A COVERT FROM THE STORM.  
OR, The Fearful encouraged in Times of SUFFERING: FROM  Rev. 2. 10. Fear none of those things which thou shalt suffer; behold the Devil shall cast some of you into prison, that ye may be tried, & ye shall have tribulation ten days; be thou faithful unto death, and I will give thee a Crown of life. 
By Nathanael Vincent, a Preacher and Prisoner of Jesus Christ, and written during his close confinement, when few could come at him but his God, who yet abundantly made up the want of other company.  
London, Printed in the Year 1671.   

To Him that is Higher than the Highest, and will shortly come to judge the world in righteousness.  
Most Mighty Lord!  
A Prisoner approaches to thy footstool, and not without some confidence, because he is confi●ed not for evil doing but for well doing. That which men account his crime, thou hast made his duty, and by doing this he hath incurred their displeasure; but he hopes he hath avoided thine. He was willing to cast the Net over a great many, that the more might be taken, and by being taken, set indeed at liberty. He was desirous that the Subjects of thy Kingdom might be multiplied therefore he spoke to such great multitudes, and he verily thinks however men may censure it, thou dost not call it Rashness, or Zeal not according to knowledge.  
Since thou hast commanded thy Messengers to go into the Highways, and as many as they find to bid to the Marriage: Since thou layest an injunction upon them, to preach the Gospel to every creature, surely thou 〈…〉 r didst intent their compassion and care should be confined to a very few: Oh therefore that every Five of them that hear thy voice and follow thee might be increased unto so many thousands! Thin Congregations are a lamentable sight: Let them therefore fly as a Cloud, and as Doves to their windows.  
Incline the hearts of Magistrates to pity and moderation; let their Sword be drawn only against those that are Malefactors truly so called, not against such as would fain be at work for thee, and turning many unto righteousness: Convince them that 'twill be the design and desire of a godly Ministry, to make their Hearers better Subjects to their earthly Rulers, as well as to the King of Saints.  
Thy Prisoner who is in this Gatehouse during thy will and pleasure, earnestly Petitions for his liberty. He deserves to be laid aside, but desires to be used: he would fain have the Prison Dore open to let him out, but is a great deal more earnest to have the Pulpit door open to let him in, that he might again be preaching of thy Gospel. He longs to be warning the secure, who see not the Sword drawn out against them; to be stopping the madmen who are making such haste to eternal destruction; to be inviting the miserable to mercy, & the lost unto a Saviour. Where is thy zeal & thy strength, O Lord, and the sounding of thy Bowels, and thy mercies! are they restrained? Oh pity immortal Souls that are going to Hell by Droves; and in some places, the Pastors are so far from hindering, that being exemplary for looseness and impiety, they go before them to perdition.  
Thy Prisoner blesses thee that ever he had the honour to be in bonds for thee. The worse of thee, even thy Cross is not at all to be disliked. The enlargments of his heart have been greater, than when he was at liberty; his peace hath been more perfect: Thy presence is so sweet, that he would go to any place to have more of it. Thou hast given in that grace which is glory begun: he confidently believes this Gaol will make him more meet for the glorious liberty of thy Children; and that he shall praise thee for ever for what he hath endured.  
Thy Servant can say it with boldness before thee, that he honours the Authority thou hast set over him; he hath put others in mind to be subject to Principalities and Powers, to be ready to every good work; and remembers it is his own duty to be thus subject. Only he hath preached contrary to the Magistrates Command, because thy Command is so express for preaching; and thou pressest it upon Pastors, as they love thee to feed thy Lambs, to feed thy Sheep.  
Oh thou dreadful and heart-searching Judge! cause the integrity of thy Noneonforming Servants to shine so bright, as to break through all unreasonable prejudices! Let their righteousness be brought forth as the Light, and their judgement as the Noon day; that that severity may be at length ashamed of itself that's used towards them. Oh hasten hasten thy second appearing, that the secrets of hearts may be discovered, and that it may be made manifest before men and Angels, who have worshipped thee the rightest way; who most have sought thee, and least themselves.  
Thy Servant being taken off from preaching, was willing to be some way beneficial to thy Church; therefore his Pen hath been going when his tongue could not. And if souls are edified and encouraged, if thy Kingdom and Name and Glory be any way by this Writing advanced, than the highest end will be attained, which is aimed at by him, who is not, who would not be his own, but by millions of Obligations is engaged to be  
Thine Eternally, Nathanael Vincent.   

TO THE READERS, Especially those that were wont to be his Hearers.  
Readers:  
Needs Arguments be used with the tossed in a tempest to put into an Haven? or with the pursued by the avenger to fly to a Sanctuary? Their danger is the best Rhetoric to persuade them to that which is for their own security. And if your danger were more deeply and rightly apprehended, you would hasten to the Lord, whose Name is a strong Tower, and who hath promised to be an hiding place from the wind, a covert from the Tempest, as Rivers of water in a dry place, and as the shadow of a great Rock in a weary Land, Isa. 32. 2.  
The Devil hath great wrath because he knows he hath but a short time: We in this latter age of the World must expect more furious assaults from him, because the day of Judgement, unto which he is reserved, is hastening. His instruments are enraged, and drive on furiously. But what is all their force and power, to the strength of that Almighty Lord, who if you leave to him, and trust in him, hath covenanted to uphold you? How inconsiderable is their anger, when your believing thoughts have dwelled a little upon his kindness and compassion?  
Be not affrighted at the Cross of Christ, 'twill, when felt and sweetened, be found no more a burden to you, than wings are to the Bird flying in the air, or Sails to the Ship cutting through the Sea; 'twill be a means to mend your pace, and make you run swifter in your Race, towards the Prize of the high Calling of God. If your Lord had not known the easiness and usefulness of his yoke, he would never have required you to have taken it upon you.  
I have Preached much to your encouragement: Now I am taken off, a sad silence is imposed on me: Only my mouth is still open to the Lord for you, that you may stand perfect and complete in all the will of God. I could not have satisfied either you or myself, unless in this my restraint and retirement, I had written something that might be a furtherance to your faith & joy in this hour of temptation. The blessing of the Father of Spirits go along with this Book! Oh that believers may be strengthened and refreshed by it! And if enemies read it with an ill mind, the Author wisheth that by reading it their minds may be changed, and for their own sakes as well as his made better.  
Nathanael Vincent.   

ERRATA.  
Before you read I pray correct these faults, else the sense will be quite spoilt in some places.  
PAge 37. Line 12. for confess read profess. Page 43. line 14. for preservation read preservative. Page 47. line 18. for doth uphold read do uphold. Page 53. line 15. for offences read offenders. Line 16. of the same page for hearty read presently. Line 17. for very read many. Line 18. for even read seven. Page 77. line 10. for Goal house read Gatehouse. Page 88 line 9 for ever read even. Page 100 line 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Page 104. line 23. for religious enemies read enemies of Religion. Page 107. line 3. for expressive read express. Page 108. 116. for shall read should. Page 109. line 1. for their read this. Page 113. line 3. for loved read bestomed. Page 119. line 12. blot out upon you. Page 120. line 5. for but read best. Page 121. line 27. for fear of God is seen read face of God is seen. Page 123. line 27. for communion read conjunction. Page 124 line 6. for fall read f●l. Line 16. of the same Page, for filled read killed. Page 125. line 8. for unspeakable read uncapable. Line 22. of the same Page, for attended read attained. Line 24. for mouths are songs read mouths are full of songs.   

A COVERT FROM THE STORM.  Rev. 2. 10. Fear none of those things which thou shalt suffer: Behold the Devil shall cast some of you into prison that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a Crown of life. 
A Light is hung up at the porch of this Book, which is so very mysterious: the three first Chapters are more easy to be understood than those that follow: Here the waters of the Sanctuary are but up to the head, but presently they grow so deep, as that the tallest must be fain to swim. I am persuaded that one reason why the Holy Ghost speaks so sublimely, is, that man when he reads may sometimes lay aside the book, and cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depth! and being the more humbly sensible of his own ignorance and weaknesses, may pray with the greater earnestness, that the Spirit who was the Inspirer would also be the Interpreter of the Revelation.  
Seven Epistles, or Letters, dated from Heaven, indicted by the Son of God, are sent to the seven Churches of Asia: He who knew their works, owns what is right, taxes what was a miss, and calls to repentance and amendment, and charges them to hold fast those good things which they had received, as being a treasure highly worth the keeping. The Captain of their salvation encourages to quit themselves like men, that overcoming they might in the end be crowned.  
The Text I have chosen lies in the Epistle sent to the Church in Smyrna. Poor they were in the World, and yet rich towards God; and it is not unlikely that for the securing of their spiritual riches, as to worldly things they had been impoverished. Christ knew their works, and as their works, so likewise their tribulation; he knew also how to support them under the heaviest and most pressing burdens, nay, to render all their troubles advantageous, by conducing to their more perfect purity and peace; and therefore bids them in no wise to be afraid, Fear none of those things which thou shalt suffer, etc. Our Lord came to deliver, not only from the sting of Death, and from the curse of the Cross and affliction, but from the fear of both.  
The words may be analysed or resolved into three parts.  
First, Here's a general encouragement against all kinds of suffering. Fear none of those things which thou shalt suffer.  
Secondly, Among other sufferings imprisonment is specified and foretold, where take notice 1. who is the procuring cause of imprisonment, and he is the Devil. 2. The persons imprisoned, Some of you. All the Saints shall not be in bonds together. 3. The end of their imprisonment, which their God aims at in permitting it; 'tis that they may be tried. 4. Although they have tribulation it shall not be long-lived, it shall last but ten days, that is a very short season.  
Thirdly, We have a strict charge given, Be thou faithful, and that even to the death: Perseverance must run parallel with our lives.  
Fourthly, A sure and glorious promise, persuading to this faithfulness and enduring to the end; I will give thee a Crown of life. Here's a Crown, a word that carries great dignity and advancement: This Crown is a Crown of life, or, a living Crown. The Garland that's put upon the heads of triumphant Saints will never whither, their Crown will never fade, there will be no death to throw it off again when once they have received it. This Crown shall be given; to show that what they do, or can do, bears no proportion to such a reward: Neither their active nor passive obedience is meritorious. Grace, Grace, must be written round the Crown of glory, because freely bestowed. I will give this Crown says Christ: I who have purchased it by my death, who have it in my keeping, who am the Lord of glory, and alive for evermore.  
The text is very fruitful, and affords several very excellent and useful points of Doctrine. I shall raise these nine, which flow naturally from the words, and insist upon them all.  
The first Doctrine is this, He that will be a Saint, shall be a sufferer.  
The second this, No sufferings should cause the Saints to be afraid,  
The third this, Among other troubles, s●me Believers endure bonds and imprisonment.  
The Fourth this, The Devil is the imprisoner of Believers.  
The Fifth this, That Saints are imprisoned, that they may be tried.  
The Sixth this, The Tribulation of Believers will not last always, after ten days, that is a short time, a period will be put to it.  
The Seventh Doctrine is this, Whatsoever sufferings a Christian is exposed to, he must be faithful.  
The Eighth this, A Christians faithfulness must run parallel with his life, to the very death he must be steadfast.  
The Ninth and last is this, Upon those who continue faithful to the death, Christ will certainly bestow a Crown of life and immortality.  

The First Doctrine:  
He that will be a Saint shall be a sufferer.  
The Spirit speaks hardly any thing more expressly than he doth this truth. The Apostle tells what afflictions and persecutions he met with, and peremptorilvaffirms, that none shall escape. Persesecution they shall meet with, if not in one kind, in another. Drops shall fall upon every Saint, though some may be wet with greater showers, 2 Tim. 3. 10, 11, 12. But thou hast fully known my Doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Janium, at Lystra, what persecutions I endured there: But out of them all the Lord delivered me: yea and all that will live godly in Christ Jesus shall suffer persecution. Consult also, Act. 14. 22. Confirming the souls of the Disciples, and exhorting them to continue in the faith, and we must through much tribulation enter into the Kingdom of God. The journey's end is glorious, but the way is ●ough that leads to it, it lies through many tribulations. Self-denial and the Cross are doctrines which Christ preached to all his followers, Luk. 9 23. And he said unto them all, if any man will come after me, let him deny himself, and take up his cross and follow me.  
Two things are here to be inquired in to. One is, whence the sufferings of the Saints arise? The other, What is the reason of this dispensation? Or, Why the Lord suffers those he loves, to be thus exercised?  
First, Whence the sufferings of the Saints arise? They are both from the god of th●● world, and from the world itself. Earth and Hell do both combine to trouble the heirs of Heaven, as they are going to their inheritance.  
1. The Saints sufferings arise from the god of this world: So Satan in Scripture is called. He commands the generality of the world, who are at his service, and are lead by him at his pleasure: and those whom he cannot rule, he is resolved, what he can, to molest and disquiet. The Devil began betimes; righteous Abel did feel the effects of his enmity and hatred; and he continues this persecuting Trade unto this very hour. And till the whole Body of Christ be taken up where the Head is, Satan will be as a thorn, to pierce and trouble them.  
It will not be amiss to examine the matter further; and to search into the cause, why Satan thus endeavours to load the Saints with sufferings.  
1. The Devil bears an implacable hatred to the Saints Head, the Lord Jesus. He would fain have killed Christ from the birth; and incited here, to make such weeping and lamentation in Rama, because of the children that were so inhumanly butchered, Mat. 2. Our Lord was tempted by the Devil, Mat. 4. who would gladly have foiled the Second, as he had done the First Adam; but he could not prevail. The Devil is said to have put it into the heart of Judas to betray Christ. All which plainly shows his hatred of the Son of God. The works of! Christ and of Satan, are quite contrary. Satan's work is to murder and destroy; therefore he hath his name Apollyon, Rev. 9 11. But Christ's work is to save. The Son of God was manifested to this very end, that he might destroy the works of this Destroyer; and the Son of God hath got the Victory, He hath spoilt Principalities and Powers, and made a show of them openly, triumphing over them in his Cross, Col. 2. 15. He is now ascended on high, and is at his Father's right hand: And the old Dragon being full of wrath, to see him so exalted, spi●s his venom at the Members, which are in his reach, for the Heads sake. And surely our Lord will look upon himself as the more obliged to stand by his suffering servants, since 'tis for his sake partly, that this adversary is so liberal of his arrows, and shoots so many at them.  
2. The Devil is full of envy at Believers themselves. A●●oon as ever he had sinned; presently the chains of darkness were clapped upon him; he was immediately cast down to hell, no patience being shown, no pity extended, no means of recovery offered, 2 Pet. 2. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains and darkness to be reserved unto judgement. But believers, though by nature the children of wrath and disobedience, are pitied, pardoned, adopted, saved: A Remedy is provided, and that Remedy made effectual, through the application of it, to their recovery, and the recovery of their lost blessedness. Now this fills Satan with envy, which is both his sin and torture, and envy stirs him up to do what mischief he is able.  
3. The Devil dislikes holiness wherever he finds it. He hates indeed all the children of men; but those that are sanctified and renewed, in a special manner. As he is utterly destitute of, so he utterly derests and abhors the image of God, which shows the fearful depravation of his nature. 'Tis no wonder he runs to the utmost length of his chain to harm the Saints, who have put off the old, and put on the new man, which after God is created in righteousness and true holiness, Eph. 4. 24. Sin is arrived at its full growth, 'tis come to its perfection in the Devil. Holiness he strikes at, and endeavours to discourage and hinder wherever he finds it. Those who resemble Satan in this, the measure of their iniquity is fuller than they are ware of.  
4. The Devil designs by the persecuting of the Saints, to promote his interest and Kingdom. This Prince of darkness is a very proud spirit, he would, by his good will, have the whole world his slaves and vassals. How does he rage, when any of them, whom he lead captive, are rescued from him! He is sedulous to establish his Throne and Principality. Oh that Saints were as zealous and diligent to advance the honour and interest of the King of Saints! The Devil hopes to promote his Kingdom, not only by flattering sinners into his subjection, but also by affrighting them from the service of another Lord.  
There are these five ways whereby Satan is like to be advantaged in times of suffering.  
1. He is likely to get advantage, by discouraging the weak in faith. He hopes that they who have but weak hands, and feeble knees, will not easily get over those slumbling blocks, which in times of trouble are cast in their way. And if their hearts do faint and fail, not only they themselves, but Religion loses ground; and what ground is lost, the Devil gain. He set upon Peter when he was weak; and how far did he prevail? Peter falls most shamefully, and his fall cost him dear; and how was the prejudice against Christ in the High-Priests Hall increased, when one of his followers, thus with cursing and swearing, did so utterly deny him? Satan desires to have weak Saints especially, that he may sift them as wheat: 'Tis well our Lord prays for them, that their faith may not fail in the hour of temptation.  
2. Satan is likely to get advantage, by making the Temporaries fall away. He know● that the Sun of persecution shining ●ot, will scorch the Seed that's sown, and springs up in stony ground, Mat. 13. 21. Temporary believers are quickly offended at Christ, and become unbelievers again. I● a storm arises, they will leave the Ship where Christ is, and loving carnal case, and an whole skin, will put in to the next harbour. Let Christ be alone, if he will, in a tempest, they will not then accompany him. And when many of these unsound Disciples do forsake the Lord, carnal hearts are more confirmed and hardened against him; as if 'twere unsafe, and consequently a very unwise part to be of the number of his followers. The going away of temporary believers, is very likely to hinder others from engaging to such a Master who is so much deserted.  
3. Satan is likely to get advantage in the times of suffering, by staving off them that are without, from coming in, and closing with Christ Jesus. When any begin to bethink themselves, to consider their ways, and to mind salvation, the Devil, especially in the day of calamity, fills their minds with such suggestions as these: That the Cross of Christ is heavy; that 'tis dreadful to be hated of all men; that tribulation will pinch their flesh; that name, relations, credit, estate, nay and perhaps life may be called for, as soon as ever Christ is closed with. And hereby he strangely and strongly prevails upon timorous and corrupted nature. You had better, says Satan, understand when you are well, and keep yourselves so; you had better live in peace and plenty, as the most of those about you do, than be singular in your way, and by that singularity make so many enemies, and pull down upon your heads so many troubles. And truly the flesh hath an open ear to such counsel, though it be very unreasonable and pernicious.  
4. Satan is likely to get advantage in the time of sufferings, By lessening the Saints number. He cares not how many of these are cut off; he delights in the high and crying sin of those who be the Saint's Destroyer's; and he knows that when believers are cut off, though he cannot trouble them, they cannot trouble him any longer, by undermining of his Kingdom, as before they did. Saints, whose faith, and love, and hope, set them above the fear of sufferings, are persons whom the Devil fears, as well as hates; therefore he wishes he were well rid of them: these will hearten and strengthen their brethren to stand fast in the Lord; these consequently are the marks at which he aims, and would fain quite run them down to the very grave by tribulation.  
5. Satan is likely to get advantage in the time of suffering, by hindering the preaching and progress of the Gospel. Where persecution is vehement, Vision grows rare; in those places where the joyful sound, the glad tidings of peace, used to be heard, there is a sad silence. The Prophets are driven into corners, and not suffered to cry aloud to sinners to awaken them, and turn them from darkness to light, and from the power of Satan unto God. And when faithful Labourers are thrown aside, Satan expects a plentiful harvest.  
Thus the Devil aims at the promoting of his Kingdom, by striking at the Saints: But the Lord commonly at last out-shoots him in his own bow, and makes these sufferings tend to the sufferers good, and the Gospel's glory and increase. God can a complish his ends by means that seem contrary; he can make Satan and persecutors serve his Son by enlarging of his Borders, which they thought and hoped to have narrowed. He can thrust forth (so the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) Labourers into his Harvest again. And though men and Devils stand to hinder their entrance and working, if the Lord thrust them in, in they shall go, and work with more power and success then ever.  
2. The Saints sufferings arise, as from the god of this world, so from the world itself. What Christ said concerning the Jews who went about to kill him, may be applied to those who are the troublers of his Members, They are of their father the Devil, and the lusts of their father they will do, John 8. 44. He is a Liar and a Murderer, and so are they. They first raise lies of Believers, confidently affirming them to be rebellious, seditious enemies to Kingdoms (though indeed the Pillars of the Nations where they live) and having lied against them, they endeavour their ruin; having misrepresented them, they fall upon them: They lie in saying, the Saints are not fit to live, and then they strive to root them out of the Land of the living. Thus they make nothing of transgressing at once both the sixth and the ninth Commandment.  
Now the reason which moves the men of this world to trouble the Saints of God is fourfold.  
1. The Saints are not of the world. Our Lord speaks thus to his Disciples, Joh. 15. 19 If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Again, he speaks to the same purpose, John 17. 14. I have given them thy word, and the world hath hated them, the reason is, because they are not of the world, even as I am not of the world. Believers are unlike the men of the world, and this unlikeness is the ground of dislike. They dare not be careless of their souls, fearless of God, prodigal of the day of Grace, as the world are. They are not conformed to this world, but transformed by the renewing of their minds, and they prove what is the good, the acceptable and perfect will of God, Rom. 12. 2. And truly the world is a great enemy to all them that are Non-Conformists to its manners, although its manners are so exceeding vain and sinful.  
2. The Saints are of God. And the men of the world, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is no wonder if they hate the Saints likewise.— Visam for a saevit in umbram. Some Beasts have such an antipathy to man, that they will run at his Picture where they see it. In like manner, the world cannot endure those who have the image of God resplendent and shining in them. Abel was ●oted because his works were righteous, 1 John 3. 12. Prodigiously strange! that believers should be abhorred, because beautified with grace, and be hated because lovely.  
3. The Saints are a conviction to the consciences of the ungodly. 'Tis said that H●rod feared John the Baptist, because he was a just man and holy. Herod's conscience was struck with an awe, by the majesty and beauty that appeared in the conversation of that burning and shining light. The holiness of John made Herod's wickedness the more apparent; and at last he makes an end of him who did so much disturb him in his filthy and unlawful pleasures. Wicked men's consciences do, not unusually, reproach them, because they are so unlike believers. Do you not see, says conscience to them, how watchful the Saint's 〈◊〉 lest they 〈…〉 r into temptation? Do you not see how they pray, how they strive, and how they live? Certainly you are in danger of the same Hell, which they endeavour to avoid; and capable of the same Kingdom, which they use such violence to take: And by such language as this their false peace is entrenched upon; they cannot sin with such freedom and delight, but the secret and condemning whispers of conscience, sour and lessen their pleasures: and this exceedingly raises their choler; and like so many wolves they fall upon the harmless sheep of Christ which live among them.  
4. The Saints act contrary to the perverse wills and inclinations of wicked ones. They make conscience of obeying that injunction, 1 Pet. 4. 2. That he no longer live the rest of his time in the flesh, to the lusts of men, but to the will of God. They are taught not to follow a multitude; and to judge that way unsafe and leading to ruin, which is the broadest, and most crowded with passengers. They dare not run with others to all excess of ●iot, and upon this score they are spoken evil of. Two things make the Saints to be maligned by the men of the world; The Saints hate what the men of the world love, and vilify what the men of the worl● adore.  
1. They hate what the men of the world love▪ Believers hatred of sin is universal, they strike at sin in themselves and others; they cannot▪ with patience see such a cursed thing served by so many; they testify o● its evil and destructive nature, and hereby though undeservedly, contract the ill wil● of them who prefer their sins before their souls, and will by no means let their lusts go, though these lusts of theirs are such sure hindrances to their eternal happiness.  
2. The Saints vilify what the men of the World adore. As the Ephesians of old stood up for their Goddess Diana, so the worldly minded cry out, Great is the Mammon of unrighteousness. But believers trample upon this idolised clay, they call it as it is, Vanity and vexation of spirit, and are not afraid to let the earthly minded know, that it had been better for them never to have com● into the world at all, than to have nothing but the things of the world to be their portion.  
You see now whence the sufferings of the Saints arise, from the world, and from the god of the World.  
In the second place we are to inquire, wherefore it is that God permits the Saints who are so dear to him, to be thus exercised with sufferings.  
1. Saints are exercised with sufferings, that pride may be hid from them. The sin of pride cleaves close, stands stiffly, is not easily pulled down. A mighty hand is fain to be laid upon us, to keep our spirits low; and that mighty hand of God is a good hand, when, as the Apostle speaks, we humble ourselves under it. Sufferings make us often to reflect on sin, and to be the more affected at our guilt and vileness. Our weakness then likewise becomes more apparent; we see how assuredly we should sink, if an arm from Heaven were not stretched forth to sustain us. And when we see our vileness and our weakness, we shall not think ourselves too good to suffer, we shall not through the haughtiness of our hearts, fre● and be impatient under our loads; thus to do, is unreasonable, because infinitely more than we feel hath been deserved; and the way to force the Lord to withdraw, whose presence is our staff and comfort Sufferings being sanctified, are hugely efficacious to our humiliation: bearing the yoke will ●ame our spirits, and make us to put our mouths in the dust, i● so be there may be h●pe, La●. 3. 29.  
2. Saints are exercised with sufferings, that they may be proved. Their faith, and love, and other graces, which are much more precious than gold that perisheth, are tried by the fire of afflictions, and abiding the fire, will be found unto praise and honour and glory, at the appearing of Jesus Christ, 1 Pet. 1. 7. 'Tis a sign their grace is sincere 〈…〉 indeed, if they follow the Lamb, though he leads them through fire and water; their faith is strong, or else it would fail; their love is ardent, else it would cool; they are the Lord Christ's, not only by profession, but by a real incorporation and spiritual union, else tribulation would cause a separation. The Accuser of the brethren says perhaps to the Lord concerning believers, Let men but touch what they have, let them be but exposed to suffering for thee, and they will presently deny thee. But when they prove steadfast as a Rock in the midst of the most boisterous waves; when they will part with any thing rather than their integrity, their sincerity is hereby tried and made manifest, and Satan's accusation is evidently proved to be a false one.  
3. Saints are exercised with sufferings, in order to their refining. Though they are not reprobate silver, yet much dross notwithstanding is mixed with the right metal; hence it follows that the furnace of tribulation is but needful. How do believers bestir themselves to keep in with God, when the world frowns, and threatens and strikes at them? Oh than the folly of backsliding is very visible; how do they cry to have all those wide breaches that sin hath made, closed and made up again! how do their spirits make a diligent search after every thing that defiles, and which may prove a dark and uncomfortable cloud between the Lord and them: No lust but they are more than ordinary earnest to have it slain: And they profess persecution will be esteemed a privilege, if it conduce to more perfect purity; and that they will kiss the rod that drives sin and folly far away from them. As the promises of support, so the promises of fanctification are often pleaded, wherein, God engages to cleanse them from all their filthiness, to save them from all their uncleannesses, to give them his spirit, and to cause them to walk in his statutes, and to observe his judgements, and do them, Ezek. 36. 25, 26. The Saints in distress do hunger and thirst after righteousness, and the Lord doth by degrees satisfy that hunger: And the more they are freed from sin, their sufferings are the sweeter.  
4. Saints are exercised with sufferings, that they may be weaned from things visible. Troubles are as so much gall put upon the world's breasts to wean us from it. In time of tribulation the Lord, not only by his word, but by his Providence, speaks to us after this manner; Arise, this is not your rest, build not your nest here, the whole Forest is sold to Death, and every Tree must shortly down. 'Tis in the time of peace usually that the world insinuates itself; in trouble its emptiness is more easily discerned. As believers are crucified to the world, so the world is crucified unto them, Gal. 6. 14. They behold the world as that which sin hath brought a curse upon, and therefore to be watched against, lest it prove a snare; and then they look upon the world with such a kind of eye as the Jews did upon Christ in his exinanition, Isa. 53. They see no form nor comeliness in it, that they should desire it. Believers in the evil day, beside their hard usage from the world, which makes them less to like it, have more affecting thoughts of eternity and the world to come: and hereupon the things which are temporal grow contemptible, and are not counted worth a look, 2 Cor. 4. 18. Whilst we look not at the thnigs which are seen, but at the things that are not seen; and not without reason, for the things that are seen are temporal, but the things that are not seen are eternal.  
5. Saints are exercised with sufferings, that they may be ●●●ted for, and long for the inheritance that is above. By sufferings they are made conformable to their Head, and are perfected and ripened more and more for glory. Therefore afflictions are said to work for us a weight of glory. Glory is promised to the sufferer for righteousness sake; and 'tis a righteous thing with God, to give rest to them who upon such an account are troubled, 2 Thess. 1. 7. By trouble they are made meet for rest; and the greater the tribulation, the glory 'tis likely will be the greater, to be sure the more welcome.  
When we look round about us, and see nothing but matter of grief and sorrow, ●will make us look upward to those mansions on high, and long to be there, where si● and suffering will come to a perpetual end. In Heaven there will be an eternal calmness and serenity; no sons of violence will be there to disturb the Saints in their praises; no enemies will be permitted to roar in that Congregation; no fear of prison or any other punishment will be there; but their joy will be like a full Sea, and not ebb any more for ever: I am now come to the Application.  

USE I.  
If he that will be a Saint shall be a Sufferer, learn from hence, They are far from being Saints, who resolve to give out when once it comes to suffering. Those are not worthy the name of Disciples, who like the Swallow, will tarry with Christ all the Summer, but when the cold and stormy Winter approaches, do use their wings and leave him. Our Lord says, He that loves Father or Mother, or life itself, more than 〈◊〉, is not worthy of me: that is, he is not fit to make one of my followers. If trouble make you to be offended, and go away from Christ, 'tis a sign you prefer ease and peace and prosperity before him, and consequently that you have not the faith unfeigned of Gods Elect. If you did indeed believe, Christ would be precious, and that even then, when he is a stone of stumbling, and a rock of offence to others, 1 Pet. 2. 7. If you did indeed believe, you would be of the Apostles mind, who counted all things but dung, when compared with Christ; and esteeming them but dung, no wonder if he contentedly suffered the loss of them, that his interest in his Lord might be secured, Phil. 3. 8. For whom I have suffered the loss of all things, and do count them but dung that I may win Christ.   

USE II.  
If he that will be a Saint shall be a sufferer, then 'tis but reasonable for every Saint to expect suffering. Reckon upon it that troubles will be met with in your way to Heaven; none ever arrived to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair Haven, without being tossed by some tempests. He that goes to sea, is not so foolish as to think it will be a perpetual calm all his Voyage. He that List● himself a Soldier, expects sometime or other to be engaged. So a Christian should sit down, and count the cost, L●ke 14. before he embark with Christ, before he list himself under this Captain of salvation. And certainly 'twill cost some trouble to be Christ's follower; none ever faithfully served him, but his flesh smarted for it; though it must also be affirmed, that this smart of the outward, is usually sweetened with a far greater pleasure in the inner man. Our Lord speaks to his Disciples plainly, and without a Parable, Joh. 16. ult. In the world ye shall have tribulation; but that their hearts might not be troubled, he tells them first, In me ye shall have peace: And he adds secondly, Be of good cheer, I have overcome the world.   

USE III.  
If he that will be a Saint shall be a sufferer, then 'tis the Saint's wisdom to prepare for sufferings. Evil days will come; but God hath provided armour of proof, which if you put on, you shall be able to withstand in the evil day, and having done all to stand. I might here enlarge in going over the Christians Armour: but I shall only single out some pieces, which you must not fail to get and use in a day of suffering, and which, if used skilfully, no force, either of evil men, or evil Angels, shall prevail against you. Though no part of the Armour of God be needless, yet especially you must take  

The Shield of Faith.  
The Breastplate of Love.  
The Helmet of Hope.   
And cry by Prayer for continual help and support from above.  
1, That you may be armed against sufferings, take unto you the shield of Faith. Yo● are in a Battle, Men and Devils thrusting sore at you that you may fall; What shift can you make without a Shield? The Shield is Armour to the other Armour. If Faith be strong, your other Graces will have the greater vigour, and stand you in the greater stead. Faith will make you victorious. This is the victory, says the Apostle, that overcometh the world, even our Faith, 1 John 5. 4. And it may truly be said, This is also the victory that overcometh the god of this world, even our faith; faith prevails against both.  
By faith the Worthies of old of whom the world was unworthy, went through all their trials, and yet these trials were very sore: They were cruelly mocked and scourged, they were stoned, they were sawn asunder, were tempted, were stain with the sword, they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented, Heb. 11. 37. 'Tis remarkable, that the Holy Ghost in describing their punishments, siath they were tempted. 'Tis likely fair means were used as well as foul, promises of preferment, as well as threaten of torment, to draw them away from their integrity; and this was a sore temptation. But faith kept them steadfast, and rendered the temptation ineffectual.  
Faith looks to its Author and Finisher the Lord Jesus, and sees the world vanquished by him, and the Principalities and Powers of darkness spoilt by him; and therefore concludes it will not be long ere more than a conquest through him that hath loved the believer will be obtained. And in the mean while Faith relies upon the word of promise, and stays the soul on the Lord Jehovah: whereupon the soul is both supported by an everlasting arm, and also kept in perfect peace, Isa. 26. 3, 4. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength.  
2. That you may be armed against sufferings, get on the Breastplate of love. If you love much, you will consent, when called, to suffer much, and not think much of what you suffer. If your love to the Lord Jesus be, as it ought to be, transcendent and flaming, many waters will not have power to quench it, all the floods that lift up their waves will not be able to drown it, Cant. 8. 7.  
●et your love to Christ be surely grounded. Be well acquainted with your lost estate, your absolute need of this Saviour, without whom no shift can be made, but wrath and ruin are unavoidable. Be well acquainted with Christ's matchless excellency, and how he is admirably, and every way suited to your desires and necessities, being a Prophet to instruct and reduce the ignorant and erring soul, a Priest to reconcile his Father to the guilty, a King to rescue and de●end from all sorts, even the worst of enemies. And as he is able, so likewise ready to do all this, and that for any who desire that all this may be done for them. Indeed he rejects those who like only his Priesthood, but count his Kingdom an hard word, his commands grievous; but he never denied his benefits to any that were willing to have them all without exception, purity as well as pardon and peace, grace as well as glory.  
Our Lord is not unwilling you should, take a view of him. He does not desire to be loved, unless, your eyes being enlightened, you see sufficient reason. Sin is loved upon a mistake; and 'tis upon a mistake that Christ is despised. If sin were understood, it would be abhorred: and if Christ's worth were but weighed and rightly judged of, as he deserves to be, so he would be actually the Desire of all Nations, as the Prophet calls him, Hag. 2. 7. Know him therefore, and let your love spring from a right understanding of him, and then nothing will be esteemed too good or dear to cast away, that you may hold him fast. The world's store is nothing comparable to the benefits, which he hath purchased with the price of his blood. And the most severe Laws and Edicts of men, the greatest torments that they can invent or inflict, are nothing near so dreadful as that Anathema Maranatha, which is thundered out against any man that loves not the Lord Jesus, 1 Cor. 16. 22. Anathema Maranatha, signifies, Let him be a●carsed till the Lord comes. They that love not Christ, will have a curse lying upon them that never shall be removed, and that's infinitely worse than any present sufferings.  
3. That you may be armed against sufferings, Let not the Helmet of hope be wanting. Your heads may be lifted up with boldness when you have this Helmet on. A lively hope will have a great influence to keep your hearts from sinking into despondency. Hope is styled the anchor of the soul both sure and steadfast, and entering within the vail, Heb. 6. 19 In the storm of trouble believers should cast anchor, and their anchor must be cast upward; there's the Rock of Ages, and in him their anchor is to be fastened. The Ship sails not while the anchor is cast. But a Christian differs, his anchor is fastened, and yet he sails at the same time; which shows that he sails most safely in the midst of the greatest fluctuations, towards the Harbour of peace. Let Hope be strong. Hope of a happy conclusion will make present affliction be endured with patience.  
It is the business of Hope to wait for and expect the accomplishment of the promises. Fides, says Luther, intuetur verbum rei, Spes rem verbi. And since the salvation which Hope expects, is so certain, so just at the door, and so exceeding glorious, hardship and labour in the way to such a rest, may the better be dispensed with. When the fl●sh through weakness complains, and is ready to fail, than Hope encourages the heart, and says, Yet a little while, and he that shall come, will come, and will not tar●y; I expect him, and deliverance and a reward with him, and this expectation of Hope will never make ashamed, Rom. 5. 5. This Helmet of Hope is of singular use, it covers the head of a Christian, in the day of Battle, it wards off the blows of discouragement, which would strike the Head under water. For this reason the Apostle is so earnest, that the believing Romans, might be made to abound in hope, through the power of the Holy Ghost, Rom. 15. 13.  
4. That you may be armed against suffering, cry by prayer for continual help and support from above. Though you are never so completely armed, yet there is need of prayer, to call in fresh and renewed auxiliary force from heaven: Therefore the Apostle adds, Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, Eph. 6. 18. When men and Devils are wrestling with you, do you wrestle with God; and if you can but imitate your father Israel, and as Princes prevail with God; if you have power with the Almighty, who then can be too strong, too hard for you?  
Fill your mouths with arguments, and cry unto the Lord, That since he hath lead you into the field, he would not leave you in the battle; that since trouble i● near, he would not be far ●ff, but near to help you; that since 'tis for his sake you are persecuted, by his power of Providence you may be preserved, and your troubles turned to his honour and your advantage. Tell him, that your enemies are his, and 'tis because you dare not displease him, that men are enraged against you. Tell him, 'Tis time for him to work, for men have made void his Law. Tell him, that you look and long for his salvation, and that you will never cease your importunity, till he appear and own that truth and cause which men endeavour to bear down, but you are standing up for unto the Death. Prayer hath a mighty prevalency: Luther said, there was a kind of omnipotency therein. This weapon hath made the Church terrible as an Army with Banners. Persecutors and Devils likewise, have many times by Prayer been worsted.   

USE IU.  
If he that will be a Saint shall be a sufferer, Let me exhort and persuade you that are Saints, to bear sufferings as become you. Let not fretting, or fear, or sorrow prevail, unto your discomposure; but manifest to all the world, that you have something of God in you, by undergoing what bare nature would sink under. Suffer not as wilful, but as conscientious; be able to give Scripture reasons for what you practice, and for what you refuse. Beg of the Lord to make your way plain; and the way of duty being discovered, though there be a Lion, or a thorn hedge in that way, go forward notwithstanding.  
And among others, let these encouraging arguments be pondered by you.  
1. God is glorified by your sufferings: indeed, on your adversaries part he is evil spoken of, but on your part he is glorified. 'Tis a sign you really believe the Lord's greatness and power, when you had rather have the whole world your enemies, than him to be your enemy. 'Tis a sign you indeed believe his goodness and his promises, when you had rather part with all visible comforts, than be cast away from his presence and favour. And by thus believing you glorify him exceedingly. It argues also that the Lord hath your hearts in good earnest, when no troubles, no afflictions, which for his sake you are assaulted with, can alienate your affections from him. Further, you proclaim to all, what a good Master you serve, when your adversaries by all that they can do, are not able to divert you from following him, cannot compel you to forsake his service. And who knows what convictions in the consciences of them that observe you, may be the effect of your constancy? Who knows but that by this means, some may be brought to make trial of your Lord, and so to the liking and loving of him?  
2. By your suffering the Gospel is advanced. The mighty power and efficacy of the Gospel is shown forth, when it makes and keeps the Disciples hearts undaunted, though sufferings in the most fearful shapes and forms are objected to their view. How is the Gospel magnified, when believers are content to be the mark for an adulterous generation to shoot at, rather than be ashamed of it? 'Tis evident, that the Gospel is from God, else it could not thus support and comfort. The Apostle tells the Philippians, Chap. 1. 12. that his bonds and confinement, were to the Gospel's furtherance and enlargement; his Brethren grew bold to speak the word without fear, and the word spoken was the more readily entertained, being credited by sustaining Paul and other Saints in all their tribulation.  
3. By your sufferings yourselves are dignified. You are highly graced, when called forth to be the Lords Witnesses; The Spirit of Glory, and of God resteth upon you. The Lord singles you out to combat with the Powers of earth and darkness, and he will encourage, and help, and give you victory. The Apostles, when they were beaten, did not murmur, but rejoiced that they were counted worthy to suffer shame for the name of Jesus, Acts 5. 41. Shame is dignity, reproach is glory, loss is gain, sorrow is joy, pain is pleasure, when endured for the sake of Christ. Several of the Martyrs in the Marian Persecution, when they went to the Stake, gave thanks upon this very account, that they died a death so noble as to die Martyrs for the truth against Babel's abominations, and to ascend, as it were, ●n fiery Charots to the New Jerusalem.  
4. When you are suffering, what a stock of prayers is going for you. 'Tis an happiness to be hardly dealt with, so we are prayed harder for. Our tribulation makes the bowels of mercy which are in our Brethren to year● towards us; they are bound with us in the same Bonds, and sympathise in our sufferings; this makes them the more instant and earnest with the Father of mercies on our behalf. When James the brother of John had lost his life, being killed by the Sword; and Pe●er had lost his liberty, being apprehended and put in prison, 'tis said that Prayer was made without ceasing of the Church to God for him, Acts 12. 5. And Prayer having entered into Heaven, brought an Angel to his rescue, it shook the chains off Peter's hands, and caused an iron gate of i●s own accord to open to him. Behold the strength of believers prayers!  
For my own particular, I seriously confess, that my imprisonment hath most happily in this regard befallen me; I have no reason to be vexed with, but rather to thank my adversaries for their kindness in thus confining of me. The strictness and closeness of my prison, hath made my case sumwhat peculiar; and that also is turned unto good, for hereby the spirits of hundreds, both in City and Country, were stirred up to pray for me with greater fervency and enlargement: And to have so many prayers poured out for One particular person, is an inestimable privilege. My Friends, I thank you, G●d hath answered your requests, I have had that in prison, which is ten thousand times better than liberty▪ than the world, than life, than ten thousand worlds and lives. My Enemies, I cannot but thank you too, because you were the occasion of the mercies I have received; though I really grieve to think that you did me good with so much harm to yourselves.  
5. When you suffer, the Lord himself suffers with you. Not only your fellow Members, but your Head doth sympathise and feel your burdens. In all your afflictions, he is afflicted, Isa. 63. 9 You have not an High Priest that cannot be touched with the feeling of your infirmities: and the effect of this sympathy, must needs be a most tender regard to you, and readiness to relieve you in due season. Luther very well observes, that when any member of the natural body is harmed, the sense of pain appears in the head and face, the brows are knit, the forehead wrinkled, and the tongue cries Oh! the whole countenance is altered. And in like manner 'tis in the mystical Body, when any member is wronged, if the injurious wretches could but see the face of Christ the Head, they might plainly perceive he feels the stroke, and is wounded in the wounds of his faithful followers. Therefore when Paul, while a zealous son of the Jewish Church, did persecute the Disciples of the Lord, and being exceedingly mad against them, did hale men and women, and commit them to prison, Christ out of heaven cries out to him, Saul, Saul, why persecutest thou Me? And since the great Physician is himself wounded in your wounds, you may confidently expect an healing balm from him.  
6. To encourage you, consider, Great is the power that rests upon you in your sufferings. Such a power as shall not only make you strong as David, but as the Angels of the Lord. A Saint strengthened by the hands of the mighty God of Jacob, though shot at by the Archers, his Bow shall abide in strength; therefore in Scripture he is compared to an iron pillar, to a brazen wall, to a defenced City, Jer. 1. 18. To show, that though he is assaulted, and that with violence, yet he stands firm and unmoved. Little do the ungodly think who is the Saints helper. The Apostle considering the sufficiency of that Grace which is promised in the evil day, professeth he was not sorry for that day's approach, nay so far from that, he glories and takes pleasure in it, 2 Cor. 12. 9, 10. And he said unto me, my grace is sufficient for thee, for my strength is made perfect in weakness: most gladly therefore will I rather glory in mine infirmities, that the power of Christ may● rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ: for when I am weak, then am I strong.  
7. Great is the peace vouchsafed to sufferers. Christ speaks of this peace, and having left this Legacy, he adds with reason, that they should not ●ear or be troubled, Joh. 14. 27. Peace I leave with you my peace I give unto you; not as the world giveth, give I unto you: Let not your heart be troubled, neither let it be afraid. How many doubts and fears have been cured by tribulation? When this for the Gospel's sake hath been submitted to, the heart which before trembled, and was disconsolate, is filled with joy and peace in believing. And indeed, as trouble is an evident token of perdition to the troublers, so to them that for well-doing are troubled, 'tis a token of salvation, and that of God, Phil. 1. 28. Oh the Songs that have been sung in the night of distress! Oh the sweet refreshing visits that the Lord of Glory hath given to his prisoners; so that those places of confinement, have been sometimes turned into the very suburbs of the New Jerusalem. And let not the greatness of suffering dismay any; these will but occasion your fuller joy, and more abundant consolation, 2 Cor. 1. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.  
8. If you suffer with Christ, you shall also reign with him, 2 Tim. 2. 12. And truly the Cross is light as a feather, if compared with the Crown. Send forth your Faith but as a Spy to the heavenly Canaan; let it take a view of the Glory there; let it bring but a leaf of the Palms that are to be put into your hands, but a gem of the Crowns that shortly will be put upon your heads, and you will presently be of the Apostles judgement, when he said, I reckon that the sufferings of this present time, are not worthy to be compared to the glory that shall be revealed in us, Rom. 8. 18. Sufferers will find a more abundant entrance into the Kingdom. They are with a great deal of honour pointed at, Rev. 7. 14. These are they which came out of great tribulation, and have washed their Robes, and made them white in the blood of the Lamb. How many encouragements are here to suffer; sufficient, if duly weighed, to make you suffer, not only with patience, but with gladness.   

USE V.  
I shall conclude this Doctrine with a Caution to the unholy: Do not think your condition happy because freed from sufferings now. Your sin at last will find you out; it is pursuing after you to overthrow you, and it will, if you repent not speedily, overtake you. And though you are not in trouble, like other men, that cleanse their hearts, and wash their hands in innocency, Eternity will be long enough for you to be plagued, and (woe woe to you) than your sufferings will be extreme, being not at all sweetened with the least mixture of consolation.    

The Second Doctrine.  
No sufferings should cause the Saints to be afraid.  
Says the Text, Fear none of those things which thou shalt suffer. See also Isa. 37. 3, 4. Strengthen the weak hands, confirm the feeble knees; say to them that are of a fearful heart, be strong, fear not.  
Two things in the opening of this Doctrine are to be done. One is to show that there is an aptness in the Saints to be afraid of sufferings. The other to demonstrate, the unreasonableness of giving way to this fear.  
In the first place I am to show, that there is an aptness in the Saints to give way to fear, when sufferings are coming: this is employed in the Text, Fear not, which intimates that by fears they would be assaulted, though those fears ought to be repelled. There is a two fold fear; a fear that is a duty, a fear that is an infirmity.  
1. A fear that is a Duty, and that is the fear of the Lord: This fear is the beginning of wisdom, and a great preservation from evil; this fear is a grace to be prayed for, and as a grace is promised in the New Covenant. I will put my fear into their hearts, and they shall not departed from me, Jer. 32. 40. This fear hath nothing of torment in it; but as it argues the man blessed in whom it hath place, so it is very consistent with delight, and great delight, Ps. 112. 1. Blessed is every one that feareth the Lord, that delighteth greatly in his Commandments. T●is fear of God will swallow up other fear. If we sanctify the Lord of Hosts in our hearts, by making him our fear and dread, nothing besides will be sufficient to disma● us.  
2. There is a fear which is an infirmity, and that is the fear of man, or any evils that upon the account of Religion may be brought upon us. This fear in the Text is forbid: Yet this fear is apt to seize upon believers; and truly they find it much more difficult to overcome those fears, than the evils themselves, whereby their fears are raised.  
Several things there are, whereby fears are apt to be raised in Believers.  
1. The greatness of the evils which they may be exposed to: Not only their credit, but their livelihood; not only their livelihood, but their lives may be struck at. And running the hazard of losing all, makes timorous nature to advise, and endeavour to dissuade them from it. Our Lord does not limit his followers to venture so far, and no further, but commands expressly to stick at nothing; the nearest Relations, the dearest enjoyments, must be hated, when they stand in competition with him, that is, less loved than he is; Luke 14. 26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my Disciple. In times of trouble, Men and Devils are let more lose, and so are likely to lay on load on Christ's Disciples; and the apprehension of such heavy burdens, may cause some dismayedness of spirit.  
2. Fear is apt to be raised by the proximity and nearness of evils. When the Saints behold their persecutors full of fury, their tongues whet like a sword, and their hands lifted up to give the blow; when they see calamity hastening towards them, and distress like an armed man, which they cannot resist nor avoid, than also their temptation will be strong to fear.  
3. These evils are heightened by Satan, who endeavours what he can to impress fear upon them. He represents their approaching sufferings, in the most amazing forms, to their imaginations. He tells them, it will be sad to be the scorn of all that look on them, to be counted the filth of the world, and the offscouring of all things. S●tan tells them it will be sad to have their goods spoilt, their houses taken from them, or levelled with the ground, to see their Families undone, and pined with extremity of wan●, to feel in their own persons the hand of violence, especially when sinful compliance may prevent it. The Devil buzzes in their ears nothing but Dungeons, shackles, swords, axes, faggots, stakes, furious flames, and thus endeavours to fright them out of the way of righteousness.  
And 'tis not unusual when such dreadful things are represented to their imaginations, to assault their faith, and to pester them with unbelieving and blasphemous injections against Christ and his word, endeavouring to make them question the certainty and truth of that glorious life and immortality which is brought to light by the Gospel, 2 Tim. 1. 10. And if these thoughts of infidelity are not watched and prayed against, they will dead and overwhelm the heart, and prove of a very sinking nature. The Lord therefore is to be entreated to rebuke Satan, who by such blasphemies strikes at his honour, as well as at our safety and peace.  
4. Add also, That Grace in believers is imperfect, and therefore fear is the more incident. There is much of corrupted, as well as renewed Nature; and corrupted nature sides with Satan to affrighten them, that so they may cast faith and a good conscience over board, to keep the Vessel from drowning, and secure themselves.  
In the second place I am to show The unreasonableness of this fear in the Saint▪ Now the unreasonableness of it will be abundantly evinced by these arguments.  
1. Let us compare the mightiest enemies of the Saints with him who is their helper. Their adversaries may be mighty, but their Helper is Almighty. If the everlasting strength of the Lord Jehovab were but considered, fear would be ashamed of itself in those that belong to him, and are protected by him. Believers enemies (take the very proudest and strongest of them) in comparison of God are but Nothing, less than nothing, and vanity, Isa. 40. And is it not unreasonable to be afraid of nothing? and more unreasonable to be afraid of less than nothing? O ye Saints, remember what a power is for you; whose hands uphold you, even the very same that doth uphold all things. Your enemies themselves are in God's hands, they cannot live or move, or act without him; they are but weapons in his hand, which cannot strike one blow more than he sees needful to be given you; all the wounds which they make shall be healing; and by all their instruments of death they shall but push you forward, and hasten you along in Heaven's way.  
And if your mighty God rebuke these persecutors, presently they must stoop and bow, and fall down before him. He can tie their hands, nay take away their breath when he listeth; and when their breath goeth forth, and they return to their dust, all their thoughts and designs against you will perish, their envy and revenge will be come to an end, when once the vengeance of God, which is the vengeance of hell fire, hath taken hold of them. The Grave and Hell will keep them far from ever molesting of you more.  
2. Let a comparison be made between the craftiness of believers enemies, and their God's wisdom. The Lord knows the thoughts of man, that they are vanity. He sees their projects, and knows how to frustrate their designs. That's a notable place, Job 5. 12, 13. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise; he taketh the wise in their own craftiness, and the counsel of the froward is carried headlong. The Lord is wise enough, not only to deliver us, but also to take the Politicians in their own craftiness. He looks and laughs at the plots of Rome and Hell to undermine his Kingdom; and that which they intent as a support to the principality of darkness, shall prove its downfall; and Zion shall be built on Babylon's ruins. Solomon says, there is no wisdom, nor understanding, nor counsel against the Lord, Prov. 21. 30. And by very good consequence, there is no wisdom, nor understanding, nor counsel against his people; why then should his people fear? If one wise man were able to defend a little City, having few men in it, against a great King that came against it, and besieged it, Eccl. 9 14, 15. Surely in the wisdom of the Lord, who is only wise, whose understanding is infinite, there may be strong confidence.  
3. Again, Compare the hatred of the Saints enemies with the love which the Lord bears them. Great is the hatred of the world, greater is the hatred of the Devil; but oh by infinite degrees greater than either, than both, is the Love of God. The Love of God to believers is very tender, draws out his care towards them; 'tis a love that is unchangeable, and so vast as passes all dimensions, and understanding. Therefore they may be emboldened, and conclude, that this love will be ten thousand times more beneficial, than the hatred of any creature can possibly be injurious. In the loving kindness of God, there is very great security, Psal. 5. 12. For thou Lord wilt bless the righteous, with favour wilt thou compass him as with a Shield. Our enemies indeed may be many, and may hate us with cruel hatred; but their hatred can no more equal the love of God, than their strength can vie with his most glorious power.  
4. To show the unreasonableness of the Saints fear, let this be considered, That this God, whose power and wisdom and love are thus beyond compare, is ever with them. Fear thou not, says God by the Prophet, for I am with thee, Isa. 4. 10. He is not out of the way when his people want him; he is a present help in the time of need. The Saints need not go far to seek their God; he fills the earth as well as heaven, and is always ready to show himself strong in the behalf of those that trust in him. The Lord is always within hearing; his eye is upon the righteous, and his ear is open to their cry, Psal. 34. 15. He besets his people behind and before, and lays his hand upon them: surely their faith may conclude, since God is so near them, and does beset and fence them, that they are in safeguard.  
5. The Lord hath engaged by an everlasting Covenant to be their God: What, or why therefore should believers fear? Be not dismayed, for I am thy God, in that forecited place, Isa. 41. 10. The Lord stands nearly related to the Saints: now 'tis certain, that Relation, though 'tis minimae entitatis, yet 'tis efficaciae maxim●, it hath small entity, but great efficacy. He is their God, their Father, their Husband; and will he not be a Buckler and a Fortress to his children, his Sons espoused ones? Will he not take care of his Jewels, of his portion, of his peculiar treasure? will he patiently suffer the apple of his eye to be touched? Let the Covenant be studied, and what's employed, in that, I will be to them a God, and they shall be to me a people; and fear will quickly give way to confidence.  
6. The Lord intends to glorify himself in his people's preservation. They need not fear, God will not miss of his glory; he will be exalted, and therefore his people shall be remembered. God's honour, and the Saints safety, are twisted together. It was a strong argument which Joshua pleaded; If Israel fly, and the Canaanites prevail, then what wilt thou do for thy great Name? Josh. 7. 9 That place in the Proverbs, The Name of the Lord is a strong Tower, the righteous fly unto it and are safe, may not only thus be expounded, That the power, and faithfulness, and mercy of God, by which he hath made himself known as by his name, are a safe shelter to the righteous; but also thus the place may be applied: God for his Name sake will be a strong Tower to his children; and when they plead his Name, he will glorify himself in their protection. To secure his own honour, he will secure those whom he hath taken the charge of; they shall be saved, either sub coelo, or in coelo; they shall either on earth find a Chamber in the day of calamity, till the indignation be overpast; or they shall be housed in the celestial Mansions, beyond the fear or possibility of danger.  
Thus have I demonstrated the unreasonableness of the Saints fear. The Application of this Doctrine follows.  

USE I.  
Although I would have you fearless of suffering, yet some Cautions are very needful to be given you. Rashness is not a Grace, though Christian fortitude and courage is.  
1. Take heed of augmenting your sufferings needlessly by want of wisdom. Died Abner as a fool dieth? Do believers suffer as fools suffer? When Christ tells his Disciples, that he sent them forth as sheep among wolves, He bids them to be wise as Serpents, to beware of men, and uses much what the same Language that one of his Prophets did before. Jer. 9 4, 5. Take ye heed every one of his Neighbour, trust ye not in any brother, for every brother will utterly supplant, and every neighbour will walk with slanders, and they will ●eceive every one his neighbour, and will not speak the truth; they have taught their tongue to speak lies, and they weary themselves to commit iniquity. Be wary what, and to whom you speak: In evil times the prudent keep silence; when men are made offenders for a word. Do not hearty credit every professor, there are ●●●y false brethren, who though they speak you fair, have 〈◊〉 abominations in their heart. Beg wisdom of God that he would guide you with his eye.  
But let not a wily, and selfish heart impose upon you, and call cowardice by the name of discretion. If thy heart be assured to the world, and thou art loath to part with thy enjoyments that are earthly, for the enjoyment of Christ and Glory; if thou lookest upon earthly things as suitable, and spiritual with a strange eye: suspect thy wisdom to come not from above, and that 'twill be found folly in the end.  
2. Take heed of suffering as an evil doer. You may in all likelihood have much evil spoken against you; but if it be falsely, 'tis well enough. That counsel and caution of the Apostle, is much to be observed, 1 Pet. 4. 15. But let none of you suffer as a murderer, or as a thief, or as a busy body in other men's matters. You must indeed expect to go through evil report, as well as good, and dishonour as well as honour, 2 Cor. 6. 8. But do not by any sinister aims, by any unwarrantable practice, give conscience just cause to reproach you, as well as your enemies. If you are convinced and suffer as evil doers, if covetousness, lying, injustice, sedition, rebellion, be justly laid to your charge, you will not suffer alone, but the Gospel, and your brethren who are innocent, will be branded for your sakes. Oh let there be nothing of a crime in your suffering; purely let it be for the sake of purity in worship, and purity of life; then the greater comfort will redound to you, and advantage to the Church of Christ.  
3. Take heed of vain glory in your sufferings. That glory that is but vain, is not worth ●he seeking, much less the suffering to attain. Though a sufferer be in a low condition, yet he is in great danger of being pu●t up with pride. If you design the advancing of your own esteem, and desire to be pointed at as those that are resolute and constant, you are Self's, and not Christ's Martyrs. How far may pride and vain glory carry an unsound professor? He may give all his goods to feed the poor, nay his body to be burned, and yet in all this seek himself, and be destitute of love to Jesus Christ, 1 Cor. 13. 3. As the Apostle says, Phil. 2. 3. Let nothing be done, so may I say, let nothing be suffered through strife or vain glory. 'Tis a poor thing to be admired and commended of men, if the Lord does not commend you. If you seek not his approbation, and that honour which comes from him, you may suffer here and eternally besides. Aim not therefore at applause, or any such carnal, by, and base end: but let this be your design, that Christ may be magnified by you, whether it be by life or by death, Phil. 1. 20.  
4. Take heed of being Saints in show, and suffering in a good Cause with an evil conscience. Hypocritical professors are in a very bad case; because Professors, the world hates them; because hypocritical they are hated by the Lord: They have a form of godliness, therefore the world strikes at them; they deny the power of godliness, therefore God will not secure them. Oh therefore beg an upright heart, and be sure to walk in truth. Cover no● with the vail of hypocrisy any lust that you judge pleasing or profitable; but be Jew's inwardly, Israelites indeed, not contenting yourselves with a name that you are alive; this you may have, and yet be dead in sin, and at last damned for it.   

USE II.  
Let me dissuade you from fearing any thing that may befall you for following the Lord Jesus. And let these two things be thought on, that fear is both, a Torment, and a Snare.  
1. Fear is a torment. The fearful heart is moved, as the leaves are with the wind. What anguish seizeth upon the timorous spirit at the report of evil tidings? how doth it sink into an hopeless kind of dejection? and so is made more bare and naked unto the stroke and dint of calamities which are invading.  
2. Fear is a snare, Prov. 29. 25. One that fears an arm of flesh, will soon be hurried away from God, and into almost any unlawful courses, which by his carnal and disturbed mind are judged to have a tendency: to his preservation. Peter fears, and denies Christ, and not only so, but falls a cursing; swearing that he did not know him. How is he foiled through fear, who before said, Though all are offended and forsake thee, yet will not I Cranmer fears, and against his Conscience subscribes to Popery; and anathematizes the Heresy of Luther and Zuinglius, those restorers of the Gospel, and of pure and undefiled Religion, which had a long time lay● buried by the prevailing of Antichrist. Spira fears the losing of his estate, the beggering of his wife and children, the hazarding of his life, and renounces the Protestant Religion, but presently was seized upon by the Pangs of despair; and to the terror and astonishment of all about him, spoke as if he had been in Hell itself, even while he was alive. Oh therefore be afraid of being afraid; if this passion prevail, you may quickly fall so foully, as to make you weep bitterly, if not eternally.   

USE III.  
I shall conclude with several Antidotes against this sinful and ensnaring fear of sufferings. The Antidotes are these.  
1. One Antidote is a well grounded assurance of the love of God. By this love, fear will be cast out. The Apostle was so far from being afraid, that he gloryed in tribulation, and the reason was, because the love of God, that is, the sense and persuasion of it, was shed abroad in his heart by the Holy Ghost which was given to him, Rom. 5. 3, 5. When we know that God is ours, we may conclude that afflictions, troubles, and death are ours, that evil men and evil Angels too are ours, that is, working out our good, though contrary to their intentions. The enemies of believers are but as so many Scullions to scour them, and make them look the brighter. The assured Christian concludes, that greater is he that is in him, than he that is in the World, and therefore he is undaunted. Hark, how confidently the Saints of old spoke, who knew the God of Jacob was theirs, and with them, Psal. 46. 1, 2. God is our refuge and strength, a very present help in trouble; therefore will we not fear, though the earth be removed, though the mountains be carried into the midst of the Seas.  
Give diligence therefore to make your Calling and Election sure; bring your Grace to the Touchstone of the Scripture, that the truth thereof may be evident; pray that the Lord would search you, and lead you out of every evil way; and that his Spirit may bear witness with your spirits that you are indeed his Children.  
2, A second Antidote against fear, is a clear Conscience. A pacified and purified Conscience, will make the heart very courageous. The Heathen Poet could say, 
— Hi● murus a●aenius esto; Nil conscire sibi, nulla pallescere culpa. Horat. Epist. 2.   
A Brazen Wall is not a greater security than an unspotted conscience. And Solomon tells us, that a righteous man is bold as a Lion. The Apostle Paul, when he was pressed out of measure by the weight of troubles, above strength, insomuch that he despaired even of life; was he dismayed? No; so far from that, that he rejoiced. This was strange indeed: What might be the cause of his gladness, when sense being judge, his condition was so exceeding doleful? Our rejoicing is this, says he, even the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world, 2 Cor. 1. 12. Make not therefore, especially in troublous times, any breach upon conscience, by closing with temptations, for at that breach fear will assault you.  
3. A third Antidote against fear, is trusting in God. David says, What time I am afraid, I will trust in thee, Psal. 56. 3. There's the distemper, fear, and the remedy against it, faith in God. So Psal. 112. 7. He shall not be afraid of evil tidings, his heart is fixed: What fixes the righteous man's heart? Trusting in the Lord. Pray for the increase of faith: be well acquainted with the promises, wherein God hath said he will be a shield, an hiding place, a covert, a strong Tower, a Saviour; and these promises will be as food for your faith to live upon, and to grow strong by. But be sure let your trusting in God be joined with the doing of good, Psal. 37. 3. with a desire and design to please him; else he will reject your confidence as presumption, and you shall not prosper in it.  
4. A Fourth Antidote against fear, i● calling upon God. David when he was in danger, cries that he may be lead to the Rock that was higher than he; when surrounded with enemies he gave himself unto prayer, Psal. 109. 4. and by this means he got above his fears and terrors. He tells us how effectual prayer was, Psal. 34. 4. I sought the Lord, and he heard me, and delivered me from all my fears. The Coneys are a feeble folk, but have their dwelling among the Rocks: You may learn a great deal of wisdom from those little creatures. By Faith and Prayer you should be working yourselves further into the Rock of Ages, and that Rock you will find impregnable.  
5. A Fifth Antidote against fear is an heavenly Conversation. They who are much above, that have their Treasure in that place, where neither moth corrupteth, nor thief approacheth, will not be afraid of prisons, of being robbed, of being slain for the Testimony of Jesus. Their souls cannot be touched, their best riches are durable, and out of their enemies reach; their adversaries cannot by distraining take away their glory or grace from them: and when this life is done, they will enter upon that life which is infinitely better.  
They who walk closely with God, and whose hearts as an heave-offering are frequently given to him, being lifted up in his ways, who every day do take several turns in the City that hath foundations; who often think of the glorious prize, and what it will be to be perfectly holy, and most fully satisfied in the uninterrupted and never ending enjoyment of God; such will be indifferent what on earth they meet with; they will not be afraid of what man can do, since when their enemies do their worst, they do their best; for when they take away their lives, they do but send them thither, where they long and groan earnestly to be received, and to make their everlasting abode.  
The Apostle informs us, That they who mind earthly things are enemies to the Cross of Christ, Phil. 3. 18, 19 They feel not its crucifying virtue, they are afraid of it, they are offended at it: but as for himself, whose conversation was in heaven, and who perpetually from thence was looking for a Saviour, the Lord Jesus Christ, he knew how to be abased, how to be hungry, now to suffer need, and learned in whatever state he was therewith to be contented, Phil. 4. 11, 12. compared with v. 20. of ch. 3.  
6. A sixth Antidote against fear, is a due consideration who your enemies and troublers are. Bring them into the Sanctuary, and there take a view of them, weigh them in the balance, and themselves with all their power, will be found so light, that you will conclude that to be a very vain fear, which such vain and weak creatures as they are, do raise in you.  
1. Your enemies are but men; let them do their worst, their most, they can but kill the body. Cease ye from man, saith the Prophet, whose breath is in his nostrils, for wherein is he to be accounted of. The hand of man, as 'tis not able to suppo●t us, so neither to throw us down; and consequently he doth no more deserve to be feared, than to be trusted in by us.  
2. Your enemies are men whom the Lord hates and sets his face against. He ordains his arrows against the persecutors, Psal. 7. 13. God shall shoot at them, suddenly shall they be wounded. He is more angry at them, than they can be enraged against you; and it will not be long ere he ease himself and you ●oo of th●se burdensome oppressors, Isa. 1. 24. Therefore saith the Lord, the Lord of Hosts, the mighty one of Israel, Ah I will case me of my adversaries, and avenge me of my enemies. Fear becomes them that have such a mighty God their enemy, not you that have him to be your Father and Defender.    

The Third Doctrine.  
Among other troubles, some believers endure bonds and imprisonment.  
In the Catalogue of sufferings, imprisonment is reckoned by the Holy Ghost, Heb. 11. 36. And others had trial of cruel mockings and scourge, yea moreover of bonds and imprisonment. And the Apostle speaks after this manner, Acts 20. 22, 23. And now behold I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there, save that the holy Ghost witnesseth in every City, saying that bonds and afflictions abide me. The members of Christ, though made free by their Head, yet may have fetters put upon them by unreasonable men. In the imprisonment of the Saints, two things are to be considered.  
1. Their confinement, and the restraint that is laid upon them. Liberty is agreeable to Nature, 'tis therefore a great trial to lose it; and the closer the imprisonment is, Nature accounts it the more irksome. To have lovers and friends and acquaintance put far away, may well be looked upon as a great affliction. To be within double doors, and those doubly barred; to look through Iron grates, is a condition which needs so●thing from above to sweeten it.  
2. Their being numbered among evil doers, is another part of the imprisoned believers trial. As the Lord himself was numbered among the transgressors, Isa. 53. 12. so are his Prisoners. The same Gaol contains Thiefs and Harlots, and the Witnesses of Jesus, their innocency is ●ull●ed, and things that they know not are laid to their charge: But the Lord hath promised, that within a while, their righteousness shall be brought forth as the light, and their judgement as the Noon day, Psal. 37. 6.  
Now the Reason why the Saints are imprisoned by their enemies, is twofold.  
1. That they may be punished. If their enemies can go no further, they will go thus far, and hereby they think to take some revenge upon them; though they little imagine what a sweet place they send the Saints to; God turns their revenge into a kindness.  
2. That they may be hindered from doing good, is another Reason why the Saints are confined. They went about doing good while Liberty was enjoyed, therefore they are restrained, and their feet made fast, that they may no longer be thus employed, though it be as their Lord and Master himself was, in the days of his flesh. But it is the application of this Doctrine I principally intent.  

USE I.  
Of Direction, how the Saints should behave themselves when they are imprisoned. Their carriage I shall direct in these particulars.  
1. They must carry themselves humbly before God. Sin and the desert of it should be called to remembrance; and how a worse place than a prison hath been justly merited. You should lament your not improving of Liberty while you had it, your unprofitableness, your unusefulness, that so little good was done, when you had opportunities in your hands. The Cross indeed that's laid upon you, is a badge of honour; and yet withal there is somewhat medicinal in it, which argues remainders of spiritual distempers that should be matter of humiliation. The more humble and contrite you are, the more visits you are likely to have from the High and Lofty One, who inhabiteth Eternity: He dwells with the lowly, that he may revive the spirit of the humble, and that he may revive the heart of the contrite ones, Isa. 57 15.  
2. You must carry yourselves meekly and modestly towards your enemies; you must bless them that curse you, and p●●y for your despightful persecutors, Mat. 5. 44. Call not the Wildfire of your own passions by the name of zeal: and ever remember that excellent and divine Maxim, The wrath of man worketh not the righteousness of God, Jam. 1. 20. Imitate the perfect Pattern, who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. Meekness and humility will be lovely and convincing too, in the eyes of your adversaries, and they may be brought to acknowledge, if Christ hath any followers, that you do most resemble him, and are likely to be the persons.  
3: Be not daunted at imprisonment. Look with another kind of countenance than those do that suffer for evil doing. Let not your joys be so low as to be in the power of creatures to rob you of them. Show by your cheerfulness you have chosen that good part which men cannot take away from you. Check your spirits when they begin to despond, and say with David, Psal. 43. ult. Why art thou cast down O my soul? and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. And that you may be thus fortified, beg that the Lord would strengthen you according to his glorious power with all might, unto all patience and long-suffering with joyfulness, Col. 1. 11.  
4. Since you are taken off from other business, abound the more in duty. Now the Throne of Grace should be often visited; and the Word which strengthens in weakness, which revives in heaviness, should be more than ever searched into. It is meet that Prisons should be Houses of Prayer. Being sequestered from the World, you should be the more with God. Pull up all the Floodgates, and let the stream of your affections run with an holy violence towards him: Ever be telling him what you need, what you desire, and be encouraged by the promise he hath made to satiate the weary, and to replenish every sorrowful soul, Jer. 31. 25.  
Fellowship with God will make solitude pleasant; you will find, though alone, that you have the best company. If you are continually almost speaking to God by supplication and thanksgiving, and hearing what he speaks to you, by his Word, and Providences, and Spirit, you will have reason to profess, that a Prison is one of the best places of abode, next to the Sanctuary and the New Jerusalem.  
5. Let imprisonment be improved so as to further your progress in sanctification. Ransack every corner of your hearts. Deal much more severely with your lusts than men can deal with you; cry out with violence against your fleshly and worldly inclinations. 'Tis sin that deads' and imprisons your Spirits; the more sanctified you are, the more you will be at liberty. Tell the Lord, and speak it ●●●m your very hearts, that sin is the worst of all your adversaries, and that the remainders of the old man are worse than any fetters in the world. Never let the Lord al●●●, till you find the body of death pining and dying sensibly away, the world as a contemptible thing more under your feet, and your inward man increasing strength, and growing up a pace to the measure of the stature of the fullness of Christ, Ep●. 4. 13.   

USE II.  
Of Consolation to imprisoned believers. Several things may be suggested as grounds of comfort and encouragement.  
1. God can come at his people through barred and bolted doors. No dungeon can keep the Prisoner close from him. We read that the Lord came to his Disciples the door being shut, and said, Peace be unto you. And if he come into the Prison, the Door being shut, and by his Spirit say, Peace be to thee, the Prisoner's heart will leap for joy, he will say, not how dreadful, but how delightful is this place? this is no other than the House of God, and this is the Gate of Heaven. Our adversaries, let them dispose of us where and how they please, cannot keep God from us, or us from God, they cannot shut us up from his presence: and where his gracious presence is vouch safed, there is rest; all inconveniences and miseries are so light that they are hardly worth the taking notice of.  
2. The heart may be enlarged where the body is confined. The Soul may be brought out of Prison, when the body is committed to it. In the Mittimus the form of Law runs thus, That the Goalet take the body of such an one. Verily over the spirit they have no power. What believer would not be content to be confined, upon condition his heart might be made more free to duty, more free in duty? upon condition his desires might swell and overflow, and his long after the God of all grace, might grow much stronger than the thirst of the most sensual after pleasures, or of the most worldly minded after Gold and Silver.  
3. The Lord who will condimn those that visit not the Prisoners, Mat. 25. will not fail to visit them himself. And as they more need refreshments they shall surely enjoy them. He will behold them which a reconciled face, and say to them, I am your light and your salvation, be not terrified with the darkness of the calamitous day wherein you live. The groaning of the prisoner doth pierce the Heavens, and enters into the ear of the Lord of Sabaoth, who will return an answer of peace and consolation.  
4. The Prisoners of Christ are Prisoners of Hope. They are in but during the King of Saints his pleasure. If Christ say, Come forth, even a Lazarus shall break out of a Grave: And if he have the Key of the Grave, surely the Keys of prisons are at command; they cannot hold any whom he hath a mind to set at liberty. Prisons may soon grow sick of the Saints, and vomit them out as the Whale did Jonah. However, it will not be long  the day of glorious liberty, and of full Redemption come; and then the adversaries of the Saints will be bound hand and foot, and thrown into outer darkness; and the Saints will have liberty to enter into the Kingdom prepared for them, to see God face to face, without any  from others or themselves, and to live eternally in his presence, where there is fullness of joy, and pleasures for evermore, Psal. 16. ult.    

The Fourth Doctrine.  
The Devil is the imprisoner of Believers.  
Says the Text, Behold the Devil shall cast some of you into prison. The words may be referred more particularly to the Ministers, or more generally to the Saints in Smyrna.  
1. More particularly to the Ministers. As by One Candlestick the whole Body of the Congregation, so by One Angel the whole company of the Pastors are 〈◊〉 understood. Unto you I say, and to the rest in Thyatira, Rev. 2. 24. That is, unto you the Ministers, and the rest of believers. So here, The Devil shall cast some of you into prison; that is, you who are the Shepherds, that so against the flock he may have the greater advantage.  
Faithful Ministers Satan never could, neither can he now endure. He endeavours if he can to corrupt them, to puff them up with pride, to draw them aside by filthy lucre, to make them fall some way or other; and he does it with this design, that their doctrine may be the loss heeded, and his Kingdom not so much weakened by them. But if he be not able to corrupt, he will be industrious to discourage them. They trouble him, will not let him alone, they will not suffer the strong man armed to keep his house in peace, but by warning, exhorting, reproving, rebuking the secure and ungodly, endeavour to dispossess him. No wonder if the Devil wax angry at them, and fling them out of their houses into places of confinement.  
The Prince of darkness would not that these Stars should shine; he would fain have these Candles put under Bushels● for Light discovers what Satan is, what a defiled, hateful and hating spirit, it discovers what his works be, namely to pollute us, and by polluting to fit us for perdition. Light also discovers what sin is, and the unconceivable needfulness and excellency of the Lord Jesus. And hereupon the Devils Vassals, several of them, are made to bethink themselves, and are delivered from the Power of darkness, and translated into the Kingdom of the Son of God, Gol. 1. 13. The joyful sound of man's salvation is harsh in Satan's ears; he imprisons therefore the Publishers of these glad-tydings, and close sometimes, that the flock may be edified neither in a public, nor more private way.  
2. The words may be referred more generally to the Saints in Smyrna. Every member of Christ the Devil hates, and would fain tear from him; every sheep this roating Lion would make his prey; therefore he raises persecution to dishearten them from following their great Shepherd. Though herein the subtle Serpent plays the fool egregiously; for the Saints grow more acquainted with their Lord in Prison, like him the better, and are knit the faster to him ever after.  
But here it may be enquired, How the Devil doth cast the Saints into prison? The Resolution of this shall be in these three particulars.  
1. The Devil stirs up false accusers of Believers. The Name which the Holy Ghost gives him in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator, or false accuser. He accuseth the Brethren before God, and his Instruments at his instigation do it before men. He inspired false witnesses against Christ; he doth the same against Christ's followers. This unclean Spirit is utterly alienated both from Truth and Love. Malicious lies, especially against the Brotherhood, he is the Father of: Words that they never spoke, nay, which to speak is against their conscience; Deeds that they never did, nay which they abhor to do, are notwithstanding fathered upon them by the children of the Father of lies and liars.  
2. The Devil cherishes in the minds of his servants unreasonable jealousies and surmizes concerning Saints; and this is another matter which occasions their imprisonment; they are looked upon as dangerous persons, and that 'tis inconvenient and unsafe to have them at liberty. As the Primitive Christians had the skins of brute beasts put upon them, and then were worryed. So believers are represented by Satan to the minds of their enemies, as enemies to Government, as Turner's of the world upside down, as those that would set the Nation in a combustion. But oh! how far are they from deserving such a Character! They pray earnestly and desire hearty, under authority to live quiet and peaceable lives in all godliness and honesty. They are indeed the Disciples of the Prince of peace, and make conscience of following after Peace and holiness, without which no man shall see the Lord, Heb. 12. 14.  
3. The Devil heightens the enmity against, and hatred of piety, that naturally is in the minds of the ungodly; so that it breaks out into acts of cruelty and injustice. Although corrupted Nature of itself be very furious, yet 'tis more violent when the Devil joins with it. He can set an edge on the lusts of men, and make them the more impetuous. When concupiscence is blown up by an unclean Spirit, how doth it burn and flame then? When pride is heightened by a proud Devil, how  is it by any advice or consideration? and in like manner, when envy, hatred and malice, and uncharitableness (as they are put together in the Litany) are made more keen by a spiteful Satan: No wonder if the tongues of the ungodly prove scourges, and their hands strike at believers liberty, if not at their lives.  

USE I.  
Of counsel and advice to persecutors. I know not but this Book may light into the hands of one of them. Understand O enemy, whoever thou art, that thou hast a friend at the 〈◊〉 house who wishes thee well, who prays for thy welfare as well as his own, who would stop thee in thy pernicious way; not so much for the Saints sake as for thy own: for thou dost thyself, not them, the greatest mischief. Let not O ye persecutors, your rage stop your ears, be a little in cool blood, and hearken unto these two words of counsel.  
1. Consider then by whom you are acted. The Devil casts the Saints into prison, whose instruments and servants than are you? Is there not a better Master to be served, a better work to be employed about? What thanks do you think our Lord Christ will give you for the service you do to this destroyer.  
But you will say, 'Tis zeal puts us upon what we do, and we hope we do God and his Church good service: Yes, so the Jews thought they served God, when they set themselves against his Son: and Christ himself foretold this, Joh. 16. 2. They shall put you out of the Synagogues, they shall excommunicate you, yea the time cometh, that wh● soever killeth you will think that he doth God good service.  
2. O that you would become friends to yourselves, by being friends unto the Saints. The Apostle Paul says that before his conversion, he was exceeding mad against the Lords Disciples, Acts 26. 11. He shown himself to be exceeding mad indeed, to set himself against them that were so dear to the Lord Jesus. But at last he is recovered to his wits, he is cured of that persecuting frenzy that possessed and acted him, and then he preached that faith, which once he endeavoured to destroy, Gal. 1. 23. O that you would become propagatours of that Gospel which now you oppose and hinder from being preached.   

USE II.  
Of consolation to the prisoners of Jesus Christ.  
1. Think how weak the Devil is, if compared with the Captain of your Salvation. Christ has fought with this old Dragon and overcome him, he has tried his strength, and has been much too hard for him: He has taken the Devil captive and holds him in a chain. As the great Emperor and Conqueror Tamerlane kept Bajazet the Turkish King in an iron cage: So the Lord Jesus having subdued Satan keeps him in shackles; he cannot stir to destroy a Swine, much less to molest a Saint without Christ's leave; and will he give the Devil leave to do any thing to his faithful followers that may be really to their prejudice?  
2. There is less danger when Satan rages, than when he flatters; 'tis better he should cast you into prison for well doing, then draw you into his snar●, and unto the commission of evil. His pleasing temptations are most hard to be resisted. When you see him furious and play the Devil indeed, as 'tis a sign he has lost you, so his enmity being more perceivable, it will make you fly to that Merciful and Faithful High Priest who knows how to secure them that are tempted, Heb. 2. ult. And besides his hatred at such a time being so visibly discovered, 'twill make you more sober and vigilant ever after; and to get on the armour, that you may stand against all his wiles all his devices.  
3. The Devil may have great wrath, but he hath but a short time, Rev. 12. 12. He is the more busy because he is ware that your warfare will shortly be at an end; and that the spiritual combatants, within a few years will be Conquerors and Crowned. Happy those that are above! Devils cannot come at them! they know not what temptation means. 'Tis no more possible for any of Satan's fiery darts to hit any of the Saints in glory, than for an Arrow that we shoot upward into the air to hit the Sun in the firmament. Now you Saints that are below, will come to be above shortly, Romans 13. 11. Your salvation grows nearer and nearer every day.    

The Fifth Doctrine.  
Saints are imprisoned that they may be tried.  
The Devil, says the text, shall cast some of you into prison that ye may be tried. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may be tempted. Now trial, or temptation is sometimes taken in a bad sometimes in a good sense, and the text may be understood either way.  
1. Trial or temptation may be taken in a bad sense as referred to the Devil. Certainly he by imprisoning believers designs to make them weary of their Lords yoke; he would fain have them murmur and be impatient under restraint, and draw them to some sinful compliance, to the wounding of their consciences for the regaining of their liberty. He endeavours to make them grow discontented, & quarrel at the Lords dispensations; that their enemies which are vile, and the basest of men should yet prosper, and themselves in the mean time be exposed to so many hardships and inconveniencies notwithstanding the integrity of their hearts, and the unblamableness of their conversations.  
2. Trial or temptation may be taken in a good sense, as referred to Gods permitting the Saints to be thus exercised. He hath certainly a wise, and gracious, and holy end in it. 'Tis true, God cannot be tempted with evil, neither tempteth he any man, Jam. 1. 13. And yet 'tis expressly affirmed that God did tempt Abraham, Gen. 20. 1. How shall these two places be reconciled? I answer, That temptation spoken of by the Apostle James, is to be understood concerning drawing away and enticing to wickedness, v. 14. of ch. 1. And thus God tempteth not; he neither infuseth, nor excites any sinful inclinations in the heart of man, but strictly forbids sin, and will severely punish it. Thus men are tempted by Satan, and especially by their own lusts. But that temptation spoken of by Moses, is as much as trying or making proof of Abraham's sincerity: and thus to tempt, is not at all unbecoming, or inconsistent with the Lords holiness and goodness: and when he suffers believers to be imprisoned, 'tis for their trial that he does it.  
Now here I shall first show, What of the Saints is tried by imprisonment, and sufferings of the like nature. Secondly, to what end they are thus tried.  
In the first place, What of the Saints is tried by imprisonment, and sufferings of the like nature. First, their Faith. Secondly, their Love. Thirdly, their subjection and obedience.  
1. Their Faith is tried. They that can lose what they have for Christ, it argues a full persuasion that Christ is better than their earthly enjoyments, and that they believe there is such a fullness in him as can make up all their losses. Such esteem the promises of eternal blessings, exceeding great and precious, who are resolved to embrace them whatever they fling away besides. When in a good Cause we lightly esteem liberty and outward accommodations, it shows we have that faith which is the substance of things hoped for, and the evidence of things not seen, Heb. 11. 1. Our faith gives a subsistence to, and mightily reallizeth those things which as yet we have only the hopes of enjoying; and makes the great things of another world evident, though not to be seen or possessed till hereafter. Faith is a noble grace, it glorifies God exceedingly; when a man upon the Lord's word, will consent to quit all that's near and dear to him, in expectation of a Kingdom and Glory which no man alive ever saw.  
2. By imprisonment and other sufferings Believers Love is tried. They who can undervalue Liberty, and livelihood, and life, for the sake of the Son of God, may boldly say as Peter did in another case, Lord thou knowest all things, thou knowest that we love thee, 'Tis manifest they love the Lord Jesus in sincerity. But if when the world and Christ stand in competition, we hold to the world, and despise the Lord, certainly our love is but a painted, not a real fire. Love is a Grace of an uniting nature. The History tells us, That the soul of Jonathan was knit to David, and he loved him as his own soul: and we find that the displeasure which Saul had conceived against David, and the danger that Jonathan was in, for his affection sake, could not cool, much less quench his love. If we love our Lord, our souls will be knit to him; and troubles will be so far from dissolving the union, that they will cause us to cling the closer, and c●a●p the faster about him.  
2. By imprisonment, and sufferings of the like nature, there is a trial made of believers subjection and obedience. When they will do for God, though presently suffering for God follow; this argues they have learned to deny their own wills, and taken the Word and will of God as their guide and Rule. When they regard the commands of God above the commands of men, are awed by the threaten of God more than the threats of men, and dread God's displeasure more than man's anger; this is a demonstration that they have submitted unto Christ's Sceptre, and that the Promise of the Covenant is fulfilled, Heb. 8. 10. I will put my Laws into their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people.  
In the second place I am to tell you, for what end God will have his Saints thus tried.  
1. That the truth of their Grace may be evident; and great peace must be the concomitant of that evidence. When their gold is tried in the fire, and glisters the more, shines the brighter, they may be pronounced rich indeed. The man that is rich in the World, hath no reason to glory in his riches▪ for he is but a beggar in comparison.  
2. They are tried that Satan may be silenced. He can no longer say that the Saints are mercenary or selfish, when self is thus denied, when peace of conscience is preferred before the greatest outward peace and prosperity; and so the inheritance above may be secured, they put it to the venture what the world can do to them, or take from them. The Lord may say to Satan (and this accuser of the brethren have nothing to reply) Hast thou considired my suffering Servants, how perfect and upright they be? They fear God, and eschew evil, though by departing from evil they make themselves a prey.  
3. Believers are tried, that God who upholds them may be honoured. The Lord is with them in the furnace; he keeps them like the Bush in the midst of the flaming fire, unconsumed. He shows his wisdom and grace, in so tempering the furnace, as that it is both tolerable, and also effectual unto their refining. The Saints have abundant cause readily to acknowledge, that their support in trouble, their benefit by trouble, and their deliverance out of trouble, is wholly to be ascribed unto God: and he is glorified by this, which is so just an acknowledgement.  

USE I.  
Of Admonition to unsound Professors. Be restless till you are searched and changed so, as to have truth in your inward parts; else you will never abide the trial: in the time of temptation, your sandy foundations will deceive you; your building will fall, and great will be the fall of it, Mat. 7. 27.  
You will fall away further from God, more foully into sin, more deep into hell; and all these falls will be great and dreadful.  
1. You that are unsound, in times of trial will fall away further from God. Some of you, though never brought quite home, yet have been almost persuaded, have been not far from the Kingdom of Heaven. But all this common work, if you rest in it, will die away; when Christ puts you upon suffering, you will forsake him. Suffer is an hard word, who can bear it? And when you leave the Lord, you bid farewell to the Father of mercies; the God of love, and of all grace, the Fountain of living waters, the Prince of peace, the only Saviour. Well may I cry out, Oh how much folly is there in back-sliding!  
2. You will fall more foully into sin. God may quickly throw the Reins out of his hands upon the neck of corrupted Nature; and whither may you be carried? Apostatising professors often turn most profane; they outrun, as to riot & excess, the wretchest hat never pretended to Religion. The Conscience that was once awakened, if it fall asleep again, sleeps more sound. The heart that was once restrained from sin that restraint being gone, is more eager to commit iniquity than before. Nay, 'tis sometimes observed, that backsliding professors 〈◊〉 become cruel persecutors of those ways which once were forwardly owned by them. If this be not the unpardonable sin, I am sure it comes to the very brink of it.  
3. You will fall more deep into Hell at last. Christ tells us that the last end of such is worse than their beginning, Mat. 12. 45. and that both as to sin, and as to punishment. How large will be the Vial of wrath to be emptied upon Apostates heads? how hot their place in the Lake that burns with fire and brimstone? Those, that as the Apostle speaks are twice dead, plucked up by the roots, Judas 12. The second death will be more terrible to them, they will be eternal fuel to a more furious flame. The sufferings of the Saints, whether imprisonment, or death, are not worthy to be named the same day, with everlasting confinement to outer darkness, and suffering in the highest degree and fullest measure eternal damnation. Consider this ye hypocrites that are rotten at heart, that have God in your mouths, but he is far from your Reins: On how long will it be ere you attain to uprightness!   

USE II.  
Of Encouragement to the Saints when they are exercised with Trials.  
1. The Lord hath promised to keep you when you are tried. He may fan and winnow, but not a grain of corn shall fall to the ground so as to be lost. That Scripture is very observable, Rev. 3. 10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. He will keep from the hour of temptation, that is, from the prevalency of, and corruption by temptation in that hour. But than you must be sure to keep his Word, which is called the Word of his patience, because it proposes Christ as an example of patience, and lays an injunction upon you to be like him. And if you look upon this word, as your food, as your physic, as your treasure, as your armour, as your heritage, I hope you will look upon it as well deserving to be kept by you▪  
2. Your trials will make you to grow in grace. Grace is of that nature that it increases and gathers strength by exercise. As the Widow's Oil by being drawn out did multiply; so Grace is augmented, not diminished, by being used. Hark to the Apostle, Rom. 5. 3, 4 5. Knowing that tribulation worketh patience; not only tryeth patience, but worketh patience; and patience experience, and experience hope, and hope maketh not ashamed. The righteous by trials and difficulties are not stopped as discouraged persons, but hold on their way, nay not only hold on, but grow and go stronger: and they that have clean hands shall wax stronger and stronger, Job 17. 9  
3. After you have endured trial, you shall be owned and crowned, Jam. 1. 12. Blessed is the man that endureth temptation, for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him. And that Crown when received will make all pains, and disgrace, and sufferings to be forgotten.    

The Sixth Doctrine.  
The tribulation of Believers will not last always, after ten days, that is, a short time, a period will be put to it.  
Ye shall have tribulation ten days. The Holy Ghost reckons by days, not years, and according to the usual manner, in Scripture, a certain number is put for an uncertain, ten days for a few days. The Apostle, 2 Cor. 4. 17. calls the troubles of Believers not only light afflictions, but affirms they are but for a moment; and because they are but for a moment, surely much the lighter.  
The Arguments to confirm this Doctrine are these.  
1. One shall be drawn from the desire in Christ the Head to have his members with him. Therefore they shall not long be absent from him; and when they are with him, no troubles at all shall be their companions. Christ in the days of his flesh prayed thus, Joh. 17. 24. Father I will that those also whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me, for thou lovedst me before the foundation of the world. Christ is now gone to his father, and he hath prepared Mansions for the Saints, and those Mansions ●hall not be long empty. Believers groan to ●e clothed upon with their house which 〈◊〉 from Heaven; to be absent from the bo●y, and to be present with the Lord. The Lord Jesus desires, and hath prayed for their company. Surely it will not be long before those who are so mutually desirous of each other, do come together.  
2. A second Argument shall be drawn from the shortness of the triumph of the Saints adversaries. God will quickly cut asunder the cords of the wicked, that plough upon Zions back, and make long their furrows. I have seen, saith David, the wicked in great power, and spreading himself like a green Bay tree; yet he passed away, and lo he was not, yea I sought him, but he could not be found. His great power, which he abuses to oppress and trouble, and himself too, shall quickly pass away. All the glory of the ungodly is as a dream, and is chased away as a night vision. And when they are laid in the dust, and death is feeding on them, they can devour the upright no longer. And truly the more violent they are, the shorter oftentimes is their triumph; cruelty doth ripen them a pace for vengeance.  
3. A Third Argument shall be draw● from the shortness of the Saints continuance i● this vale of tears. Their tribulation cann●● possibly be of any long duration. The are but travellers through the world, an● will quickly be at their journeys en● A few years, nay perhaps a few months will bring them to eternity: and when time is no longer there will be no longer trouble. The thoughts of death, though terrible to the ungodly, as putting a full stop to all their consolation, may be refreshing to the Saints. Death is their last Enemy; after death no enemy can molest them. Their days are swifter than a Weavers Shuttle; they hast to an end, as the Ships of desire to the Haven, or the Eagle to the prey: and as their days post away, so their troubles and distresses make speed to a conclusion.  
4. A fourth Argument shall be drawn from the Saints immediate entrance into rest upon their dissolution. The Apostle joins being dissolved and being with Christ together; and speaking of believers in the general, he says 2 Cor. 5. 1. For we know that if our earthly house of this Tabernacle were dissolved, we have (not we shall have, but we have) a building of God, an house not made with hands, eternal in the Heavens. The spirits of just men immediately upon their separation, are made perfect, perfectly free from sin and misery, which while united to the body they were loaded with.  
The Papists distinguish the Church into Triumphantem in caelis, militantem in terra, laborantem in purgatorio, Triumphant in Heaven, Militant on Earth, Labouring in Purgatory. The last member of the Division, labouring in Purgatory, the Scripture no where mentions, but express affirms the contrary, Rev. 14. 13. Blessed are the dead that dye in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours.  
Several miserably deluded souls argue for perfection here; else say they how can the Saints be fitted for glory, if they are defiled all their days? It is easily answered, that the work of grace is carried on all their life time, and at their dissolution their souls are perfected. Death may be called a great change, not only in regard of the body, but in regard of the Soul too, because the soul is perfectly purified, and sin quite and clean abolished. Neither let it seem absurd that such a change should be; for if in the first moment of conversion there is an alteration or change from no grace to grace, surely 'tis not unreasonable to think that at the moment of dissolution, there should be a change from imperfect grace to grace that is complete. Thus the penitent thief's soul was perfected at his expiring, else he could not have been that day he died with Christ in Paradise.  
It's plain that the Saints upon their departure hence do enter into rest; therefore it must be granted, that their tribulation is but, as they are, short lived; nay perhaps they may outlive their tribulation, and behold a lightsome ever-tyde after a day of darkness and of gloominess. They may live to see the Gospel in esteem, after disgrace, and peace upon Israel after trouble.  

USE I.  
Is the tribulation of the Saints short? then let not their faith fail; let it hold out a little longer, and its work will be at an end. Let faith but keep up the Ship but a little while longer in the storm, and it will be safely landed. Lean a few days more upon the promises of support and shelter, & you will be past the pikes, and beyond all peril. When you are entered into the City of God, the door will be shut; and as you shall come out no more, so no evil shall enter after you, to molest or grieve you.   

USE II.  
Is the tribulation of the Saints short? then let not Patience grow weary. N●w Patience indeed is a needful grace, but hereafter there will be no necessity or use of it, because you shall never feel any more burdens. The benefit of affliction, and the nearness of your rest, should induce you to bear all with cheerfulness; When you see the end of the Lord, you will confess they are happy that endure, Jam. 5. 11.   

USE III.  
Is the tribulation of the Saints short? Then let their expectation be raised. Yet a little while, and he that shall come, will come, and will not tarry, Heb. 10. 37. Your Lord will be as an Hart, or young Roe upon the mountains of separation; and when he comes, he will wipe away tears from all faces, and for all your affliction and tribulation, you shall have joy and triumph double, triple, nay ten thousand times ten thousand fold.   

USE IU.  
Is the tribulations of the Saints short? See the difference between the Saints and Sinners. The Saints sufferings are like the sinner's ease and prosperity, both for a moment. Let not the world imagine believers miserable; their misery is no longer than the world's happiness: And as the men of the world cannot be counted happy, because their happiness do●s so soon vanish; so neither can believers justly be esteemed miserable, because their misery is so transient. What is it to have tribulation for ten days, and then to triumph in the presence of God, and of the Lamb for ever.    

The Seventh Doctrine.  
Whatsoever sufferings he is exposed to, a Christian must be faithful.  
All the children of Abraham should resemble their father; of whom it is said, that the Lord found his heart faithful before him, Neh. 9 8. This charge in the text is strict, Be thou faithful: And truly 'tis but needful, if these three things are considered.  
1. A Christians heart is treacherous, and apt to start aside like a deceitful bow A besieged City, when the besiegers, have friends within the walls, that are ready to lay hold of any opportunity to betray it, the Inhabitants had need to be the more circumspect and vigilant. Such a City is the emblem of a believer; though his heart be renewed, yet 'tis only in part, it remains still in part corrupted, and that corruption sides with the tempter, and is ready to yield and open to him. Faithfulness therefore to the Lord, and to himself is often to be pressed upon the Christian.  
2. Shaking temptations are likely to be met with, Mat. 7. 27. The rain will descend, and the floods come, and the winds blow and beat upon the house, to try whether it is founded on a Rock, or upon the sand only.  
1. This charge to be faithful is very requisite, if we consider, that in time of shaking, many will take offence, and departed from Christ. Christians in show will then discover their want of faith, and love in truth: And when these fall off, the Saints had need to be cautioned. Do not you also leave me. That so they may reply with Peter, Joh. 6. 67, 68 Lord, to whom shall we go? Thou hast the words of eternal life; and eternal life itself to bestow on us.  
In the further handling of this Doctrine. First, I shall show what it is to be faithful; Secondly, I shall give good and sufficient reason, why a Christian should be faithful.  
In the first place, I am to show what it is to be faithful. This Apostle does briefly, and yet excellently set forth, 1 Tim. 1. 18, 19 This charge I commit unto thee son Timothy, according to the prophecies which went before on thee, that by them thou mightest war a good warfare, holding Faith and a good Conscience. And in holding these, we hold all that is worth our care to secure.  
The Epithet Precious is given to Faith, 2 Pet. 1. 1. To them who have obtained the precious faith with us. And if you would know how precious, you have it, 1 Pet. 1. 7. Faith is not only said to be as precious as gold, but much more precious than gold, nay, much more precious than gold that perisheth, therefore 'tis to be held fast.  
Now in holding of Faith these five things are implied. We hold fast; first, the Doctrine, Secondly, the Object. Thirdly, the Confidence. Fourthly, the Life. Fifthly, the Profession of our faith without wavering.  
1. He that is faithful, holds fast the doctrine of faith. The truths of Christ he looks upon as worth the buying at any rate: but nothing shall make him sell them. Buy the truth, and sell it not, said wise Solomon. Truth is of God; a bright and glorious beam, that shines from the Sun of righteousness. Truth is a Christians Pilot, his Compass; he will quickly split on some rock, or sink in some sand; if this be not heeded the Christian is in a dark place, where stumbling blocks and snares are innumerable many: and the truth of Christ, the doctrine of faith is a light unto his feet, and a lamp unto his paths.  
The Church of Pergamus though they welt where Satan's seat was, yet says Christ, Rev. 2. 13. Thou holdest fast my name, and hast not decayed my Faith; that is, my doctrine, which I delivered to be believed and obeyed. Rather than the Gospel should be let go, and buried in silence, we must venture all for its propagation. Even Peace itself, we are to endeavour after no further than consistent with truth. The Apostle mattered not what troubles and stir the Gospel occasioned, and though Satan and the ungodly did storm at the light, they boldly did publish that message which they had a command to deliver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As long as the Gospel lives and thrives; no matter what disturbances are created by its enemies.  
2. He that is faithful holds fast the Object of Faith. Now the Object of faith is said down; Joh. 14. 1. Ye believe in God, believe also in me, says Christ to his Disciples. 'Tis our duty, and our safety to cleave unto the only true God, and Jesus Christ whom he hath sent. A believer keeps his hold of God, who is his shield, and exceeding great reward; who can defend him from evil, or turn those evils which he feels, to his advantage, who can crown him with loving kindness, and such mercies as are tender, suitable, satisfactory and sure. Neither will he let go his hold of Jesus Christ who brought him near, and keeps him near unto this God, who guides him by his spirit, who by virtue of his blood and intercession, is continually making up the breaches that the believers sinful infirmities do make; and who out of his fullness is ready to impart whatever grace in any time of need is necessary. 3. He that is faithful holds fast his assurance and confidence of faith. A●ter he hath given all diligence to attain assurance, he is loath to lose what cost him such pains to get. The Apostle pr●sses this again and again, Heb. 3. 6. But Christ as a son over his own house, whose house we are, if we hold fast the confidence and rejoicing of hope firm unto the end. And Heb. 10. 5. Cast not away therefore your confidence which hath great recompense of reward. Assurance of faith is a mighty support in the evil day. The eye of faith when faith is heightened into a full persuasion and confidence, will look through the clouds, and behold God smiling when men do frown: faith will hear God speaking peace in a still voice, when the mouths of men are full of threaten and furious rebukes: Faith will perceive the better substance enduring, when earthly goods are taken away,  
But when troubles on earth surround us on every side, and we are at uncertainties what will be our lot in the next world: When there are fightings without, and in reference to our spiritual estate, doubts and fears within; this will render our condition doleful. Oh therefore labour and pray for assurance, cherish not any distemper of heart, give no place to the Devil, for thus doing will feed your fears, and strengthen your unbelief.  
4. He that is faithful holds fast the life of faith. As this is the safest, so 'tis the sweetest life on earth. They that walk by sight and not by faith, will presently grow faint and weary in the hour of temptation. If flesh and blood are consulted with, if our murmuring and repining senses are heeded, we shall refuse to row against the stream, and be carried away with the corruption of the times we live in. If Moses had been led by sense, his choice and practice would have been contrary to what it was. Sense would have prized Honour, and so he would have still been called the Son of Pharaohs Daughter. Sense would have coveted wealth and delight, and so he would have had his heart glued to the pleasures of sin, and the treasures of Egypt. But Moses walked by faith, and therefore chose to suffer afflictions with the people of God, he esteemed it part of his riches to be reproached for Christ, for faith continually showed Him that is invisible and the Recompense of reward to him, Heb. 11. 24, 25, 26, 27.  
So the Apostle walked by faith, and professeth Gal. 2. 20. I am crucified with Christ, nevertheless, I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. They that live by faith stay themselves upon the promises of sustentation, and no weight can▪ sink them: they c●st their burdens and themselves too upon the Lord, who being faithful will not suffer them to be tempted above what they are able.  
5. He that is faithful holds fast the Profession of his faith. He heeds that admonition of the Apostle, Heb. 10. 25. Let us hold fast the profession of our faith without wavering, for he is faithful that hath promised. He is not ashamed of his Lord & Master, nay esteems it an honour for his Master's sake to be despised. Though the Kings and Rulers of the earth take counsel, and set themselves against the Lords Christ, yet the faithful servant will stick to him. He is not ashamed to be of that way that is every wher● spoken against; He is not ashamed of that Gospel, which is a stumbling block to the Jews, to the Greeks foolishness; he is not ashamed of that word which a sinful and adulterous Generation reproach, and have no delight in it, Jer. 6. 10.  
His principal care and study indeed is to be a sincere lover, and real practiser of Religion; and yet he is not afraid to be an open professor, though thereby it comes to pass that he is evil entreated by religious enemies. That's the first thing employed in being faithful, namely Holding Faith.  
2. To be faithful is also to hold a good conscience. When Paul stood before the Council, earnestly beholding them he protested, I have lived in all good conscience before God unto this day, Acts 23. 1. So Acts 24. 16. Herein do I exercise myself, to have a conscience void of offence towards God and towards men. The unsteadfast professor regards not his conscience, makes nothing of wounding and defiling it. But the faithful soul speaks much what the same language with holy Job, chap. 27. 5, 6. Till I die I will not remove my integrity from me; my righteousness I hold fast, and will not let it go, my heart shall not reproach me so long as I live.  
There are these three things that argue a good conscience.  
1. Where the conscience is good, no sinful designs are carried on. Si●ister aims are not allowed by one that is faithful. If his treacherous heart begin to have a squin● eye at his own praise or profit, he checks it presently. What he doth, he designs that God may have the glory of; and surely the glory is the Lords due, since his strengthening grace doth all in us, and for us. And by suffering, the faithful man aims not at the advancing his own repute, but that Christ may be magnified by his trials, his patience and joy in them. And if the world be convinced, the weak confirmed, if the Gospel get ground, and the Lord Jesus be by a greater multitude prized and admired, he hath his end.  
2. Where the conscience is good, ungodly desires are not harboured. He that is faithful looks well to his desires, that they be preserved pure. The World is undesirable, sin is abominable, but his soul thirsteth for God, for the living God, Psal. 42. 2. and sufferings are willingly undergone, so this thirst may be satisfied.  
3. Where conscience is good, 'tis purged from dead works, Heb. 9 14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? A good conscience will not wink at unwarrantable practices, will not connive at not doing the work of the Lord, or doing that work negligently. He that is faithful makes conscience to walk before God in truth, though never so many in their works deny the Lord: he is grieved and vexed at others filthy conversation, and orders his own aright; and so though for a while he is used hardly, he comes at length to see the salvation of God, Psal. 50. ult.  
In the second place I am to lay down the Reasons why a Christian should be faithful.  
1. A Christian is under a command to be faithful. And this command to be steadfast, is very expressive, 'tis very much pressed in Scripture, 1 Cor. 15. 58. Be steadfast, unmovable, always abounding in the work of the Lord. Phil. 4. 1. So stand fast in the Lord my dearly beloved. 1 Cor. 16. 13. Watch ye stand fast in the faith, quit ye like men. Joh. 8. 31. Jesus said unto them that believed on him; if ye continue in my word, then are ye my Disciples indeed. Moses likewise of old, did harp upon this string; commanding the children of Israel not only to turn, but to cleave unto the Lord, Deut. 30. 20. That thou mayest love the Lord thy God, and obey his voice, and cleave unto him, for he is thy life. And they are forbid to turn either to the right hand, or the left from following the Lord their God. Now all these commands make the Christians obligation to faithfulness the stronger: and truly to be unfaithful is not a single sin, for he that leaves the Lord, how fearfully must he be drawn into transgression.  
2. A Christian is under covenant to he faithful. Deut. 26. 17. He has avouched the Lord to be his God. He was given up to God betimes, and how often has he made of himself a fresh resignation, upon days of humiliation? and when he has eat and drunk at the Lords table, his covenant to be the Lords has been renewed. How often has the Christian professed, that his heart and members were not his own but Gods, to dwell in, and to make use of: this is another reason, and a strong one why he should be faithful. The Lord is the Christians, and the Christian is the Lords portion. The Lord's portion is his people, and Jacob is the lot of his inheritance. Now God's inheritance should be for his use, and should in no wise be alienated.  
3. The God of believers is faithful, therefore they shall resemble him. The Scripture speaks in a glorious strain concerning the faithfulness of God. He is said to keep truth for ever. The hills and mountains stand not so firm as his covenant shall. Leu. 54. 10. For the mountains shall departed, and the hills be removed, but my kindness shall not departed from thee, nor the covenant of my peace be removed, saith the Lord that hath mercy on thee. Nay the Scripture goes much higher than the Mountains, in setting forth this faithfulness, I have said, mercy shall be built up for ever; Thy faithfulness shalt thou establish in the very Heavens. And being thus established, nothing on earth can shake their faithfulness, 'twill be as apparent and illustrious as the Heavens are: The Ordinances of Heaven, as the Sun by day, and of the Moon and Stars by night, are not more unalterable than the Lords Covenant, Jer. 31. 33, 34, 35, 36.  
4. The Lord is glorified by a Christians proving faithful. It reflects dishonour upon him when his Servants leave him. Oh then how faithful should they be? The world's prejudices against the Lord's service are heightened, and they are hardened in their stubborn and evil way, when they behold professors apostatise, and become again their companions in the paths of folly and wickedness. But the faithful man causes the way of truth to be well spoken of; by his faithfulness he proclaims his Master's goodness and his power, and both ways is his Master glorified.  
1. He proclaims his Master's goodness, and that he hath made the best choice, since he will suffer any thing rather than part with his Lord. The Israelitish servant that refused to go out free at the year of release, and had his ear boared through with an Awl, 'twas a plain demonstration of his Master's kindness, since liberty was not so ●uch esteemed as his service. And so when we are unmovable in our Lords work, we tell the World that our Master is exceeding gracious; and who knows but that by this means the number of his servants may be increased?  
2. The man that's faithful proclaims his Lord's power. The power of Christ doth rest upon him, else he would be unstable as water, who through Christ strengthening of him is like the very Rock unshaken; and the more weak the Believer is, the more glorious is his power in whom he believes.  

USE I.  
Of Reproof, and I shall direct it to two sorts of persons.  
1. The fickle and unconstant are to be reproved. Their spirit is unsteadfast with the Lord, if the World make proffer of its good things, or threaten them with evil. Vain hopes draw them away, vain fears drive them away from Christ. Sometimes they seem to be his humble Servants; but this is only an hypocritical kind of compliment; Self they are resolved to serve, to please, and to secure, whatever become of Christ, his Honour, and his Gospel.  
2. They are to be reproved that are in an ill sense faithful; Faithful to their sins, which are the worst masters; unmoveable in their resolution to make provision for the fl●sh, to fulfil the lusts thereof. There is a strange stoutness of spirit, and fixedness in evil, that is to be found in thousands: Their neck is like an iron sinew, their brow like brass; they make their faces harder than a rock, they refuse to return. Say what we will, sin is their master, and sin they will serve, though they be told an hundred and an hundred times that death is its wages. They a●e as unchangeable in evil as the spots of the Leopard, ●or the blackness of the Ethiopian. Oh that we would learn of sins vassals, to be as faithful to the best, as they are to the worst Lord.   

USE II.  
Of Exhortation. Let me press you to be faithful.  
1. How many obligations lie upon you to be steadfast? infinite millions of encouragements ●he gives you: the more constant, the more comfort and peace is found. Great peace have they, says David, that love thy law, and nothing shall offend them. Every mercy of those many thousands you receive, should be a cord to ●ye you faster unto God; and what strange kind of hearts have you, if so many cords are s●apt asunder, and so many obligations are forgotten.  
2. Whom do you leave when you are unfaithful? you forsake that Lord whose loving kindness is so excellent, who is able to perform all things for you, whose all-sufficiency can furnish you though never so indigent. This God you leave, and for what do you leave him? 'Tis for that which is not bread? 'Tis for that which can never satisfy, Isa. 55. 2.  
3. By unfaithfulness you not only deprive yourselves of the Lords goodness, but engage him against you, Ezra 8. 22. His hand is upon all them for good that seek him, but his power and his wrath is against those that forsake him. And wrath armed with such power is dreadful. God greatly abhors the backslider: when his ancient people turned back, and dealt unfaithfully like their fathers, 'tis said, When the Lord heard this he was wroth, and greatly abhorred Israel, Psal. 78. 57, 59  
4. If you are faithful with God, you shall find by experience his ways to be truth and mercy, Psal. 25. 10. All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies. His promises you shall experience to be true; his mercies will all in mercy be 〈…〉 oved; Nay there will be mercy in every affliction, in every distress, mercy supporting, mercy reviving, mercy turning all things to the best: As the Philosopher's stone is said to turn all metals into gold.   

USE III.  
Of direction how to be made faithful.  
1. Be sensible of the treachery of your own spirits, and let this make you the more jealous of yourselves all your days. Watch ye, stand fast, says the Apostle. If you would stand fast you must be exceeding vigilant. Watch that nothing come in at the door of your senses, which may prove a snare; and that nothing go out of your heart which may defile you. When first the heart gins to grow weary of well-doing, or to hearken to the tempter, observe it, and being apprehensive of your danger, cry to be quickened and established.  
2. Pray to be upheld by the spirit of the Lord. Thus did David, Psal. 51. 12. Restore unto me the joy of thy salvation, and uphold me with thy free spirit. Where the spirit of the Lord is, there is liberty, life, holiness, strength. Grieve not the spirit, but be obsequious to him, and he will strengthen you with might in your inward man. When Christ was about to go away, and part with his Disciples, he promises to send the spirit who should abide with them for ever; and 'twas by this spirit that they were born up and carried thorough all their work, and the difficulties that attended it.  
3. Plead the Covenant, one clause whereof is this; I will not turn away ●from them to do them good, and I will put my fear into their hearts that they shall not departed from me, Jer. 32. 40. Again he saith, Jer. 3. 19 Thou shalt call me my Father, and shalt not departed from me. Prise these promises, plead them, believe them, and as sure as God is faithful, he will make you faithful whatever your sufferings or temptations be.    

The Eighth Doctrine.  
A Christians faithfulness must run parallel with his life, to the death he must be steadfast.  
This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the death, may have a double interpretation.  
1. Be thou faithful to the death, that is, be thou unmovable, though it cost thee thy life to be so. Prefer not thy life before that Lord who laid down his life to redeem thee from death, and who will recompense the loss of life temporal with that life that's everlasting. A Christian is to resist even unto blood, striving against sin, as the Apostle speaks; he must choose rather to part with his blood, than to lose his God.  
2. Be faithful to the death, that is, all thy days be faithful; that when death comes, and the Lord by death, he may find thee doing his work, doubling his talents, standing up for his interest, notwithstanding all derision and opposition.  
The Reasons why we should be faithful to the death are these.  
1. Much of the former part of our life hath been lost; therefore all the remainder should be the more faithfully devoted to God. The time passed of our life may more than suffice to have dishonoured him; therefore all the rest of our time in the flesh, should be lived, not to the lusts of men (either our own lusts, or the lusts of others) but to the will of God, 1 Pet. 4. 2, 3. The whole was his due, let him not be denied that part which is behind.  
2. The longer we know our Lord, and the closer we keep to him, the better we shall like him; therefore 'tis but reason that to the last we should be steadfast. Cardinal Wolsey indeed was weary of the service of King Henry the Eighth, and said, If he had served God so faithfully as he had done the King, God would not have forsaken him in his grey hairs. But Christ is another kind of Master than any other Potentate. Old Polycarpus said, he had served Christ for several Scores of years, and knew nothing but good by him, and therefore in his old age he chose to suffer any thing rather than deny him. The harder we follow after Christ, and the longer we continue his disciples, we discover new beauties, new pleasures, new treasures, and so we can never find just reason to exchange, since 'twill be so much for the worse; but just reason to the contrary, since Christ's louliness, and fullness, and libetality in communicating of that fullness, doth daily more and more abundantly appear.  
3. If we are not faithful to the death, all that we have done before will be lost; we shall lose those things which we have wrought, and miss of our reward. That's a full place, Ezek. 18. 24. But when the righteous man turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath ●one shall not be mentioned; in his trespass that he hath trespassed, and in his sin which he hath sinned, in them shall he die. By the righteous man we are to understand one that by profession is righteous, and outwardly unblamable, performing the duties required of him; if he give out and turn aside, all his duties will be lost, all his hearing, all his prayers, all his deeds of justice and mercy will not be mentioned; he continues not steadfast, which shows he was never sincere, however others were deceived in him, and himself too.  

USE.  
The only Use of this Doctrine shall be to admonish all that profess the name of Christ, to persevere to the end. Depart from iniquity, but never from your Lord. When first you give up yourselves to Christ, reckon upon this, that you must ever abide with him. Your closing with Christ is a marriage, and this Husband never dies, you must not give away yourselves to another. The Arguments to persuade you to be faithful till death are these.  
1. Many unfaithful ones at death tremble and are in horror because of their Apostasy. Conscience often awakes when the King of terrors is within view: a dreadful sound is in the backsliders' ears, trouble and anguish make him afraid and prevail against him, as a King ready to the Battle. To have one's spirit wounded with an●▪ tolerable stroke, to have the D●vils accusing, the creatures all failing, sins set in order before the eyes, calamity as a storm ready to hur● one out of the would, and God so far from pi●ving as to laugh at ones destruction, and to be comforted in the vengeance that is inflicted. Ezek. 5. 13. must needs be very dreadful: But this is the doleful case & conclusion of many ba●● sl●ders.  
2. Death is near at hand, think net much of so short a time to be faithful. If a Master should say, Work hard to day, and I will give thee an inheritance for thy life, verily the most slothful would not think much of the heat and burden. Now God says, abide in my service for a little while, and then you shall rest from all your labours and sufferings, and that rest shall be for ever. Oh how should this encourage!  
3. Faithfulness to the death will take away the fear of death. Death will be look upon a Messenger to tell you that your Lord can no longer brook your absence, to tell you that your warfare is accomplished; and that having been faithful in your Master's business you must enter into your Master's joy. Be but faithful unto death, and Christ will stand by you at death; and after death he will receive you.    

The Ninth Doctrine.  
Upon those that continue faithful unto death, Christ will certainly bestow a Crown of Life and Immortality 〈◊〉.  
If the eye of Faith were but more open and strong-sighted, how would this Crown glister and shine? What a vehement inducement would it prove to perseverance?  
In the handling of this Doctrine, I shall first endeavour to show, what, and what manner of life the text speaks of. Secondly, in what regard this life is called a Crown. Thirdly, lay down some arguments to prove the certainty of the certainty of the doctrine, that the faithful shall be thus crowned with immortality, then close with the uses.  
In the first place I am to show what, and what manner of life the text speaks of. A subject I confess, more fit for an Angel's tongue than mine. The soul while imprisoned in the body is of a narrow capacity; and apprehends but little of that glory which is above. The actual inhabitants of the new Jerusalem, can b●●t tell what kind of habitation it is. They that are but passing through the wilderness of this world, know but little what manner of life is lead in the heavenly Cannaan; yet since we have a Map of this blessed land of promise, in the word: let us take a view of it, and let us view so long, till we cry with Augustine's mother, Quid hic facimus? What do we here? and groan with pangs of desire to be gone from hence and possessed of our heavenly country. Now what the word speaks of this life above, in these particulars I shall declare.  
1. That life above, will consist in the nearest union and conjunction to God. Life natural is the result of union between the soul and body: and life eternal, of the union between the soul and God. And truly to be banished and separated from the Lord for ever, will be the second death. The Apostle comforts the Thessalonians with this, Chap. 4. Epist. 2. v. 17. So shall we ever be with the Lord. How near their God will the Saints be admitted hereafter? His dwelling in them is comparatively called an Absence, in respect of that presence in the other world to be vouchsafed. These three things will be consequent upon this union to God.  
1. One will be the vision or seeing of God, says the Apostle, 1 Cor. 13. 12. For now we see through a glass darkly; but then face to face: now I know in part, but then I shall know even as also I am known. The Saints shall no longer complain of darkness, of ignorance, of those horribiles dubitationes as Melancthon calls them, horrible doubtings concerning God, with which they are sometimes haunted. They shall see God immediately, and what they behold how will it raise their love, and joy, and wonder! The Lord said to Moses, Thou canst not see my face and live, q. d. Such a sight would be so glorious as that thy frail nature would be overwhelmed by it. But the perfected Saints are strengthened for such a felicity, their life lies in looking and gazing at him; whose glory should it but shine forth, would overwhelm the most sanctified mortal here on earth.  
And when the 〈◊〉 of God is seen, the soul is all light, all love. All the excellencies and beauties in the creatures whereby affection is attracted, in comparison of what is to be seen in God, are not so much as the thousandth part of the least spark of fire, compared with the Sun when it shines in its greatest strength and noon-tide glory. The face of God will then be smooth, not one frown to be seen, not one look that will manifest the least displeasure. Nothing but smiles and glorious aspects, which will evidently show the incomprehensible greatness of his love unto, and joy that he takes in, the perfectly purified vessels of glory.  
2. Another consequent of this union to God will be likeness to him. But as for me, says David, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness, Psal. 17. 15. The sight of God will be transforming, and that likeness will cause abundant satisfaction. The beholding of the Lord in his ordinances, does in a degree, change us into the same image from glory to glory, 2 Cor. 3. ult. and much more the beholding of him in his kingdom, 1 Joh. 3. 2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know, that when he shall appear, we shall be like him, for we shall see him as he is. Then the Image of God begun here will be completed. Here 'tis but like a rude draught, like a picture in dead colours; but then the piece will have had Gods last hand upon it, the work will be finished; and Oh how exactly like will all the children be to their holy and heavenly Father? Now they hunger and thirst after righteousness; but then the promise of filling them will be fulfilled and performed to the uttermost.  
3. Another consequent of this union to God, will be the full enjoyment of him. The Saints pa●t after the Lord now, as the chased Hart after the water-brooks; but in glory they shall have as much of God as they can desire, or contain, The holy Ghost tells us that God will be all in all; 1 Cor. 15. 28. All that they can wish, all sufficient to fill them to the brim. The goodness, and power, and faithfulness, and love of God, have sometimes deep and sweet impressions on the Saints now: But hot will the impressions then be? how durable, how transporting? they shall lie as it were, with their heads at the fountain of living waters perpetually; no thirst, no scantiness will be complained of. These are the consequents of that near union and communion to God, wherein this life above will consist.  
2. That life above will be most holy and unspotted. Sin will be pardoned, and quite and clean abolished. Filia dev●rabit Matrem, Death the daughter will put an end to sin the mother. Believers though alive by grace, do carry a body of death about with them, which makes the condition somewhat like theirs who f●ll into the hands of the Tyrant of old called Mezentins, who 
— Mortua jungebat corpora vivis Componen● manibusque manus, atq, oribus ora. Virg.  joined the members of a living man to a dead carcase, the hands, and breast, and face of the one, to those of the other. But when the Saints are come to glory, the body of death will be ●illed, though the natural body will be raised, yet the body of sin will never have a resurrection. Instead of, Oh wretched! who shall deliver us? will be, glory and everlasting praise to him who hath made us free from sin, the worst of evils, and from all the lesser miseries that attend it! The Spouse of Christ will then be presented a glorious Church, not having spot, or wrinkle, or any such thing: but 'twill be holy and without blemish, Eph. 5. 27. Then the blood of Christ will have had its perfect operation. The Saints will be washed white as Snow, they will look as white, or whiter than Adam did in innocency. All spots will be done off. Every wrinkle will be smoothed, and the members every one of them, like their head; altogether lovely. The Church is now fair as the Moon, spots it hath with its fairness, sometimes it waxes, sometimes it wanes; but when 'tis translated to heaven 'twill be clear as the Sun itself, Can●. 6. 10.  
3. That life above will be most sweet and pleasant. The Saints shall no longer cry out vanity and vexation of spirit; as they did when under the Sun. But God will wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain, for the former things be passed away. Rev. 21. 4. When they come to live in the presence of God; their Joy will be so full, as to be un 〈…〉 able of any addition, when they are at God's right hand, their pleasures will be for ever. Even in this vail of tears there is a peace attended which passes all understanding, a joy that is unspeakable and full of glory. So that the Saints mouths are songs in the house of their pilgrimage. Oh then how short and unsuitable are out apprehensions of the pleasures dealt forth in the heavenly paradise!  
4. That life above will be most secure and safe. Dangers will then be all gone thorough. When we are entering into the gate of the New Jerusalem, we shall shake hands with all the enemies that before molested us, and not so much as one of them will be able to follow us. The great gulf between us and them, will keep them off at an everlasting distance. There will be no danger, either from within, or from without. No serpent in that paradise to tempt man again to fall from his restored innocency. The heart will confired in goodness, 'twil never have the least inclination to decline from God: There will be no need of that vigilancy and standing upon our guard, that now is necessary; for our hearts will be perfectly cured of their deceitfulness, and there will be no adversaries to lay snares for us.  
5. That life above will be most quiet and peaceable. 'Tis not improbable that in the latter days there will be a more peaceable Church state, than as yet there hath been; when that promise, and others of the like nature, will be more visibly accomplished, Isa. 11. 4, 5, 6, 7, 8, 9 The Branch of Jesse with righteousness shall judge the poor, and reprove with equity for the meek of the earth: he shall smite the earth with the Rod of his mouth, and with the breath of his lips shall he s●●y the wicked; and righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf, and the young Lion, and the Fatling together, & a little Child shall lead them. And the sucking Child shall play on the hole of the Asp, and the weaned Child shall put his hand on the Cockatrice Den: They shall not hurt nor destroy in all my holy Mountain. But most certainly this peace and concord shall be among the Saints above; no biting, no devouring one another, no diversity of judgements, but all will agree in the same truth; no alienation of affection, for love to the Lord, and to one another will be perfect; the spirit that lusteth to envy will be cast out, selfish ends will carry none aside, disputes will be at an end, the wounds which divisions have made will be closed. How good and pleasant will be that unity, when all the Saints will be of one, & of the right mind.  
6. The life above will be lead among the most suitable society. The Saints will then have bid farewell to Mes●ech and the Tents of Kedar; they shall no longer dwell among revilers at holiness, the openly profane, the scandalous or lifeless professors of Religion; no filthy communication or conversation in heaven to vex their righteous souls; no contempt of God, no provoking the eyes of his glory; no cursing, swearing, pride, wantonness, to be heard or seen in the heavenly City. When they come thither, they will say, How blessedly unlike is this, to that place and company which we came from. Glorified spirits, innumerable companies of Angels will be their companions, these will be glad to see them safely arrived unto rest: For if there be joy in heaven at the conversion of a sinner, we may very well infer, there will be joy likewise at the Saint's Coronation.  
7. That life above will fully answer its end. The Saints were form by the Lord for himself, and they will be eternally showing forth his praise and glory. They will never entertain so much as an unbecoming thought of God; but to magnify and extol him will be their everlasting business; their hearts and their Harps will be ever in tune to sound forth his Name. Now they do but lisp and stammer out his praises; but then how seraphical will their Songs be? and they will never be weary of singing Hallelujahs. Oh what ecstasies of joy and love; with what ravishment of spirit, with what unconceivable raptures of delight, will the whole Assembly and Church of the Firstborn join together, saying, Amen, blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God for ever and ever, Amen, Rev. 7. 12. The triumphant Saints will perfectly answer the design of God, in their Creation, in their new Creation; they will glorify him for ever, who upon them hath bestowed eternal Glory.  
8. The life above will be an everlasting life. Death itself will be destroyed and swallowed up in victory. The eternity of the Saints joys and enjoyments, makes them infinitely of the greater value. Heaven would be no longer Heaven, were they ever to be turned out of it; all the sweetness would be embittered with the thoughts of its period. But adored be the riches of mercy, the inheritance is said to be incorruptible, the Kingdom cannot be moved, the Crown of glory fadeth not away; the gift of God is eternal life, through Jesus Christ our Lord, Rom. 6. ult.  
How● ye damned spirits, your miseries are everlasting, you are banished from God, and shall never be called back; but be unconsumed fuel for unquench able flames. Triumph and rejoice ye glorified Souls: As long as God is, he will be your God, your portion, your reward; as long as God is, you shall live in his presence, and enjoy him. Thus you see what▪ & what manner of life the Text speaks of.  
In the second place I am to show upon what score this Life is called a Crown.  
1. This Crown intimates that the Saints are Conquerors. They have run the Race, and won the prize; they have fought the good fight of Faith, and laid hold on eternal life. They may truly say supersuperamus, we are more than conquerors. They have, being strengthened by him that loveth them, conquered the whole World, conquered the Principalities and Powers of Hell, conquered themselves too, their own lusts, and passions, and affections. All other Battles are but petty skirmishes to the spiritual combat; mortal men are but inconsiderable enemies compared with fleshly lusts and evil Angels. All the Conquerors recorded in History are hardly worth the mentioning with a Christian that endures and overcomes. And what is Laurel to that Crown at last put upon the Christians Head?  
2. This Crown speaks the honour and dignity whereunto the Saints are advanced. Though exceedingly filled with contempt and the scorning of those that are at ease, yet even here the Saints are Kings & Priests, Rev. 1. 5, 6. Unto him that loved us, ●nd washed us from our sins in his own blood, and hath made us Kings and Priests unto God and his Father; to him be Glory and Dominion for ever and ever. And when they come to Glory they are actually crowned; then 'tis evident the World was not worthy of them, and that far better than what the world could bestow, is freely given them. Heaven is called a Kingdom, the Reward a Crown, to show 'tis no mean prize the Christian aims at. What is all the height and grandeur on earth to the Kingly dignity put upon believers? What are all the Kingdoms of the world, and the glory of them, to reigning with the Lord for ever? The four great Monarchies by the Holy Ghost are compared unto four great Beasts, Dan. 7. 3. Surely earthly Crowns are but base and sordid to the heavenly.  
3. This expression, a Crown of life, is used to show that the Crown fades not, will never be less bright for wearing, 'twill never be thrown off, 'tis a living Crown, a Crown of immortality.  
In the next place follow the Arguments to prove the Doctrine, that the Saints shall be thus Crowned; and they are these.  
1. One shall be drawn from the Father's good pleasure. This good pleasure Christ declares to the little flocks encouragement, Luk. 12. 32. Fear not little Flock, 'tis your Father's good pleasure to give you the Kingdom: And this his counsel is immutable, he will do this his pleasure. This pleasure he hath plainly signified in his Covenant and Promises, wherein Glory as well as Grace is assured: and hereby he hath heightened believers hopes and expectations; and certainly to frustrate them is not consistent with his truth and goodness.  
2. A second Argument shall be drawn from Christ's purchase; He hath purchased that possession for his Saints in the next world; he hath bought that Crown by his Cross. In the New Testament the Lord Jesus hath bequeathed life to them, and by the Death of Himself the testator, this Testament is confirmed, Heb. 9 16. So that this Life is as sure, as 'tis sure our Lord died.  
3. A third Argument shall be drawn from Christ's entering into life, and taking possession of the Kingdom. He liveth, and was dead, and behold he is alive for ●vermore: He is set down with his Father in his Throne, and is gone thither partly to this end, that he might fit Crowns and prepare Mansions for his persevering followers, Joh. 14. 2.  
4. A fourth Argument shall be drawn from the for●●asts of this glorious life that at present are vouchsafed. Life spiritual is Life eternal in the Bud, and the Bud will at length be fully blown. In Ordinances an heaven upon earth is sometimes enjoyed. Oh then how are the things unseen made evident! When faith and spiritual sense and experience go together, then there is that which the Apostle calls a full assurance of understanding, Col. 2. 2.  
5. A fifth Argument shall be drawn from the earnest of the Spirit, Eph. 1. 13, 14. In whom after that ye believed, ye were sealed with that holy Spirit of promise, which is the carnest of our inheritance until the Redemption of the purchased possession to the praise of his Glory. And in other places we read of the ●arnest of the Spirit. The Spirit of wisdom and revelation makes the Saints know what is the hope of their Calling, and what the riches of their glorious inheritance. And the Lord gives his Spirit, not only to reveal this to them, but as an earnest and pledge to assure them of it, and that after they are made meet to be partakers of the life and glory which he hath promised, they shall undoubtedly enjoy it. I come at last to the Uses.  

USE I.  
Of Instruction. We may learn the woeful condition of the ungodly: a Crown there is, but not for them; a glorious life above, but they shall die the everlasting death. By the ungodly I mean they that allow themselves in sin, which the Word and Conscience tells them they ought to cast away. Not only the open unbeliever, but the secret hypocrite is concerned, who is an unbeliever as well as the other. When these do read of Heavens joys, it should fill them with sorrow to consider, that their triumph will be but short, and their joy will last but for a moment, Job 20. 5. There are these Five things that will exceedingly aggravate the loss of life to the ungodly.  
1. This life was proffered often to the ungodly in the Gospel. The Fountain of living waters was not a Fountain sealed, but 'twas set open; and yet this Fountain was forsaken for the sake of broken Cisterns. The Spirit and the Bride say come, the Ministers of the Gospel say come, and the sinners pressing necessity and want says Go, and drink of the waters of life, since thou mayest do it freely, Rev. 22. 17. and yet he refuseth to accept the invitation. Pardon goes as it were a begging, and Glory a begging in the Gospel, and yet neither are accepted, though offered upon terms most just and reasonable. Oh how will it torture the damned to reflect upon this, that they would not come to Christ, though life was assured upon their coming, Joh. 5. 40.  
2. 'Twill heighten the misery of undone sinners to consider what they preferred before this Crown of life. Oh where were their wits, when sin was cherished in their hearts, while Christ stood at the door? When the world that is so empty, so unstable, ●o ensnaring, was looked upon as a better inheritance then that which is incorruptible.  
3. Some that perish, have been not far from the kingdom. The spirit of God hath striven; their own spirits have been startled, and almost persuaded to turn indeed; and if they had done so, they would have lived, this crown had been their own: But some sin or other was a cord to hold them fast; some command wherein suffering, self-denial, strictness is enjoined, made them first demur, then consulting with flesh and blood, to take offence at Christ, and so away. And 'tis an heightening of misery, to have been▪ near to happiness, & through our own fault and folly to have miss of i●.  
4. The ungodly hereafter will have other apprehensions of this crown which they have slighted. When they see the Prophets, and Apostles, and Saints in the Kingdom, and do perceive what a lustre their crowns have; what bliss, and glory is their portion; Oh how will they grow mad mad at themselves for grief and vexation, that they were so sottishly ignorant, to contemn such a treasure.  
5. Despair of ever gaining that Crown of Life will seize upon them. Now there is hope, but hereafter the door of heaven, and the door of hope too will be shut, and never opened more. No prayers will be heard no tears will move compassion. Christ the giver of life will say, depart ye cursed: and the invitation to come to him will be heard no more for ever. How will desperation torture them, when they consider what they have lost, and how their loss is irreparable: Fools they lived, and fools they died, and then after-wisdom cannot at all avail them.  
Bring these things to mind, consider and show yourselves men, O ye transgressors. When life and death were set before you, why should death as the best of the two be chosen?   

USE II.  
Of Examination. It highly concerns all to examine whether they have a right to this Crown of life, or no? Most expect it, but most will be ashamed of their ungrounded hope and expectation. To help you against deceiving your own souls in this self-examination, I shall describe those that have a title to this Crown, that are indeed the heirs of life: by these ensuing characters.  
1. They who have a right to the Crown of life: are believers on the Son of God, Joh. 3. ult. He that believeth on the Son of God hath everlasting life What is it to believe on Christ? 'Tis to receive him as he is offered in the Gospel How is Christ offered in the Gospel? As a Prince, and as a Saviour. Christ cannot be received as a Prince, but the dominion of sin must be pulled down. He cannot be received as a Saviour, but our own righteousness and strength must be looked upon as insufficient and unavaluable to salvation. He that thus hath accepted the Son, hath life by him, 1 Joh. 5. 11. This is th● record that God hath given us eternal life an● this life is in ●his Son, seek it elsewhere, 〈◊〉 you will never find it.  
2. They who are heirs to the Crown of life, are quickened by the Spirit. 'Tis the Spirit that quickens, Joh. 6. 63. Sometime they were dead in trespasses and sins; but God who is rich in mercy, for the great love wherewith he loved them, did quicken them by the holy Ghost, Eph. 2. 4 They are alive to God: his spirit dwells in them, they breathe after him, they walk in his ways; they do his work, they aim at his glory. And this life spiritual is the forerunner of, and preparative to that which is eternal.  
3. They who are heirs to the Crown of life, diligently hearken to the word of God, they are willing to be reproved for sin, to be instructed concerning duty; they hear, they keep the word as well as hear it, Prov. 10. 17. He is in the way of life that keepeth instruction. So Prov. 6. 23. For the commandment is a Lamp, and the Law is light, and the reproofs of instruction is the way of life. The word of God hath not only a convincing and a converting, and an edifying power, put 'twill put the crown at last upon the head of the faithful: therefore the Apostle affirms it, able to give the inheritance, Act. 20. 32. And now Brethren I commend you to God, and to the word of his Grace, which is able to build you up, and to give you an inheritance among all them that are sanctified.  
4. They who are Heirs to the Crown of Life, do mortify the deeds of the body; by the Spirits help they do it, Rom. 8. 13. If ye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live. The Heirs of life are weary of the body of sin and death; therefore they crucify the flesh with the affections and lusts of 〈◊〉. They mortify their members on earth, fornication, uncleanness, inordinate affection, evil concupiscence, & covetousness which is idolatry, Col. 3. 5. Every sin that they see, they look upon with an eye of grief and hatred, and strike at it.  
5. They who are heirs to the Crown of Life have their fruit unto holiness, Rom. 6. 22. But now being made free from sin, and become the servants of God, ye have your fruit unto holiness, and the end everlasting life. The pure in heart shall see the Lord, Mat. 5. 8. his back parts now, his face in glory. And truly the holy are only fit to behold the Holy One. Art thou an enemy to holiness? Thou art an enemy to thy own life. The heirs of life understand that Jerusalem above is an holy City; therefore they apply & plead the promise of sanctification; they cleanse themselves from all filthiness of the flesh & spirit, perfecting holiness in the fear of God, 2 Cor. 7. 1.  
6. They who are heirs to the Crown of Life persevere to the end; they are faithful to the death, as the Text speaks; they hold fast what they have, that none may take their Crown away; they not only begin, but finish their course, and keep the faith, and so they receive a Crown of righteousness at the hand of the Lord, the righteous Judge.   

USE III.  
Suffer I beseech you a few words of Exhortation, and I shall conclude with them.  
1. Let the serious and believing consideration of this Crown of life enliven and quicken you to every duty. Art thou hearing for a Crown, and praying for a Crown, and wilt thou hear carelessly, and pray coldly? Doth not such a Kingdom as heaven is, deserve thou shouldst use an holy violence to take it? what, slothful and dead when such glory is in view? Oh strive to enter in at the straight gate, that when thou seekest to enter in at Heaven's door, and criest Lord, Lord, open to me, entrance may not be denied.  
2. Let this Crown of life be made use of to silence Satan, & to fence thee against temptation. When the Devil tells thee of ●ase and gain and pleasure, which sin will afford, reply, Come O thou lying and deceitful spirit, put thy ●ase and gain and pleasure into one Balance, of the Sanctuary, and I will put the Crown of life and glory into the other, and what is sinful ●ase to the Saints rest? or the gain of gold, to the Saints glory? or pleasures for a moment, to eternal rejoicing? Satan will not know what to say to this, but perceiving unlikelyhood of prevailing will flee from you.  
3. Let this crown of Life loosen your hearts from the world. Do not defile and load yourselves with thick clay, do not stick fast therein, when such glory is so certain and near at hand. Be not desirous of, or content with a portion in this life, since you are just entering upon a better. Live as strangers and pilgrims on earth, & declare plainly that you seek a better country than the world hath any.  
4. Let this crown of Life, steel your hearts against sufferings. Fear not what enemies can do, since the keys of heaven hang not at their girdle, nor glory is given of their pleasure. Our Lord set the joy before him▪ so he endured the cross and despised the shame, Heb. 12. 2. and if you imitate him, you shall at length sit down where he is at the right hand of the throne of God.  
5. Let this crown of life, set you above the fear of dissolution; it cannot be enjoyed till you are gone from hence, you must die before you can live the life above. Let your death be natural or violent, you must not be startled or amazed. The Angels are ready to do their office, to convey you to paradise: Christ's arms are open to receive you, which are a part of his purchase, and his redeemed ones. Christ understands what 'tis to die, 'tis an unusual trial, which you can have experience of but once; unusual strength shall be afforded. If death were but looked upon only as a dark passage into the glorious and lightsome inheritance, it would be no longer terrible, but .  
6. let this crown of Life, make you long for your Lords appearing. Oh cry unto him to remove time and days out of the way, and that the wheels of his chariot may make greater haste. Long for the time when the heavens shall break asunder, and the fairest of ten thousand shall show his face through the clouds, and sit upon his great white throne to judge the world in righteousness. When he comes his reward will be with him, Rev. 2 2. 12. Never a Saint shall be seen without a crown at that day. And Oh what a spectacle will it be to behold the Head, and all the members together! every one having on a rich and sparkling diadem! The Saints are described to be such as love their Lords appearing. And there is reason they should wish for it: For when Christ who is their life shall appear, then shall they also appear with him in glory.    
FINIS.