St. PAUL's Triumph IN HIS SUFFERINGS FOR CHRIST. With some Directions how a Christian ought to behave himself under, and may reap Advantage by his Sufferings.  
By MATTHEW BRYAN, LL. D.  
LONDON: Printed, for the Author, MDCXCII.   

ECCLESIAE  

Sub Cruce gementi, ac Simul triumphanti,  
Ideoque cis Statum Gloriae gloriosae,  
Sole (Portentum aliud Caelo!) amictae, Lunamque conculcanti,  
Duodecim Stellarum Coronâ Capita redimitae,  
Mundo, cum Charissimo Crucifixo, beatóque Paulo, crucifixae,  
Precibus Lachymisque, Armis suis, militanti,  
Satanam, ejúsque omnia Opera, fideliter renuncianti,  
Schismatis aequè ac Haerese 〈◊〉 Crimina odio habenti,  
Gregi, proh dolor! parvulo,  
Ei veró, cui evangelizavit Christus, simillimo,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergò (cujus noluit facere naufragium) Mundana relinquenti,  
Providentiâ, quae Omnia curat, imò Aviculas & Campi  
Flosculos, alacriter victitanti,  
Praecepta Dei, Fidémque Jesus, mirâ tolerantiâ, observanti,  
Doctrinam, Vitámque Christi strenno asserenti ac imitanti,  
Pristinum Omnipotentis Cultum, primaeuâ Pietate, celebranti,  
Spiritu ac Veritate Patrem Caelestem adoranti,  
S. S. Spiritûs Arrhabonem accipienti,  
Ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anhelanti,  
M. B.  
Indignus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Hanc, qualem qualem, Conciunculam,  
In grati, fidíque Animi testimonium  
Humillimé dicat consecrátque.    

St. PAUL's Triumph IN HIS SUFFERINGS FOR CHRIST.  Eph. IU. 1. 
I therefore the Prisoner of the Lord, beseech you that ye walk worthy of the Vocation wherewith ye are called.  
THE Illative therefore naturally points to somewhat that goes before; and for this we must look back as far as the beginning of the former Chapter. For this Cause— that is, considering the many glorious Privileges, which by Virtue of your Relation to Christ, you are honoured with:— For this cause, I Paul the Prisoner of Jesus Christ for you Gentiles— And then he makes a Digression, explaining and magnifying his Office, wherein, by Commission from Christ, he stood more particularly related to them. He makes, I say, a Digression in a long Parenthesis as far as the beginning of the 4th. Chapter, where he resumes his Argument, from which he abruptly broke off before:— I therefore the Prisoner of the Lord— Which is a Repetition, or Recollection of his former Words at the first Verse of the foregoing Chapter— For this cause I Paul the Prisoner of Jesus Christ for you Gentiles.— For the Connection of which, to make it sense, we must have regard to the Words at the first Verse of the 4th Chapter,— beseech you that ye walk worthy, etc.— I Paul the Prisoner of Jesus Christ for your Gentiles— beseech you that ye walk worthy of the Vocation wherewith ye are called. So here, I therefore the Prisoner of the Lord (which is a Repetition of the former Words) beseech you that ye walk worthy of the Vocation wherewith ye are called. In which words there are these two things considerable.  
1st. The Character which St. Paul chooseth to recommend himself by, and enforce his following Exhortation.— I therefore the Prisoner of the Lord.—  
2dly. Here's the Exhortation itself, and that is to a suitable and agreeable Conversation, worthy of the Christian Vocation:— I beseech you that ye walk worthy of the Vocation wherewith ye are called.  
The Time will not permit me to speak distinctly to each of these. I shall therefore insist upon the former, and only touch upon the latter in the Application.  
The first thing which here offers itself to our consideration (and which shall be the subject of my ensuing Discourse) is,  
1st. The Character which St. Paul chooseth to recommend himself by, and enforce his following Exhortation.— I the Prisoner of the Lord.—  
What? may some say, could St. Paul choose no better, no other Character than that of a Prisoner! a very unpromising, uninviting Character to endear or recommend, very unlikely to gain Esteem, or Respect, or Credit in the World, unlikely to gain Proselytes, or draw Disciples after him! For, who is in love with Prisons and Confinement? who is fond of noisome Goals, and Dungeons of darkness? who admires Chains, and Fetters, and Shackles of Iron, the Ornament, the Dress of Prisoners, who are fed with the Bread of Adversity, and the Water of Affliction, whose Music is sighs and groans, and their recreation whips and scourges with St. Paul and Silas, or the Stocks with Joseph, where they hurt his Feet, the Iron entering into his Soul?  
The World is apt to worship the rising Sun, to adore growing Greatness and Magnificence, to court, and be influenced by Riches, Power and Grandeur; and consequently to despise Poverty and Meanness, Misery and afflicted Innocence.  
How unlikely is this Lecture, this Epistle to prevail with the Auditors, which is delivered, which is sent by Paul the Prisoner, who talks of Riches and Honour, and Power and Liberty for his Disciples, when himself is poor, and despised, and weak and in bonds? who would run to him for help, who cannot help himself? who would go to him for riches, who is poor, for honour, who is despised, for power, who is weak, or for liberty, who is a Prisoner?  
How impolitickly, how imprudently and indiscreetly does St. Paul make his choice here of a Character to recommend himself by to the good Opinion and Affections of Men? How unplausible, unpromising, and uninviting a Title is this, I the Prisoner of the Lord?  
'Tis true, it is so in the Eye of the World, which is governed and influenced by Sense, and outward Appearance, and blindly led by Brutal Passions and Appetites. Thus when our Saviour exerted his Power as a King, in working Miracles, casting out Devils, healing the Diseased, raising the Dead, and feeding the Living at the Expense of a Miracle, entertaining so vast a Multitude, so many thousands at that noble, bounteous Feast in the Wilderness, where a few Loaves and Fishes were miraculously multiplied into a prodigious Plenty, and abundant Overplus, after the numerous Guests had eaten and were satisfied: when, I say, He thus exerted his Power as a King, in working Miracles, and doing Wonders, he wanted not Followers, he had plenty of Disciples, who in shoals and crowds thronged after him: but when he preached the Doctrine of the Cross, which his Disciples must take up and follow him; when he told them of suffering, and tribulation, and a severe persecution, which they must undergo for his sake and the Gospel's, of which he had already begun, and would ere long give 'em a more glorious Example; then they are offended at him, they halt, and stagger, and run from him; multitudes went back, and walked no more with him; as the Evangelist St. John tells us in the 6th. Chapter of his Gospel at the 66th. Verse.  
Such an Enemy to the Cross was St. Paul, himself before his Conversion; but after it, his Eyes being anointed with that Sovereign Eyesalve, prescribed by the wise Physician, receiving an Unction from the Holy One, he saw with other Eyes, had a new Idea, a new representation of Objects, which were set in a truer and better Light, and learned to prize and value what before he despised, of whose worth he had not skill enough to make a true Judgement and Estimate.  
No wonder then that he makes choice, and that wisely enough, (as I hope I shall convince you before I have done) of this Character here, the Prisoner of the Lord. And this he does, I conceive, for these following Reasons.  
1st. He looks upon this Character, not as matter of disgrace, but as the greatest, as the highest honour.  
2dly. Herein he gives an instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of Christ.  
3dly. Herein he shows his resemblance to the noble Army of Martyrs, the early sufferers before the Incarnation.  
4ly. Hereby he gives an evidence of his fellowship with the suffering Saints and Martyrs since the Incarnation, and Crucifixion of Christ.  
5ly. 'Tis a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and delivered.  
6ly. Suffering is the Touchstone of Virtue, and the Trial of Sincerity.  
1st. He looks upon this Character, not as matter of disgrace, but as the greatest, as the highest Honour.  
— The Prisoner of the Lord, or for the Lord, or for the Lord's sake— What greater Honour can there be! To be a Prisoner for his sake, who is the Beloved of the Father, who is King of Kings, and Lord of Lords, who is exalted far above Principalities and Powers, and every name that is named, to whom the whole Family in Heaven and Earth do how and obey; to be a Prisoner in his quarrel, and to suffer for him, what greater Honour can there be! to suffer for him, who has suffered for all, and is the great Redeemer and Saviour of Mankind, and who shall come to Judge the World, whose Word shall give Law to the Universe, and determine the everlasting State both of Men and Devils, from which there is no Appeal for ever, at whose command and direction rewards and punishments shall be variously distributed to the many thousands and millions of the Sons and Daughters of Adam; to suffer for him, and in his quarrel, what greater Honour can there be!  
To be the Prisoner of the Lord, St. Paul esteems as a more honourable, worthier Title than that of a learned Jew, or a precise Pharisee, a Disciple, a Scholar of Gamaliel's, or a Doctor, yea, an Apostle of the Gentiles; yea, than the Son of a King, an Heir to an Empire, or a mighty Potentate, whose Sceptres and Chains of Gold he looked upon to be less beautiful than his Fetters of Iron. Every Link in his Chain was more ornamental than the Jewels in the Diadems, in the Crowns of Princes. 
Rom. 1.16.  I am not ashamed, says he, of the Gospel of Christ. We glory in Tribulations. I am not ashamed of this Chain. 
5.3. Gal. 6.14.  God forbidden, says he, that I should glory save in the Cross of our Lord Jesus Christ, by whom the World is crucified unto me, and I unto the World. I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; as it is in the 2 Cor. 12, 10. He esteems it as a piece of Honour, a Royal Grant and Privilege to suffer for Christ. Unto you it is given (says he to the Philippians) in the behalf of Christ, not only to believe on him, 
Phil. 1.19.  but also to suffer for his sake, having the same conflict which ye saw in me, and now here to be in me. He exults, and rejoices, and blesses God that he is counted worthy to suffer shame for his Name! But that which others counted shame he counted Glory. So far was he from startling at sufferings, at the Name of Prison and Confinement, or being ashamed of the Character of Prisoner for the sake of Christ, that he breaks out into a vehement Passion, and holy Anger with those who (out of an unseasonable, ill-timed Charity and Pity, and deep concern for his Temporal Interest, which they passionately advised him to consult, like Peter of Old, Master pity thyself) dissuaded him from going up to Jerusalem for fear of those Bonds and Imprisonment, which the Prophet Agabus said did await him there. What mean ye, says he, to weep and to break my heart, for I am ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus. Act. 21.13.  
2ly. Herein he gives an Instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of Christ: who is styled Heb. 2.10. The Captain of our Salvation, who was made perfect by sufferings. Now the Soldier must be conformable to his Captain. He must engage in the same War, he must enter the same bloody Field, and fight the same Battles, and against the same Enemies; he must run the same danger, and undergo the same hardships that his Captain does: or else he is unworthy of the Name, or Title, or relation of a Soldier, and instead of being rewarded, deserves to be punished. Now St. Paul was a Soldier, yea a great Officer, and Commander under the Captain-General of the Spiritual Forces. And he tells us Phil. 3.10. that he desired nothing more than to have fellowship with him in his sufferings, and to be made conformable unto his death. And every Christian is bound according to his measure and capacity to do the same thing. Every Christian is a Spiritual Soldier, and has obliged and engaged himself to fight manfully under the Banner of Christ. The Apostle makes suffering to be antecedaneous to glorification, nay to be the condition of inheriting Glory, Rom. 8.17. observe the Gradation there. At the 16th. Verse the Apostle says, The Spirit itself beareth witness with our Spirit, that we are the Children of God. And if Children, than Heirs; Heirs with God, and joint Heirs with Christ. It follows, if so be that we suffer with him, that we may be also glorified together. 'Tis an undoubted Truth, that the Christian that refuses to suffer with Christ shall not be glorified with him.  
'Tis true, a Christian is not bound to seek, to court suffering, to run himself into the Fire. If he is persecuted in one place, he is permitted to fly to another. But if he cannot escape, if he cannot fly, he must suffer. If the Cross be not only offered to, but laid upon his Shoulder, he must not basely cast it off. If the Crown of Thorns be plaited for and put upon his Head, he must not refuse to wear it. If a Christian is brought to that straight with Peter, that either he must take up the Cross, or deny his Master, either suffer or sin, it is easy to determine which side to take, and what to do. In this case a Christian is indispensibly bound to suffer, and he that declines it, refuses to suffer with Christ, and consequently cannot expect to be glorified together with him.  
But perhaps you'll say, God forbidden that we should refuse to suffer with Christ. We are ready to suffer Martyrdom for him, to die for him, to burn at a stake rather than deny him, or renounce our Religion, in which we were baptised and educated.  
'Tis well resolved indeed, but 'tis sooner said than done. There are divers sorts of sufferings for Christ. There is a sort of Martyrdom besides burning at a Stake. The Christian that resolves to suffer rather than sin is a Martyr in Will. And that chooses actually to suffer rather than sin, is a Martyr in deed.  
Now examine the sincerity of your Resolution in lesser Instances, which are below the greater Martyrdom, suffering death for the sake of Christ. He that is poor, and to help himself will steal, refuses to suffer with Christ. He that to avoid the loss of a little trival Profit, or to secure his Estate, when he is threatened with the loss of it, will do unlawful things, will lie, and swear, or forswear, and act against his Conscience, and the word of God, and his own words too, he denys Christ, and refuses to suffer with him, and consequently cannot expect to be glorified together. He refuses to fight under the Banner of Christ, notwithstanding his Vow; but is a perfidious, base Deserter, and runs over to the Enemy's Camp, and therefore cannot expect to be rewarded by his own General, to whom he has sworn Fidelity, but on the contrary, when he falls into his hands must expect the fate of base Deserters.  
That's the second Reason of St. Paul's choice of this Character, The Prisoner of the Lord. He herein gives an Instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of Christ. Which must mightily recommend him to the good Opinion, and Affections of all good Christians.  
3ly. Herein he shows his resemblance to the noble Army of Martyrs, the early Sufferers before the Incarnation. Whose Martyrology, whose renowned sufferings are compendiously historified in the 11th to the Hebrews: which tells us that by Faith Moses when he was come to years, refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer affliction with the People of God, than to enjoy the pleasures of Sin for a Season; esteeming the reproach of Christ greater Riches than the Treasures in Egypt: for he had respect unto the recompense of reward. By faith he forsook Egypt, not fearing the wrath of the King: for he endured as seeing him who is invisible. Others were tortured not accepting deliverance, that they might obtain a better Resurrection. And others had trial of cruel mockings and scourge, yea, moreover of Bonds and Imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the Sword: they wandered about in Sheepskins and Goatskins, being destitute afflicted, tormented▪ Of whom, says the Historian, the World was not worthy. They wandered in Deserts, and in Mountains, and in Dens, and Caves of the Earth. These were the Proto Martyrs, the early Sufferers before the Incarnation. To whom our Apostle shows his resemblance by this Character of the Prisoner of the Lord.  
4ly. Hereby he gives an evidence of his fellowship with the suffering Saints and Martyrs since the Incarnation and Crucifixion of Christ. Hereby he declares his fellowship with that bold courageous Sufferer, St. John the Baptist, who was a Prisoner and a Martyr in his confinement: With St. Stephen, the glorious Proto Martyr after the Ascension of our Lord; to whose death St. Paul was not only a Witness but an Assistant too, consenting unto his death: with all those sufferings Christians whom he himself had persecuted, breathing out threaten and slaughter against the Disciples of the Lord, and being exceedingly mad against them, caused them to blaspheme; making havoc of the Church, haling Men and Women, committed them to Prison, where he himself is now their joyful Companion.  
5ly. 'Tis a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and delivered. There are two ways of confirming any Revelation from Heaven; Miracles and Suffering.  
Now by both these our Saviour confirmed his Doctrine, especially by the former: and the Apostles more especially by the latter, who therefore were called Martyrs, that is, witnesses to the Truth of the Gospel by their sufferings. Which gained mighty Credit and Reputation to it; which drew on multitudes of Disciples, brought in shoals of Proselytes, according to the old Observation, that the Blood of the Martyrs is the Seed of the Church. He that dares suffer for his Religion, that can suffer Bonds, and Imprisonment, and death, for Christ, that can suffer the loss of his Goods and Estate, his Livelihood and his Life, for the Doctrine he delivers, gives a Presumption that it is true, and that he believes it to be so. But if when he is called to suffer, he starts aside like a broken Bow, and will rather deny his Doctrine or Religion, than suffer in the defence of it, it exposes the Credit of it, gives a ground of suspicion that it is not true, at lest 'tis an Argument that he himself does not believe it. Our Saviour tells us of some, St. Luk. 8.13. that are like the stony Ground, who receive the word with joy, but in time of temptation fall away. The time of Persecution, is the time of Temptation, the time of Trial; which like the cold frosty Air, meliorates and is advantageous to sound, but pernicious to sickly, unhealthy Bodies, which makes 'em languish and die away: or rather like the stronger Wind, which ventilates, and fans, and cleanses the solid Grain, but drives the Chaff, and the empty, lighter Corns a way. 
Mat. 3.12.  So John the Baptist uses the Similitude concerning Christ: Whose Fan, says he, is in his hand, and he will thoroughly purge his Floor, etc. There is a time when Christ, the Master and Owner of the great Threshing Floor, the Church, takes his Fan in his Hand, and by the Wind of Persecution does purge his Floor; the Chaff flies away, which lay mingled amongst the Wheat, but it fans, and cleanses, and discovers the purer solid Grain, which he gathers into his Garner, but will burn up the Chaff with unquenchable Fire.  
The Apostles and their suffering Brethren were this purer Wheat, that could endure the blowing, and fanning, and cleansing of the Wind, whilst many others like Chaff were too light for the Discipline of the Wind, could not endure the violent Breath, but were instantly blown away. Blessed is the Man, says St. James, that endureth Temptation, i. e. the time of Trial. He is an Honour to the Gospel, a Comfort to himself, and a Bulwark to Religion. Who will believe that Man that does not believe himself? And how does that Man believe himself that dares not suffer in defence of that Doctrine which he has taught and delivered? But he that can say and suffer, that dares do and die in pursuance and defence of his Doctrine and Religion; why the Beholders of his resolute constancy and passive valour will conclude that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some spark of Divinity in this, that there is somewhat extraordinary, some beams of Truth here, which naturally bespeak Credit and Esteem.  
The Devil has observed long ago that Skin for Skin, 
Job. 2.4.  and all that a Man hath will he give for his Life. But he that dares part not only with his Livelihood, but his Life too, in defence of his Doctrine and Religion, convincingly persuades Mankind to believe the Truth of it, and that the Sufferer believes it too; in defence of which he will venture so great a Stake, pay down so large a Praemium, in lieu of which certainly he is assured of somewhat that is far better, of a much more abundant Recompense. He certainty most firmly believes the Doctrine of the Gospel, and of future rewards and punishments, who dares suffer rather than sin against the Revealer and Dispenser of them. St. Paul dares suffer Imprisonment, and the loss of Liberty, and Estate, and Life, whilst Impostors, and Cheats, and Pseudo-Apostles boast and talk, but dare not suffer or die, but are guilty of base Tergiversation, turning their backs upon the Truth, which they renounce and deny, when they are put to the Test, to the severe Trial, and critical point of suffering.  
That's the fifth Reason of St. Paul's choice of this Character to recommend himself by, and enforce his following Exhortation— The Prisoner of the Lord— Which is a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and delivered.  
6ly. and Lastly, Suffering is the Touchstone of Virtue, and the Trial of Sincerity. This he very well knew who knows the Heart, and the workings of it; and therefore was pleased to put his Servant Job into the School of Affliction, and to try him with Adversity: Not that he wanted a discovery himself, but to silence the Calumnies and Reproaches of the Devil and his Instruments, who were ready to object against the Character and Elegy which God gave of him,— Doth Job fear God for naught? as we read in that famous Dialogue between God and the Devil, in the first Chapter of the Book of Job at the 6th. Verse; Now there was a day when the Sons of God, i. e. the Angels came to present themselves before the Lord, and Satan, the Arch-Devil, the Precedent of the black Society, came also among them. And the Lord said unto Satan, whence comest thou? Then Satan answered, from going too and fro in the Earth, and from walking up and down in it. And the Lord said unto Satan hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and escheweth Evil? Then Satan answered the Lord and said, Doth Job fear God for nought? Hast not thou made an Hedge about him, and about his House, and about all that he hath on every side? thou hast blessed the Work of his Hands, and his substance is increased in the Land. But put forth thy Hand, and touch all that he hath, and he will curse thee to thy Face. And the Lord said unto Satan, behold all that he hath is in thy Power, only upon himself put not forth thine Hand. Which leave no sooner given, but he improves it to the utmost; the Commission granted wanted not a sharp and speedy Execution. So Satan, says the Text, went forth from the Presence of the Lord, to vex and afflict the Saint, and played the Devil indeed; stirring up the Sabeans, and Chaldeans, the Fire and the Winds against him; opening the Treasury, the Magazines of the Air (of which he is emphatically called, the Prince) discharging the Artillery of Heaven against him; making sore and lamentable havoc in his Estate, in his Goods, and his Children; leaving him in a manner as naked as the World received him.  
Well, but what effect had this upon Job? Did he curse God to his face, as the Devil said he would? No, but he behaved himself with meekness, and humility, and resignation to the Sovereign Will, exercising Faith, and Patience, and Trust in God. He arose and rend his Mantle (a token of Sorrow, being a Stranger to the Stoical Apathy) and shaved his Head, and fell down upon the Ground and worshipped, and said, naked came I out of my Mother's Womb, and naked shall I return thither. It follows, In all this Job sinned not, nor charged God foolishly.  
But tho! the Devil was foiled and deceived here, shamefully baffled and disappointed as to his expectation, yet he makes another Effort, resolves to try once more. And to that end presents himself before the Lord upon a solemn Day amongst the Angels: chap. 2. And the Lord said unto him, v. 3. Hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and escheweth Evil? and still he holdeth fast his integrity, although thou movedst me against him to destroy him without cause. And Satan answered the Lord and said, Skin for Skin, yea all that a Man hath will he give for his life. But put forth thine hand now, and touch his bone and flesh, and he will curse thee to thy face. And the Lord said, behold he is in thine hand, but save his Life. So Satan went forth from the presence of the Lord, and smote Job with sore Boils from the Sole of his Foot unto his Crown.  
And fearing that he was not Devil enough with all his Dragonlike violence to prevail with Job to curse God, he employs an Incarnate Devil, stirred up his Wife against him, his Bosom Companion, hoping that her Persuasions and Temptations would be as charming and prevalent, as those of Eve were on her Husband Adam. Then said his Wife unto him, dost thou still retain thine integrity? curse God and die. But he said unto her, Thou speakest as one of the foolish Women speaketh. What? shall we receive good at the hand of God and shall we not receive Evil? It follows, In all this Job did not sin with his Lips: but still exercised Faith, and Patience, and Trust, and Affiance in God. Though he kill me, says he, yet will I trust in him. Virtue in a good Man shines the brighter for being clouded with Adversity: of which Job was an illustrious Instance and Example.  
Adversity was ever esteemed amongst the ancient Philosophers to be the Touch stone of Virtue, 
Magnum Exemplum nisi mala fortuna non invenit. Sen. de Prov. c. 3.  and the Trial of Sincerity: No very Exemplary Virtue, they thought, could well appear otherwise than in notable misfortune: 'Twas so in the Opinion of Socrates, Plato, Diogenes, Seneca, Cicero, and other ancient Philosophers: who did not shrink at Adversity, but showed a greatness and presence of Mind, suitable to their sufferings. Their Virtue did not flag, or whither, or fall by those blustering Winds. Adversity is like a tempestuous Wind which tries the strength of Trees: those which are rotten at the Heart, or Root, it breaks and throws down; but those which are sound are the more confirmed, the more firmly rooted by those violent shake.  
To approve a man truly virtuous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. de Rep. 2.  and hearty righteous, says an ancient Writer, he must be exercised with all the Instances of Adversity; not only in his Goods, but his good Name, not only his Estate, but his Body and Life. He must endure all the Instances of Cruelty, he must be imprisoned, and put upon the Rack, and tortured and scourged, and have his Eyes burned out, suffer the pains of Fire, and at last be impaled or die upon a Cross.  
It was the Cup of Poison, says Seneca, 

Cicuta Magnum Socratem fecit. Sen. Ep. 13.  
Calix venenatus, qui Socratem transtulit e Carcere in Caelum. Id. Ep. 67.  
Aequalis fuit intanta inaequalitate fortunae, etc. Id. Ep. 104. Rutilij Innocentia ac virtus lateret, nisi accepisset injuriam; dum violatur effulsit. Id. Ep. 79.   which made Socrates a Great man, and which out of Prison did transfer him to Heaven, or did procure to him that lofty esteem; offering opportunity to signalise his constancy, his equanimity, his unconcernedness for this World and Life. And the Virtue, says he, and the innocence of Rutilius would have lain hid, if it had not, by condemnation and exile, received injury; while it was violated it brightly shone forth. And he that said this of others, was himself in nothing so illustrious, as in handsomely entertaining that death to which he was adjudged by the bloody Tyrant. And generally the most honourable Persons, in the Judgement of Posterity, for gallant worth, to this very end, (as 
* Sen. de Prov. 2.3. Plut. de Stoic. Contr. Ep. 1931.  such Philosophers teach) were by Divine Providence delivered up to suffer opprobrious condemnations and punishments by the ingrateful malignity of their times. He's a virtuous Man indeed that can endure all this rather than renounce his Virtue and Integrity. And such virtuous Men, such stout courageous Sufferers the World has yielded, and that both amongst the Heathens, and in the Church of God, of which our Saviour, and the Prophets, and Apostles, and Martyrs were glorious and illustrious Instances.  
Thus you see that 'twas for very good and wise Reasons that our Apostle chose this Character, the Prisoner of the Lord.  
And now what Improvement should we make of this, but to apply it to ourselves in three or four particulars.  
1st. Let us not be scandalised at suffering, or insult over those that suffer.  
Let us not be offended at suffering. 'Tis the Lot of the Righteous in this World: the Church's Patrimony, the Portion of the People of God. The Seed of the Woman, 'tis promised, shall bruise the Serpent's Head, but 'tis threatened, that it shall bruise his Heel. Though the former is more fatal, yet the latter is no less painful; of which the Seed of the Woman, and it's genuine Offspring have been, and are sadly sensible. Though God has assured the Church that his Grace is sufficient for her, yet she must expect a Thorn in the Flesh, the Messenger of Satan to buffet her. Though he has promised to tread Satan under her Feet shortly, yet in the Interim the Dragon bites with his Mouth, and fights with his Tail, and stings, and wounds, and torments the Flesh. Though the Church is the care of Heaven, and the darling of Providence, yet she is sometimes like her Lord, driven into the Wilderness, there to be tempted, and persecuted by the Devil. Though sometimes she is clad with Purple, embraced in the Arms, and sits upon the Throne with Princes, whom God makes her nursing Fathers, yet there is a time when you will find her, with Job, upon the Dunghill, there sitting in her mourning Weeds, sighing, and groaning, and uttering her complaints in the most doleful Accents, Behold all ye that pass by, and see if there be any sorrow like unto my sorrow! Which we must not wonder at; for Tribulation is the Way to Glory. Through many Tribulations we must enter into the Kingdom of Heaven. This is the common Road, which our Saviour and the Prophets and Apostles went to Heaven in. Christians are Cross-bearers. They wear it from the Font to their Funeral; from the Laver to the Sepulchre. Their Baptism of Water is often seconded with Baptism of Blood. The Cross is not only the Ornament of the Forehead, but the Burden of the Shoulder too. If any one will be my Disciple, says our blessed Lord, Let him deny himself and take up his Cross and follow me. A Text, which has often sounded in your Ears, and has been learnedly and passionately improved in many excellent melting Sermons; but alas! by men rather skilled in the Theory, than the Practice, in the Art of painting the Cross, than bearing it; in the Charms of tragical Eloquence, and moving the Passions, than the exercise of Christian Patience. To whom I am sorry that Character of St. John's Sufferers in the Revelation does not belong; 
Rev. 14.12.  Here's the Patience of the Saints; here are they that keep the Commandments of God, and the Faith of Jesus.— We have had excellent Discourses of suffering and of patience, of bearing the Cross for the sake of Christ, but few Examples of it. We have had Teachers too much of the Pharisaic Temper, binding heavy burdens, and grievous to be born, and laying them on men's Shoulders, which they themselves will not move with one of their Fingers.  
But 'tis not enough to talk of the Cross, but we must take it up. If any one will be my Disciple, let him deny himself, and take up his Cross— He must neither be offended at, nor yet despise it, or those that bear it. 'Tis a mark of an unchristian Spirit to insult over those that suffer for Conscience sake. 'Tis to sit down in the Seat of the Scornful, and partake with those, from whom the primitive Sufferers had trial of cruel mockings. They who insult over, scoff at, and despise those that suffer for Conscience sake, for their constant Adherence to the Principles of Faith, and the Truth of the Gospel, and the Laws of God, would have done the same (had they been then living) to Jesus Christ, and his Apostles and Martyrs, who suffered for Conscience sake.  
2dly. Let us rather choose to suffer than to sin. Of which choice Moses has given us a Precedent and Example, Heb. 11.25.— Choosing rather to suffer Afflicton with the People of God than to enjoy the pleasures of Sin for a Season.— Choosing rather— None would choose to suffer Affliction could he honestly avoid it: For no Affliction for the present seemeth to be joyous but grievous. 
Heb. 12.11.  'Tis a Thorn in the Flesh, which throbs and aches. But better be pricked with those wounding Thorns than kick against the Pricks. Better walk upon Thorns to Paradise, though they wound and tear the Flesh, than through flowery Meadows and upon beds of Roses, which lead to the Precipice, to the horrid Abyss of Destruction. Better to suffer affliction for a Season, which will end in Eternal Joy, than to enjoy the pleasures of Sin for a Season, which will end in Eternal Pain. When sin and suffering come in competition, 'tis better to choose to suffer than to sin. Choosing rather to suffer affliction with the People of God than to enjoy the pleasures of Sin— Alas! what are the pleasures of Sin? They are vain and empty, and short, they are but for a Season.  
3dly. Instead of declining or repining at suffering, when our Master by his Providence calls us to it, let us rejoice that he accounts worthy to suffer for his sake. So did St. Paul, 
Act. 16.  and his Companion Silas, who were fellow-Prisoners at Philippi, where they are so overjoyed with the honour of suffering for Christ, that after their hard and cruel usage by the Magistrates, who rend off their clothes, and caused them to be beaten and laid many stripes upon them, and then thrust 'em into the inner Prison, the dark and nasty Dungeon, and made their feet fast in the Stocks, a cold, comfortless lodging, an uneasy Seat for sore, wounded Men; yet, I say, they were so transported with Joy, though in that pitiful plight, those lamentable Circumstances, that they sang at Midnight with the loudest Notes; which alarmed and awakened the Prisoners— They prayed and sang Praises unto God; they found greater comfort, and mirth, and joy, and peace in their Prison, than their Persecutors did in their Palaces. So blessed and joyful a thing it is to suffer for Christ, as he himself assures us, 
Mat. 5.10, 11, 12.  Blessed are they which are persecuted for righteousness sake. Blessed are ye when Men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad: for great is your Reward in Heaven.  
4thly. That we may not lose the Reward of our sufferings, let us be sure that our sufferings are sufferings for Christ. And to that end let us look to three things.  
1st. That we suffer for a good Cause.  
2dly. That our suffering proceeds from a right Principle.  
3dly. That it be directed to a right End.  
1st. We must be sure that we suffer for a Good Cause. All suffering is not suffering for Christ. There is a suffering Adversity which accidentally befalls men, which they cannot avoid, as losses, and crosses, and poverty, and wounds, and sickness, etc. There is suffering as an Evil doer, for breaking the Laws of God and Man by Theft, Murder, Treason, Rebellion, etc. This is not suffering for Christ, tho' perhaps there are some so hardened as to think so; who think killing, and murder, and Rebellion, and Resistance, and Regicide; to play the Devil for God sake, is to do God service. But suffering for Christ, suffering as a Christian, as St. Peter speaks, is a suffering which we may avoid by violating our Duty, and renouncing our Virtue and Integrity. If we choose to suffer rather than to sin, and departed from our plain, known Duty to God revealed in his Word, and written in his Law with the Pen of a Diamond, this is to suffer for Christ, and with Christ; this is to suffer as a Christian. For 'tis not the Punishment, but the Cause that makes the Martyr.  
2dly. Our suffering must proceed from a right Principle, viz. the Love of God and his Laws, the love of Virtue and a hatred of Vice. For he that has a secret Love for any Vice, yea, that has not an universal hatred and abhorrence of all sin, because a Violation of the Law of God; his suffering, whatsoever it be, is not a suffering for Christ. He that suffers for his constant and resolute adherence to any one Article of Faith, or Principle of Religion, or Doctrine of our Church, or any particular Law of God, and yet allows himself in gross and notorious sins, does not suffer as a Christian. For there must be no commuting in Religion. The performance of one Duty, cannot expiate for the neglect, or violation of another.  
Thus, for instance, he that suffers for his Allegiance to his King, and yet will violate his Allegiance to his God, who is King of Kings, suffers as a Fool. If he dies in his Prince's quarrel, and sacrifices his Life for his sake, he does but offer the sacrifice of Fools. His suffering is not thank worthy in God's account: 'tis not a suffering for Christ, or as a Christian, though in defence of a Christian Principle. Such a Martyr, 'tis to be feared, will dwell in the same hotter Region, will go to the same place, where the Soul of his Persecutor does. For, alas! what will it avail a man that he will not swear falsely, if he will swear rashly, and blaspheme his Maker and Redeemer? what will it avail a Man that he will not rebel against his Temporal Prince, and yet will daily rebel against his God; that he will not resist the lawful Higher Powers, and yet will always resist the Holy Ghost, and grieve the good Spirit of God, which is sent to seal him to the day of Redemption? what will it avail a Man to be a good Subject and a bad Christian, (if that be not a contradiction) a Friend to the King, and an Enemy to God; to drink a Health to his Prince, and Damnation to his Soul by his rioting, and excess, and prodigious debauchery?  
What will it avail a Man to believe rightly all the Articles of the Christian Faith, and yet be a Stranger to good Works; to believe in God, and yet not keep his Commandments? What will it avail a man to dispute against, or suffer for not believing Transubstantiation, when he is guilty of the Body and Blood of the Lord, which he receives unworthily; tramples under foot the Son of God, crucifies him a fresh, and puts him to an open shame?  
He that suffers for one Principle, and violates his duty to the rest, suffers rather for his Humour than for Christ, rather as an obstinate man, than a resolute, humble, conscientious, pious Christian, who with David can assure himself, that he shall not be ashamed, but have his sure reward, having respect unto all the Commandments; or rather, in the Language of the Apostle here, walking worthy of the Vocation wherewith he is called.  
3dly. and Lastly. That we may not lose the Reward of our sufferings, they must be directed to a right end, viz. God's Glory. It must not be for Ostentation sake, to be accounted a stout, courageous Champion for Christ, a valorous Christian Hero. This will defile the Sacrifice, and make it stink in the Nostrils of God. Not unto us, not unto us, O Lord, but to thy Name be the Glory, whether we do or suffer for thee, must be the Language of the Church, and every Member of it. And this will perfume the Sacrifice, and make it ascend like the smoking Incense into God's Holy Temple, where the Celestial Chorus of Angels, and Saints, and Martyrs continually do sing, Holy, Holy, Holy, Lord God Almighty, 
Rev. 4.8. V 2.11.  which was, and is, and is to come. Thou art worthy, O Lord, to receive Glory, and Honour, and Power. 
C. 7.12.  Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might be unto our God for ever and ever. Amen.  
FINIS.