St. Paul's triumph in his sufferings for Christ with some directions how a Christian ought to behave himself under, and may reap advantage by, his sufferings / by Matthew Bryan.
St. PAUL's Triumph IN HIS SUFFERINGS FOR CHRIST. Eph. IV. 1. I therefore the Prisoner of the Lord, beseech you that ye walk worthy of the Vocation wherewith ye are called.
Saint PAUL's Triumph IN HIS SUFFERINGS FOR CHRIST. Ephesians IV. 1. I Therefore the Prisoner of the Lord, beseech you that you walk worthy of the Vocation wherewith you Are called.
— For this cause, I Paul the Prisoner of Jesus Christ for you Gentiles — And then he makes a Digression, explaining and magnifying his Office, wherein, by Commission from Christ, he stood more particularly related to them.
— For this cause, I Paul the Prisoner of jesus christ for you Gentiles — And then he makes a Digression, explaining and magnifying his Office, wherein, by Commission from christ, he stood more particularly related to them.
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He makes, I say, a Digression in a long Parenthesis as far as the beginning of the 4th. Chapter, where he resumes his Argument, from which he abruptly brake off before:
He makes, I say, a Digression in a long Parenthesis as Far as the beginning of the 4th. Chapter, where he resumes his Argument, from which he abruptly brake off before:
— I therefore the Prisoner of the Lord — Which is a Repetition, or Recollection of his former Words at the first Verse of the foregoing Chapter — For this cause I Paul the Prisoner of Jesus Christ for you Gentiles.
— I Therefore the Prisoner of the Lord — Which is a Repetition, or Recollection of his former Words At the First Verse of the foregoing Chapter — For this cause I Paul the Prisoner of jesus christ for you Gentiles.
— For the Connection of which, to make it sense, we must have regard to the Words at the first Verse of the 4th Chapter, — beseech you that ye walk worthy, &c. — I Paul the Prisoner of Jesus Christ for your Gentiles — beseech you that ye walk worthy of the Vocation wherewith ye are called.
— For the Connection of which, to make it sense, we must have regard to the Words At the First Verse of the 4th Chapter, — beseech you that you walk worthy, etc. — I Paul the Prisoner of jesus christ for your Gentiles — beseech you that you walk worthy of the Vocation wherewith you Are called.
So here, I therefore the Prisoner of the Lord (which is a Repetition of the former Words) beseech you that ye walk worthy of the Vocation wherewith ye are called.
So Here, I Therefore the Prisoner of the Lord (which is a Repetition of the former Words) beseech you that you walk worthy of the Vocation wherewith you Are called.
In which words there are these two things considerable. 1st. The Character which St. Paul chooseth to recommend himself by, and enforce his following Exhortation.
In which words there Are these two things considerable. 1st. The Character which Saint Paul chooses to recommend himself by, and enforce his following Exhortation.
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— I therefore the Prisoner of the Lord. — 2dly. Here's the Exhortation it self, and that is to a sutable and agreeable Conversation, worthy of the Christian Vocation:
— I Therefore the Prisoner of the Lord. — 2dly. Here's the Exhortation it self, and that is to a suitable and agreeable Conversation, worthy of the Christian Vocation:
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The first thing which here offers it self to our consideration (and which shall be the subject of my ensuing Discourse) is, 1st. The Character which St. Paul chooseth to recommend himself by, and enforce his following Exhortation.
The First thing which Here offers it self to our consideration (and which shall be the Subject of my ensuing Discourse) is, 1st. The Character which Saint Paul chooses to recommend himself by, and enforce his following Exhortation.
What? may some say, could St. Paul choose no better, no other Character than that of a Prisoner! a very unpromising, uninviting Character to indear or recommend, very unlikely to gain Esteem,
What? may Some say, could Saint Paul choose no better, no other Character than that of a Prisoner! a very unpromising, uninviting Character to endear or recommend, very unlikely to gain Esteem,
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and Dungeons of darkness? who admires Chains, and Fetters, and Shackles of Iron, the Ornament, the Dress of Prisoners, who are fed with the Bread of Adversity, and the Water of Affliction, whose Musick is sighs and groans,
and Dungeons of darkness? who admires Chains, and Fetters, and Shackles of Iron, the Ornament, the Dress of Prisoners, who Are fed with the Bred of Adversity, and the Water of Affliction, whose Music is sighs and groans,
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and their recreation whips and scourges with St. Paul and Silas, or the Stocks with Joseph, where they hurt his Feet, the Iron entring into his Soul?
and their recreation whips and scourges with Saint Paul and Silas, or the Stocks with Joseph, where they hurt his Feet, the Iron entering into his Soul?
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How unlikely is this Lecture, this Epistle to prevail with the Auditors, which is deliver'd, which is sent by Paul the Prisoner, who talks of Riches and Honour,
How unlikely is this Lecture, this Epistle to prevail with the Auditors, which is Delivered, which is sent by Paul the Prisoner, who talks of Riches and Honour,
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and Power and Liberty for his Disciples, when himself is poor, and despised, and weak and in bonds? who would run to him for help, who cannot help himself? who would go to him for riches, who is poor,
and Power and Liberty for his Disciples, when himself is poor, and despised, and weak and in bonds? who would run to him for help, who cannot help himself? who would go to him for riches, who is poor,
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How impolitickly, how imprudently and indiscreetly does St. Paul make his choice here of a Character to recommend himself by to the good Opinion and Affections of Men? How unplausible, unpromising,
How impoliticly, how imprudently and indiscreetly does Saint Paul make his choice Here of a Character to recommend himself by to the good Opinion and Affections of Men? How unplausible, unpromising,
so many thousands at that noble, bounteous Feast in the Wilderness, where a few Loaves and Fishes were miraculously multiplied into a prodigious Plenty,
so many thousands At that noble, bounteous Feast in the Wilderness, where a few Loaves and Fish were miraculously multiplied into a prodigious Plenty,
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when, I say, He thus exerted his Power as a King, in working Miracles, and doing Wonders, he wanted not Followers, he had plenty of Disciples, who in sholes and crowds thronged after him:
when, I say, He thus exerted his Power as a King, in working Miracles, and doing Wonders, he wanted not Followers, he had plenty of Disciples, who in shoal and crowds thronged After him:
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when he told them of suffering, and tribulation, and a severe persecution, which they must undergo for his sake and the Gospel's, of which he had already begun,
when he told them of suffering, and tribulation, and a severe persecution, which they must undergo for his sake and the Gospel's, of which he had already begun,
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but after it, his Eyes being anointed with that Sovereign Eye-salve, prescribed by the wise Physician, receiving an Ʋnction from the Holy One, he saw with other Eyes, had a new Idea, a new representation of Objects, which were set in a truer and better Light,
but After it, his Eyes being anointed with that Sovereign Eyesalve, prescribed by the wise physician, receiving an Ʋnction from the Holy One, he saw with other Eyes, had a new Idea, a new representation of Objects, which were Set in a truer and better Light,
No wonder then that he makes choice, and that wisely enough, (as I hope I shall convince you before I have done) of this Character here, the Prisoner of the Lord.
No wonder then that he makes choice, and that wisely enough, (as I hope I shall convince you before I have done) of this Character Here, the Prisoner of the Lord.
And this he does, I conceive, for these following Reasons. 1st. He looks upon this Character, not as matter of disgrace, but as the greatest, as the highest honour. 2dly. Herein he gives an instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of Christ. 3dly. Herein he shews his resemblance to the noble Army of Martyrs, the early sufferers before the Incarnation. 4ly.
And this he does, I conceive, for these following Reasons. 1st. He looks upon this Character, not as matter of disgrace, but as the greatest, as the highest honour. 2dly. Herein he gives an instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of christ. 3dly. Herein he shows his resemblance to the noble Army of Martyrs, the early sufferers before the Incarnation. 4ly.
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Hereby he gives an evidence of his fellowship with the suffering Saints and Martyrs since the Incarnation, and Crucifixion of Christ. 5ly. 'Tis a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and deliver'd. 6ly. Suffering is the Touch-stone of Vertue, and the Tryal of Sincerity. 1st. He looks upon this Character, not as matter of disgrace, but as the greatest, as the highest Honour.
Hereby he gives an evidence of his fellowship with the suffering Saints and Martyrs since the Incarnation, and Crucifixion of christ. 5ly. It's a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and Delivered. 6ly. Suffering is the Touchstone of Virtue, and the Trial of Sincerity. 1st. He looks upon this Character, not as matter of disgrace, but as the greatest, as the highest Honour.
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To be a Prisoner for his sake, who is the Beloved of the Father, who is King of Kings, and Lord of Lords, who is exalted far above Principalities and Powers,
To be a Prisoner for his sake, who is the beloved of the Father, who is King of Kings, and Lord of lords, who is exalted Far above Principalities and Powers,
and determine the everlasting State both of Men and Devils, from which there is no Appeal for ever, at whose command and direction rewards and punishments shall be variously distributed to the many thousands and millions of the Sons and Daughters of Adam; to suffer for him,
and determine the everlasting State both of Men and Devils, from which there is no Appeal for ever, At whose command and direction rewards and punishments shall be variously distributed to the many thousands and millions of the Sons and Daughters of Adam; to suffer for him,
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To be the Prisoner of the Lord, St. Paul esteems as a more honourable, worthier Title than that of a learned Jew, or a precise Pharisee, a Disciple, a Scholar of Gamaliel's, or a Doctor,
To be the Prisoner of the Lord, Saint Paul esteems as a more honourable, Worthier Title than that of a learned Jew, or a precise Pharisee, a Disciple, a Scholar of Gamaliel's, or a Doctor,
Ʋnto you it is given (says he to the Philippians) in the behalf of Christ, not only to believe on him, but also to suffer for his sake, having the same conflict which ye saw in me,
Ʋnto you it is given (Says he to the Philippians) in the behalf of christ, not only to believe on him, but also to suffer for his sake, having the same conflict which you saw in me,
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and deep concern for his Temporal Interest, which they passionately advis'd him to consult, like Peter of Old, Master pity thy self ) disswaded him from going up to Jerusalem for fear of those Bonds and Imprisonment, which the Prophet Agabus said did await him there.
and deep concern for his Temporal Interest, which they passionately advised him to consult, like Peter of Old, Master pity thy self) dissuaded him from going up to Jerusalem for Fear of those Bonds and Imprisonment, which the Prophet Agabus said did await him there.
but also to dye at Jerusalem for the Name of the Lord Jesus. Act. 21.13. 2ly. Herein he gives an Instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of Christ: who is stil'd Heb. 2.10. The Captain of our Salvation, who was made perfect by sufferings.
but also to die At Jerusalem for the Name of the Lord jesus. Act. 21.13. 2ly. Herein he gives an Instance of his being conformed to the Captain of our Salvation, of his being made partaker of the sufferings of christ: who is Styled Hebrew 2.10. The Captain of our Salvation, who was made perfect by sufferings.
he must run the same danger, and undergo the same hardships that his Captain does: or else he is unworthy of the Name, or Title, or relation of a Souldier,
he must run the same danger, and undergo the same hardships that his Captain does: or Else he is unworthy of the Name, or Title, or Relation of a Soldier,
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And he tells us Phil. 3.10. that he desir'd nothing more than to have fellowship with him in his sufferings, and to be made conformable unto his death.
And he tells us Philip 3.10. that he desired nothing more than to have fellowship with him in his sufferings, and to be made conformable unto his death.
The Apostle makes suffering to be antecedaneous to glorification, nay to be the condition of inheriting Glory, Rom. 8.17. observe the Gradation there. At the 16th. Verse the Apostle says, The Spirit it self beareth witness with our Spirit, that we are the Children of God. And if Children, then Heirs;
The Apostle makes suffering to be antecedaneous to glorification, nay to be the condition of inheriting Glory, Rom. 8.17. observe the Gradation there. At the 16th. Verse the Apostle Says, The Spirit it self bears witness with our Spirit, that we Are the Children of God. And if Children, then Heirs;
If a Christian is brought to that streight with Peter, that either he must take up the Cross, or deny his Master, either suffer or sin, it is easie to determine which side to take, and what to do.
If a Christian is brought to that straight with Peter, that either he must take up the Cross, or deny his Master, either suffer or since, it is easy to determine which side to take, and what to do.
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In this case a Christian is indispensibly bound to suffer, and he that declines it, refuses to suffer with Christ, and consequently cannot expect to be glorified together with him.
In this case a Christian is Indispensibly bound to suffer, and he that declines it, refuses to suffer with christ, and consequently cannot expect to be glorified together with him.
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But perhaps you'll say, God forbid that we should refuse to suffer with Christ. We are ready to suffer Martyrdom for him, to dye for him, to burn at a stake rather than deny him,
But perhaps You'll say, God forbid that we should refuse to suffer with christ. We Are ready to suffer Martyrdom for him, to die for him, to burn At a stake rather than deny him,
The Christian that resolves to suffer rather than sin is a Martyr in Will. And that chooses actually to suffer rather than sin, is a Martyr in deed.
The Christian that resolves to suffer rather than since is a Martyr in Will. And that chooses actually to suffer rather than since, is a Martyr in deed.
Now examine the sincerity of your Resolution in lesser Instances, which are below the greater Martyrdom, suffering death for the sake of Christ. He that is poor,
Now examine the sincerity of your Resolution in lesser Instances, which Are below the greater Martyrdom, suffering death for the sake of christ. He that is poor,
or to secure his Estate, when he is threatned with the loss of it, will do unlawful things, will lye, and swear, or forswear, and act against his Conscience,
or to secure his Estate, when he is threatened with the loss of it, will do unlawful things, will lie, and swear, or forswear, and act against his Conscience,
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but is a perfidious, base Deserter, and runs over to the Enemies Camp, and therefore cannot expect to be rewarded by his own General, to whom he has sworn Fidelity,
but is a perfidious, base Deserter, and runs over to the Enemies Camp, and Therefore cannot expect to be rewarded by his own General, to whom he has sworn Fidis,
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Which must mightily recommend him to the good Opinion, and Affections of all good Christians. 3ly. Herein he shews his resemblance to the noble Army of Martyrs, the early Sufferers before the Incarnation.
Which must mightily recommend him to the good Opinion, and Affections of all good Christians. 3ly. Herein he shows his resemblance to the noble Army of Martyrs, the early Sufferers before the Incarnation.
Whose Martyrology, whose renowned sufferings are compendiously historified in the 11th to the Hebrews: which tells us that by Faith Moses when he was come to years, refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer affliction with the People of God,
Whose Martyrology, whose renowned sufferings Are compendiously historified in the 11th to the Hebrews: which tells us that by Faith Moses when he was come to Years, refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer affliction with the People of God,
And others had tryal of cruel mockings and scourgings, yea, moreover of Bonds and Imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the Sword:
And Others had trial of cruel mockings and scourgings, yea, moreover of Bonds and Imprisonment. They were stoned, they were sawn asunder, were tempted, were slave with the Sword:
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They wandred in Deserts, and in Mountains, and in Dens, and Caves of the Earth. These were the Proto Martyrs, the early Sufferers before the Incarnation.
They wandered in Deserts, and in Mountains, and in Dens, and Caves of the Earth. These were the Proto Martyrs, the early Sufferers before the Incarnation.
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To whom our Apostle shews his resemblance by this Character of the Prisoner of the Lord. 4ly. Hereby he gives an evidence of his fellowship with the suffering Saints and Martyrs since the Incarnation and Crucifixion of Christ. Hereby he declares his fellowship with that bold couragious Sufferer, St. John the Baptist, who was a Prisoner and a Martyr in his confinement:
To whom our Apostle shows his resemblance by this Character of the Prisoner of the Lord. 4ly. Hereby he gives an evidence of his fellowship with the suffering Saints and Martyrs since the Incarnation and Crucifixion of christ. Hereby he declares his fellowship with that bold courageous Sufferer, Saint John the Baptist, who was a Prisoner and a Martyr in his confinement:
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making havock of the Church, halling Men and Women, committed them to Prison, where he himself is now their joyful Companion. 5ly. 'Tis a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and delivered.
making havoc of the Church, halling Men and Women, committed them to Prison, where he himself is now their joyful Companion. 5ly. It's a Presumption, if not a Demonstration of the Truth of that Doctrine which he taught and Delivered.
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There are two ways of confirming any Revelation from Heaven; Miracles and Suffering. Now by both these our Saviour confirm'd his Doctrine, especially by the former:
There Are two ways of confirming any Revelation from Heaven; Miracles and Suffering. Now by both these our Saviour confirmed his Doctrine, especially by the former:
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which drew on multitudes of Disciples, brought in sholes of Proselytes, according to the old Observation, that the Blood of the Martyrs is the Seed of the Church.
which drew on Multitudes of Disciples, brought in shoal of Proselytes, according to the old Observation, that the Blood of the Martyrs is the Seed of the Church.
and will rather deny his Doctrine or Religion, than suffer in the defence of it, it exposes the Credit of it, gives a ground of suspition that it is not true, at least 'tis an Argument that he himself does not believe it.
and will rather deny his Doctrine or Religion, than suffer in the defence of it, it exposes the Credit of it, gives a ground of suspicion that it is not true, At least it's an Argument that he himself does not believe it.
which like the cold frosty Air, meliorates and is advantagious to sound, but pernitious to sickly, unhealthy Bodies, which makes 'em languish and die away:
which like the cold frosty Air, meliorates and is advantageous to found, but pernicious to sickly, unhealthy Bodies, which makes they languish and die away:
So John the Baptist uses the Similitude concerning Christ: Whose Fan, says he, is in his hand, and he will thoroughly purge his Floor, &c. There is a time when Christ, the Master and Owner of the great Threshing Floor, the Church, takes his Fan in his Hand,
So John the Baptist uses the Similitude Concerning christ: Whose Fan, Says he, is in his hand, and he will thoroughly purge his Floor, etc. There is a time when christ, the Master and Owner of the great Threshing Floor, the Church, Takes his Fan in his Hand,
and fanning, and cleansing of the Wind, whilst many others like Chaff were too light for the Discipline of the Wind, could not endure the violent Breath, but were instantly blown away.
and fanning, and cleansing of the Wind, while many Others like Chaff were too Light for the Discipline of the Wind, could not endure the violent Breath, but were instantly blown away.
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Who will believe that Man that does not believe himself? And how does that Man believe himself that dares not suffer in defence of that Doctrine which he has taught and deliver'd? But he that can say and suffer, that dares do and die in pursuance and defence of his Doctrine and Religion;
Who will believe that Man that does not believe himself? And how does that Man believe himself that dares not suffer in defence of that Doctrine which he has taught and Delivered? But he that can say and suffer, that dares doe and die in pursuance and defence of his Doctrine and Religion;
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why the Beholders of his resolute constancy and passive valour will conclude that there is NONLATINALPHABET, some spark of Divinity in this, that there is somewhat extraordinary, some beams of Truth here, which naturally bespeak Credit and Esteem.
why the Beholders of his resolute constancy and passive valour will conclude that there is, Some spark of Divinity in this, that there is somewhat extraordinary, Some beams of Truth Here, which naturally bespeak Credit and Esteem.
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But he that dares part not only with his Livelihood, but his Life too, in defence of his Doctrine and Religion, convincingly perswades Mankind to believe the Truth of it,
But he that dares part not only with his Livelihood, but his Life too, in defence of his Doctrine and Religion, convincingly persuades Mankind to believe the Truth of it,
in defence of which he will venture so great a Stake, pay down so large a Praemium, in lieu of which certainly he is assur'd of somewhat that is far better, of a much more abundant Recompence.
in defence of which he will venture so great a Stake, pay down so large a premium, in lieu of which Certainly he is assured of somewhat that is Far better, of a much more abundant Recompense.
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He certainty most firmly believes the Doctrine of the Gospel, and of future rewards and punishments, who dares suffer rather than sin against the Revealer and Dispenser of them.
He certainty most firmly believes the Doctrine of the Gospel, and of future rewards and punishments, who dares suffer rather than since against the Revealer and Dispenser of them.
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and Cheats, and Pseudo-Apostles boast and talk, but dare not suffer or die, but are guilty of base Tergiversation, turning their backs upon the Truth, which they renounce and deny,
and Cheats, and Pseudo-Apostles boast and talk, but Dare not suffer or die, but Are guilty of base Tergiversation, turning their backs upon the Truth, which they renounce and deny,
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if not a Demonstration of the Truth of that Doctrine which he taught and deliver'd. 6ly. and Lastly, Suffering is the Touch-stone of Vertue, and the Tryal of Sincerity.
if not a Demonstration of the Truth of that Doctrine which he taught and Delivered. 6ly. and Lastly, Suffering is the Touchstone of Virtue, and the Trial of Sincerity.
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Not that he wanted a discovery himself, but to silence the Calumnies and Reproaches of the Devil and his Instruments, who were ready to object against the Character and Elogy which God gave of him, — Doth Job fear God for naught? as we read in that famous Dialogue between God and the Devil, in the first Chapter of the Book of Job at the 6th. Verse;
Not that he wanted a discovery himself, but to silence the Calumnies and Reproaches of the devil and his Instruments, who were ready to Object against the Character and Eulogy which God gave of him, — Does Job Fear God for nought? as we read in that famous Dialogue between God and the devil, in the First Chapter of the Book of Job At the 6th. Verse;
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the Angels came to present themselves before the Lord, and Satan, the Arch-Devil, the President of the black Society, came also among them. And the Lord said unto Satan, whence comest thou? Then Satan answer'd, from going too and fro in the Earth,
the Angels Come to present themselves before the Lord, and Satan, the Arch-devil, the President of the black Society, Come also among them. And the Lord said unto Satan, whence Comest thou? Then Satan answered, from going too and from in the Earth,
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And the Lord said unto Satan hast thou consider'd my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and escheweth Evil? Then Satan answer'd the Lord and said, Doth Job fear God for nought? Hast not thou made an Hedge about him,
And the Lord said unto Satan hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that fears God and escheweth Evil? Then Satan answered the Lord and said, Does Job Fear God for nought? Hast not thou made an Hedge about him,
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the Devil was foil'd and deceived here, shamefully baffled and disappointed as to his expectation, yet he makes another Effort, resolves to try once more.
the devil was foiled and deceived Here, shamefully baffled and disappointed as to his expectation, yet he makes Another Effort, resolves to try once more.
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And to that end presents himself before the Lord upon a solemn Day amongst the Angels: chap. 2. And the Lord said unto him, v. 3. Hast thou consider'd my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and escheweth Evil? and still he holdeth fast his integrity,
And to that end presents himself before the Lord upon a solemn Day among the Angels: chap. 2. And the Lord said unto him, v. 3. Hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that fears God and escheweth Evil? and still he holds fast his integrity,
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And fearing that he was not Devil enough with all his Dragon-like violence to prevail with Job to curse God, he employs an Incarnate Devil, stirr'd up his Wife against him, his Bosom Companion, hoping that her Perswasions and Temptations would be as charming and prevalent,
And fearing that he was not devil enough with all his Dragonlike violence to prevail with Job to curse God, he employs an Incarnate devil, stirred up his Wife against him, his Bosom Companion, hoping that her Persuasions and Temptations would be as charming and prevalent,
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No very Exemplary Vertue, they thought, could well appear otherwise than in notable misfortune: 'Twas so in the Opinion of Socrates, Plato, Diogenes, Seneca, Cicero, and other ancient Philosophers:
No very Exemplary Virtue, they Thought, could well appear otherwise than in notable misfortune: 'Twas so in the Opinion of Socrates, Plato, Diogenes, Senecca, Cicero, and other ancient Philosophers:
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And he that said this of others, was himself in nothing so illustrious, as in handsomely entertaining that death to which he was adjudged by the bloody Tyrant.
And he that said this of Others, was himself in nothing so illustrious, as in handsomely entertaining that death to which he was adjudged by the bloody Tyrant.
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And generally the most honourable Persons, in the Judgment of Posterity, for gallant worth, to this very end, (as such Philosophers teach) were by Divine Providence deliver'd up to suffer opprobrious condemnations and punishments by the ingrateful malignity of their times.
And generally the most honourable Persons, in the Judgement of Posterity, for gallant worth, to this very end, (as such Philosophers teach) were by Divine Providence Delivered up to suffer opprobrious condemnations and punishments by the ingrateful malignity of their times.
And now what Improvement should we make of this, but to apply it to our selves in three or four particulars. 1st. Let us not be scandaliz'd at suffering, or insult over those that suffer.
And now what Improvement should we make of this, but to apply it to our selves in three or four particulars. 1st. Let us not be scandalized At suffering, or insult over those that suffer.
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Though God has assur'd the Church that his Grace is sufficient for her, yet she must expect a Thorn in the Flesh, the Messenger of Satan to buffet her.
Though God has assured the Church that his Grace is sufficient for her, yet she must expect a Thorn in the Flesh, the Messenger of Satan to buffet her.
Though the Church is the care of Heaven, and the darling of Providence, yet she is sometimes like her Lord, driven into the Wilderness, there to be tempted,
Though the Church is the care of Heaven, and the darling of Providence, yet she is sometime like her Lord, driven into the Wilderness, there to be tempted,
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and sits upon the Throne with Princes, whom God makes her nursing Fathers, yet there is a time when you will find her, with Job, upon the Dunghil, there sitting in her mourning Weeds, sighing,
and sits upon the Throne with Princes, whom God makes her nursing Father's, yet there is a time when you will find her, with Job, upon the Dunghill, there sitting in her mourning Weeds, sighing,
in the Charms of tragical Eloquence, and moving the Passions, than the exercise of Christian Patience. To whom I am sorry that Character of St. John 's Sufferers in the Revelation does not belong;
in the Charms of tragical Eloquence, and moving the Passion, than the exercise of Christian Patience. To whom I am sorry that Character of Saint John is Sufferers in the Revelation does not belong;
'Tis to sit down in the Seat of the Scornful, and partake with those, from whom the primitive Sufferers had tryal of cruel mockings. They who insult over, scoff at,
It's to fit down in the Seat of the Scornful, and partake with those, from whom the primitive Sufferers had trial of cruel mockings. They who insult over, scoff At,
and the Truth of the Gospel, and the Laws of God, would have done the same (had they been then living) to Jesus Christ, and his Apostles and Martyrs, who suffered for Conscience sake. 2dly. Let us rather choose to suffer than to sin.
and the Truth of the Gospel, and the Laws of God, would have done the same (had they been then living) to jesus christ, and his Apostles and Martyrs, who suffered for Conscience sake. 2dly. Let us rather choose to suffer than to sin.
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Of which choice Moses has given us a President and Example, Heb. 11.25. — Choosing rather to suffer Afflicton with the People of God than to enjoy the pleasures of Sin for a Season.
Of which choice Moses has given us a President and Exampl, Hebrew 11.25. — Choosing rather to suffer Affliction with the People of God than to enjoy the pleasures of since for a Season.
— Choosing rather — None would choose to suffer Affliction could he honestly avoid it: For no Affliction for the present seemeth to be joyous but grievous.
— Choosing rather — None would choose to suffer Affliction could he honestly avoid it: For no Affliction for the present seems to be joyous but grievous.
But better be prick'd with those wounding Thorns than kick against the Pricks. Better walk upon Thorns to Paradise, though they wound and tear the Flesh,
But better be pricked with those wounding Thorns than kick against the Pricks. Better walk upon Thorns to Paradise, though they wound and tear the Flesh,
Better to suffer affliction for a Season, which will end in Eternal Joy, than to enjoy the pleasures of Sin for a Season, which will end in Eternal Pain.
Better to suffer affliction for a Season, which will end in Eternal Joy, than to enjoy the pleasures of since for a Season, which will end in Eternal Pain.
what are the pleasures of Sin? They are vain and empty, and short, they are but for a Season. 3dly. Instead of declining or repining at suffering, when our Master by his Providence calls us to it, let us rejoyce that he accounts worthy to suffer for his sake.
what Are the pleasures of since? They Are vain and empty, and short, they Are but for a Season. 3dly. Instead of declining or repining At suffering, when our Master by his Providence calls us to it, let us rejoice that he accounts worthy to suffer for his sake.
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So did St. Paul, and his Companion Silas, who were fellow-Prisoners at Philippi, where they are so overjoy'd with the honour of suffering for Christ, that after their hard and cruel usage by the Magistrates, who rent off their clothes,
So did Saint Paul, and his Companion Silas, who were Fellow prisoners At Philippi, where they Are so overjoyed with the honour of suffering for christ, that After their hard and cruel usage by the Magistrates, who rend off their clothes,
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yet, I say, they were so transported with Joy, though in that pitiful plight, those lamentable Circumstances, that they sang at Midnight with the loudest Notes;
yet, I say, they were so transported with Joy, though in that pitiful plighted, those lamentable circumstances, that they sang At Midnight with the Loudest Notes;
Blessed are ye when Men shall revile you, and persecute you, and shall say all manner of evil against you falsly for my sake. Rejoyce and be exceeding glad:
Blessed Are you when Men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad:
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for great is your Reward in Heaven. 4thly. That we may not lose the Reward of our sufferings, let us be sure that our sufferings are sufferings for Christ. And to that end let us look to three things. 1st.
for great is your Reward in Heaven. 4thly. That we may not loose the Reward of our sufferings, let us be sure that our sufferings Are sufferings for christ. And to that end let us look to three things. 1st.
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We must be sure that we suffer for a Good Cause. All suffering is not suffering for Christ. There is a suffering Adversity which accidentally befalls men, which they cannot avoid,
We must be sure that we suffer for a Good Cause. All suffering is not suffering for christ. There is a suffering Adversity which accidentally befalls men, which they cannot avoid,
for breaking the Laws of God and Man by Theft, Murder, Treason, Rebellion, &c. This is not suffering for Christ, tho' perhaps there are some so harden'd as to think so;
for breaking the Laws of God and Man by Theft, Murder, Treason, Rebellion, etc. This is not suffering for christ, though perhaps there Are Some so hardened as to think so;
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For 'tis not the Punishment, but the Cause that makes the Martyr. 2dly. Our suffering must proceed from a right Principle, viz. the Love of God and his Laws, the love of Vertue and a hatred of Vice.
For it's not the Punishment, but the Cause that makes the Martyr. 2dly. Our suffering must proceed from a right Principle, viz. the Love of God and his Laws, the love of Virtue and a hatred of Vice.
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or Principle of Religion, or Doctrine of our Church, or any particular Law of God, and yet allows himself in gross and notorious sins, does not suffer as a Christian.
or Principle of Religion, or Doctrine of our Church, or any particular Law of God, and yet allows himself in gross and notorious Sins, does not suffer as a Christian.
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Thus, for instance, he that suffers for his Allegiance to his King, and yet will violate his Allegiance to his God, who is King of Kings, suffers as a Fool. If he dies in his Prince's quarrel,
Thus, for instance, he that suffers for his Allegiance to his King, and yet will violate his Allegiance to his God, who is King of Kings, suffers as a Fool. If he die in his Prince's quarrel,
that he will not resist the lawful Higher Powers, and yet will always resist the Holy Ghost, and grieve the good Spirit of God, which is sent to seal him to the day of Redemption? what will it avail a Man to be a good Subject and a bad Christian, (if that be not a contradiction) a Friend to the King, and an Enemy to God;
that he will not resist the lawful Higher Powers, and yet will always resist the Holy Ghost, and grieve the good Spirit of God, which is sent to seal him to the day of Redemption? what will it avail a Man to be a good Subject and a bad Christian, (if that be not a contradiction) a Friend to the King, and an Enemy to God;
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or rather, in the Language of the Apostle here, walking worthy of the Vocation wherewith he is called. 3dly. and Lastly. That we may not lose the Reward of our sufferings, they must be directed to a right end, viz. God's Glory.
or rather, in the Language of the Apostle Here, walking worthy of the Vocation wherewith he is called. 3dly. and Lastly. That we may not loose the Reward of our sufferings, they must be directed to a right end, viz. God's Glory.
It must not be for Ostentation sake, to be accounted a stout, couragious Champion for Christ, a valorous Christian Hero. This will defile the Sacrifice,
It must not be for Ostentation sake, to be accounted a stout, courageous Champion for christ, a valorous Christian Hero. This will defile the Sacrifice,
Not unto us, not unto us, O Lord, but to thy Name be the Glory, whether we do or suffer for thee, must be the Language of the Church, and every Member of it.
Not unto us, not unto us, Oh Lord, but to thy Name be the Glory, whither we do or suffer for thee, must be the Language of the Church, and every Member of it.
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Cicuta Magnum Socratem fecit. Sen. Ep. 13. Calix venenatus, qui Socratem transtulit e Carcere in Caelum. Id. Ep. 67. Aequalis fuit intanta inaequalitate fortunae, &c. Id. Ep. 104. Rutilij Innocentia ac virtus lateret, nisi accepisset injuriam; dum violatur effulsit. Id. Ep. 79.
Cicuta Magnum Socrates fecit. Sen. Epistle 13. Calix venenatus, qui Socrates transtulit e Carcere in Caelum. Id. Epistle 67. Aequalis fuit intanta inaequalitate Fortunae, etc. Id. Epistle 104. Rutilij innocence ac virtus lateret, nisi accepisset Injuriam; dum violatur effulsit. Id. Epistle 79.
