WHatsoever things are true, whatsoever things are honest, whatsoever things are just, and of good report; if they pro­mise any thing of Satisfaction, of Complacency, and Delight; they are readily observ'd; they are chearfully obey'd upon the least Intimation, or slightest Injunction: Men hardly need the Exhortation of a Saviour, or an Apostle, to think of these things. But where there is any thing that suits not with their Interest, or their Natures; where there is any thing clashes with their Temporal Designs, or the Gratification of their Carnal Appetites▪ here [Page 2] they are apt to cry, with the Disciples in the Gospel, This is a Hard Saying; who can hear it? or, with Naa­man the Syrian, In This thing the Lord pardon thy Ser­vant.

The truth is; He that, in stead of Reason, consults only Flesh and Blood, cannot very easily yield to the Hurting of the one, or the Exhausting of the other. To desire the Tortures of the Rack, or the Scorchings of the Flames, looks like a ridiculous piece of Gallantry, an Extravagancy allowable only in Romance, or Phrenzy: I mean, to the meer Carnalist, to one that sees not be­yond the Grave. But whoso looks within himself, and has an eye to the Recompense of Reward, and perceives the Influence, the Aids, and Comforts of the Holy Spi­rit, and expects more; can (if he would please) defie his Executioner, and dare him into a severer Treat­ment;

And indeed, if we consider things as we ought, we shall find, that Happiness and Misery are not to be mea­sured by the Enjoyments or Sufferings of this Life; that a Man may in wisdom prefer a Gibbet to a Crown, and be happy under the Severities even of an Inquisition.

For tho Pains and Tortures are uncouth and irksom; though they grate upon the Flesh, and grieve the Spi­rit: yet Nature her self recommends them to us, not only as Expedient, but, as extremely Desirable; as those that will work for us a far Greater, a more Certain, and more Durable Good: for Such they will always prove (we may depend upon it) when our God, who desires our Happiness, and is able to procure it, appoints them for us. We readily assent to our Physicians Prescripti­ons, take Potions tho never so Ʋnpleasant, suffer our Members to be Coup'd, Cauteriz'd, or otherwise Tortur'd; [Page 3] and all in expectation, or, it may be, but Deluding Hopes of an Ʋncertain Recovery.

And yet this is no more than what is reasonable; no more than what Nature prescribes, when she teaches us the Doctrine of Self-preservation, when she enclines us to the love of our selves, and to the pursuit of our Chiefest Good.

How much more reasonable therefore is it, how much more a Dictate of Nature, that we should bear a Light Affliction, which is but for a Moment, in order to a Great and Sure Reward; in order to an Eternity of Happiness, the Certain Recompence of Suffering here for Christ; as I shall have occasion to shew, before I have done with you? At present it may suffice to observe, That the Apostle looks upon it as an Instance of the Divine Fa­vour; which he could not well do, if there were not a future Reward annex'd to it: Ʋnto you it is given (says he) in the behalf of Christ, not only to Believe on him, but also to Suffer for his sake, Phil. 1.29.

I shall bring what I have to say into this Order.

• 1. I shall inquire, When a Man may be said to suffer for Christ's sake?
• 2. I shall shew, That those among us who renounce our Communion, and suffer for it, do very unjustly pre­tend to Suffering for Christ.
• 3. I shall shew, That all those Christians who suffer rather than they will conform to the Church of Rome, do truly and really suffer for Christ: Provided always, that they do not allow themselves in any known Sins; but that they equally, heartily forsake them all.
• 4. I shall consider the Excellency and Usefulness of true and real Suffering for Christ.
• 5. And lastly, I shall offer some Motives to a resolute [Page 4] and chearful Suffering, at what time soever it shall please God to call us thereto.

1. Then, I am to inquire, When a Man may be said to suffer for Christs sake:

And that will be found to be then, and only then, when these three Circumstances concur.

• 1. When his Cause is good.
• 2. When he has a Call.
• 3. When he has heartily forsaken all his Sins.

1. That a Man may be said to Suffer for Christ's sake, 'tis requir'd that his Cause be good. As no Man ought to Die, or think any Suffering acceptable, but when 'tis for a Truth; so all kinds of Truth cannot place him that Suffers for them in the number of the Persecuted, or indeed justifie or excuse him that Dies for them. There are many Truths which don't at all concern God, or Religion; and he is accessary to his own Death, who freely offers his Life a Sacrifice for them. To be of opinion that the Earth is Round, and to Die for that Opinion, rather than smother it, tho he be in the right that asserts it, yet is it so far from being a Vertue, that 'tis utterly inexcusable: And for him who lost his Bi­shoprick upon such an account, I cannot tell which to accuse most, him of Obstinacy and Folly, or his Adver­saries of Tyranny, Ignorance, and incorrigible Stupi­dity.

And as those Truths which concern not Religion, can­not justifie any Suffering; so neither do I hold him un­blamable, that should lay down his Life for some Trifle, some small Puntillo in Religion. We reckon not all that Die in the Field, good Soldiers; and we have as little reason to conclude all that Die in Matters of Reli­gion, Martyrs. We owe more Respect to the Command­ment [Page 5] of God, and to the Law of Nature of Self-preser­vation within us, than that we should Destroy our selves (for so I must style it) upon a Ceremony, or Indif­ferent Point. He must be of a very untractable temper, who cannot yield to such petty Observances, and wink at those Matters, wherein there is nothing of Impiety, or Immorality; nothing but what he himself adjudges Indifferent.

But whoso Suffers on a Fundamental Point of Religi­on, for an Article of Faith, or Matter of Practise, and so for the discharge of a sure and good Conscience; he it is that is Persecuted for Righteousness, for Christ's sake. Whatsoever a Mans Sufferings are, whether they be by the Cross or by the Flames, by Scourgings or by Impri­sonments, by Slanderings or by Revilings, or but the least Indignity whatsoever; if this be the Cause, our Saviour pronounces him Blessed, and he shall be Blessed: Blessed are ye, says he, when men shall Revile you, and Perse­cute you, meaning for Righteousness sake, which he ex­pressed before. So that not onely he that Dies, but he that is Revil'd also, he that is any way Persecuted for Righteousness sake, is so far forth a Sufferer for Christ, a Martyr of his.

But then, on the other side, he that Suffers upon any any other account, when it lies in his power to avoid it, what Reward or Applauses soever he may receive from his own Party, or Admirers; he must not expect any Reward or Approbation of God; for he obeys no Command, no Injunction of his; and has not the least Tit­tle in his Word to encourage him thereto.

2. That a Man may be said to Suffer for Christ's sake, 'tis requir'd that he have a Call. To Suffer for Christ, when a Man is put to the severe Dilemma of his Ene­mies, [Page 6] either of Denying Him, or Suffering for Him, is Laudable, Glorious, and Honourable; but where This may be cautiously avoided, where Death may be escap'd with the security of Religion and Reputation; here Na­ture, Prudence, and Christianity teach us Preservation of Self. Without God's Command we cannot Suffer Mar­tyrdom: Die we may, but not Martyrs; Suffer we may, but not for Christ's sake: for to Suffer for Christ's sake, is to Suffer when he requires the same; that is to say, when Providence has put us under an unavoidable Ne­cessity either of Suffering, or Transgressing any Command of His: for where there is such a fatal Necessity, there is His Call, His Appointment, His Command to Suffer; and it is This that makes the Martyr: But and if we chuse Sufferings in any other Case, we do it for our own sakes, rather than His; for the gratification of a Humour, it may be; not the pleasing Him.

'Tis our Fault therefore, and not our Duty, to draw down Evils upon our selves; and These can onely en­title us to greater. When we run to the Stake without a Call, we may thank our selves for the Punishment of our Folly. Christ will say, Who hath requir'd This at your hands? What Commission, what Warrant have you from me? You are your own Executioners, will he say; you are your own Murtherers; and who must bear the Blame, the Punishment, but your selves? 'Tis no part of our Religion (what the Romanists reckon of theirs) to punish our own Iniquity with the Rod, and our Sin with Scourges: We have not so learn'd Christ. No, 'tis a Call, 'tis a Command that must hallow our Sufferings: without This, we are our own Martyrs, not Christ's; and for any thing we can learn from his Word, those Flames we run into may be but the Passage into Hell Fire.

[Page 7]I am not ignorant, how that some Primitive Chri­stians have out of great zeal invited their Executioner, nay, forc'd him, as it were, to do his Office: but this was out of a Zeal not according to Knowledge; and tho Infinite Goodness may have pardon'd them, their Mistake being unaffected, their Design noble, and their Love pure and Seraphical; I say, tho God may, as he is abundantly gracious, have pardon'd, accepted the Men, yet we have no reason to conclude them Martyrs.

3. That a Man may be said to Suffer for Christ's sake, 'tis requir'd that he have heartily forsaken all his Sins.

'Tis possible some Men, out of a blind mistaken Zeal, would readily Die for God, and Religion, yet very diffi­cultly quit a Lust for them. There may be Those, who can be content to lose their Lives for their Faith; but not to part with a darling Sin: whether it is, that they think their imaginary Martyrdom will attone for all, for all their dearly-beloved Vices; or, that these Bosom-friends cannot hurt them, as being very consistent with God's Grace and Favour: or whether it be, that they are pos­sess'd with a sullen Moroseness, an Enthusiastical Tem­per, an over-hasty Desire of Glory, or, perhaps, of an unhappy Mixture of These.

Now, as to the Case of any such Person, (if indeed there be any such, as I am apt to believe there have been, and therefore may be again) this I do affirm; That whoever he be, he is not a Sufferer for Christ; be­cause he harbours a profest Enemy of His. I say, should any Man Die, and very strongly fancy, that he Dies for Christ; yet if he should retain any one Lust, one Sin, till he Die, (how favourable an Opinion soever others may have of him, or he of himself) I cannot allow him the Crown, nor indeed the Name of a Martyr; no, [Page 8] nor the plain, but honest, Character of a good Christian. And I give this Reason for it; To retain any one Sin, is to retain a profest Enemy of Christ; which it is not the part of a true Martyr, or of a good Christian to do. Indeed, for the same Man to Die in Sin, and to Sin; or, (if you please) to Crucifie Christ, (as every one does who wilfully sins against Him) and yet at the same time to be Crucified for him, is as far from being possible, as it is to serve Christ, and Belial; God, and Mammon. In truth, it amazes me to consider, how any Man should fancy, that he Dies to avoid Sin, and yet at that very time entertain and cherish Sin in his Bosom: For is it to be imagin'd, that he should Die rather than offend God in one Point, when he actually offends him in another? Is't to be imagin'd, that he should Die for the Love of Christ, when he does not shew any Love (where he chiefly ought) in keeping His Commandments? Or, in other Words, that he should Love the Lord his God with all his Heart, when he suffers Sin to lodge there too? Believe me, vain Man, whosoever thou art, if This be thy Case, thou art under a Delusion: For, alas! one little puny Vice will be enough to keep thee from a Crown; and (which is worse) will be enough to weigh thee down to Hell. For there is nothing can alter the Nature of Sin: no Sufferings, but those of our Saviour, can wash away the Guilt of it; and nothing but an un­feign'd Repentance, can make even These available to thee; if thou look pleasantly on any one Sin, if thou give it thine Heart, and wilt never shake Hands with it, thy Sufferings will not, Salvation it self cannot, save thee.

Thus I have given (as I humbly conceive) the true Notion and Requisites of Suffering for Christ.

[Page 9]And this prepares the way for the second thing pro­pos'd, which was,

2. To shew, That those among us, who renounce our Communion, and Suffer for it, do very unjustly pretend to Suffering for Christ.

And this we shall easily do from the Principles now laid down: For if no Man may be said to Suffer for Christ, but he whose Cause is good, who has a Call, and has heartily Forsaken all his Sins; it is visible to the weakest Eye, that the Persons I am speaking of, do very vainly pretend to it, neither of these being their Case: For,

1. Their Cause is not good. They do not Suffer for any Article of Faith, nor any Matter of Duty, but, on the contrary, for pure Disobedience to the Laws of the Land. And now These do not require any thing to be Believed, or Done, but what is agreeable with, or not contrary to the Laws of God: and we are in all such Cases to be subject to the Higher Powers; we are to sub­mit to every such Ordinance of Man for the Lord's sake: So that to disobey the Laws of the Land, (those, I mean, which are not purely Penal) is in very deed to disobey the Laws of God: and if their Transgression of those Laws be not, then neither is their Suffering for it in Obedience to the Laws of God: and, if so, we are to look to the Rule; That cannot be Suffering for Christ's sake, which is not in Obedience to some Law of God.

2. They have no Call.

They are not under a Necessity of Suffering or Sinning. Themselves do many of them acknowledge, That there's nothing sinful in our Communion; and so many of them I reckon self-condemned: and for the rest, if they know any thing so, let them produce it, let them make [Page 10] it appear: I am sure they cannot; and would they but peruse those Useful and Excellent Discourses, which are lately written for their Satisfaction herein, they must needs see, and, if they have any spark of Ingenuity, yea, or any sense of Religion, (as I hope they have) they must needs acknowledge too, the unreasonableness of such a Charge, and chuse, rather than complain of their Sufferings, to repent of the Occasion.

3. They have not heartily forsaken all their Sins.

That Schism is a Sin, a great one, is allow'd on all hands; and that those who divide and separate from us, are engag'd in a Schism, is not to be deny'd. For Schism, in plain English, is nothing else but Division, or Separa­tion; and, in Scripture-language, is the Division of, or Separation from, the Holy Catholick Church: And to suppose that they do not separate from the Catholick Church, who separate from Ours, which is a sound, a pure, and considerable part of it, is as absurd, as it is to imagine, that the Hand may be divided, cut off from the Arm, and yet continue still a Member of the Body.

So then, it is very clear, that all those who make a Separation from Our Church, (forasmuch as it must be a causeless Separation) will be found guilty of a very deadly Sin, of a Sin that certainly unchurches them, de­stroys their Membership, and all their Relation to Christ's Body, the Church: insomuch, that they are very great­ly mistaken, who think they may suffer for Him in these Circumstances.

Indeed, it is impossible, in the Judgment of the Fa­thers; and so it is in the Nature of the Thing, for a Man who is out of the Church, to suffer in the true Gospel-notion of the Word; for Suffering in the Gospel sense, presupposes Life in the Gospel-sense: That which is [Page 11] dead, being void of Sense, it feels no Pain, apprehends no Evil: And now the Man that is out of the Church, is perfectly dead in the Gospel-reckoning; for he is no Member of Christ's Body, and therefore has no Life, no Vital Sense or Influences from Him: it being with this Mystical Body, as it is with the Natural; its Vertue, and Influence, and Vital Powers are confin'd to its own Mem­bers: and whatsoever is out of the Sphere of its Acti­vity, is dead, and senseless with respect to It.

So then, the Schismatick (who is never the less out of the Church for his thrusting himself out of it) can ne­ver suffer, as Christ and the Gospel account Suffering; because there is no Suffering without Life; no Gospel-suffering without Gospel-life; and no Gospel-life but from Christ, who is the Way, the Truth, and the Life: and there is nothing of that deriv'd from Christ, but what is communicated to His Members.

I shall not dispute the possibility of the Salvation of those who die in a Schism; but this I will say, now that I am slidden into this Argument, (and out of pure Chari­ty and Compassion, out of a tender regard to their poor Souls, I say it) They are out of the ordinary way to Salvation. Whether, or how far they are some of them excusable; (for I am apt to believe, and forward to allow, that some of them are well-meaning, and grosly ignorant:) I say, Whether, or how far the Igno­rance, and sincere Endeavours of these will excuse them, I leave (as I ought) to the superabundant Mercy and Goodness of the great Judge of us all; and would only advise them seriously and frequently to cast with them­selves, and put it home to their own Consciences, whe­ther they do seek Peace, and ensue it, in good earnest? whether they do endeavour, to the utmost of their power, [Page 12] to keep the unity of the Spirit in the bond of Peace? whe­ther they do, whereto they have already attain'd, walk by the same rule, and mind the same thing; conforming to our Church, and communicating with it, as far as their Consciences give them leave? If they did this, (as they cannot deny but they ought to do) we might then hope for a general, a thorow Union, and Conformity; we might then expect their Complaints would cease with their Sufferings, the Occasion of them: for certainly, they that will go as far as they may, in compliance with the Orders and Offices of our Church, can never sit down under a thorow Conformity: there being nothing re­quir'd, or expected in our Communion, but what is ve­ry decent, inoffensive, and orderly; nothing, but what may be to the edifying, and satisfaction of any Man, that has but his Thoughts and Reason about him.

I proceed,

3. To shew, That all those Christians who suffer, ra­ther than they will conform to the Church of Rome, do truly and really suffer for Christ: Provided always, that they do not allow themselves in any known Sins; but that they equally, heartily forsake them all.

For the clearing of this Point likewise, I need not say much. An easie Reflexion on the Principles foregoing, together with some few Doctrines and Practices of the Church of Rome, will abundantly suffice.

Be it therefore consider'd, That where the Laws of any Church, or Society of Men, do clash and interfere with the Laws of God, the Apostolical Rule ought to be ours; we are to obey God, rather than Man. The Rea­son is plain: The Commands of God are directly, con­stantly, and universally binding; whereas the Laws and Injunctions of Men do no farther oblige, than as they [Page 13] agree and square with These. If they do, and as far as they do, run counter to the Laws of God, the Matter of them is sinful; and they are, for that Reason, null and void: Neither is it in the power of any Humane Law, or Dispensation, to make them obligatory or law­ful.

And now this is the Case of those Christians, who suffer rather than they will conform to the Church of Rome. That Church requires several things to be be­liev'd, that ought not to be believ'd, as being false and erroneous; repugnant to the Doctrines of Christianity, and the Light of Reason: It requires several things to be perform'd, that cannot be perform'd without Sin, without a Transgression of a Divine Law: insomuch that if She should be obey'd, God would be disobey'd; an Universal Obedience to both, being absolutely im­possible.

Let all things be done to edifying, says the Holy Spi­rit by the Apostle; particularly forbidding all Prayers, and other Publick Offices, in an unknown Tongue. Ay, but (says the Church of Rome) you must pray in Latin, whether it be edifying, or no; whether it be a Known, or Unknown Tongue.

Our Saviour said, Thou shalt worship the Lord thy God, and him Only shalt thou serve. As for the worshipping of Angels in particular, an Angel forbad it: See thou do it not, was the Charge of one of them to St. John in the Re­velation. And as for Saints deceas'd, they do not (if we will believe the Scripture), (and it is a part of their Happiness, that they do not) understand the Affairs of the World. Thus Solomon tells us, The Dead know nothing at all; and Abraham is said to be Ignorant of us: And now those that are Ignorant of us, and know Nothing [Page 14] relating to us, must be very improper Objects of our Prayers. But so it is, he that will he a Papist, must wor­ship Angels; he must pray to Gods that neither under­stand nor hear him; to the Souls of Departed Saints, and of notorious Miscreants; yea, and to such Imagi­nary Men, as in all probability had never any Being up­on Earth; to the verifying of that of the Apostle in the most Literal sense, An Idol is Nothing in the world. Again,

The Scripture tells us, (and it is a considerable part of our Christian Faith) That Jesus Christ ascended into Heaven, and sitteth at the Right-hand of God the Fa­ther Almighty; and that (having continued there till the end of the World) from thence he shall come to judge the Quick and the Dead: And our Reason tells us, that a Body cannot be in two several Places at the same time; insomuch that the Angel's Inference was strong and irrefragable, He is not here, for he is risen. And yet, in contradiction to the Holy Scripture, in con­tradiction to all Sense and Reason, the Church of Rome doth believe, and doth exact this Belief of all her Mem­bers, that he is Bodily present upon Earth, where, and whenever the Priest shall please to command him down; that is to say, as often as he shall think fit to offer the Sacrifice of the Mass; for Christ himself is that Sacri­fice, (if you'll believe them) and you must eat Him, Flesh, and Bones, and all; and believe that you do so, at least declare that you believe it, if you would pass for a true Roman, if you would do as they do. And now should you declare your firm Assent to This, That you eat the real Body of the Son of God, and at the same time believe nothing less; why? you'd sin beyond all the Pardons and Indulgences of Rome; and nothing but [Page 15] a sincere Repentance could set you right: Indeed you would make a Declaration against your own Judgment, and be evidently self condemn'd.

And now this is the Case of those suffering Christians we speak of. They know, and are assur'd, that Prayer in an Unknown Tongue is unedifying, and unlawful, forbid­den by the Apostle, and unpractis'd by the Primitive Church. They are fully satisfied of the sinfulness of Saint-worship, and Angel-worship, with the rest of the Idolatrous Practices of the Romish Church. They do stedfastly believe, that their Saviour is in Heaven, there to abide till the Day of Judgment; and therefore not on Earth. They cannot reconcile the several Contradicti­ons of the Bodily Presence in the Sacrament; and be­ing they cannot reconcile them, (and indeed it is im­possible they should) they will not, nor can they be­lieve them; and being they cannot believe them, they will not upon any Terms profess that they do.

These are the Reasons, with many others, (which I forbear to reckon up, because I need not) I say, These are some of the Reasons which prevail with them to stand out against all the Temptations and Terrours of Rome: They cannot comply with That Church, be­cause their Compliance would be sinful; and they there­fore suffer, because they cannot comply. They embrace Suffering, not out of choice, not for the love of its self; but out of a Principle of Obedience, out of pure Obedi­ence to plain, particular Commands of God: So their Cause is Good; they would certainly sin, if they did not suffer: And That is their Call.

4. I am now to consider the Excellency and Useful­ness of True and real Suffering for Christ. And this will appear,

[Page 16]1. In that Persecutions and Sufferings for Christ's sake are so far from weakning and depressing Religion, that they advance and improve it.

It must be confess'd, that Persecutions may, and some­times do prevail so far, as to debar those that labour under them of Publick Prayer, of the Publick and So­lemn Administration of the Word and Sacraments, and of other outward Exercises of Religion: But these are but Means to promote and encourage, to signifie and declare to the World our Faith and Obedience; which two are the onely Substantials of Religion. But now no Tyranny, no Rage of Persecutors, can force us to quit These. To Believe, and to Obey, it is the Gift of God, and, thro his Grace, lies in our own power; so that Religion may be maintain'd amidst the worst, and most bloody Persecutions, abound and flourish under a Nero, or Diocletian.

'Tis true indeed, a Publick, Solemn Profession of Faith, and the several outward Acts of Religion, are very highly convenient, yea, and necessary too, when Men are at liberty for the one and the other: But where this Liberty is perfectly denied, their Necessity is ceas'd, and a Dispensation follows of course; God accepts here (we need not doubt it) the Will for the Deed. He knows when, and how far we believe: He knows the Measures of our Obedience, and from what Principle it flows; and where he finds us sound at the Heart, he easily dispenses with the rest. He is infinitely Wise, and sees what we would do: He is infinitely Just, and requires not Im­possibilities.

Thus may our Religion live and stand out, maugre all the Enemy's Batteries against it, maugre all the Powers and Stratagems of Hell call'd out for its Destruction.

[Page 17]And indeed, if That must have suffered according as its Professors did, it had been in every Mans power to rob us of it; nay, what thro the Malice and the Wiles of the De­vil, and what thro the Power and Wickedness of Men, it had been lost, undoubtedly lost, stifled in its Infancy, and we had scarce heard of the very Name of a Christian.

But (thanks be to God) the Case is quite otherwise: For Christianity flourish'd most under its heaviest Pressures. The Sufferings of some made others in love with such a Suf­fering Religion; and for one Martyr, there were gain'd seve­ral Converts to Christianity: for there was a kind of Se­minal Principle in the Martyrs Blood, and out of their Graves sprung Christians.

And truly, I cannot see why Religion may not thrive in the most Troublesom Times. A sound Belief, and a suitable Practice, Piety and an entire Resignation of Mind, Meek­ness and Sobriety, Justice and Charity, with the rest of the Principal Duties of Religion, may be as religiously exer­cis'd, and therefore as well accepted, in Evil, as in Prospe­rous Times.

Nay, some eminent Vertues there are which must be re­serv'd for Foul weather, for a day of Adversity; for indeed they can't be exerted at any other time. For instance; To be Patient, presupposes Sufferings, under which we may be so. How can we take up the Cross, unless there be one? How can we forgive Injuries, unless they have been offer'd us? How can we do Good to our Enemies, if we have none? There must be some that Despitefully use us, and Persecute us, or how can we Pray for them that do so? So that Per­secution does Promote the Exercise, and consequently Heighten the Glory of Christianity, and does rather prune than root out its Professors: which is agreeable to that of the Apostle to the Philippians, c. 1, v. 12, 13, 14. But I would you should understand, brethren, that the Things which hapned unto me, have fallen out rather unto the furtherance of [Page 18] the Gospel; so that my Bonds in Christ are manifest in the Pa­lace, and in all other places; and many of the brethren in the Lord waxing confident by my Bonds, are much more bold to speak the Word without fear.

Then what if we should suppose our Church to be in danger of Popery? We may not, we must not endeavour to preserve it by any Ʋnlawful means, and with the loss of our Innocence. No; Religion needs not our help, or our defence: at least, it requires not any Irregular course to support it. If the Lord please, he can and will defend it, against all the Oppositions, all the Machinations of its Ad­versaries: If, on the other side, it be his pleasure to let it fall, (as indeed our Provocations, many and great, give us reason to fear it is) fall it must, notwithstanding all the Ʋnjustifiable Proceedings and Endeavours of Men. Except the Lord keep the City, the Watchman waketh but in vain: And do we think, that the ready way to engage him to keep it, is to offend him? or that he will take care of us, and our Religion, when we neither care for him, nor his Laws? Or, do we entertain a Fancy altogether as idle, That he must assist us, whether he will or no; that he is under a fatal necessity of giving us his encouraging, his helping Hand? No, certainly: As he is in no wise forc'd to assist us, so our Presumption, and our other Sins, are in no wise likely to invite him to it: He sees nothing in our Irreligious Practices so pleasing, as to oblige him to look upon us: He sees nothing so inviting as our Resignation and our Obedience. If we Resign up our selves wholly to him, and Obey him in all his Commands, he can, and he will pro­tect us; for he that putteth his trust in the Lord, shall want no manner of thing that is good. The holy Lives, and the effectual fervent Prayers of the Righteous avail much: but and if those few who mourn in Sion should not, will our Sins be able to preserve us? If Obedience cannot, will Trea­son and Rebellion secure us? Good God! that ever any [Page 19] who pretend to Reason, yea, and Conscience too, should go about to secure Religion by the Violation of it! that ever any should fancy they may be safe in their Sins, yea, and made so by them! Certainly there is somewhat of Witch­craft in Rebellion, and more than a bare Resemblance be­twixt them; or Men could never take up such Devilish Re­solutions, against all Law, Reason, and Religion; and that too with a private self-flattery, with the leave and with the applause of Conscience.

Then let us not bow to the sly Insinuations, to the in­chanting Delusions of the grand Deceiver. If the Lord be God, follow him, and depend upon him. This is Wisdom's Advice, Commit thy Works unto the Lord, (says she) and thy thoughts shall be establish'd; that is, thou shalt see the Ac­complishment of all thy Laudable, of all thy Innocent De­signs and Desires.

Then why should we place our Hopes in our Armies, and an uncertain Multitude, for the Security of our Church; when we may, and ought to look up unto him who is the Author and Giver of all good things? It is better to trust in the Lord, than to put any Confidence in Man: It is better to Trust in the Lord, than to put any Confidence in Princes. If the Lord be on our side, we need not fear what Man doth unto us. Tho all Nations compass'd us round about, yet in the Name of the Lord we should destroy them. He can turn the Heart of the most Persecuting Governour, or he can hold his Hand, that he shall not hurt us. Blessed be God, we have no reason to expect or fear any thing like Persecuti­on: but, on the contrary, as we do at present enjoy all the Blessings of an easie Government, and a most Gracious Prince; so we have abundant reason to hope for, and to expect the continuance of them: For Mercy and Smooth­ness sit triumphant on the Royal Brows; there is some­thing of the Divine Philanthropy runs in the blood, and is adopted into the Royal Line: and it is a symptom of an [Page 20] evil Mind, to suspect any danger of cruelty or severity there, where these good Qualities Reign.

Let us, however, put the Case, for Argument sake, in the very worst Circumstances, That a Popish and Tyrannical Prince should Reign over us, We must not oppose, and fight a­gainst him; for so we should fight against God: For, what­ever his Opinions, whatever his Practices be, he is His Vicegerent, he is appointed and substituted by Him. 'Tis not for us then to cry, with the Sons of Belial in the Parable, We will not have This man to reign over us: 'Tis not for us to use any Ʋnwarrantable Means to shut him out. No; This were to distrust Providence, and to fight against it, This were to do Evil, that Good might come of it; and we know the Resolve of all sober judicious Casuists in the Point, That we should not commit one single Sin, tho 'twere to save the whole World from Destruction.

Now therefore, if to Distrust Providence, and to Fight against it, be (as we may reasonably conclude it is) a for­feiting all our Title to the Divine Protection; what security, what grounds of Hope can we have, or propose to our selves, by any Illegal, any Ʋnchristian Proceedings? What? can we hope to conquer the Almighty with our Armies? or terrifie Him into a compliance with our Wishes? Are we stronger than he? David said, My trust hath been in the Lord, therefore shall I not fall: So that, by the Rule of Contraries, we may conclude, That if our Trust be not in the Lord, we shall fall an unpitied Sacrifice to our own Folly, and to an Offended God. And indeed God himself has declar'd as much; Wo to the rebellious children, (saith the Lord) that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin, Isa. 30.1.

Then far be it from us to take Ill Courses for the Security of our Religion, seeing all such must of necessity be unef­fectual; or, if they were not, yet, that it is more Christian-like, [Page 21] and more Prudent, to engage God in our cause, by an entire Submission to, a hearty Acquiescence in his Dis­pensations; for so should we Secure our Religon, and our Innocency too; and, come what would, we could but Suf­fer unto Death; when our Religion would Advance by our Fall; Spring up and Flourish by our Martyrdom: So that it is every whit as Unreasonable, as it is Impious to go about to Secure Religion by the breach of its Laws, to secure it from Persecutions; seeing it is raised, promoted, and ennobled by them. So glorious are the effects, so great is the Excellen­cy, and the Ʋsefulness of Suffering for Christ: which yet will appear farther, if we consider,

2. How that it promotes Peace and Unity amongst our selves.

That Peace and Ʋnity are Excellent and Amiable, I pre­sume needs no proof; especially in a Christian Countrey; these being the proper badges of Christianity.

How very apt Persecutions are to Cement and Quiet the Minds of Men, let it be our present consideration. And we shall certainly find Them the most practicable, ('tis well if they be not the only) Expedient now left for the bringing back of that Ʋnity, which hath so long withdrawn it self, is so greatly talked of, and yet so little contended for in good earnest by this our Broken, and miserably Divi­ded Nation.

When he must pass for the best Religionist, whose Tongue, or Pen is keenest, and traduces his Neighbour most according to Art. When it is the diversion of some, the bu­siness of others, the Custom of very many, first to create Differnces, and then to maintain them: To sow Divisions, enflame our Disagreements, and to stir up Strife all the day long.

What cure, what remedy more proper for such Feuds and Animosities among us, than that which diverts our thoughts another way, and employs our Minds in our own concerns?

[Page 22]Now This is the effect of Suffering for Christs sake, This the good Office of our most Cruel Persecutors: For while they Persecute us from City to City; they give us little leisure, or opportunity to fall out by the way; whilst they continually Molest and Abuse us, we have little stomach, or occasion to molest, to abuse one another, or to draw (our Pens I mean) unless it be for manifestos of our innocence, and in the defence of our common cause, So that the Pres­sures of our Enemies (like those on Arched Buildings) make our Ʋnion the firmer, and those Storms without us (as it were by an antiperistasis) produce a Calm within.

We find this experimentally true in former times. When Heathen Persecutors reign'd, there was a perfect Harmony and Agreement among Christians. They laid aside all Picques and Anomisities between themselves, and em­ploy'd their Minds in better thoughts. They were in conti­nual expectation of leaving This World, and therefore in con­tinual preparation for another. The Clouds that hung over their Heads, engag'd them, as far as they might, to keep at home: Or if they haply wandered about; 'twas for their own safety; not for the Destruction of their Neighbours, their Friends, and Countrey-men, and Fellow-Christians; not for the Destruction of their most bitter Enemies; of those very Enemies, who made them wander.

Hence was it, that Christians then lived like true Fel­low-members of Christ their Head: And as they own'd one Common Religion, so they embraced one and the same Fate; and cheerfully marched together thro the Flames, There were then no Separatists, no Dissenters among them; but and if their Flames (like those of the Theban Brethren) diffused, and spread; 'twas not out of En­mity, or Dislike; but for greater Splendor, for Triumph,

Let us in the 3d. place consider the Excellency of Suf­fering for Christ in those four noble Virtues which are its inseparable attendants, namely, Fortitude, Patience, Faith, and Love.

[Page 23]1. All Suffering for Christ's sake is attended with Forti­tude.

That Christianity obliges us to be Valiant, we may learn from St. Paul, where he sets out the compleat Armour of a Christian: He bids us take the Helmet of Salvation, the Word of the Spirit, and the Shield of Faith, with other such like accoutrements; wherewith (says he) you shall be able to quench all the fiery Darts of the Wicked.

Now what signifies an Armour to a Dastardly Spirit, to one that will not, dares not use it?

I shall take for granted then, that as we are Christians, we should be Valiant.

And that those who Suffer for Christ's sake are truly (if not only) so will appear from the formidable Power and Resolution of the Enemies, they encounter, conquer. And they are that terrible Triumvirate, the World, the Flesh, and the Devil, These indeed are the mortal enemies of all Mankind; but they are the most violent opposers of all Suffering Christians: Not that they are against Suffering in general (for that is their aim and endeavour) but against their Suffering for Christ's sake; such as will give them a very clear Title to an infinitely greater share of Bliss.

Now then let us a little examine the strength of their Forces, that we may more easily guess at the Courage of their Conquerours.

And first for the World; and that suggests to them the undoubted reality, and experimental sense of Earthly Feli­cities; displaying its several Pomps and Vanities; and set­ting them off to the best advantage.

Thus it represents Honour, as the delight of the Soul, and spring of endeavour; the source of all generous under­takings, and the reward of them too: And at the same time insinuat's that Suffering is an argument of an Ignoble Spirit, the sure forerunner of Disgrace: Or, if it does pass (as sometimes it must) for Vertuous and Honourable, the [Page 24] Honour that attends it is but the shadow of Virtue, and less than a shadow the other side the grave.

To Riches it gives the flattering Title of a God, the cer­tain procurer of all that is needful; of all that makes Men great, or happy; undervaluing, ridiculing Heaven, and its Treasures, the unsearchable Riches of Christ; calling it a Vain Creature of fancy or the imaginary issue of hope.

Next it proceeds to cry up Pleasure as most friendly to Nature, and most agreeable to Flesh and Blood; the center of all Mens wishes and desires, and the relisher of all con­ditions. Then does it enlarge upon the free use of the Creatures; averring, that they were made to be enjoy'd; and that they then only answer the design of their Being, when they serve to the Delight and Pleasure of Man, to the thorow Gratification of all his Senses.

In comes the Flesh, and seconds it; asserting upon its own Experience the agreeable sense of Worldly Delights, the pleasing, the ravishing variety of wild Mirth, and more sober Epicurism; and remonstrating the Uneasiness of Self-denial, of Suffering in any way; the rude, and terrible assaults of Pain and Torture, the unmerciful Pangs of a sud­den and violent Death; the most exquisite sense of an un­natural hastned Dissolution.

Nor is the Devil all this while idle: He very well un­derstands, to whom the Crown is promised; even to them that are Faithful unto Death; and These are the prime Ob­jects of his envy; to These he lays the closest Siege. Hence is it that he is always ready to back, and strengthen the others reasons; and to offer new ones of his own: So that we need not wonder if he terms it Folly, Madness, Any thing, to Deny our selves, and to Suffer freely any way in obedience to we know not what; to an invisible God, and to an unaccountable thing called Conscience.

These, or such like, may we imagine, are the Ar­guments [Page 25] made use of, the Spiritual Forces rallied, against Suf­fering: And tho they be in themselves very far from invinci­ble; yet all circumstances examin'd they will be found very difficultly conquerable: Forasmuch, as besides that the World with its gilded Vanities is present and sensible; and so more apt to affect the Mind; besides that the Devil, such is his Power, has a secret influence on Mens Souls and Faculties; and such is his subtilty, is forward to embrace every promi­sing opportunity, and sute his Arguments to the temper of the Persons; a fair way of prevailing: I say, besides all this, there is the Flesh, a treacherous Friend, that is to say, the worst sort of enemies, which opens the Door to the rest, and makes them flexible, inclinable to yield: So that upon all, or either of these accounts we have reason to expect, or a ve­ry great Courage, or a very little opposition.

And yet if we consider farther, how that Self-preservation is a Law, a Principle Implanted in them; and that there is a violence done to Nature in very Suffering, greater or less ac­cording as the Suffering is: We cannot but conclude, that these, and the like considerations must work very powerfully upon any Man whomsoever; and consequently (which is the thing I would be at) that That Courage which engages and baffles them all, and buoys Men up against all these Tumults and Disorders of the Mind, must be as truly great, as it is victorious and successful.

And now This is the Courage. This the Glory of our Suf­fering Christians, who bravely prefer Torments, and Death it self to the Tempting Vanities of the World; boldly resist the Devil, a powerful and daring, a subtile and a malicious Ad­versary; and answer withal to the feeling arguments of Flesh and Blood, as the Captain of their Salvation did before them, not my Will but thine be done.

Now that This Courage so conspicuous in them does truly, and really deserve the name of Fortitude, will appear from the general notion and usage of the Word. For with Mora­lists [Page 26] the nature of Fortitude consists in a mediocrity between rashness and fear. But now those who Suffer for Christ's sake are equally careful in avoiding the extreams. They will not over-hastily Throw away their lives; they will not Sacrifice them to a Passion or Humour; but consider before hand the goodness of the Cause; when, and how it may oblige them to Suffer; with all the other Circumstances.

And as for the other extream of Valour, Fear; they are as far from that, as from an inconsiderate Fool-hardiness: They Fear God indeed; but that is a Fear, that hath no Torment; a Fear, that is consistent with love; They fear Him, and for that reason are uncapable of Fearing Men, uncapable of Dreading even the Tortures of the Rack, or the Tedious Loathsomness of a Dungeon; because from the Fear of God arises the observance of his Commands: And he that keeps the Commandments of God will not (nor need he) Fear, tho the Earth be moved; and tho the Hills be carried into the midst of the Sea. So then, they will not be Afraid of them that kill the body, and after that have no more that they can do: Why? Because they Fear him that ought to be Feared; Him, who, after He hath killed, hath power to cast into Hell.

Thus do they keep the middle way betwixt Rashness, and Fear; thrusting not themselves into dangers, when they need not; and sparing not to shew their Valour, when occasion requires.

2. All suffering for Christ's sake is attended with Patience.

That Patience is a Virtue is in every Mans Mouth: That Suffering is necessary to the exercise of it, I have already ob­served. It remains that we consider the Excellency, the Sur­passing nature thereof.

Now the Gallantry of Passive Courage is such, as is beyond the ambition of ordinary men. There are few that have it in that full measure, as to endure the Terrible tests of Torments. By this it is that the Upright Christian Shows, how Great he truly is, Whoso impatiently bears Affliction makes it appear, that they that inflict them are greater than himself; but [Page 27] he, who braves it, shews that 'tis out of the power of any thing but guilt to make him Tremble.

'Tis Great, and it is Glorious to shew a Bravery in the Field, a Fearless daring of the Enemy, and Defiance of danger: And yet this may be ow'd to the hopes either of revenge or victory; and to the promising probability of an escape. But to behold a necessary, and an unavoidable Grave; to mount the Scaffold with an undaunted Look, and an undissembled Courage, this is most eminently Brave and Noble, I had al­most said, peculiar to a Suffering Christian, to a Christian Suffering for Christ's sake.

3. All Suffering for Christ's sake is attended with Faith.

The excellency of that Faith for which, and by which we Suffer is evident, in that it transcends our reason, and the Examinations of Sense. To Believe a thing, we see with our Eyes, or fathom with our reason, is not Faith, but knowledge or persuasion; but to Believe that, which neither Eye hath seen, nor Ear heard, neither hath it en­tred into the Heart of Man to conceive; to Credit that which we could not Believe, but that we Believe withal, that there is an everlasting Being, who can do all things: This is Faith, an Heroick, an Exalted Faith.

I must confess, I cannot approve of that resolution of Tertullian, Credo, quia est impossibile: I do therefore believe, because it is impossible. No; nor of His, who said there were not Impossiblities enough in Religion for an Active Faith; if he means (as he should) not seeming, but real Im­Impossibilities: My reason is This; the very being of an Impossibility implies a contradiction: It supposes a thing to be, and not to be; to be possible, and not to be possible at the same time; which I am sure is impossible to conceive.

Well; but my Faith will soar thus high: I Believe a thing let it seem never so Strange, (and only not Impossi­ble) to me, because God has said it, who cannot lie.

And as for Miracles, and the Mysteries of our Religion; [Page 28] I esteem that Faith the noblest, which least concerns itself in prying into them: And like not that slow-pac'd Faith of Nicodemus, signified by a How can these be? Our Christian Sufferer questions not the truth of any thing his Saviour has told him, tho it seem to run almost counter to his rea­son. That his scattered ashes shall all be reunited, and his Soul recalled to its former habitation; tho it be Marvelous, yet he believes it; tho he knows not how, and it looks like Impossible, yet he is assur'd of it as much as if 'twere al­ready come to pass. He is fully persuaded of a Heaven in the midst of the Flames; and tho it does not yet appear what he shall be; he is Confident he shall be in a state of Bliss; and convert his Groans into Halelujas. And This I call a Generous; a very Excellent Faith.

4. All Suffering of Men for Christ's sake is attended with Love; a Love of their Saviour for whom, and a Love even of their Persecutors, by whom they Suffer.

1. A Love of their Saviour for whom they Suffer.

They thorowly contemplate his Love to Them, which was so Great, as to Die for them; and cannot (having an opportunity, and knowing his desire) I say, they cannot but Love Him again, with the same Effects, with Dying for Him. Thus, as one flame enkindles another, does the Love of Christ beget a Love in them, a Love only inferi­or to His. Thus are they drawn with the cords of a Man; not such Cords as bind and must be born; but such, as, like the Nerves and Ligaments, are endued with a quality, not only of Binding, but of Supporting too. Hence is their Love both firm and noble; a Love, that sooths and ravishes the Heart amidst the acutest pains; for it reconciles Tortures to the most tender Constitution; and is such a Perfect Love, as, according to the Apostles Description, casteth out fear.

2. Their Suffering is attended with a Love, even of their Persecutors, by whom they Suffer.

If you Love them that Love you, what reward have you? [Page 29] do not even the Publicans the same? And if you salute your Brethren only; what do you more than others? do not even the Publicans so? There is nothing of Generosity or Gallan­try in this above other Men, above the most Barbarous of the Heathen, for they kiss and embrace those that are Nearest and Dearest to them. But to Love your Enemies, to Bless them that Curse you, to do Good to them that Hate you, and to Pray for them that Despitefully use you, and Persecute you, This is Generous, This is Heroick; it is worthy of a Christian, and like one, and truly shews you to be Disci­ples and Followers of Christ.

And now our Sufferers for Christ do certainly bear such a Love to their Persecutors; for they would otherwise dis­obey Christ, who requires it of them. But that a Man should Love Him with All his Heart, (as Suffering for Him does imply) and not keep His Commandments, All His Commandments, is (what I have observ'd before to be) against his Doctrine, and against Reason.

If This will not do, we have the Exemplary Love of our first Martyrs for an Argument, a Demonstration of the Mat­ter in hand. How Chearfully, how Kindly did They take their Sentence of Death? some of them Thanking their Judges, as if 'twere a Favour, as if they had design'd to Oblige them by it; all of them expressing an undissembled Love, in an unfeigned Prayer for them: fearful they were, and unwilling, that Misery and Torments should be their Portion, by whom themselves were to be sent to Heaven, to be sent to Heaven in a nearer and more compendious way; by whom (because Persecuted) as they did deserve, so they might expect a greater degree of Bliss.

5. I come now at length, in the last place, to offer some Motives to a resolute and chearful Suffering, at what time soever it shall please God to Call us thereto: Of which there are several; but I shall sit down with two or three.

1. Then, I would have it consider'd, That all those who [Page 30] are called to It, do meet with extraordinary Encourage­ments and Assistances of the Holy Spirit.

We are sure of This, That God will require no more of us, than we shall be enabled to bear, or perform; and where we do want Strength of our own, we may very safely de­pend upon His.

And now to suffer is so repugnant to Nature, and so un­easie to the Flesh, that tho it be an extraordinary Priviledge, yet a Man had need of very great Encouragement to re­solve upon it, and greater still to go thorow with it. It must be the Work of that Holy Spirit, which alone can order the unruly Wills and Affections of Men, who worketh in us both to will and to do of his good pleasure, yea, and to suf­fer also, when he sees it expedient. If we are not sufficient of our selves to think a good thought, as of our selves, much less is it in our power to Deny our selves in this signal man­ner, in undergoing those Bodily Pains, which the meer Na­tural Man dreads the thoughts of. We must therefore of necessity recur to a Divine Influence, to the Supernatural Assistance of God's Grace. And indeed, as no Man can Be­lieve at all, unless it be Given him from above, unless God help his Ʋnbelief; so no Man can shew his Faith in such an eminent Instance, without a more than ordinary Effusion of that Blessed Spirt, which should actuate his Faith, enlarge his Hope, enkindle his Love, and every way prepare and arm him against the Fiery Trial.

Whence otherwise could it be, that so many Christian Heroes rejoyc'd in their Sufferings, and Brav'd it in the last Agonies of their Souls; when the Devil and his Torturing Instruments did their Worst, and Cruelty display'd it self in the most direful Instances of Pain and Horrour? Whence could it be, but from the still small Voice of the Com­forter within them, from the Encouraging and Assisting Hand of the Almighty?

I will instance in one or two, whose Memories are fresh, [Page 31] their Names, among others, generally and deservedly reverenc'd, and their Cases very remarkable.

How can we suppose, that Rose Allen should be the Burning of her Hand without any the least complaint, or regret; that she should bid her Tormentor add to her Pains and sing for Joy at the place of her Execution? I say, how can we supppose, that she a poor Maid-servant should prove so couragious, did not He, who can do all things Assist her in This; or lessen her Pain, or enable her to bear it

To what other means, than the Divine Impulse and Assistance, can we attribute the good Bishop Farrar his Wonderful Assurance of his own future Courage and Behaviour, and then his answerable deportment, when the time came, and his Sufferings required it? he declar'd before hand to a Friend, and (as I have heard) to other spectators also; that if he once stir'd in the Pains of the Burning in any irregu­lar way; they should give no credit to the Doctrine he had before Preached to them, and was then about to Die for: And not only so, but (what crown'd the rest) he really stood unshaken, undisturb'd, and Triumphed rather than Suffered in the Flames; and so he had continued past all Peradventure, but that he was knock'd down by a ma­licious, a Cursed Hand; for Cursed sure was the Hand that dar'd strike, what the Lord had so plainly so signally up­holden: And Cursed was his Family for his sake; for the Fa­mily of the Gravels (which was then considerable enough) came quickly after to beggery and want; and (as far as I can learn) there is nothing now remaining of it, but the Name, and one single person (a Man-servant) to secure it: And may It never be lost, at least as long as Popery has a being in the World.

We must, we must ascribe This also to the Finger of God: We must believe it to be the Lords Doing; for it is marve­lous in our Eyes. And if this be the Work of the Al­mighty; we may by an easy, and natural inference con­clude the other is so.

[Page 32]2. Another motive, I would offer to your considerati­on, is the Example of all those Saints, Confessors, and Mar­tyrs, who have gone before us,

So great were the Sufferings, those blessed Saints under­went; so bravely did they behave themselves under them; that, as it is our Duty to imitate, so it may be the highest of our ambition to equal them. Whoever sees the list of their Sufferings with the History of their Severe treat­ment, may be furnished with a Catalogue of well nigh all the Sufferings Humane Wit can devise, or Humane Nature bear. Wild beasts, the Fire, the Scalding Bath, the Scaf­fold, and the Rack, with the rest of those terrible Instru­ments of Heathenish Cruelty took away so many of them, that it must have been a Miracle as great as their Patience was, that there was any one Christian left.

Of all the Apostles, only St. John died a natural Death: nor did he escape without a Miracle: Escape, did I say? he did not escape; unless to Die daily be not to Die at all; unless a long Banishment, and the Scalding Oyl, for which he both deserved and had a Church Festival, a Day of Martyrdom, might be term'd an escape.

And so for the rest: There were almost as many Mar­tyrs as Christians; and to be Baptised into the Death of Christ was in effect to resolve to Die as he died; and the day of Martyrdom was in the ordinary account of those times the Birth-day of the Christian.

Wherefore seeing we are compas'd about with so great a Cloud of Witnesses; let us lay aside every weight, and the sin that doth so easily beset us; and let us run with Pa­tience the Race that is set before us. We may with much more ease traverse these Rough Paths, as being somewhat plain'd, and smooth'd by the footings of those that have gone before. If so many thousands of Saints have march'd before us, and defied all the Threats and Tortures of their Enemies; shall we be afraid to follow after them? We, [Page 33] who are taught by their Example, that there's nothing unsufferable, nothing too hard for a firm Faith, a lively Hope, and a Love that is pure, and obstinately bent upon Duty. Did they hardly allow themselves the Name of Chri­stians, till they were haled to Martyrdom, and had Sealed their Faith with their Blood? And shall we strike Suffer­ing out of the Laws of Christianity, out of the number of Duties? Certainly we have no Reason, no Authority for it: But, and if they bore the Cross, who had especial to­kens of God' Love, it is our part to Bear it too; and Bear it we must, as ever we hope for the Benefits of it. And as Christ suffer'd for them, leaving them an Example, that they should follow His Steps; so He, and they too in some sense, have suffer'd for us, leaving us an Example, that we should follow Theirs: Which if we do, we shall arrive at the Haven where They are, and where We would be; we shall receive the same Reward of our Sufferings, the same Crown of Glo­ry they are possess'd of; which is another Motive to the Duty I am recommending, to a resolute and chearful Suf­fering for Christs sake.

And here I shall briefly consider, 1. The Certainty of this Reward. 2. The Greatness of it.

1. The Certainty of this Reward.

There is nothing more Certain, (for there is nothing more Clear and Evident in Scripture) than that a constant, sincere, and universal Obedience entitles Men to all the Promises of the Gospel.

And now Suffering for Christ's sake, does undeniably presuppose, or imply all this.

It implies a Constancy, or Perseverance unto the end: for if we have forsaken Christ at any time, we have at the same time disown'd him, and put our Names out of the List of his Martyrs.

It implies Sincerity: for what can possibly shew the Rea­lity of our Love to, and Affiance in Christ, if Real Pain and Voluntary Suffering cannot do it.

[Page 34]To conclude: It implies withal an Ʋniversal Obedience: for, as I have noted before, the Man that allows of any one Sin, is a profest Enemy of Christ; not a Martyr of His, not a Sufferer for Him.

But that which puts the Reward of Suffering out of all doubt, is the Word of God, in the most plain, express Terms that can be devis'd: If you suffer, you shall also reign with (Christ), said the Apostle. Blessed are they that are Perse­cuted for Righteousness sake: for theirs is the Kingdom of Heaven, said our Saviour himself. And many other Texts there are to the same purpose, as clear as Words can make them, and withal so commonly known, that I shall not trouble you with the repetition of them; but rather chuse to hasten to,

2. The Greatness of this Reward. And with that I will conclude.

And here I shall not pretend to describe what hath not entred into the Heart of Man to conceive. I only observe, That as it is above our Conception, so it is beyond our ve­ry Wishes and Desires? And what can be offered more Encouraging than This? What can possibly more Cherish our Hopes, and more Animate the Suffering Part of us, than that we shall see, and enjoy for our Suffering here, all, yea, more, infinitely more, than all that we can desire or wish for?

Yes; there is something more, and greater behind; tho I am equally at a loss for Words, and for Ideas of it: For, the lowest Degree of Happiness in Heaven, comes up to all that has yet been offer'd concerning it. But now the true Christian Martyr is a Star of the First Magnitude there: his Happiness surpasses that of other Saints, as far as his Suf­ferings did: This Light Affliction, which is but for a Mo­ment, working for him a far more Exceeding and Eternal Weight of Glory.