the excellency of our Native soile; he will lay before us the trouble of going to a people whose language we know not, and the danger of sicknesse, by the change of ayre and diet, he will tel thee, that though thou be never so conscio­nable, yet among strange people thy honesty will be questio­ned. If it be imprisonment, he will set before thee the bad ayre, the lothsome smels, the churlishnesse and extortion of Gaolers, the nastinesse of thy lodging, and the losse of all thy emploiments in thy particular calling, besides the changeable­nesse of imprisonment, for dyet and otherwise; now persons seeing these and many other good and evill things, as the De­vill presents them, they are apt to startle backe at the first noise of sufferings.

Against all Satans goods which he shall propose, oppose the peace of Conscience in present, and the Crowne of glory in future, we shall have in the things we forgoe; and against all his evils, oppose the deniall of Christ to those that deny him, and that worme of Conscience, which together with a fire that will never goe out, will gnaw upon the fearefull un­to all eternity, Revel. 21.8. Besides, its our wisdome not to consider of good or evill things what they are now in present, but what they will be in future; what will wealth and honour (which Satan so magnifies) stand in the stead, [Page 63] when thou shalt appeare before the Tribunall of Christ, what will imprisonment hurt thee, when thou shalt enjoy the glo­rious liberties of the children of God, what will poverty, banishment, death, hurt thee, when thou shalt have the riches of glory, with life everlasting in thine owne countrey.

5. The fifth cause is mis apprehension about the things of this life, as we think to finde content in them; but who hath found it? did Ahab in his Vineyard, Haman in honour, Am­non in beauty, there is a vaste disproportion betwixt these, and the soule of man, content arises from God, not from goods, when he comes into the soule, then the soule is full, and not till then: and whereas men imagine some continued succes­sion of earthly things, how are they deceived, fire: water, suretiship, warre, doe often strip the most wary men; how oft doth death strip thee of a friend in whom all thy hope was; how often doth a small moment of time swallow up all thy pleasures, consider these earthly things can neither preserve that life we have, nor give us that life we want; and what­soever we have in this life, is but an apparision or fashion which passeth away, as the saluting Traveller on the high way whom we never see more, 1 Cor. 7.30.

Quest. But how many I get an habit to deny all for the Lord, and a good Conscience, that so I may nor deny Christ for the saving of any earthly thing.

Answ. 1. Apprehend Gods love to thy soule in his Sonne, in that there was nothing too good for us, but that he gave his dearely beloved Sonne for us; hee or shee to whom much is forgiven, the same loveth much, Luk. 7.47 and this hee did when we were enemies, Rom. 5.8. We love him, and cons [...] ­quently bring forth the fruits of love, because he first loved us, 1 Joh. 4 19 This love of God is seen not onely in giving his Sonne, but himselfe to us as an husband, as the husband loves all in the Familie, but gives himselfe to his wife; so God b [...] ­stowes his Sunne to shine, and raine to fall on the wicked, but he gives himselfe to every godly soule, as an husband to his sp [...]use. Upon the souls apprehension hereof, the soule like a loving and dutifull spouse, gives up its will, and all that it hath to the Lord. So that as in civill marriage the husband en­dowes the wife with a state of participation in all that hee [Page 64] hath, and the wife gives up not onely h [...]r will, but her porti­tion to him: So in spirituall marriage Christ endowes the soule with a state of participation in what he hath, and the soule gives up all t [...]at it hath to the Lord.

2. Get a soveraigne love to God, this is the most prime ef­fect, if not a concomitant of justifying faith, which I rather thinke, whatsoever we love besides the Lord, unlesse it be in subordination to him, either actually, when we particularly thinke of it, or habitually in the generall constant purpose of our minds, we love it in opposition unto him, that is, he will interpret such a neglect as an opposition. Hence were those commands. Exod. 32.27. The Sonnes of Levi who were on the Lords side, vers. 26. and so were not guilty of the Idola­try of the Calve-worship (For all were not guilty, 1 Cor. 10.7.) were commanded by Moses from God, to slay every man his brother, and every man his companion, and every man his neighbour who had been the prime actours about the golden Calfe; doubtlesse, this was grievous to them, but God re­quiring it, and they (knowing that when the love of God, and the love of a brother cannot stand together, the love of a bro­ther is to be cast [...]ff, that the love of God may take place) obeyed God and Moses, and slew about thee thousand men. Such was that Command, Deut. 13.6. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bo­some, or thy friend, which is as thine owne soule, entise thee se­cretly, saying let us go s [...]rve other gods,—th [...]u shalt not consent unto him, neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceale him, but thou shalt surely kill him, thy hand shall be fi [...]st upon him, &c. All which proves, that the sub­ordinate love we have to any creature, ought to give place to that Soveraigne l [...]ve we have to God. Such a love we have in Eli, to the Lord, Deut. 33.9. Who said unto his father and his mother, I have not seene him (concluding both under the more worthy gender) neither did hee acknowledge his brethren, nor knew his owne children; that is, hee was so impartiall in his Gods cause (in destroying the principall actors in the Calve-worship, which even now I mentioned) that hee did not ac­knowledge either father or mother, brother or sister, or chil­dren, against Gods Commands.

From this Soveraign love to God sprang those couragious selfe-denialls of the Martyrs, we must not think they had bodies of brasse, or muscles of steele, or that they were not as sensible of torment as others; but as the heate of a fever dryes up outward vlcers, or as the heate of a fire swallowes up the heate of a fever, so the love of God in the Martyrs surmounting their love to all other things, did swallow up their love to their wives and Children, yea, to their own lives, so that they thought them not too good for God.

Indeed we may love these comforts, but not above the Lord, 'not [...] Mat 10.37. He that loveth Father or Mother more then me, is not worthy of me, and he that loveth Son or Daughter more then me, is not worthy of me, that is, I will not accept him, I will not think him worthy of me; we may love the comforts here below with a love in the second place, as a husband will allow that his wife love her friends with an inferiour love, only the prime love must be kept for him; nor will it be sufficient that she love her husband better then many thousands, if there be one placed in her affections before him; so it will not be sufficient that we love the Lord better then many things, but we must love him better then every thing, that is, habitually leave all for the Lord.

Many men that love the world, would part with much for the Lord, even out of selfe love to their soules, only they would have so much as would secure them against time and chance, as Ananias & Saphira; but when they must part with all in the bent of their hearts, they go away sorrowfull, as the young man did; many are so taken up with a convenient house, that they will rather part with Christ and Heaven then it, others are so hemd in with friends and allyance, that come what will come, they will not leave them; but Christ saith, Luke 14.26. if any man come to me, and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters, yea and his own life also, he cannot be my Disciple, which is not meant simply that we should hate them, for we are commanded to love our enemies, much more friends, and such near friends as Father and Mother most; but we are to hate them if they come in competition with the Lord. It is with the soule in this point, as with a Tenant, who is bound to pay so much rent upon the forfi­ture of a rich Lease; if the Tenant at the pay day should bring three quarters of his mony, the Landlord will not receive it, he will [Page 66] not receive a penny of it if the whole be not brought: so the debt the soul is obliged in to God is a soveraign love, if we bring not that, the Lord will not receive any at our hands, Mat. 22.37.38. Christ saith, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, this is the first and great Commandemen [...], the meaning is, we are not to love the Lord sub­ordinately as a Creature, but soveraignly as a Creator: such a disposition was in Paul, Phil. 3.7.8. and those Rev. 12.11. unlesse this soveraign love be wrought in the soul, it were easie for a des­perate fellow, meeting a man in a corner, to make him forsweare Jesus Christ, and to worship Mahomet for the saving of his life.

3 To leave all for the Lord, get a disposition not only to give a lift at the Crosse, but also take up every Crosse that comes be­twixt thee and duty; many men give a lift at this or that Crosse, but finding the weight of it, they lay it down again, and wil not take it up; for example, this, or that person were going in such a way, fol­lowing the dictate of the Conscience, when they begun in it, they thought their friends would be a little offended at it, and that it wou [...]d be some dammage to them in their calling, and that they were willing to undergo; but when they see, that if they go on in such wayes, their friends will wholly cast them off, and that they are like to suffer the totall losse of their calling, and be forsed to se [...]ke a new one, then they begin to question, and in a short while to cast off the things they have formerly acknowledged for preci­ous truthes: one mans crosse that God layes on him is poverty, an­others, imprisonment, anothers, disinheriting, anothers is losse of calling, anothers is displeasure of friends and kindred, certainly, let the Crosse be what it will be, though never so heavie, even to the losse of life, we must not only give a lift at it, but we must take it up, we need not create Crosses to our selves; for if we live godli­ly they will find us out, 2 Tim. 3.12. whosoever will live godlily shall suffer persecution, only we are to take, up them that God layes on us. Instancies hereof are Paul, when the spirit told him, that bonds and afflictions in every City did abide him, he would not refraine from his duty, none of these things, saith he, move me, so I may fi­nish my course with joy, Acts [...].13. hence the Saints of God, Heb. 11.35.36, 37. Some of them endured bonds and imprisonment, o­thers were tortured, others had tryall of cruel mockings and scourg­ings, [Page 67] others were stoned, others wandered about in Sheepe-skins and Goat-skins, being destitute, afflicted, tormented: to shew that Gods p [...]ple (of whom the world was not worthy) did not all of them suff [...]r the same Crosse, though all of them had the same habits and dispositions to have suffered, but each of them tooke up that Crosse, that lay betwixt them and their duty.

4. Consider, thy heart is not perfect with the Lord, till thou com [...]st to a disposi [...]ion, to let go every thing for the Lord, looke under the whole Heaven, if there be any thing thou wilt not forsake, or any thing thou wilt not suffer for the Lord, thy heart is not perfect with God, its a mistake in men to think that to love the Lord more then our estates or lives, proceedes not from the na [...]ure of saving faith, simply considered; but from some emi­nent degree of it, seeing that Christ saith, Luke 14 33. whosoever he be that forsaketh not all that he hath, he cannot be my Disciple, that is, if thou beest borne to a thousand pound lands a yeare, yet if God, and a good Conscience, to witnesse the truth call for it, thou must forsake it, so Mat. 19.17. Christ saith, If thou wilt be perfect, sell all that thou hast and give to the poore, and thou shalt have treasure in Heaven, were Christ now on earth, he might say as much to any man, and we were bound upon paine of salvati­on to obey him. Papists abuse this, and such like places, and affir­ming voluntary poverty to be one of the 3. estates of perfection, expound it thus, that he that will live a most happy life, must give all his goods to the poore, and come and live in a cloyster, as one Francis Sanguinetis, formerly a Fryar of Millaine told me; but the meaning is, that if thou wilt assure thy selfe that thy heart is perfect with God, thou must be content to part with thy estate when the Lord calles for it; so God judged of Abraham, that his heart was perfect in that he thought no­thing too good for God, no not his dear Isack, Gen. 22.16. com­pared with Neh. 9 8. these thoughts, if well meditated of, would much abase us, and keepe us from contemning any man for his meane condition in the world; for thou knowest not how soone a good Conscience may bring thee in [...]o the like c [...]dition, they a [...] actually poore, and thou art habitually; they have nothing now, and God knowes how soone thou shalt [...]ave nothing hereafter: certainly, to have these loose and dying affecti [...]ns to he enjoyments of the world, are greater mercies then the en­joyments [Page 60] themselves, and what I say of estate, I affirme the same of life, thy heart is not perfect with God if thou hast not a disposition to lay it down for a good conscience: we will not speak of Infants (the way of whose salvation is to us unknown) none are sav [...]d but Martyrs, either actuall or habituall, having faith enough to encourage them, and love to constraine them to be Martyres, yea even those that shun persecution by flight, fly with this intention to suffer the greatest extremity in the world if they be taken, rather then to deny the Lord, or any part of his truth; which disposition being fixed and rivited in the soule, its lawfull for us when we are persecuted in one city to fly unto another, as Christ permits us, Math. 10.23.

Object. But is not all flight unlawfull from these Commands of Christ, Luk. 14.26, 27. and others.

Answ. 1. Christ fled from Herod, and from those that would have killed him, Luk. 4.30. Joh. 7.30. 2. We may flye with a minde not to live to our selves, but to God, we must not tempt God by exposing our selves to needlesse dangers; Paul fled be­ing let downe by the walles of Damascus, Act. 9.25. and Christ fled, for his houre was not yet come; nay, flight is a kind of protesting against common errours, and so many hundreds, that sled into Germany in Queen Maries time, and many thou­sands that fled into New-England, in our times, have borne wit­nesse against the Idolatries and Superstitions of the severall ages, onely if God do not open a doore for us, we must not flye. This was the case of the three Children, had they had the same op­portunity that Paul had, Acts 17.10. that any godly brethren would have sent them out of the danger, its probable they would have gone before their apprehention; if some heroicke instinct of the Spirit had not put them upon tarrying to protest against such grosse Idolatry. The two commandements of slight from one City to another, and of not fearing them that kill the body are both in one Chapter, Matth. 10.23. & 28. To shew that sometimes one of them may take place, and sometimes another. It is not lawfull to flye, when the truth is like to be hazarded or dishonoured by our flight, when God cuts of lawfull meanes of flight, when he shuts every dore against flight, or that we be in hold by the command of a Lawfull Magistrate; or when thy life is particularly aymed at, as Paul was, Act. 9.24. For so the ene­mies power is appeased, and thou maist live to honour God in [Page 61] some other place, nor the soules of them will be hazarded by thy slying with the contrary to those forementioned. In these cases I suppose flight is lawfull, provided that thou fly with the fore­named disposition, rather to dye a thousand deaths if thou beest taken, then deny thy dearest Lord, or his truth. But if there bee none of these cases, or thou beest hamperd in by relations of ma­riage, or of duty to Father, Master, &c. or God call thee out to suffer death, that thou canst not with good conscience avoid it, or if when thou hast opportunity of flight, but woulst not take it, but art confident, that God will not onely keepe thee from abjuration or denyall of his truth, but will also assist thee in the sealing the truth with his bloud, goe on in Gods strength herein, feare not them that can kill the body, and afterwards can doe no more, thou doest not sinne herein, but doest an acti­on most praise-worthy in the sight of God, Angels, and men, far beyond all the victories of Alexander, Caesar, and all the great warriours of the world.

5. That we may get an habit to deny all for the Lord, let us cleave unto God with stedfastnesse and resolvednesse. Daniel was purposed in his heart, though it is cost him his life, or li­berty, not to defile himselfe with the portion of the Kings meat, Dan. 1.8. The like purpose he had, Cap. 6.10. when he knew the writing was signed, that hee that asked any Petition of God for 30 dayes, should be cast into the Lyons den, yet he held his purpose still to pray. Barnabas exhorts the Brethren, Act. 11.23. That with purpose of heart they would cleave to the Lord, that though Persecutors threatned pr [...]sons, and whippings, and fire, and faggot, yet that (their purposes of heart cleaving to God,) they would not deny him.

This is the nature of Christian resolution that it chooses that which the spirit reveales to the understanding to be good, not­withstanding all oppositions that comes betwixt, when credit, and profit, and vaine feares, put in and suggest that the witnes­sing of such truths may cost you all that you have, resolution in a Christian answers all, it matters not though I lose these sweet morfels, so I can retaine God and a good Conscience; tell not me of the difficulty of the way, onely let me know which is the way, I am resolved to follow the Lambe whithersoever he calls me, I know there is no threatning so terrible as Gods, no [Page 70] promise so sweet as Gods, no commandement so holy as Gods; therefore I am resolved to denye all enjoyments, and to expose my selfe to drink that cup, how bitter soever, which my Father shall give me to drink: thus H [...]zekiah 2 Kings 18.6. he clave to the Lord and departed not from [...]ollowing after him; thought he threates of such a potent Prince, as Senacherib were thun [...]ered out against him, and death and dangers of all sorts hung over him, he might have waded out of all these himselfe in likelihood, by slight and so saved himselfe, though with the hazard of the ruine of all, but he would not, but clave to the Lord, and would not depart from following him. So David Psal. 119.31. I have stuck unto thy Testimonies, proud men greatly derided him, v. 51. Prin­c [...]s spoke against him, verse 23. Princes persecuted him, verse 161. yet his heart so stuck to God and his truth, that no scoffes nor perse­cutions, no not of the greatest of men, could take of his heart from confessing that which he judged to be Gods truth; and this resolu­tion of his was as strong as an Oath, verse 106. I have sworne and will performe it, that I will keepe thy righteous judge­ments.

We may be in such a condition as some Christians were in Justin Martyrs time, Barchochebas Commander in chiefe of the Jewes in their revolt from the Romans, commanded to draw Christians alone to grievous punishments, unlesse they would denye and rayle upon Jesus Christ, Apol. 2. p. 57.

6. That we may get a right habit to deny all for the Lord, go in Gods strength; for want of this, though all the Disciples, and especially, Peter had a resolution to leave, even life and all for Christ, yet they fainted, Mark 14.29.30.31. though all should be offended yet will not I, and when Christ told him that night, he would denye him thrice, he spake the more vehemently, if I should dye with thee, I would not denye thee in any wise, likewise also said they all; here was a most strong resolution, yet going in their own strength, Peter the chiefe Champion was after startled at the voice of a damosell, and shamefully denyed Christ: the story of Pendleton and Sanders, is so often urged by all write [...]s, that I forbeare it at large, Sanders was fearfull he should not endure the fire, the other sayes b [...] not fearful, thou sh [...] see this fat flesh s [...]y, yet he tha [...] was so strong in his own strength, tell away and the other was inabled by God to burne for the truth, some in [Page 71] Gods strength of weake were made strong, others in their own strength of strong became weake: as D [...]vid went against Goliah in the cause of God, 1 Sam. 17.45. I come to thee in the name of the Lord of Hosts, the God of Armies, so in the power of the same God, should we go against all oppositions of men and Devils.

6. That we may leave all for the Lord, believe the promises, the beliefe of the promises goes in order before the perfor­mance of the duty required by God, Sauls promise to David, [...]hat if he would bring an hundred sore-skins of the Phylistims, he should be his Sonne, and have one of his Daughters, put him up­on that hazardous attempt to kill so many of them, no man lookes after either poverty of spirit, or purity of heart, till he believe the promise that such persons shall be blessed; when you promise a man eighteene pence for his dayes work, the beliefe of your promise sets him upon the performance of the duty you require of him, so would you leave all for the Lord in the disposition of your hearts, believe the promises made to those who so deny themselves: now these promises are first of this life, Mat. 19.27.28, 29, we haue forsaken all and followed thee, what shall we have therefore: to this Christ answers, verse 29. every ene that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my name sake, shall receive an hundred sold, that is, the joy and peace you have jn your Consci­ences, shall be an hundred times better th [...]n the comfort of all these outward things: besides, we see by experience, that men that have lost their estates for a good Conscience, God hath made it up to them or their posterities one way or other: there­fore when Satan objects to thee, thou wilt be cast in prison, or banished thy Countrey, or thy estate be sequestered, and thou wilt be made uncapable of any Office or dignity in the Com­mon-wealth, if thou goes in such and such wayes, go not an inch from thy duty for to escape any of these evills, seeing thou shalt have an hundred fold in this present life, for that which thou forgoest for God. Luke repeates this promise, Cap. 18.28.29, 30. saving that he alters a little: there is no man that hath left House, or Parents, or Brethren, or Wife, or Children, for the Kingdom of Gods sake, who shall not receive manyfold more in this present time. Say then to thy soul, when thou art to leave thy friends, estate, and Countrey, well, I know where the comfort [Page 64] of all these is, and I shall receive manifold for them in this pre­sent time, we are not much moved with the casting away of our igoods, when we have an insurance bound to make all good, this as our case with the Lord, he hath bound himselfe to make good all that we loose for him, with an overplus in this life, what if the streame be taken away, seeing the Fountain remaines; but you will say, what will become of my posterity, I shall leave them fatherlesse and helpl [...]sse, for the joy of the Holy-Ghost, and peace of Conscience I receive from God, redounds only to my selfe: to this I answer, God stiles himself often the Father of the Fatherlesse: if of any Fatherlesse persons, then sure of those whose Parents have lost their lives, and estates, for a good Con­science, Jer. 49.11. Leave thy Fatherlesse Children, I will preserve them alive, and let thy Widdowes put their trust in me.

What comfort Saints have in this life to encourage them in their forsakings for God, we see 2 Cor. 6.10. as sorrowfull, yet al­wayes rejoycing, as poore, yet making many rich, as having nothing, yet possessing all things; to have joy in sorrow, riches in poverty, all things in nothing are miseries to the world; yet this is the condition of Christians, they have all things, because they have him in whom are all things.

Certainly, as wicked men in their most full enjoyments in this life are only seemingly happy, but really miserable, whether we looke upon their mirth, Prov. 14.13. Even in laughter the heart is sorrowfull; or whether we looke upon their wealth, Eccles. 5.12, 13. Their wealth will not suffer them to sleepe, but its kept for the hurt of the honours, and God hath affixed an eternall woe upon their most happy enjoyments, Luk. 6.24, 25, 26. Woe un­to you that are rich, woe unto you that are full, Wo unto you that laugh now, Woe unto you when all men speake well of you. So con­trarily the Saints of God in their greatest sufferings for Christ, are onely seemingly miserable, but really happy. I doo not goe about to comfort the Saints in suffering, that what they suffer is no suffering; but only the picture or Image of it, for I grant they are reall sufferings, and many of them so heavy that they would breake the backe of any creature, without assistance from heaven; but this I say, thes [...] sufferings cannot make you really miserable. Perfect misery consists in seperaton from Christ, but neither famine, nakednesse, persecution, nor death can doe [Page 73] that, Rom. 8.32. Besides, perfect misery consists in taking away our hope, as the heathen man when he came to dye, hee cryed farewell hope; but the hope of Saints is laid up in heaven; be­sides, perfect misery consists in holding the soule under a perpe­tuall pressure, let the rage of man doe its worst, by threat­ning perpetuall imprisonment, or death, (beyond which it can­not goe) yet can it not alwaies hold the Saints under these pres­sures, it will be with them as with Corke under water, it will in a while rise up above the water.

To conclude this point, he that can be happy in reproaches, I Pet. 4.14. If ye be reproached for the name of Christ, happy are yee, he that can rejoyce in shame and scourgings, Acts 5.41. They went away rejoycing, that they were counted worthy to suffer shame for his name, he that can be meery in darke prisons, and praise God after a sharpe scourging, as Paul and Silas, Acts 16.25. he that can looke upon the losse of all his goods with joy, as tho [...]e Heb. 16.34 who tooke joyfully the spoiling of their goods he is not real [...]y, but seemingly miserable, and really happy, which, is in briefe, a fulfilling of that promise that he that leaves any thing for Christ, shal receive manifold more in this present time.

2. But specially, that we may leave al for the Lord, looke up­on the eternall promise we have made to us in this case. Math. 19 29. Every one that hath forsaken houses, or brethren, —shall inherit everlasting life, Mark. 10.30. There hath no man that hath left father, or mother, or lands,— for my sake and the Gospels, but he shall in the world to come receive eternall life. Luke hath the same, Chap. 18.30. Hence the Saints, Hebr. 10.34. did not onely suffer the spoyling of their go [...]ds with patience, but tooke it with joy; why? because they had a better, and an en­during substance in heaven. We are willing to part with a Lease for a Fee-simple, Lands, and Fathers, and Children are onely lea­ses, Heaven is a Fee-simple. This made Abraham to forsake his Countrey, and not to have a minde to returne to it againe, be­cause he looked for a glorious Countrey which God had prepa­red, even a City which hath foundations, Heb. 11.10, 15, 16.

It was a saying of one of the Ancients, when rewards were proffered him to renounce his faith, he answered, will you give me so much as you goe about to take from me; the like was spo­ken by one Robert Oquer, when a Noble man offered him life and promotion, made this answer. Doe you thinke me such a foole, to change eternall things for temporary, the enjoyment of God [Page 74] in heaven was that which comforts Saints in the deepest suffe­rings; Master Bradford speakes thus to his fellow-Martyr, Wil­liam Hunter, Be of good Comfort, we shall have a merry Supper, with the Lord this night.

The soule of a man is of a large capacity, and of a vast wish, the things below cannot falsifie it, because the faculties of it are so large, but that inheritance will fill all the understanding with knowledge, and the will with joy, and that in so great a mea­sure, that the expectation of the Saints shall be exceeded, for he shall be adm [...]red of them that beleeve, 2 Thess. 1.16. Shall the hope of freedome carry up the minde of the Apprentice to looke be­yond his pr [...]sent servitude, shall the hopes of the inheritance which is but for a few yeares, raise up the spirit of the Heire under all the servitude he undergoes in his nonage, and shall not the hope of the glorious inheritance in heaven beare up our spi­rits under any present pressures we do endure, or shall endure for Christ, and a good Conscience. Certainly there is no comparison betwixt present sufferings, and future glory, 2 Cor. 4.17, 18.

7. That we may part with all things for the Lord, get wea­nednesse of aff [...]ction to all things here below, be often putting it to thy selfe in this manner; I have my liberty, estate, and friends, for the presen [...], but God knowes how soone I must leave th [...]m for the Lord; this house may cease to be mine, this friend mine, this Country mine, and God alone knowes how soone this may be; till the childe be weaned it will not let the breast goe, but when once it is weaned, you may doe what you will with the breast, the childe cares not for it. So we find such sweet milke in the breast of the creatures, that we are very loath to let the breast of the creatures goe, but when old, we are wea­ued to them; we say, let estates, friends, and all goe in the case of a good Conscience. The more our affections are fastned to any earthly comforts, the lesse comfort, and more bitternesse shall we finde in parting with it. So weaned was Abraham that he sojourned in the land of Promise, as in a strange Countrey, Hebr. 11.9. Hence, when God called him to leave his dwelling, he went to sacrifice his sonne, he was willing so to doe. So Mo­ses left the treasures and pleasures of Egypt, because his heart was weaned unto them. Self-denying Christians should have their hearts to the world, not as their girdle that sits close to them, but as the cloake to their backe which hangs loose, and they upon every occasion can lay it by them. A man whose [Page 75] heart is set upon the world, if any one aske him this question, or his owne heart either, whether will you leave all for Christ, or whether will you leave Christ and a good Conscience, rather then your patrimony? hee will forsake Christ rather then his goods, the soule of most men sits as close upon their enjoyments as Rachel did upon her Fathers Idols, but in leaning upon these, thou wilt leane upon that which cannot beare thee up. Consci­ence upon the rotten foundation of earthly things, is like a pi­cture drawne upon the ice, which when the ice melts is brought to nothing.

Its not a worke of one day to get the heart weaned to the world, no more then a child in one day is weaned to the breast, therefo [...]e should we ever and anone be proposing the unsatisfy­ing transitorinesse of the things we leave for God, and the perpe­tuall comfort of a good Conscience, remembring this, that he that calls for your estate, in the witnesse of a good cause, could have taken it from you by many casualties of fire, water, sureti­ship, &c.

8. If you would leave all for the Lord, resist wherein you can fleshly impediments, for the flesh will be ready by all means to hinder us from offering this Sacrifice unto God: now there are 3. wayes whereby the flesh will be ready to hinder us.

1. By perswations and intreaties, carnall reason sayes, give a little to the times, save thy selfe and thine, so Peter to Christ, Mat. 16.22. when Christ told him, he must suffer many things of the Elders, and be killed, Peter began to rebuke him, saying, be it far from the Lord: so did the flesh reason in Spira, pag. 16. when the spirit had suggested unto him to suffer because Christ his glory lay at stake, that if he went to prison or death in a good confession, an eternall reward would abide him, also the danger of scandall, losse of peace of Conscience, or if he doubted of the issue, to go away, though never so farre, rather then denye the Lord of life; but after these suggestions, the flesh begins in this manner, be well advised fond man, consider reasons on both sides, and then judge, — dost thou not consider what misery this thy rashnesse will bring thee unto? thou shalt lose thy substance, got with so much care and travell, thou shalt under­goe the most exquisite torments that malice can devise, thou shalt be counted an heritick of all, and to close up all, thou shalt dye shamefully: what thinkest thou of the stinking Dungeon, the bloody Axe, the burning Fagot, — wilt thou bring thy [Page 76] friends into danger, thou hast begotten Children, wilt thou now cut their throates, and inhumainly butcher them, which may in time bring honour to their Countrey,— go to the Le­gate, weake man, freely confesse thy fault, & helpe all these mi­series: he now listening to this Councell, goes to the Popes Le­gate, and confest that he was heartily sory for what was past, and humbly begged pardon for so great an offence, with many other words wherein he recanted the truth: the nearer any one is unto us, the hardlier are their intreaties denyed, as of a Child, Father, Mother, none nearer then this flesh of ours, which was borne and bread with us, and therefore it is a matter of great difficulty to denye it. If it come to a point that either we must suffer or wound our Consciences, the flesh will bring many insi­nuating arguments, are you the only q [...]ck sighted man, wiser then a Church or State? are there not many learned men, much more learned then thy selfe, who are otherwise minded, is not this the pride and stubbornnesse of thy heart, that thou refusest to conforme thy selfe to the common streame, dost thou not hear the cry of the vulgar, who everywhere call thee blasphemous, se­ditious, unpeaceable and schismaticall? will not all thy kindred and friends cast thee off, upon the report of this thy novelisme and faction? dost not thou feare to lose thy present, and be made uncapable of future advancement? may there not, will there not a Law come out in a moment; whereby thou wilt not only be defranchised, but also exiled from thy native Countrey? after which proposalls the flesh will fall to exhortations: Oh consider how hard persecution, imprisonment, and banish­ment will bee: give way a little to the times, for the present, and thou mayst be a meane and instrument to a great good here­after: the Jtalians have a proverb, God blesse me from my friends, and I will take heed of mine enemies; so pray to be bles­sed from such false friends and councellours as the flesh: re­buke such, as Christ did Peter, Mat. 16.23. get thee behind me Satan, for thou savorest not the things which be of God, but of men; whether it be the flesh in our own hearts, or the flesh in our friends, let us reject and resist it. A certain person perswading an­other to recant the truth, told him: that he spoke it to him out of love, saith the Martyr, I confesse it; but there is somthing in you that is my enemy, meaning the flesh: thus Mr. Hooper the Martyr, when a box was brought and layd before him upon a [Page 77] stoole with his pardon (or at the leastwise it was fained to bee his pardon) from the Queen if he would turne, (he being now at the stake) at the sight whereof he cryed, if you love my soule away with it, if you love my soule away with it, Acts and Mon. vol. 3. p. 154.

As in other things, as its well observed by a learned man, the flesh will be ready to hinder us, so in thee if we heare or read the reprehentions of the word, it perswades us these are spo­ken to others, if we think of Heaven, it saith, we shall come time enough thither, if thou thinkst to give alms, it saith, what, know whether I shall have need of it my selfe, if thou wouldest reprehend thy friend, it will draw thee by a cruel respect for fear of offending him, each good affection hath as it were two eares like a pot, by which the flesh and the world take hold to hinder the execution thereof. Moulin of the love of God, p. 92. and as in other things, so in this the flesh strives to hinder; there are two wayes whereby we part with enjoyments, 1. as a sacri­fice, and so Abraham parted with his Sonne, and so many of the Martyrs that had opportunity of slight, who tarried to wi [...]nesse the truth, and gave their lives to the flames for it. 2. as a tenta­tion, or snare, as Moses left Egypt, because there was no ayre for a good conscience to breath in; in both these, the flesh is apt to hinder, if we go to sacrifice any thing to God in point of duty, how doth the fl [...]sh pull back the b [...]st, see it in Peter, Iohn 21 18. when thou shalt be old thou shalt stretch forth thy hands (meaning upon the Crosse) and another shall gird thee, and carry thee whither thou wouldest not, this spake he, signifying by wha [...] death he should glory God, though he had will enough to bring him to Martyrdom, else could he have glorified God; yet was there some avexsation and hanging back in the will, in that he was carryed whither he would not; so when earthly enjoyments are snares, and we cannot keepe in with them and duty, the flesh puls back: as we see in the example of that noble Marquesse Galeazius Caralliolus, who being to leave a rich Marquesdom for the Gospel besides the mocks, slanders, and hatred of the world, and the chidings of his own Father Calantonius: the teares, complaines, and perswasions of his wife, as we may see in the relation of his, Chap. 6. p. 41. he had grievous combats with his own flesh, when he resolved to depart out of Jtaly, as appears Chap. 8. to think he must leave his earthly Father, or [Page 78] else hee could no [...] have God his Father, that he must leave a wife so beautifull, wise, and modest, and that for ever; to leave her so full of sighes and s [...]bs after his departure: and besides this, to leave six small Children, who by his departure should lose all, or a great part of their honour and wealth, to leave all of them confounded together in heapes of griefe, be­sides the losse of his inheritance, and the dilica [...]e Countrey of Jtaly; surely in the forsaking of all these, the flesh had many a pull back, and besides, Chap. 9. the fl [...]sh affrighted him in this purpose of leaving all, setting before his eyes the infamy, po­verty, and other miseries, which in this his new profession, he was like to undergo; but having the Crown of glory, and such like objects before his eyes, he being assisted by the power of God, went from Italy, and lived a private life at Geneva.

Take we heed of the perswasions of our flesh, for if once it hath got us to prefer one thing before the Lord, it will on upon an­other: do therefore herein as you do with Petitions, you are un­willing to grant, you answer them at first with an angry coun­tenance.

2. The flesh hinders us from deniall of our selves by distin­ctions. A man that is resolved to hold his estate, liberty, and life, come what will come, never wants a distinction to mock the Lord with; so the Circumcision teachers at Galatia, Gal. 6.12. As many as desire to make a faire shew in the flesh, these constraine you to be circumcised, onely lest they should suffer perse­cution for the crosse of Christ: they did not see but that to avoid persecution, and to please the Jewes that were allyed to them in the flesh, they might preach circumcision, being they did it pro abundanti cautel [...], for the greater surenesse, not intending to o­verthrow Christ, the faith of Christ crucified was not then the object of persecution, but the doctrine of the Law abolished, or to be abolished by Christ his death, for the stablishment of which law still, and that they might glory in their Proselites flesh when they came among the Jewes, that they had so migh­tily promoted the Jewish religion, they urged the Galatians to be circumcised, though they coloured it over by pretences of di­vine institution, and identity of the new covenant under the Gospel, as under the Law, or with pretences and distinctions of such like sort.

So in the former times, those that bowed before the Altar to [Page 79] cleere themselves from Idolatry, they alledged they worshipped God in heaven, and there they terminate it; but if we begin it on earth with reverence, or reference to any creature which God hath not appointed; is it not Idolatry acccording to the plain word? which is a worshiping of God in similitudes: or if we go to God through any creature, when himself is, and ought to be the immediate object of worship, is not it Idolatry?

Many men that have great lands and livings alledge, that flight in times of persecution is unlawfull, not that they intend to con­fesse Christ by suffering; but they intend to save their estates by complying to common error. Peter Martyr in his booke of flight which he sent to the brethren of Luca, Compares these to wrangling Lawyers that pretend a zeale of justice, being ve­ry hot for their Clyents, when in the meane time they make justice serve their own ends: so these men when they dare not shew themselves in the defence of the faith, and are loath to suffer slight or banishment, being held with the chaines of their estates, are glad of any pretensive arguments to prove flight un­lawful. And in our times, how did many persons delude themselvs and others by these fleshly destinctions? some persons abhord the Ceremonies, yet without the practise of them they could not injoy their livings, nor perhaps civill immunities, yet would they practise what their heart disavowed, or at least doubted of, because as they pretended, they should else loose their ministry: so when superstitious Ceremonies were vrged, as bowing at the name of Iesus &c. To keepe off conscience on the one side, and the crosse of Christ on the other, they held these things to be in­different, and authority commanding them to become necessary; other distinctions were then in use of Ceremonies enjoyned be­sides the word, and against the word; those that were besides the word, it was a ruled case in those times that they might be used in the worship of God; for the Sirplice they did not wear it for signification, but for comlines, and for the signe of the crosse they did not make it operative and effective as the Roma­nists did, but only significative: not as a signe betwixt God and the child, but betwixt the Minister, people, and child, that it will answer both in belief and life what they hoped of it. Dr. Sparkes brotherly perswasions pag. 18. 23. 24. also pag. 25. he saith, if the living among Iews and Pagans were a warrant for the use of the crosse, among the ancient fathers: why not for us living a­mong [Page 80] so many Atheists; these and many such destinctions were coyned in those times, which made a faire shew in the flesh, but had no truth. The roote of the matter was, that if they could not conforme them to the 3 innocent Ceremonies (as they were called) there was no preferment to be had for these men in the Church of England, by which they meant the Kingdom. Hence to escape the crosses of poverty and of dangers on the Sea, and o [...]her losses which would befall those that travailed into forraign parts; the Devill & flesh coyned these, and thousands of such de­stinctions. Should the times whirle about to the like Unifor­mity, I doubt not but the flesh would play his part ag [...]ine, by the like distinctions.

When men come to be put upon tryall of leaving their estates, or Countey, not one of many will reason with their consciences concerning points so hazardous; of those that do reason, not one of many will suffer conscience to speak out; but stop their eyes and eares against the whispering light of conscience, and of those that do suffer conscience to speak out, how few are they who choke it not with a cunning distinction? especia [...]ly if it be in a case wherein some great preferments must be lost, or some great hardships suffered; how witty is the flesh to invent a self-decei­ving distinction? how is the conscience rackd upon the very ten­terhooks in such cases. This hath been the practise of the flesh in all times where there hath been hazard of sufferings; in Jerobo­ams time the calve-worship then had many distinctions to make people conforme, as though it was not at Jerusalem, yet it was at Bethel whore God appeared to Iacob. Besides we worship not the calves as they, Psa. 106.19. But God in th [...]m: so the popish di­stinctions of principal & secondary head, Mediators of red mpti­on & intercession, a propitiatory sacrifice of bloudy & unbloudy, and the present distinctions of these times, which in sundry con­troversies are used (which for some reasons I shall be silent to take into) cease not to preach un [...]o us (besides the experience of our owne carnall hearts) that whe [...] a [...]y thing is to be forsa­ken, or suffered for a good conscience, the flesh is proue to put the soul upon distinctions to escape the cr [...]sse, & obtain the benefit. And hence it is, that men can with ease passe out of one Religion into another, altering their Religion in part, or in whole, with as little difficulty as they doe the fashion of their apparell.

[Page 81]3. The flesh goes about to hinder us from deniall of our selves by proffers of enjoyments, if thou wilt do thus thou shalt live in honour and credit, as the Devill said to Christ, all these things will I give thee if thou wilt fall downe and worship me; so the flesh saith, all this shalt thou have if thou wilt but doe as others doe: Thus when Balaam knew the mind of God that he should not curse his people, the flesh hearing of gold and promotion that Balaak would give him, though he had a flat deniall from God in the thing, would venture, though not to curse them, yet to teach them a tricke that would cause Gods anger to break in, Rev. 2.24. compared with Num. 24. the flesh like Nebuchadnezar Dan. 3. sets up a golden Imag [...], and all men fall downe to wor­ship, except the servants of God: in these cases consider what the flesh goes about to take from you, instead of what it gives you, it proffers you wealth, and takes away an eternall treasure, proffers you liberty, and enthralls your conscience, proffers you temporall life to deprive you of that which is eternall.

4. The flesh goes about to hinder us from deniall of our selves, by presenting unto us objects of feare and terrour: what though thou despisest preferment, art thou able to combate with prisons, death, fire, and fagot? the Devill and the flesh put that question, that Christ put to the mother of Zebedees sons, Mat. 10.11. Art thou able to drinke of the cup that I sha [...] drinke of? Dost thou not consider how cruell the Adversaries will be to thee when they have thee in their owne power? here Satan and flesh will pre­sent all things in the most formidable manner, to stop us, if it be possible, in a Christian course: let us not feare these objects, but imitate M. Rogers, the first Martyr that was burned in Queen Maries days: a little before his burning his pardon was brought, if he would have recanted, but he utterly refused it; Acts & Mon. vol. 3. p. 131. the like is reported of M. Mantel the elder, who as he was led to execution, at his first casting under the Gal­lowes the rope brake: then they would have had him recanted the truth, and receive the Sacrament of the Altar, (as they term­ed it) and then they said, he should have the Queens pardon; but M. Mantel refused their Serpentine counsell, and chose rather to die, then to have life for dishonouring God, Acts &. Mon. vol. 3. p. 97. when the flesh makes these proposalls, art thou able to suffer this and that? answer thou as Paul did, by the power of Christ I shall be able, Phil. 4.13. but if it aske what we will doe [Page 82] in case of Martyrdome, answer we, God that brings us to the tri­all of Martyrdome, will give us the faith of Martyrs, in the mean time in the strength of God our purposes are to stand to his truth with the losse of all, by faith we stand, by faith we fight, and by faith we overcome; it's Gods work to strengthen us, it's our worke to live by faith, as Policarpus and Latimer did, both which before their sufferings professed their Beliefe, that God would not suffer them to be tempted above their abilitie: in these cases God is either wont to abate the heat, or else give his servants strength to beare it; when the Devill and flesh come with most terrour learne we to out-vie them; if they tell you of prisons, tell them how much terrible is the prison of hell, if they present the condemnation of Tribunalls, do you present that great condemnation at the great Tribunall, if they threaten you with displeasure of friends, present the displeasure of God and glorified spirits: such a combate had George Tankerfield, a little before his burning, of whom Mr. Fox saith, that he sit­ting on a forme before the fire put off his shooes, and hose, and stretch'd out his leg to the flame, and when it had touched his foot, he quickly with-drew his leg, shewing how the flesh did perswade him one way, and the Spirit another way; the flesh said, Oh thou foole, wilt thou burne and needst not? the Spirit said, be not afraid, for this is nothing in respect of fire eternall: the flesh said do not leave the company of thy friends, and acquaintance which love thee, and will let thee lack no­thing, the spirit said, the company of Jesus Christ and his glo­rious presence doth exceed all fleshly friends, the flesh said, doe not shorten thy time, for thou mayest live if thou wilt much longer, the spirit said, this life is nothing unto that life which is in heaven which lasteth for ever, Acts & Mon. vol. 3. p. 396. Hierome of Prague that famous man was not a little startled by his flesh of his proposing fears and terrours to him, having lyen a yeare lacking but seven dayes in prison in chaines, his adversaries threatning him with death, forced him to abjure and recant, and consent unto the death of John Hus, that he was justly and truly condemned and put to death by them, he for feare of death, and according to the tenour exhibited unto him, did make abjuration, renouncing the Doctrines taught by John Hus and John Wicklif, and that he did worthily judge I. Hus and his Doctrine, with his Adherents to be condemned by [Page 83] the Councell as hereticall,Acts & Mon. vol. 1. p. 833. but a cer­taine time after coming before the Councell of Constance, he retracted what he had spoke, and before the Councell affirmed Iohn Hus to be a good, just, and holy man, and much unwor­thy of that death he did suffer, and that Hus and Wicklif were holy and blessed men, and after many other words he added, that all the sinnes that ever he had committed did not so much gnaw and trouble his conscience, as did that only sinne which he had committed, in that in his Recantation he had spoken a­gainst that good and holy man and his Doctrine, and specially in consenting unto his wicked condemnation, concluding, that he did utterly revoke and deny that wicked Recantation hee had made in that most cursed place, and that he did it through weaknesse of heart, and feare of death; and moreover, that what thing soever he hath spoken against that blessed man, hee hath altogether lied upon him, and that he doth repent him with his whole heart that ever he did it, Acts & Mon. vol. 1. p. 836. in which example, we see how prone the flesh is to bee startled with terrours of death, and how God by his Spirit can and doth encourage his Servants not to feare Councells or death, as we see in Hieromes valiant Confession before the Councell, whose courage was no lesse seen at the verie stake, for standing at the stake bound, the Executioner kindling the fire behind him, Hierome called to him, and bad him kindle it before his face, for (said he) I am not afraid of it; for had I, I had not come hither at this time, having had so many oportu­nities offered me to escape it, History of modern Divines in the life of Hieron. Prag. p. 12. I will conclude with that saying of Iustin Martyr, to the encouragement of Christians, [...], you may kil us, but you cannot hurt us, Apol. 2. ad Anton. Pium, and a little after in the same place he saith, upon your inquisition we professe our selves to be Christians, knowing that the punishment of death is readie for them that doe confesse: if we expected a Kingdome on earth, we would deny that we might not be killed, and we would strive to lie hid that we might partake of our expectation, but wee have not our hope [...], upon present things, we are not in care in respect of them that kill us, especially knowing, that die we must, and in the same pag. 64. he saith, the Apostles having gone from Jerusalem preached in every place, although death [Page 84] was decreed against those that taught, or did at all confesse the Name of Christ, which we every where (saith he) confesse and declare; but if you as enemies will encounter with these words that are spoken, you can doe no more but (as we said before) kill us, which brings no hurt to us, but to you and to all those who doe unjustly hate us, and do not repent, it procures everlast­ing torments in fire, Ibid. p. 64.65.

And that we may not be scared with these terrors which the flesh and Devill present, let us take Tertullians counsell in this case, lib. ad Martyras C.6. let us be turned to look upon the condition of man, that these things may instruct us if things are not con­stantly to be undergone of Christians, which are wont to happen to persons against their wil: how oft have burnings burnt persons alive, how oft have wild beasts comming out of their dens de­voured men both in the woods and in the midst of their Cities, how many are kild of theeves by the sword, of enemies by the crosse, being first tortured and reproachfully misused? if out of terror of men we shall banke our duty to God, it may stand with Gods justice both to damne our soules for our fearfulnesse, and yet whether we wil or no to bring the thing that we fear up­on us in this present world, as he did upon a certaine Smith in Q. Maries time, who being an instrument of inlightening ano­ther, the partie inlightened being now in prison, sent to know the reason why he went to Masse, and did not walke as he had taught him, to whom he answered, the things I taught you were truth; but so it is, I cannot burne: afterwards through the just hand of God this Smith was burnt in his bed.