ERRATA.  
EPist. to the Reader, line 6. for That of Rebellion, read That Sin of Rebellion. L. 37. for where I been thus catched, r. where I had been thus catched. L. 46. for did Lever see or hear, r. have I seen or heard. Serm. p. 4. l. 3. for some, r. such. ● 10. put out either. l. 29. for had, r. have. P. 20. l. 19 for son, r. Season. P. 24. l. 36. for necessary, r. necessarily. P. 26. l. 37. for the Rulers against, r. the Rulers of the darkness of this World against. Ibid. put out the darkness of this World, P. 27. l. 1. put out World. Ibid. for on High Places, r. in High. Places. P. 27. l. 14. for Favour, r. Honour.   

AN EXHORTATION TO FIRMNESS and CONSTANCY IN TRUE RELIGION. IN A SERMON Preached at St. MARY ISLINGTON, Feb. 2. 1689/ 1690.  
By Shadrach Cook, M. A. Lecturer there.  Quemcunque fortem videris Miserum neges. Sen. Tr. Do well O Lord unto those that are Good, and True of Heart, Ps. 125. 
Imprimatur,  
Guil. Needham, R. R. in Christo P. ac D. D. Wilhelmo Archiep. Cant. à Sacer. Domest. May 12. 1688.  
London, Printed by J. Redmayne, 1689.   
St. MARK 8.38. 
Whosoever therefore shall be ashamed of Me, and of my Words, in this adulterous and sinful Generation, of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels.  
AT the 27th. Verse of this Chapter we find our Saviour puts this Question to his Disciples, Saying unto them, Whom do Men say that I am? Which Inquiry he doth not make for his own better Information, or Satisfaction, in this Case, Because he knew all Men, 
John 2.24, 25.  and needed not that any should testify of Man, for he knew what was in Man: But it was with Design, as we may see afterwards, to set his own Disciples Right and Orthodox in the Opinion or Knowledge of himself. For upon their answering, Ver. 28. John the Baptist, but some say Elias, and others, one of the Prophets: He saith unto them, Ver. 29. Whom say ye that I am? Which occasioned that Confession of Peter, in the Name of them all, Thou art the Christ, the Messiah, the true Saviour or Redeemer of Mankind. Whereupon our Saviour proceeds to give them a more full Account of the End of his Coming, and of the Things concerning himself, particularly of his Death and Passion, Ver. 31. And he began to teach them that the Son of Man must suffer, and be rejected of the Elders, and of the chief Priests, and Scribes, and be killed. Now Peter, notwithstanding the Soundness of his late Profession, was so far from being then Infallible, that he runs upon the most gross Error and Mistake; for he was so scandalised at the News of a Suffering and Crucified Saviour, that upon this Account of himself, Peter took him, and began to rebuke him, Ver. 32. Whereupon our Saviour takes occasion to reprove him, and he doth it smartly, Ver. 33. But when he had turned about, and looked on his Disciples, he rebuked, Peter, saying, Get thee behind me Satan, for thou savourest not the things that be of God, but the things that be of Men; which seems to imply either, First, That Peter was infected with that Opinion so common amongst the Jews, who looked for such a Saviour, as would be a great and mighty Prince, that should deliver them out of their present Misery and Servitude, and reduce them and their Nation to a most Flourishing State and Condition: Or else Secondly, and as a Consequence hereof, He reproves that his Sensual and Carnal Spirit, and intimates to him and all Men, that Suffering might be, as indeed it is, opposite and disagreeable to all worldly Interest; but it's otherwise with him and all his Followers, for he was, as you have heard, To suffer, to be rejected, and to be killed. And herein he tells all his Disciples they were to resemble him, and must expect and prepare accordingly, Ver. 34. And when he had called the People unto him, with his Disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his Cross, and follow me. As Christ was a Man of Sorrow and acquainted with Grief, did meet with wonderful Difficulties and Afflictions: So his Disciples also must through much Tribulation enter into the Kingdom of God And the enduring this to the utmost extremity (even to Death itself) though it be our present loss, or disadvantage, is the certain way to provide for and secure our future Interest: For whosoever will save his life, shall lose it; but whosoever shall lose his life for my sake, or the Gospels, the same shall save it, Ver. 35. And thus to procure the favour of God, and to make a Provision for our immortal Souls in Heaven, (whatever we do, or however it costs us) is both in itself more eligible, and of greater concern to us than all things here below; and is withal such a Consideration as will make us most firm and steady in this Holy Faith and Profession, or expose us to the severest Displeasure of our Lord hereafter, if we are by any means dissettled in our present Fidelity to Christ and his Doctrine; For what shall it profit a Man, if he shall gain the whole World, and lose his own Soul? Or what shall a Man give in exchange for his Soul? Whosoever therefore shall be ashamed of me, and of my Words, in this Adulterous and Sinful Generation, of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels.  
From which Words I shall speak to these following particulars, which seem to be the Natural result of them as now considered;  
First, What that is which our Saviour here warns all his Disciples against, or what is meant by our being ashamed of Christ and of his Words.  
Secondly, What are, or may be the Temptations thereunto.  
Thirdly, The Aggravations hereof.  
Fourthly, The Judgements or Punishments to be inflicted for it.  
Fifthly, The Means to escape or avoid it.  
Now in the First place, That great Evil which our Lord here speaks of, may imply some, or all, of these following particulars.  
First, An utter Rejecting or Renouncing of him, and his Doctrine.  
Secondly, An external Denial or Disowning them.  
Thirdly, A Recoiling or Aversion to some more difficult Parts, or duties of Religion.  
Fourthly, Some Actions or Proceed that are contrary to the real Interest, or Advantage, of true Religion.  
The Evil of all which, we shall better apprehend by a distinct Consideration of each particular.  
First then, To be ashamed of Christ and of his Word, may imply an utter Rejecting or Renouncing of him and his Doctrine; and so may either refer to such our Saviour speaks of, and threatens so severely, Matth. 10.14, 15. Whosoever shall not receive you, nor hear your Words, when ye depart out of that House, or City, shake off the Dust of your Feet. Verily I say unto you, It shall be more tolerable for the Land of Sodom and Gomorrha, in the day of Judgement, then for that City: Which is meant of such who reject the very first overtures of Grace and Salvation. And now if he pronounces their Case so desperate, how much worse (if possible) may we conclude the Circumstances of those, who having received, do shamefully desert that Holy Faith and Profession, and utterly cast off or disown all their former share and interest in Christ and his Doctrine; that is, in short, an utter Apostasy from the Faith of Christ, and a Renouncing that their Holy Religion. Which Sin, with the selfsame Note and Character of it, as here expressed, is mentioned by the Apostle, Heb. 6. It is impossible for them who were once enlightened, and have tasted of the Heavenly Gift, and were made partakers of the Holy Ghost, and had tasted the good Word of God, and the Powers of the World to come: If they shall fall away, to renew them again to repentance: Seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Where the Nature of this Sin, or the great Ingredient of its Gild, is the Crucifying Christ, as it were, a Second time, and so again exposing him to shame. Whereupon, as the learned Annotator observes, That must need● conclude renouncing or denying of Christ, the looking on him as such the Jews pretended him to be, when they Crucified him, that is an Imposture: That is, in short, Men of Corrupt Minds, reprobate concerning the Faith, 2 Tim. 3.8.  
Secondly, This Phrase of being ashamed of me, and my Words, may signify an external Denial, or Disowning of Christ and his Profession, even when we have a persuasion in our own Minds contrary thereunto; but we (upon some accounts to be spoken to presently) do herein act contrary to the inward Sense and Conviction of our own Minds and Judgements: And so we may hereupon explain or interpret this Expression, or the Words here before us, from that parallel Place Matth. 10.32, 33. Where our Saviour speaks to the same, or like Argument, Whosoever therefore shall confess me before Men, him will I confess also before my Father which is in Heaven. But whosoever shall deny me before Men, him will I also deny before my Father which is in Heaven. Which Words do very plainly refer to a generous Owning, or public Attestation of Christ and his Doctrine, with the Condemnation of the contrary Faintness or Cowardice in those who yet really own and profess his Religion. 
St. John 19 38, 39 c. 12. v. 42, 43.  And of this Nature was that Sin which the Scripture itself takes notice of in Joseph of Arimathea, being a Disciple of Jesus, but secretly for fear of the Jews; and in Nicodemus, which at the first came to Jesus by Night. Among the chief Rulers-also many believed on him, but because of the Pharisees they did not confess him lest they should be put out of the Synagogue, for they loved the praise of Men more than the praise of God. Where we see plainly, there may be an inward Belief in Christ, or a full and thorough Persuasion of him, and his Doctrine; when yet in show and appearance there may be no external Owning or Confession of it: And such as was this may be the case of many Christians, who may be too often prevailed upon to disguise or dissemble the internal Sense and Dictates of their Minds and Consciences, and basely force their Tongues to give their Hearts the Lie: But now to believe in Christ, and upon all Cases, and in all Circumstances and Conditions, to assert, own, declare, and attest as much; this is truly Generous and Christian, a Glory and an Honour to Christ and our Profession; whereas to counterfeit or cover what we are, or what we believe, is the basest Imposture, the most cowardly Hypocrisy, and is most certainly, Being ashamed of Christ and his Words in an Adulterous and Sinful Generation.  
Thirdly, An other thing employed or signified by this Expression, Being ashamed of me and of my Words, is a recoiling, or aversion to some more difficult Parts or Duties of Religion: That is, when Men will profess Christ, or own his Faith or Religion, and go on fairly with him for some time; but shake hands, leave or desert him when it comes to some extraordinary Stress or Difficulty. Thus it was in the Case before us, Peter seems to make a fair Profession of his Faith, When he said, thou art the Christ, Ver. 29. But we find he was strangely startled, and mightily out of the way upon our Saviour's informing him of those great Troubles and Calamities that should befall him. The News of a Saviour was readily embraced by him, but he doth mightily regret his distressed Circumstances: Nor was this selfsame thing a less Scandal to some other of his Disciples; for upon our Saviour's telling some, of his Giving his Flesh for them to eat, and his Blood to drink (which he did by his Death and Crucifixion for them) Many therefore of his Disciples, 
John 6.60.  when they heard this, said, This is an hard saying, Who can hear it? Some things required of us to believe or do, that are easily observed or practised, do not, and indeed cannot much affect us. But this is an instance of our chief, if not pure, observance to Christ, that we yield ourselves wholly and entirely to him even in those Things and Cases that are most abstruse, difficult and uneasy; herein consists our chiefest Owning and most glorious Profession of our Faith in him: And from such a practice he infers the Doctrine we are now upon; for as it plainly appears by the Context, from this Duty or Principle laid down, Ver. 34. Whosoever will come after me, let him deny himself, and take up his Cross, and follow me: I say upon this he infers, Whosoever shall be ashamed of me, etc. As if he should say, He that will not hearken to me, or accept of me on such Terms and Conditions, how hard soever they may seem to him, is Ashamed of me, and shall far accordingly. And he that takes not his Cross, and followeth after me, is not worthy of me, Matth. 10.38. Our most eminent and proper Owning of Christ and Profession of his Faith, is when we are called by him to the greatest straits and hardest Duties. Doth Job fear God for nought? Hast thou not made a 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 thine Hand now, and touch all that he hath, and he will curse thee to thy Face, Job 1.10, 11. What was here falsely applied to this good Man, is too often verified in many others. We are willing to hearken to God, and to observe him on easy Terms and in prosperous Circumstances; but if any thing thwarts this, like the young Man in the Gospel, on the same Occasion, It makes us go away Sorrowful. Whereas now a Sound and True Faith disputes no Commands, sticks at no Opposition; for the greater the Hardship and Difficulty, the more our Duty and Obedience: So that in short we may go a great way in a fair Profession of Religion, but if we refuse or decline the difficult Parts, Duties, or Instances of it, wherewith God may try and exercise our Faith. This is a Rebellion against, or a Dissertion of Christ and his Doctrine, A being ashamed of him and his Words; for every Christian should be ready to say with the Apostle, Rom. 8.38, 39 I am persuaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Height, nor Depth, nor any other Creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.  
Fourthly, Whosoever shall be ashamed of me, and my Words, may signify such as act contrary to the true Interest, and real Advantage of that Faith and Religion which they profess. And this part or instance carries in it the guilt of all the foregoing Evils, and goes a considerable step further; to make a fair Pretence, and glorious Profession of Religion only to disgrace, abuse, or betray it; is the most aggravating Circumstance of Gild and Condemnation, and seems to be the very case of Judas himself, who was one of our Saviour's professed Disciples, attended him constantly, heard his gracious Words, saw his Miracles, and was a constant Partaker of his Goodness; yet who but this was the Villain that betrayed him? And therefore our Lord upon that Occasion seems to bespeak this Wretch in such a manner as methinks, goes home, and cuts to the very quick, when he said, as 'tis St. Matth. 26.50. and St. Luke 22.48. Friend wherefore art thou come? Judas, betrayest thou the Son of Man with a Kiss? Betrayest thou! who was so near to me, and so much obliged by me. If any wise to injure or desert our Religion, or upon any account to be ashamed of Christ, is infinitely dangerous; to promote or forward a contrary Interest, and to be ourselves helpful and instrumental to the ruin or prejudice of that our own very Faith and Profession, is the highest Dishonour we can offer to God and our Religion, and the utmost violation of all Honesty and Conscience.  
And having thus given you an Account of this great and dangerous Evil, of being ashamed of Christ, and his Words, and shown to you what it is, or wherein it doth Consist: Being 1. An utter Renouncing our Religion, 2. An external Disowning of it. 3. An Aversion to some of its more difficult Duties. Or 4. Such Actions and Proceed as are contrary to the Interest of Christ and his Doctrine. I proceed according to the Method propounded, to Consider in the 2. Place, What are the Temptations to this so great and dangerous Evil. And they are generally such as these.  

1. Base and Unworthy Compliance.  
2. Secular Gain or Interest.  
3. The Fear or Danger of Suffering.   
1. This great Evil is too often occasioned through Base and Unworthy Compliance: Though Religion, or the Concern of our Souls, is the most serious and weighty matter in the whole World; yet nothing is so much trifled with, and disregarded, and rendered pliant to every turn, and occasion; as if the mode of the Times, eminent Examples, and profane Scoffs and Derisions, were to be the Rule and Standard of what we were to believe or do in these great and momentous Affairs; Men being too often become really ashamed of Christ and his Words in a Sinful and Adulterous Generation: Wherein our Saviour refers to the very Cause or Occasion here laid down for their so doing, as if it were unseemly to own and profess Christ and his True Religion, amidst a Generation of Wicked and Sinful Men. Wherein they think it strange if you run not with them into the same excess of Riot, speaking Evil of you, 1. Pet. 4.4. Great Examples and Importunate Solicitations are very powerful with most men, who are too easily carried away with the Stream, and follow a multitude to do Evil: But the Temptations is as Unwarrantable as what it ends in. And such the Emperor Constantius thought it to be in that memorable Case, which is thus related by Eusebius. Constantius, the Father of Constantine, had this Device came into his Head, that may be a paradox to hear as it was strange to practise; He put it to the choice of all his Courtiers about him, even to the very Judges themselves, or such as were placed in the chief Stations of Authority, Whether they would Sacrifice to Devils, and remain in his Palace in their wont Honour, or upon refusal be removed from his Favour and Presence. Whereupon when the Court became divided, and some went one and some another way, the Excellent Prince discovering himself; Those that yielded he Reproached for their Cowardice, and Hypocrisy, but greatly Approved and Commended those that kept their Integrity to God; looking on those as Traitors to their God, and so not worthy the Favour of their Prince: For how, said He, shall they be imagined to be Faithful to their King, who are found False to God himself? And therefore utterly Banished them from his Presence: But they that were Firm and True to God and their Religion, such he did believe would be just and faithful to Himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He made them the Protectors and principle Officers of his Kingdom, saying, They were worthy to be ranked in the number of his Bosom Friends and Dearest Relations, and to be valued and esteemed above his highest Treasures. Herein acting agreeable to that Prudent and Pious Resolution of David, Mine Eyes shall be upon the faithful of the land that they may dwell with me: He that walks in a perfect way, (or is perfect in the way) He shall serve me: He that worketh deceit shall not dwell in my house, he that telleth lies shall not tarry in my sight, (or shall not be established) Ps. 101.6, 7.  
This is the First Thing. Base and Unworthy Compliance is very frequently the Occasion of men's being ashamed of Christ and his Words.  
Whereupon follows in the Second Place, as another great Inducement or Temptation hereunto.  
Secular Gain or Interest: Which our Saviour hath respect to in the Case before us, as one Occasion of this great Evil, saying, as he doth, Ver. 36. What shall it profit a Man, if he shall gain the whole World, and lose his own Soul? etc. Intimating the great Prejudices and Discouragements against him and his Doctrine, were the Solicitations or Temptations of Things here below: Which yet in the greatest Enjoyments were no wise able to compensate the great Evil they were thereby seduced to, of being ashamed of Christ, and his Words. Now secular Wealth, or Greatness, is such a powerful Engagement against all kind of Goodness, That the Devil reserved this Temptation for the last; and therefore, it's like, looked on it as the greatest he could use: And which he hoped might prevail even upon our Saviour himself, For he showeth him all the Kingdoms of the Earth, and the Glory of them. And saith unto him, all these Things will I give thee, if thou wilt fall down and worship me. Now what could not prevail upon him, is God knows too powerful with many of us, who either through the Ambition of our Spirits, or the Necessity of Nature, are by our secular Interest too often carried beyond the bounds of our Duties, and hereby made compliant to Unjust and Dishonourable Practices. And may not the Apostle seem to have reference to the worst Consequences this way, in the 2 Pet. 2. There shall be false Preachers amongst you, who privily shall bring in damnable Heresies. And through Covetousness shall they with feigned Words make Merchandise of you. But now we may the less wonder at that unhappy influence, which this Vice hath over Faith and a good Conscience; when we remember that Covetousness, or the Love of Secular Gain and Interest did make Christ's own Disciple shamefully forsake him, and basely betray him to his most Malicious Persecutors and Murderers. One of the Twelve called Judas Iscariot went unto the Chief Priest, and said unto them, What will ye give me and I will deliver him unto you? and they covenanted with him for Thirty pieces of Silver, Matth. 26.15. And if the value of about Three Pound Fifteen Shillings could prompt a Disciple to this horrid Treachery, we may be apt to suspect at least, that a more additional Temptation this way may have too much prevalency upon mean and sordid Spirits; Wherefore Love not the World, neither the things that are in the World. If any Man Love the World, the Love of the Father is not in him, 1 John 2.15. So powerful are the things here below to keep, or to withdraw Men from a hearty Love and Regard of God and Religion.  
The Third and Last thing prevalent to this most fatal Evil and Impiety is, The Fear or Danger of present Sufferings. A Life of Ease, Pleasure and Plenty, is grateful to all Men; whereupon many do readily embrace the smooth side of Religion: But Suffering and Persecution are things contrary to Flesh and Blood, and are indeed severe and terrible Trials, such as will even shake the most steady and resolute Christian. Wherefore to speak with the Apostle, in this Case also, Who is sufficient for these things? And whatever Men may now think, or talk of it at a distance; yet if ever God should call us to this fiery Trial, it will require a most steady Faith, together with extraordinary assistance of the Divine Spirit, to carry us through such extreme Hardship and Difficulty: Peter who was so constant with our Saviour, and who was withal so brisk, plain and generous, in his Profession of Christ, and so resolved as nothing could be more: And who its reasonable to think was in his own Judgement firm and , was yet we know strangely surprised, and utterly confounded when it came to the pinch; insomuch that hardly ever Man was guilty of such a base and sudden Revolt. He found when Danger was very near and threatening, quite different Judgements and Apprehensions of things then when he considered it only at a distance; as will be the case of every Man whom God calls to this most severe and difficult Duty.  
There are great and unavoidable Prejudices and Reluctances in human Nature against Torments or Sufferings, and very strange Perplexities and Misgivings of Mind, in that great Change from this to another World: Besides there must needs be unconceivable Convulsions arise in us, from our Injury or Loss in those things that are instrumental to our present Ease and Comforts; and therefore our Saviour might well put that Question, Are ye able to drink of the Cup that I shall drink of, and to be haptized with the Baptism that I am Baptised, Matth. 20.22. This he tells us shall be the Portion of some; but upon this Rock very many have made Shipwreck of Faith and a good Conscience, having proved the greatest cause of men's being Ashamed of Christ, and his Words in an Adulterous and Sinful Generation.  
Having thus considered what that is which our Saviour here warns us against, by our being Ashamed of Christ, and his Words. And Secondly, What are, or may be the Temptations thereunto; I proceed to consider in the Third place. The great Gild or Aggravation hereof; which will largely appear to us from the Consideration of these following Particulars.  
1. Thus to be Ashamed of Christ, and his Words, is the greatest Disservice and Scandal to Religion: For if we consider the Expression, according to a mere literal acceptation, That is ever more looked upon as most Base and Scandalous, which Men are loath or ashamed to own, or acknowledge. Certain it is, That a Disowning or Dissertion of Christ, and his Religion in whatever way or kind we do it, is an open Declaration to the World of our great dislike thereof, a plain Repentance of what we have professed, and as it were Advice or Precaution to others against all future concern, or regard for God and Religion: The Actions of such a Man do seem to speak the Sense of his Mind after this, or the like manner; All the whole business of Religion is mere Noise, Cheat, or Imposture. And whatever Men talk, or say about it, is all vain and insignificant. Why should we wait on the Lord any longer? It is in vain to serve God, and what profit is it that we have kept his Ordinance? Therefore they say unto God, depart from us, for we desire not the knowledge of thy ways. What is the Almighty that we should serve him? And what profit should we have if we pray unto him? In short, That Religion is not worth the Owning which a Man cannot Suffer, Bleed, and Dye for.  
2. And this brings us to a Second Aggravation thereof; That it is the highest Indignity or Dishonour to God. Such is employed in the very Expression for it, Whosoever shall be ashamed of me, and of my Words: So that to be thus guilty is to assront God, and is a perfect and open Defiance to Heaven itself; for 'tis the peculiar and immediate Cause of God, who is the Author of Religion, for whose sake and on whose account this is Instituted and Enjoined us: So that thus basely to desert, or any wise to forsake or deny him, is not only a withdrawing our Fealty and Allegiance from him; but the setting up a professed Hostility and Rebellion against him, and a downright Declaration that we will not have Him to reign over us. In a Word, This is the greatest Obstinacy, the most daring Provocation, the highest Treachery, that a mortal Creature can be guilty of, against the most gracious and almighty Being of God; and carries every thing in it that may render it exceeding Sinful.  
3. Another great Aggravation hereof is, That it is contrary to the Sentiments of our Minds, and such as is an Injury or Violation to our own very Consciences: For that Man hath nothing to palliate or excuse his Crime, that breaks through and violates the Sense or Persuasion of his own Conscience, which is more to him than Ten thousand Witnesses. And therefore though Men may be Deaf to this inward Guide, and by their Lusts or fordid Interest be prevailed upon, to contradict or stifle those internal Sentiments, yet no Man can think them happy, much less hath any reason to envy them what they thus obtain. For this Candle of the Lord (as is Solomon's Phrase for Conscience) will sometime or other glare in their Faces, or burn them to the quick, and torment them severely for being thus Unjust, Base and Treacherous, to themselves. And though we see it, God knoweth too often, that Men Sacrifice Peace of Conscience to base and unworthy Interest, as if worse than the unjust Judge they did not regard God or Man, nor themselves; yet this Perplexity and Vexation, which is inevitable hereupon, will be a perpetual Plague, and like a troublesome Ghost, haunt and fret them wherever, or however they are. And a Man is scarce capable of a greater Condemnation or Punishment than thus to decry or reprove his own Actions. Happy is he that condemneth not himself in that Thing which he alloweth. Rom. 14.22.  
4. And which doth ensue upon this, The Case which is here Condemned by our Saviour, is a Reproach even to humane Nature: Firmness and Constancy of Mind is generous and manly, an Argument of a brave and courageous Spirit; such That is always accounted which can bear itself up, and maintain its Integrity against all Opposition and Allurements to the contrary: And therefore such resolute trusty Souls have evermore had the general esteem and commendation of good and wise Men. As on the contrary, it's an undoubted proof and instance of an unmanly, pitiful or dangerous Temper, easily to forgo or yield up our Truth and Integrity, the greatest Glory of our Nature; so that he debaseth himself to the vilest degree, and most miserable Condition, that debauches the noblest Principle of his Soul, as is the case of such who are ashamed of God and a good Cause. Another Aggravation that we may add to this, Is in the  
Fifth Place, Even the present Insecurity of such Men, or of such a Condition, as is here spoken of by our Saviour: And this consideration added to the rest cuts them clear off from all their holds: Such base Hypocrisy and Dissimulation will not last long, and doth but seldom answer such men's designs in it; for as Solomon saith, The Lip of truth shall be established for ever, but a lying Tongue is but for a Moment. Base compliances and such unworthy practices in the cause of God and Religion, do frequently carry Gild in their Foreheads, and do sooner or later prove ineffectual and dangerous to themselves, and very often spoil or frustrate their own Actions or Designs, And then all Men that see them shall laugh them to Scorn: Whereas certain it is, That Uprightness and Integrity, a closely and steady Adhesion to an honest Cause, and a good Conscience, will be more approved of, succeeded better, for our Interest, and carry us most happily through all Difficulty and Opposition; while Base, Cowardice and Dissimulation, will render us Improsperous in all our Designs, and make us every way Odious, and Hateful to God and Man.  
From whence we proceed to consider, in the Fourth Place, The Judgement and Punishment to be inflicted for it; Of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels. Where our Saviour, as you see, doth consign the Punishment of such base Deserters of him, and his Religion, to a future Judgement and Tribunal. Whereupon, by the way, we may make these following Observations.  
First, This threatening of a future Recompense, is not designed so as to imply an utter Exclusion of all present Punishment or Judgement, to be inflicted on such Men; they may be, and frequently are, met with and punished severely in this World. The sting, or guilt of Conscience, will sometime fret and torment them, for such base and unworthy Practices; they are frequently exposed to the scorn of good Men, and the contempt of the World, and are no small Sufferers in their present Enjoyments: These or the like Punishments do, or may overtake such Offenders even now at present, it being a Practice that is frequently injurious to men's Secular Interest and Security, as we heard before. Thus, with a future, this may also refer to or not exclude a present Punishment, as God in his Wisdom may think fit and convenient. Though too in the  
Second Place this may imply, what doth sometimes happen, That wicked Men, and among these, such as are thus guilty, may pass through this World with Ease or Impunity; and perhaps, to outward appearance, meet with no Punishment, no Retribution, for so great Impiety. For many good Causes God may, for a while, forbear or delay their Punishment, to the great and general Day of Accounts, when he will give to every one according to his Works. So that we are not to judge from the present Impunity; or, which is more, the Flourishing and Prosperous Condition of such Men, though so guilty against God, that he is altogether regardless of them and his Honour: Though he doth forbear, he doth not altogether forget them, but will (if not before) call them to strict Examination another Day.  
Whereupon we may observe again, Thirdly, That the mentioning of such a future Retribution, may be, and doubtless is, with some design of showing or representing the greater Judgement or Vengeance of God, that is treasured up against them; as if such profligate Sinners could not be enough, or sufficiently punished till Christ were invested with his Sovereign Power and Authority. So that this is here mentioned as a very heightening Aggravation of their Punishment, they may consider (and tremble to think on it) that their Doom is reserved for that Great and Solemn Assize. Whosoever shall be ashamed of me, and my Words, in this Adulterous and Sinful Generation, of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels. And its being thus expressed, may show the Punishment of such to be very Severe and Terrible upon these following Accounts. As it doth imply, 

1. Christ's utter Disowning of them.  
2. After the most disgraceful Sort or Manner.  
3. At the most solemn Time or Season.  
4. In men's greatest straits and Necessities. And  
5. A Consequence of most dreadful Ruin, and eternal Destruction.    
First, This threatening (here before us) doth imply or signify Christ's utter Disowning of them, and that is here represented to us these Two ways: First, By his being ashamed of them; that is, such shall be rejected by him, and quite disowned, from having any share or benefit in his Redemption, and the Kingdom of his Father. Now, as God saith by the Prophet concerning good Men, They shall be mine, saith the Lord, in that Day when I make up my Jewels: So contrariwise may be here said, or intended of these, Christ at that great Day shall utterly disown them, and cast them from his Presence for ever; as is still Secondly, further implied and signified by the time here expressed for his so doing, When he cometh in the Glory of his Father, etc. At that great and solemn Day, which is the final Consummation of all things, after which there is nothing to be done, no more Accounts to be made, then shall he pass on them an irrevocable Sentence of Condemnation. And is not this a most severe and affrightful Case, that forebodes and threatens an eternal Banishment from the Divine Love and Favour, and the procuring of God's utter Hatred and Displeasure, of which there can be no repeal or recovery. To be thus rejected and abandoned by Christ our Lord, who hath shed his Blood for our Redemption, and has laid on us the strictest Obligations imaginable to own and obey him, is a most heightening consideration of Misery and Condemnation. To see, at that great Day of Accounts, the gracious Saviour of the World, thus utterly to reject and cast off those for whom he shed his Blood; and instead of Reward or Redemption, to pass a dismal Sentence of Punishment against them, is a cutting consideration even now to think of, What will it be to experience another Day? Considering in the  
Second Place, That this will be done after the most disgraceful Sort or Manner: Of him shall the Son of Man be ashamed, (Nec Lex est justior ulla.) For it both represents the Equity of the Divine Proceed, together with the sharpness of the Punishment, as they have been ashamed of him, so will he be of them; he will reject and disown them in the most Vile and Contemptious manner; he will be even ashamed to look upon them, and will cast them from him with Scorn and Confusion. Now there is nothing that doth generally more affect human Nature, than to be treated with Contempt; to a good and generous Spirit it is most cutting and intolerable. And you can't but observe from daily Experience, that nothing goes so deep, or afflicts so much, as to be slighted and contemned: From whence we may make a guess of the great Punishment of all such Souls as shall be thus treated by Christ at that Day. There is even to common Malefactors a kind of secret Pity and Commiseration, though Suffering for very Notorious Crimes and Villainies; but those Men are prodigiously Guilty and Miserable, that fall with universal Scorn and Derision: Yet such, and much worse, is the Punishment here threatened, Of them shall Christ be ashamed. However others may far, these shall suffer Shameful and Unpitied, or one great Punishment to be inflicted on them is, Shame or Contempt: And you know among Men, That 'tis a great heightening, and sometimes indeed the utmost Aggravation of a Suffering, to have the Ingredient or Circumstance of Shame or Scandal. And what now shall we think of these, at that great Day, when whatever is really Shameful and Scandalous shall be the Lot and Portion of such Sinners. For,  
Thirdly, All this shall be at the most solemn Time and son, Of him shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels. Shame or Contempt is a relative Evil, that which doth properly depend on the view or apprehension of others, which is more and more heightened or improved (that is rendered still the worse to bear) the more, and greater the Objects we are thus exposed to; and therefore how great and intolerable is this most Shameful Punishment like to be, that is executed or inflicted after such a Serious and Solemn manner, bearing in it whatever may render it Affrightful and Terrible, Of him shall the Son of Man, etc. that is, Christ who was God and Man, this great God shall then be ashamed of him. And as if this were not enough to superadd hereunto, it is Aggravated from the Time, Company, or Circumstances here mentioned, When he shall come in the Glory of his Father, with the holy Angels: Every Word bears in it a most cutting Consideration. This shall be their Lot and Portion from him, when he shall appear in his infinitely glorious Godhead after the most Solemn and Triumphant manner, and comes with Millions of Angels to call all the World to Judgement, before infinite Multitudes of such Pure and Holy Spirits, and before all the World he shall pass such a dismal Punishment upon them. As if he should say, Men have very great reason to be careful against this Evil, considering that such a present denial, or being ashamed of Christ, shall be thus repaid hereafter. They that disown him now before Men, in an Adulterous and Sinful Generation, shall be shamefully rejected by him before the holy Angels. He that will be invested with infinite Glory and Majesty, will for This be then ashamed of them in the presence of these Pure and Immaculate Being's. And the consideration of these Solemn Circumstances, is a most dismal Aggravation of that future Condemnation and Punishment reserved for them against the great Day of Judgement. Considering in the  
Fourth Place, That this is in men's greatest straits and Necessities; Of him shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels; a time of the greatest distress and danger. For the future Day of Accounts, or Judgement, (whereof this is such a lively Representation) will be the Season when we shall stand in most need of God, and Christ our Redeemer: Then to have a share and interest in Heaven, and to have favour with the great Judge of the World, will be our greatest, and indeed our only Comfort. Nothing will then stand us in stead, or avail us, but such a happy Provision as this: But oh! how miserable now must the contrary case of such Men be, who have provoked him to the highest degree, and rendered him their utter and implacable Enemy. To be conscious to ourselves, that we have done all we could to Affront and Abuse our Lord and Saviour, as is too much the Case of these Sinners, must strike the deepest Melancholy to our Souls. Then when we have most need of Comfort, we shall have the the least of it; and instead of Acceptance with God, have a Shameful and Bitter Sentence from him: So that what Solomon saith, (Prov. 1.24.—) may be fitly applied to the Case before us. Because I have called, and ye refused, I have stretched out my hand, and no Man regarded; but ye have set at nought all my counsel, and would none of my Reproof: I also will laugh at your Calamity, I will mock when your Fear cometh; when your fear cometh as desolation, and destruction cometh as a Whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: For that they hated knowledge, and did not choose the fear of the Lord. They would none of my counsel: They despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. Whence we proceed to consider,  
Fifthly, A consequence of most dreadful Ruin and Destruction; for the great End and Design of that his most Solemn coming to Judgement, is to pass an irrevocable Sentence of Happiness or Misery on all Mankind; and so accordingly this here before us must signify, or imply, the most dreadful Case or Condemnation of such Sinners at that Day. This than shall be their Sentence, Depart ye Cursed into the Fire prepared for the Devil, and his Angels: And the very worst place in this shall be assigned them, They shall have their Portion with Hypocrites; for such they are in the highest Nature and Degree. They who believe in God, and do thus shamefully Dissemble with him, or deny him in an Adulterous and Sinful Generation, when it may be most Glorious or Necessary to own or attest his Truth, strictly to maintain Faith and a good Conscience, are the most Guilty, and shall be the most Miserable of all Men in another World: Of him shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels. And having thus as briefly, and as plainly, as I could, set forth the dreadful Punishment of such Men, especially as here intimated, or represented by our Saviour.  
I think it may be very needful and requisite to propound, in the Fifth and Last place, The means to avoid this so very Great and Dangerous Evil. In order whereunto I shall lay down these following Rules or Directions.  
1. Let us consider, The shortness and great uncertainty of this present Life. This being a most likely means to prevent all Temptations to this Evil; which are occasioned through men's overmuch Concern or Fondness for this present World. This (as we before observed) doth too often make us withdraw our Thoughts from God, and become Treacherous against him: Wherefore if Men would learn to set a due Estimate on Things here below, and consider these Worldly Pleasures and Enjoyments, as they are in themselves, mean and transitory; and that as Solomon saith, All is Vanity and Vexation of Spirit, We should be less desirous or inclined to purchase them at so high a Price. Is a little temporal Interest, that may soon come to nothing? Is a vain blast of Honour or Ambition, or any thing that we can aim at in this World, Satisfactory and Lasting? Why then should they any wise dissettle us in the great Concerns of Faith and Religion? Can any Thing in this World be worth the buying at so dear a Rate? The fashion of this World (saith the Apostle) passeth away. And would we but esteem of it accordingly, it would induce us to have meaner thoughts of Things here below, and set them upon Things above. And hereupon we should be fully convinced, That Truth and Religion, were the only solid and lasting Comforts; and that we have nothing here so valuable as Faith and a good Conscience. But if we are still resolved to make Mammon our God, and to prefer the Pleasure or Interest of this World before all Things, it is to be expected and not wondered at, that Men should be ashamed of Christ, and his Words, in this Adulterous and Sinful Generation.  
2. Let us duly consider and reflect-upon, The great Concern and Interest of our Soul: Which seems to be the very means or remedy here propounded by our Saviour himself, for the prevention of so great an Evil, Ver. 36. For what shall it profit a Man, if he shall gain the whole World, and lose his own Soul? Or what shall a Man give in exchange for his Soul? Whosoever therefore shall be, etc. Suppose we could promote the highest Interest here in this World, yet this is not able to preponderate or make amends for, the Loss or Damage we sustain thereby, or undergo for it. Our Souls or Spirits are of a most durable and lasting Nature: Now Religion promotes their great and highest Interest; by adhering closely to Faith and a good Conscience, We procure the Love and Favour of God, which is better than Life itself. We lay up an incorruptable Treasure in Heaven. We secure our best part, That which is indeed only and properly ourselves. Let us then but value these our Souls at a due and reasonable Rate, and we shall not be apt to be seduced, by unworthy Compliances, to renounce or be ashamed of our highest Interest, and to cast away ourselves for ever. Would we thus frequently think of, and deeply consider the great Value and Interest of our immortal Souls, it would happily secure our falling into so great an Evil, and most effectually subdue all kind of Temptations to it, unless Men were disposed to run themselves upon the most apparent Ruin and Destruction. And this will bring me to a  
3. Thing requisite thereunto: A due and frequent Examination of our present Faith and Religion. 'Tis a duty plainly laid down, and strictly enjoined by the Apostle, 2 Cor. 13.5. Examine yourselves whether ye be in the Faith: prove your own selves: know ye not your own selves how that Jesus Christ is in you, except ye be Reprobates. A firmness in Faith doth necessary imply a precious Knowledge and Understanding of it; for we cannot be said to be withdrawn from what we do not first own and understand. Now 'tis much to be feared and suspected, That too many, who seem to be very Resolute, and make a very great Noise about Faith and Religion, do not rightly, if at all, conceive or apprehend what they mean by them. For Men are apt to take up with Hear-say, Education, or the like: Whereas that Faith is only and properly ours, which we embrace upon our own Knowledge or Approbation. And now to prevent or avoid the Evil before us, let us duly weigh and consider how we are disposed and qualified in the great and weighty Matters of Religion. There is much talk, and a great noise made about it in the World; But doth my Soul rightly apprehend or consider what is meant by it, or what is the design of it? Do I believe the Word of God, and those great and mysterious Truths he hath discovered to me? Am I afraid of his Judgements, assured of his Promises, and convinced of his Veracity in all Things? Do I trust upon his Power, Mercy, and Goodness? And am I assured of his just Anger and Severity? Am I convinced and persuaded in the Truth and Excellency of those Things I profess to believe? And is all this firmly fixed and rooted in my Soul; Not in Word or in Tongue, but in Deed and in Truth? And do I believe with all my Heart, with all my Soul, and with all my Mind? Hereupon I may say with the Apostle, Beloved, if in these things our hearts condemn us not, then have we confidence towards God. And this will be such a Qualification as will keep us steady and immovable against all Opposition: We shall have that Conviction from within, and those regular Motions in our Hearts, as will dispose us to a suitable Behaviour in all our Actions: For as a good Tree cannot bring forth corrupt Fruit, so a Mind well Principled and Endued, will be evermore happily disposed to Subdue and Conquer whatever may tempt us to this Sin. And believe me, it requires a firm and well settled Faith to bear us up against all those Hardships, and Difficulties that oppose us in our Christian State. Whence you see how necessary and requisite it is seriously and often to consider the Case between God and our Souls, to become every day more and more confirmed and settled in the great and weighty Concerns of our Faith and our Religion: And hereupon we may do well in our present Circumstances to consider the Nature and Excellency of that Faith which is professed among us, that we grow in it more and more, and be firm and constant to it. For we enjoy, God be blessed, a Faith truly Orthodox and Catholic, in the best and purest Church upon Earth: That doth not prohibit or lock up the holy Scriptures from any, but doth enjoin and practise the constant and daily Use and Reading of them: Where Sacraments are administered as Christ enjoined them, in a most grave, solemn, and decent Manner: Whose Prayers are most pious and heavenly, every way suited to our several Wants and Necessities, and able to warm our Souls with a most fervent Zeal and Devotion. Let us study to improve in the knowledge and practice of this Faith, which will happily secure us from all dangerous Errors and Superstition. Here we are taught and enjoined due Obedience to God, strict Loyalty to our Prince, Love and Charity to all Men. Its Doctrines are Sound and Orthodox. It's Discipline Pure and Primitive: And as many as walk by this Rule, peace be on them, and on the Israel of God. And now having so Good, so True, and Sound a Faith and Religion; if we desire and expect that God should preserve and continue it to us, Let us hold fast this Profession of our Faith without wavering: That nothing prevail upon us to injure, desert or betray, this truly Catholic and Apostolic Faith, as professed in the Church of England. The more we consider of, or know it, the better shall we like it, and become the firmer in it, upon a due and serious Examination and right Understanding of it; We shall find it will both deserve and instruct us in a firm Constancy and Resolution against all Opposition and Difficulty whatever. Finally, my Brethren, be strong in the Lord, and in the Power of his Might. Put on the whole Armour of God, that ye may able to stand against the Wiles of the Devil. For we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers against spiritual Wickedness if the darkness of this World, on High places: wherefore take unto you the whole Armour of God, that ye may be able to withstand in the evil Day, and having done all to Stand, Eph. 6.10.  
4. It may be again requisite herein to set before us the Pattern and Example of Christ, who was eminent in all Perfections, but especially Remarkable for this; insomuch that he himself tells us, For this end was I born, and for this cause came I into the World, that I should bear Witness unto the Truth. Which he never dissembled, but constantly asserted with the greatest Courage and Resolution; I speak openly in the Synagogue. So far was he from Fear or Cowardice, and so complete this Pattern that he underwent the extremest Sufferings even unto Death for Truth, and a good Cause. This Captain of our Salvation being so Brave and Generous, we are obliged both in Favour and Duty to imitate and resemble his Courage and Constancy; and, like him, firmly maintain Truth and Integrity, whatever it costs us. This will resemble us to Christ at present, and bring us to the Enjoyment of him hereafter. Whereupon I shall conclude with the Apostle, 1 Tim. 6.13. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good Confession, that thou keep this Commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ.  
5. For another prevention or direction against this great Evil, let us often think and consider of that great and terrible Threatening here mentioned; And that if we be ashamed of him, and his Words, in this Adulterous and Sinful Generation, of him shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels. And certainly frequent and serious reflections on that great and glorious Appearance, and that his coming in such a Solemn and Terrible manner to recompense Punishment on us, should preserve us firm and steadfast in all holy Duties. For should it not make us even now shrink and tremble to think with ourselves, that he will call us to a strict Account, and punish us most severely for these things another Day. How shall we look, or what shall we be able to say, when we come to appear before him in such Majesty and Honour? Wherefore if we keep the Thoughts of this so great and terrible Appearance always fresh, and settled in our Minds, it will make us not dare to be guilty of so great a Sin, as we will answer hereafter at our utmost peril. For if we deny him, he also will deny us, 2 Tim. 2.12.  
6. Let us be strict and sincere in all holy Duties, That we adorn the Doctrine of Christ in all things, and walk worthy of our Profession. A good Faith is the most of all endangered by an undue and irregular Practice. If by our ungodly and wicked Lives we Dishonour our Religion, we make a very forward step towards a denial of it, and it may be just in God quite to remove it from us. If therefore we would consult the Interest of true Religion, and do design, or would desire, the security and continuance of it; Let us walk conscientiously by the Rule we profess, and not dare any longer to continue practices so repugnant to all Piety and Religion, remembering what the Apostle threatens some, Who because they received not the love of the Truth, that they might be saved. For this cause God shall send them strong delusion, that they should believe a lie, 2 Thess. 2.10.  
But to complete, and perfect all, we must be sure to superadd in the Seventh and Last Place, our most humble and hearty Prayers to Almighty God, That he by his Grace, or Holy Spirit, would assist us against this great and fatal Evil. That he would support us under all Dangers, and carry us through all Temptations. That he would establish, strengthen, settle us. That he would graft in our Hearts the Love of his Name, increase in us true Religion, nourish us with all Goodness, and of his great Mercy keep us in the same. That he being our Ruler and Guide, we may so pass through things Temporal, that we finally lose not the things Eternal. That so Christ our Lord may not be ashamed of us, when he cometh in the Glory of his Father, with the holy Angels.—  
Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through Grace, comfort your Hearts, and establish you in every good Word and Work, 2 Thess. 2.16, 17.  
FINIS.