Part 15

Part 15

will is as great, but blessed be God, they want the power; if they had

that, my brethren, fire and faggot is what we must expect, for the

devil's temple is shaken. Many are coming unto Jesus, I hope many of

you are already come, and many more coming; this must make Satan rage,

to see his kingdom weakened; he will stir up all his malice against the

people of God. We must expect, that a suffering time will certainly

come; it is now hastening on, it is ripening a-pace; then it will be

proved, to a demonstration, whether you are hypocrites or not; for

suffering times are always trying times. O my brethren, do not be

afraid of a little reproach, but look on it as a fore-runner of what

will be the attendant upon it: Therefore let me, by way of application,

Exhort all of you, high and low, rich and poor, one with another, to

come unto the Lord Jesus Christ, that he may give you strength to

undergo whatsoever he, in his wisdom, calls you to. Come, come, my

brethren, to Jesus Christ, and he will give you grace, which will make

you willing and ready to suffer all things for Jesus Christ.

It is not being pointed at; it is not being despised and looked on as

mad, and a deluded people: Alas! what does this signify to a soul who

has Jesus Christ? Do not be afraid to confess the blessed Jesus; dare

to be singularly good: Don't be afraid of singing of hymns, or of

meeting together to build each other up in the ways of the Lord: Shine

ye as lights in the world amidst a crooked and perverse generation.

It is necessary that offenses should come, to try what is in our

hearts, and whether we will be faithful soldiers of Jesus Christ or

not: Be not content with following Christ afar off, for then we shall,

as Peter did, soon deny him; but let us be altogether Christians. Let

our speech and all our actions declare to the whole world, whose

disciples we are, and that we have determined to know nothing but Jesus

Christ, and him crucified. O then, then, will it be well with us,

happy, unspeakably happy, shall we be, even here; and what is

infinitely better, when others that despised us shall be calling for

the mountains to fall on them, and the hills to cover them, we shall be

exalted to sit down on the right hand of God, and shine as the sun in

the firmament, and live for ever with our Redeemer. And will not this

be a sufficient recompense for all the sufferings you have undergone

here? Therefore, do not strive to have the greatness, the riches, the

honor, and pleasures of this world, but strive to have Jesus Christ.

Your friends and carnal acquaintance, and, above all, your grand

adversary the devil, will be persuading you not to have Christ until

you are grown old; he would have you lay up goods for many years; to

see plays, play at cards; go to balls, and masquerades; and to make you

the more willing, to draw you in, he calls sinful pleasures, innocent

diversions.

A late learned Rabbi of our church, told the people, in a sermon, which

I myself heart, that if people went to church of a Sunday, and said the

prayers while there, that it was no harm, neither would God count it a

sin, to take their recreation, after the service of the church was

over: But I say, my brethren, and the command of God says so too, that

the whole Sabbath must be kept holy; and that as God has allowed you

six days for yourselves, to do the duties in those several stations

wherein Providence has place you, he expects you should give him one

day to himself; and will you waste that Sabbath which should be spent

in gathering provisions for your souls? God forbid!

You had ten thousand times better be ignorant of all the polite

diversions of the age, than to be ignorant of the spirit of Christ's

being within you, and that it must be, before you are new creatures,

and are in Christ; and if you have not an interest in Christ, you are

lost, your damnation is hastening on. "He that believeth shall be

saved, and he that believeth not shall be damned."

If you stand out against Christ, you are fighting against yourselves. O

come unto him, do not stay to bring good works with you, for they will

be of no service; all your works will never carry you to heaven, they

will never pardon one sin, nor give you the least comfort in a dying

hour; if you have nothing more than your own works to recommend you to

God, they will not prevent your sinking in that eternal abyss, where

there is no bottom.

But come unto Christ, and he will give you that righteousness which

will stand you in good account at the great day of the Lord, when he

shall come to take notice of them that love him, and of those who have

the wedding garment on.

Let all your actions spring from the love of Jesus; let him be the

Alpha and Omega of all your actions; then, my brethren, our indifferent

ones are acceptable sacrifices; but if this principle be wanting, our

most pompous services avail nothing; we are only spiritual idolaters;

we sacrifice to our own net, and make an idol of ourselves, by making

ourselves and not Christ, the spring of our actions; and therefore, my

brethren, such actions are so far from being accepted by God, that

according to the language of one of the articles of our church, "We

doubt not but that they have the nature of sin, because they spring not

from an experimental faith in, and knowledge of Jesus Christ.

Were we not fallen creatures, we might then act upon other principles;

but since we are fallen in Adam, and are restored again only by the

death of Jesus Christ, the face of things in entirely changed, and all

we think, speak, or do, is only accepted in and through him.

Therefore, my brethren, I beseech you, in the bowels of love and

compassion, that you would come unto Jesus: Do not go away scoffing,

offended, or blaspheming. Indeed, all I say is in love to your souls;

and if I could be but an instrument of bringing you to Jesus Christ, if

you were to be never so much exalted, I should not envy, but rejoice in

your happiness: If I was to make up the last of the train of the

companions of the blessed Jesus, it would rejoice me to see you above

me in glory. I do not speak out of a false humility, a pretended

sanctity; no, God is my judge, I speak the truth in Christ, I lie not,

I would willingly go to prison, or to death for you, so I could but

bring one soul from the devil's strong holds, into the salvation which

is by Christ Jesus.

Come then unto Christ every one that hears me this night; I offer Jesus

Christ, pardon, and salvation to all you, who will accept thereof.

Come, O ye drunkards, lay aside your cups, drink no more to excess;

come and drink of the water which Christ will give you, and then you

will thirst no more: come, O ye thieves; let him that has stolen, steal

no more, but fly unto Christ and he will receive you. Come unto him, O

ye harlots; lay aside your lusts and turn unto the Lord, and he will

have mercy upon you, he will cleanse you of all your sins, and wash you

in his blood. Come, all ye liars; come, all ye Pharisees; come, all ye

fornicators, adulterers, swearers, and blasphemers, come to Christ, and

he will take away all your filth, he will cleanse you from your

pollution, and your sins shall be done away. Come, come, my guilty

brethren; I beseech you for Christ's sake, and for your immortal soul's

sake, to come unto Christ: Do not let me knock at the door of your

hearts in vain, but open and let the King of Glory in, and he will

dwell with you, he will come and sup with you this night; this hour,

this moment he is ready to receive you, therefore come unto him.

Do not consult with flesh and blood, let not the world hinder you from

coming to the Lord of life: What are a few transitory pleasures of this

life worth? They are not worth your having, but Jesus Christ is a pearl

of great price, he is worth the laying out all you have, to buy.

And if you are under afflictions, fly not to company to divert you,

neither read what the world calls harmless books; they only tend to

harden the heart, and to keep you from closing with the Lord Jesus

Christ.

When I was a child, yea, when I came to riper years, God knows, it is

with grief I speak it, when ignorant of the excellency of the word of

God, I read as many of these harmless books as any one; but now I have

tasted the good word of life, and am come to a more perfect knowledge

of Christ Jesus my Lord; I put away these childish, trifling things,

and am determined to read no other books but what lead me to a

knowledge of myself, and Jesus Christ.

Methinks I could speak till midnight unto you, my brethren; I am full

of love towards you; let me beseech you to fly to Christ for succor:

"Now is the accepted time, now is the day of salvation;" therefore

delay not, but strive to enter in at the strait gate; do not go the

broad way of the polite world, but choose to suffer affliction with the

people of God, rather than to enjoy the pleasures of sin for a season:

You will have a reward afterwards, that will make amends for all the

taunts, jeers, and calamities you may undergo here.

And will not the presence of Christ be a sufficient reward for all you

have suffered for his name's sake? Why will you not accept of the Lord

of glory? Do not say you have not heard of Christ, for he is now

offered to you, and you will not accept of him; do not blame my master,

he is willing to save you, if you will but lay hold on him by faith;

and if you do not, your blood will be required of your own heads.

But I hope that you will not let the blood of Jesus be shed in vain,

and that you will not let my preaching be of no signification. Would

you have me go and tell my master, you will not come, and that I have

spent my strength in vain; I cannot bear to carry so unpleasing a

message unto him, I would not, indeed, I would not be a swift witness

against any of you at the great day of accounts; but if you will refuse

these gracious invitations, and not accept of them, I must do it: and

will it not move your tender hearts to see your friends taken up into

heaven, and you yourselves thrust down into hell? But I hope better

things of most of you, even that you will turn unto the Lord of love,

the Jesus who died for you, that in the day when he shall come to take

his people to the mansions of everlasting rest, you may hear his voice,

"Come, ye blessed of my Father, enter into the kingdom prepared for you

before the foundation of the world." And that we may all enter into

that glory, do thou, O Jesus, prepare us, by thy grace; give us thy

spirit; and may our hearts be united to thee: May the word that has now

been spoken, take deep root in thy people's hearts, that it may spring

up and bring forth fruit, in some thirty, in some forty, and in some an

hundred fold; do thou preserve them while in this life from all evil,

and keep them from falling, and at last present them faultless before

thy Father, when thou comest to judge the world, that where thou art,

they may be also. Grant this, O Lord Jesus Christ, with whatever else

thou seest needful for us, both at this time and for evermore.

Now to God the Father, God the Son, and God the Holy Ghost, be ascribed

all honor, power, glory, might, majesty and dominion, both now and for

evermore, Amen.

__________________________________________________________________

The Heinous Sin of Drunkenness

Ephesians 5:18 -- "Be not drunk with Wine, wherein is Excess; but be

filled with the Spirit."

The persons to whom these words were written, were the inhabitants of

Ephesus, as we are told in the Acts, had been worshippers of the great

goddess Diana, and, in all probability, worshipped the God Baccbus

also; at the celebration of whose festivals, it was always customary,

nay, part of their religion, to get drunk; as though there was no other

way to please their God, but by turning themselves into brutes.

The apostle therefore in this chapter, amongst many other precepts more

especially applicable to them, lays down this in the text; and exhorts

them, as they had now, by the free grace of God, been turned from

heathenish darkness to the light of the gospel, to walk as children of

light, and no longer make it part of their religion or practice to be

"drunk with wine, wherein is excess;" but, on the contrary, strive to

"be filled with the Spirit" of that Savior, after whose name they were

called, and whose religion taught them to abstain from a filthy sin,

and to live soberly as they ought to live.

The world being now Christian, and the doctrines of the gospel every

where received, one would imagine, there should be no reason for

repeating the precept now before us. But alas, Christians! I mean

Christians falsely so called, are led captive by all sin in general,

and by this or drunkenness in particular; that was St. Paul to rise

again from the dead, he might be tempted to think most of us were

turned back to the worship of dumb idols; had set up temples in honor

of Baccbus; and made it part of our religion, as the Ephesians did of

theirs, "to be drunk with wine, wherein is excess."

Some of our civil magistrates have not been wanting to use the power

given them from above, for the punishment and restraint of such evil

doings; and I wish it could be said this plague of drinking, by what

they have done, had been stayed amongst us. But alas! though their

labor, we trust, has not been altogether in vain in the Lord, yet

thousands, and I could almost say ten thousands, fall daily at our

right-hand, by this sin of drunkenness, in our streets; nay, men seem

to have made a covenant with hell, and though the power of the civil

magistrate is exerted against them, nay, though they cannot but daily

see the companions of their riot hourly, by this sin, brought to the

grave, yet "they will rise up early to follow strong drink, and cry,

To-morrow shall be as today, and so much the more abundantly; when we

awake, we will seek it yet again."

It is high time therefore, for thy ministers, O God, to lift up their

voices like a trumpet; and since human threats cannot prevail, to set

before them the terrors of the Lord, and try if these will not persuade

them to cease from the evil of their doings.

But alas! how shall I address myself to them? I fear excess of drinking

has made them such mere Nabals, that there is no speaking to them. And

many of God's servants have toiled all their life-time in dissuading

them from this sin of drunkenness, yet they will not forbear. However,

at thy command, I will speak also, though they be a rebellious house.

Magnify thy strength, O Lord, in my weakness, and grant that I may

speak with such demonstration of the Spirit, and power, that from

henceforward they may cease to act so unwisely, and this sin of

drunkenness may not be their ruin.

Believe me, ye unhappy men of Belial, (for such, alas! this sin has

made you) it is not without the strongest reasons, as well as utmost

concern for your precious and immortal souls, that I now conjure you,

in the Apostle's words, "Not to be drunk with wine, or any other

liquor, wherein is excess." For,

First, Drunkenness is a sin which must be highly displeasing to God;

because it is an abuse of his good creatures.

When God first made man, and had breathed into him the breath of life,

he gave him dominion over the works of his hands; and every herb

bearing seed, and every tree, in which was the fruit of a tree yielding

seed, to him was given for meat: but when Adam had tasted the forbidden

fruit, which was the only restraint laid upon him, he forfeited this

privilege, and had no right, after he had disobeyed his Creator, to the

use of any one of the creatures.

But, blessed be God, this charter, as well as all other privileges, is

restored to us by the death of the second Adam, our Lord and Master

Jesus Christ. Of every beast of the field, every fish of the sea, and

whatsoever flieth in the air, or moveth on the face of the earth, that

is fit for food, "we may freely eat," without scruple take and eat; but

then, with this limitation, that we use them moderately. For God, by

the death of Jesus, has given no man license to be intemperate; but, on

the contrary, has laid us under the strongest obligations to live

soberly, as well as godly, in this present world.

But the drunkard, despising the goodness and bounty of God, in

restoring to us what we had so justly forfeited, turns his grace into

wantonness; and as though the creature was not of itself enough subject

to vanity, by being cursed for our sake, he abuses it still more, by

making it administer to his lusts; and turns that wine which was

intended to make glad his heart, into a deadly poison.

But thinkest thou, O drunkard, whosoever thou art, thou shalt escape

the righteous judgment of God? No, the time will shortly come that thou

must be no longer steward, and then the Sovereign Lord of all the earth

will reckon with thee for thus wasting his goods. Alas! wilt thou then

wrest scripture any longer to thy own damnation? And because Jesus

Christ turned water into wine at the marriage-feast, to supply the

wants of his indigent host, say, that it is therefore meet to make

merry, and be drunken. No, thou shalt be silent before him; and know,

that though thou hast encouraged thyself in drunkenness by such-like

arguments, yet for all these things God will bring thee into judgment.

But,

Secondly, What makes drunkenness more exceedingly sinful, is, that a

man, by falling into it, sinneth against his own body.

When the apostle would dissuade the Corinthians from fornication, he

urges this as an argument, "Flee fornication, brethren; for he that

committeth fornication, sinneth against his own body." And may not I as

justly cry out, Flee drunkenness, my brethren, since he that committeth

that crime, sinneth against his own body? For, from whence come so many

diseases and distempers in your bodies? Come they not from hence, even

from your intemperance in drinking? Who hath pains in the head? Who

hath rottenness in the bones? Who hath redness of eyes? He that tarries

long at the wine, he that rises early to seek new wine. How many

walking skeletons have you seen, whose bodies were once exceeding fair

to look upon, fat and well-favored; but, by this sin of drinking, how

has their beauty departed from them, and how have they been permitted

to walk to and fro upon the earth, as though God intended to set them

up, as he did Lot's wife, for monuments of his justice, that others

might learn not to get drunk? Nay, I appeal to yourselves: are not

many, for this cause, even now sickly among you? And have not many of

your companions, whom you once saw so flourishing, like green bay

trees, been brought by it with sorrow to their graves?

We might, perhaps, think ourselves hardly dealt with by God, was he to

send us, as he did the royal Psalmist, to choose one plague out of

three, whereby we should be destroyed. But had the Almighty decreed to

cut off man from the face of the earth, and to shorten his days, he

could not well send a more effectual plague, than to permit men, as

they pleased, to over-charge themselves with drunkenness; for though it

be a slot, yet it is a certain poison. And if the sword has slain its

thousands, drunkenness has slain its ten thousands.

And will not this alarm you, O ye transgressors? Will not this persuade

you to spare yourselves, and to do your bodies no harm? What, have you

lost the first principles of human nature, the fundamental law of self-

preservation? You seem to have a great fondness for your bodies; why,

otherwise, to gratify the inordinate appetites, do you drink to excess?

But surely, if you truly loved them, you would not thus destroy them;

and was there no other argument to be urged against drunkenness, the

consideration that it will destroy those live you are so fond of, one

would imagine, should be sufficient.

I know, indeed, that it is a common answer, which drunkards make to

those, who, out of love, would pull them as firebrands out of the fire,

we are no body's enemy but our own. But this, instead of being an

excuse for, is an aggravation of their guilt: for (not to mention that

the drunkenness of one man has clothes many a family with rags, and

that it is scarce possible for a person to be drunk, without tempting

his neighbor also) not to mention these, and many other ill

consequences, which would prove such an excuse to be entirely false:

yet what is dearer to a man than himself? And if he himself be lost,

what would all the whole world avail him? But how wilt thou stand, O

man, before the judgment-seat of Christ, and make such an excuse, when

thou shalt be arraigned before him as a self-murderer? Will it then be

sufficient, thinkest thou, to say, I was no man's enemy but my own? No;

God will then tell thee, that thou oughtest to have glorified him with

thy spirit, and with thy body, which were his; and since thou hast, by

intemperance, destroyed thy body, he will destroy both thy body and

soul in hell. But,

Thirdly, What renders drunkenness more inexcusable, is, that it robs a

man of his reason.

Reason is the glory of a man; the chief thing whereby God has made us

to differ from the brute creation. And our modern unbelievers have

exalted it to such a high degree, as even to set it in opposition to

revelation, and so deny the Lord that bought them. But though, in doing

this, they greatly err, and whilst they profess themselves wise, become

real fools; yet we must acknowledge, that reason is the candle of the

Lord, and whosoever puts it out, shall bear his punishment, whosoever

he be.

But yet, this the drunkard does. Nebuchadnezzar's curse he makes his

choice, his reason departeth from him; and then what is he better than

a brute?

The very heathen kings were so sensible of this, that, in order to

deter their young princes from drinking, they used to make their slaves

get drunk, and be exposed before them. And didst thou but see thine own

picture, O drunkard, when, after having drowned thy reason, thou

staggerest to and fro, like one of the fools in Israel, and seest thy

very companions making songs upon thee, surely thou wouldst not return

to thy vomit again, but abhor thyself in dust and ashes!

When David, in a holy ecstasy, was dancing before the ark, Michal,

Saul's daughter, despised him in her heart; and when he came home, she

said, "How glorious was the king of Israel today, who uncovered himself

today in the eyes of the hand-maids of his servants, as one of the vain

fellows shamelessly uncovereth himself." But may not every one that

meets a drunkard, more justly say, How glorious does he, that was made

a little lower than the angels, look today, when, unmindful of his

dignity, he has by drinking robbed himself of his reason, and reduced

himself to a level with the beasts that perish.

But what if God, in the midst of one of these drunken fits, should

arrest thee by death, and say unto thee, "Thou fool, this moment shall

thy soul be required of thee." O! how shouldst thou appear in those

filthy garments before that God, in whose sight the heavens are not

clean. And how knowest thou, O man, but this may be thy lit? Hast thou

not known many summoned at such an unguarded hour? And what assurance

hast thou, that thou shalt not be the next? Because God has forborn

thee so long, thinkest thou he will forbear always? No, this is rather

a sign that he will come at an hour thou lookest not for him; and since

his goodness and long-suffering has not led thee to repentance, he will

cut thee down, and not permit thee to cumber the ground any longer.

Consider this then, all ye that count it a pleasure to turn yourselves

into brutes, lest God pluck you away by a sudden death, and there be

none to deliver you.

Fourthly, There is a farther aggravation of this crime, that it is an

inlet to, and forerunner of many other sins; for it seldom comes alone.

We may say of drunkenness, as Solomon does in strife, that it is like

the letting out of water; for we know not what will be the end thereof.

Its name is Legion; behold a troop of sins cometh after it. And, for my

own part, when I see a drunkard, with the holy Prophet, when he looked

in Hazael's face, I can hardly forbear weeping, to consider how many

vices he may fall into, ere he comes to himself again.

What horrid incest did righteous Lot commit with his own daughters,

when they had made him drunk? And, I doubt not, but there are many

amongst you, who have committed such crimes when you have deprived

yourselves of your reason by drinking, that were you to hear of them,

your heart, like Nabal's, after he was told how he had abused David

when he was drunk, would die within you. And, had any one told you,

when you were sober, that you would have been guilty of such crimes,

you would have cried out, with Hazael before-mentioned, "Are thy

servants so many dogs, that they should do that?"

But no marvel that drunkards commit such crimes; for drunkenness drives

the Holy Spirit from them; they become mere machines for the devil to

work up to what he pleases; he enters into them, as he entered into the

herd of swine; and no wonder if they then commit all uncleanness, and

any other crime, with greediness. But this leads me to a

Fifth consideration, which highly aggravates the sin of drunkenness, it

separates the Holy Spirit from us.

It is to be hoped, that no one here present need be informed, that

before we can be assured we are Christians indeed, we must receive the

Holy Ghost, must be born again from above, and have the Spirit of God

witnessing with our spirits, that we are the sons of God. This, this

alone is true Christianity; and without the cohabitation of this

blessed Spirit in our hearts, our righteousness does not exceed the

righteousness of the Scribes and Pharisees, and we shall in no wise

enter into the kingdom of God.

But now, drunkards do in effect bid this blessed Spirit to depart from

them: for what has he to do with such filthy swine? They have no log of

share in the Spirit of the Son of David. They have chased him out of

their hearts, by defiling his temple; I mean their bodies. And he can

no more hold communion with them, than light can have communion with

darkness, or Christ have concord with Belial.

The apostle, therefore, in the words of the text, exhorts the

Ephesians, "not to be drunk with wine, wherein is excess, but to be

filled with the Spirit;" thereby implying, that drunkenness and the

Spirit of God could never dwell in the same heart. And in another

epistle, he bids them to avoid unprofitable conversation, as a thing

which grieved the Holy Spirit: whereby alone they could be sealed to

the day of redemption. And if unprofitable conversation grieves the

Holy Spirit, at what an infinite distance must drunkenness drive him

from the hearts of men?

O that you were wise! That you would consider what a dreadful thing it

is to have the Sprit of the loving God depart from you! For, assure

yourselves, if you live without him, you will live without God in the

world. You are in the same miserable forlorn condition as Saul was,

when an evil spirit of the Lord came upon him; and you are only so many

vessels of wrath fitted for destruction. But this brings me to a

Sixth reason against the sin of drunkenness; it absolutely unfits a man

for the enjoyment of God in heaven, and exposes him to his eternal

wrath.

To see and enjoy God, and to be like the blessed angels, always

beholding the face of our heavenly Father, in the glories of his

kingdom, is such an unspeakable happiness, that even wicked men, though

they will not live the life of the righteous, cannot but wish their

future state to be like his.

But think you, O ye drunkards, that you shall ever be partakers of this

inheritance with the saints in light? Do you flatter yourselves, that

you, who have made them often the subject of your drunken songs, shall

now be exalted to sing with them the heavenly songs of Zion? No, as by

drunkenness you have made your hearts cages of unclean birds, with

impure and unclean spirits must you dwell.

A burning Tophet, kindled by God's wrath, is prepared for you

reception, where you must suffer the vengeance of eternal fire, and in

vain cry out for a drop of water to cool your tongues. Indeed you shall

drink, but it shall be a cup of God's fury: for in the hand of the Lord

there will be a cup of fury, it will be full mixed, and as for the

dregs thereof, all the drunkards of the land shall suck them out.

But perhaps you may not believe this report. These words may be looked

upon by you as idle tales, and I may seem to you as Lot did to his

sons-in- law, when he came to warn them to get up out of Sodom, "as one

that mocketh." But if you believe not me, believe eternal truth itself,

which has positively declared, that no drunkard shall ever enter into

his kingdom.

And I call heaven and earth to witness against you this day, that as

surely as the Lord rained fire and brimstone, as soon as Lot went out

of Sodom, so surely will God cast you into a lake of fire and

brimstone, when he shall come to take vengeance on them that know not

God, and have not obeyed the gospel of our Lord Jesus Christ.

Behold then I have told you before; remember, that you this day were

informed what the end of drunkenness would be. And I summon you, in the

name of that God whom I serve, to meet me at the judgment-seat of

Christ, that you may acquit both my Master and me; and confess, with

your own mouths, that your damnation was of yourselves, and that we are

free from the blood of you all.

But, Lord, has no one believed our report? Wilt thou suffer so many

words to be spoken in vain, if it be yet in vain? No, methinks I see

some pricked to the heart, and ready to cry out, in the language of

David to Abigail, "Blessed be the Lord God of Israel, which sent thee

this day to speak unto us." For surely, unless he had sent thee, this

sin of drunkenness had been our ruin: but now, since we find whither it

will lead us, we are resolved to drink no liquor to excess while the

world stands, lest we should be tormented in the flames of hell.

But alas! how shall we be delivered from the power of this sin? Can the

Ethiopian change his skin, or the leopard his spots? So hard, almost,

will it be for you who have been accustomed to be intemperate, to learn

to live sober.

But do not despair; for what is impossible with man, is possible with

God. Of whom then should you seek for succor, but of him your Lord?

Who, though for this sin of drunkenness, he might justly turn away his

face from you; yet observe,

First, If you pour out your hearts before him in daily prayer, and ask

assistance from above, it may be God will endue you with power from on

high, and make you more than conquerors through Jesus Christ. Had you

kept up communion with him in prayer, you would not so long, by

drunkenness, have had communion with devils. But, like the Prodigal,

you have desired to be your own masters; you have lived without prayer,

depended on your own strength; and now see, alas! on what a broken reed

you have leaned. How soon have you made yourselves like the beasts that

have no understanding? But turn ye, turn ye from your evil ways. Come

to him with the repenting Prodigal saying, "Father we have sinned;" we

beseech thee, let not this sin of drunkenness have any longer dominion

over us. Lay hold on Christ by faith, and lo! It shall happen to you

even as you will. A

Second means I would recommend to you, in order to get the better or

drunkenness, is to avoid evil company. For it is the evil communication

of wicked men, that has drawn many thousands into this sin, and so

corrupted their good manners.

But you may say, If I leave my companions, I must expect contempt: for

they will certainly despise me for being singular. And thinkest thou, O

man, ever to enter in at the strait gate by a true conversion, without

being had in derision of them that are round about thee? No; though

thou mayst be despised, and not go to heaven, yet thou canst not go to

heaven without being despised: "For the friendship of the world is

enmity with God." And they that are born after the flesh, will

persecute those that are born after the Spirit. Let not, therefore, a

servile fear of being despised by a man that shall die, hinder thy

turning unto the living God. For what is a little contempt? It is but a

vapor which vanisheth away, and cometh not again. Better be derided by

a few companions here, than be made ashamed before men and angels

hereafter. Better be the song of a few drunkards on earth, than dwell

with them, where they will be eternally reproaching and cursing each

other in hell. Yet a little while, and they themselves shall praise thy

doings, and shall say, We, fools, counted his leaving us to be folly,

and his end to be without honor: but how is he numbered among the sons

of God, and his lot among the saints!

But I hasten to lay down a

Third means for those who would overcome the sin of drunkenness, to

enter upon a life of strict self-denial and mortification: for this

kind of sin goeth not forth but by prayer and fasting. It is true, this

may seem a difficult task; but then, we must thank ourselves for it;

for had we begun sooner, our work would have been the easier. And even

now, if you will but strive, the yoke of mortification will grow

lighter and lighter every day.

And now, by way of conclusion, I cannot but exhort all persons, high

and low, rich and poor, to practice a strict self-denial in eating and

drinking. For though "the kingdom of God consists not in meats and

drinks," yet an abstemious [moderate, sober, temperate] use of God's

good creatures, greatly promotes the spiritual life. And perhaps there

are more destroyed by living in a regular sensuality, than even by the

very sin I have been warning you of. I know indeed, that many, who are

only almost Christians, and who seek, but do not strive to enter into

the kingdom of God, urge a text of scripture to justify their

indulgence, saying, that "it is not what entereth into the man defileth

the man." And so we grant, when taken moderately; but then they should

consider, that it is possible, nay, it is proved by daily experience,

that a person may eat and drink so much as not to hurt his body, and

yet do infinite prejudice to his soul: for self- indulgence lulls the

soul into a spiritual slumber, as well as direct intemperance; and

though the latter may expose us to more contempt among men, yet the

former, if continued in, will as certainly shut us out from the

presence of God. St. Paul knew this full well; and therefore, though he

was the spiritual father of thousands, and was near upon finishing his

course, yet he says, it was his daily practice to "keep his body under,

and bring it into subjection, lest after he had preached to others, he

himself should be a cast-away," or disapproved of, or do something that

might make him an offense or stumbling-block to any of God's children:

for of his own, and all other saints final perseverance, he makes no

doubt, as is evident from many of his epistles; and the word ajdovkimo"

bears this sense, 2 Cor. 13:5 and sundry other places. But why urge I

the apostle's example, to excite you to a strict temperance in eating

and drinking? Rather let me exhort you only to put in practice the

latter part of the text, to labor to "be filled with the Spirit of

God," and then you will no longer search the scriptures to find

arguments for self-indulgence; but you will seal sincerely with

yourselves, and eat and drink no more at any time, than what is

consistent with the strictest precepts of the gospel. O beg of God,

that you may see, how you are fallen in Adam, and the necessity of

being renewed, ere you can be happy, by the Spirit of Jesus Christ! Let

us beseech him to enlighten us to see the treachery of our corrupt

hearts, and how pure and holy these bodies ought to be, that they ought

to be living temples of the Holy Ghost, and then we shall show

ourselves men. And being made temples of the Holy Ghost, by his

dwelling in our bodies here, though after death, worms may destroy

them, yet shall they be raised by the same Spirit at the general

resurrection of the last day, to be fashioned like unto Christ's

glorious body hereafter.

Which God of his infinite mercy grant, &c.

__________________________________________________________________

The Power of Christ's Resurrection

Philippians 3:10 -- "That I may know Him, and the power of his

resurrection."

The apostle, in the verses before the text, had been cautioning the

Philippians to "beware of the concision," Judaizing teachers, who

endeavored to subvert them from the simplicity of the gospel, by

telling them, they still ought to be subject to circumcision, and all

the other ordinances of Moses. And that they might not think he spoke

out of prejudice, and condemned their tenets, because he himself was a

stranger to the Jewish dispensation, he acquaints them, that if any

other man thought he had whereof he might trust in the flesh, or seek

to be justified by the outward privileges of the Jews, he had more: For

he was "circumcised the eighth day; of the stock of Israel (not a

proselyte, but a native Israelite); of the tribe of Benjamin (the tribe

which adhered to Judah when the others revolted); an Hebrew of the

Hebrews (a Jew both on the father's and mother's side); and as touching

the law, a Pharisee," the strictest sect amongst all Israel. To show

that he was no Gallio in religion, through his great, though misguided

zeal, he had persecuted the church of Christ; and "as touching the

righteousness of the law (as far as the Pharisees exposition of it

went, he was) blameless," and had kept it from his youth. But, when it

pleased God, who separated him from his mother's womb, to reveal his

Son in him, "What things were gain to me," (he says) those privileges I

boasted myself in, and sought to be justified by, "I counted loss for

Christ." And that they might not think he repented that he had done so,

he tells them, he was now more confirmed than ever in his judgment.

For, says he, "yea doubtless (the expression in the original rises with

a holy triumph) and I do count all things but loss for the excellency

of the knowledge of Christ Jesus my Lord." And that they might not

object that he said, and did not, he acquaints them, he had given

proofs of the sincerity of these professions, because for the sake of

them, he had suffered the loss of all his worldly things, and still was

willing to do more; for, "I count them but dung (no more than offals

thrown out to dogs) so that I may win, (or have a saving interest in)

Christ, and be found in him( as the manslayer in the city of refuge)

not having my own righteousness which is of the law, (not depending on

having Abraham for my father, or on any works of righteousness which I

have done, either to atone or serve as a balance for my evil deeds) but

that which is through the faith of Christ, the righteousness which is

of God by faith," a righteousness of God's appointing, and which will

be imputed to me, if I believe in Christ, "that I may know him, and the

power of his resurrection;" that I may have an experimental knowledge

of the efficacy of his resurrection, by feeling the influences of his

blessed Spirit on my soul. In which words two things are implied.

First, That Jesus Christ did rise from the dead.

Secondly, That it highly concerns us to know the power of his rising

again.

Accordingly, in the following discourse I shall endeavor to show,

First, That Christ is risen indeed from the dead; and that it was

necessary for him so to do; and,

Secondly, That it highly concerns us to know and experience the power

of his resurrection.

First, Christ is indeed risen.

That Jesus should rise from the dead was absolutely necessary;

1. First, On his own account. He had often appealed to this as the last

and most convincing proof he would give them that the was the Messiah,

"There shall no other sign be given you, than the sign of the prophet

Jonas." And again, "Destroy this temple of my body, and in three days I

will build it up." Which words his enemies remembered, and urged it as

an argument, to induce Pilate to grant them a watch, to prevent his

being stolen out of the grave. "We know that deceiver said, whilst he

was yet alive, after three days I will rise again." So that had he not

risen again, they might have justly said, we know that this man was an

impostor.

2. Secondly, It was necessary on our account. "He rose again" (says the

apostle) for our justification;" or that the debt we owed to God for

our sins, might be fully satisfied and discharged.

It had pleased the Father (for ever adored be his infinite love and

free grace) to wound his only Son for our transgressions, and to arrest

and confine him in the prison of the grave, as our surety for the guilt

we had contracted by setting at nought his commandments. Now had Christ

continued always in the grave, we could have had no more assurance that

our sins were satisfied for, than any common debtor can have of his

creditor's being satisfied, whilst his surety is kept confined. But he

being released from the power of death, we are thereby assured, that

with his sacrifice God was well pleased, that our atonement was

finished on the cross, and that he hath made a full, perfect, and

sufficient sacrifice, oblation, and satisfaction for the sins of the

world.

3. Thirdly, It was necessary that our Lord Jesus should rise again from

the dead, to assure us of the certainty of the resurrection of our own

bodies.

The doctrine of the resurrection of the body was entirely exploded and

set at nought among the Gentiles, as appears from the Athenians mocking

at, and calling St. Paul "a babbler and a setter forth of strange

doctrines," when he preached to them Jesus, and the resurrection. And

though it was believed by most of the Jews, as is evident from many

passages of scripture, yet not by all; the whole sect of the Sadducees

denied it. But the resurrection of Jesus Christ put it out of dispute.

For as he acted as our representative, if he our head be risen, then

must we also, who are his members, rise with him. And as in the first

Adam we all died, even so in him our second Adam we must all, in this

sense, be made alive.

As it was necessary, upon these accounts, that our blessed Lord should

rise from the dead; so it is plain beyond contradiction, that he did.

Never was any matter of fact better attested; never were more

precautions made use of to prevent a cheat. He was buried in a

sepulcher, hewn out of a rock, so that it could not be said that any

digged under, and conveyed him away. It was a sepulcher also wherein

never man before was laid; so that if any body did rise from thence, it

must be the body of Jesus of Nazareth. Besides, the sepulcher was

sealed; a great stone rolled over the mouth of it; and a band of

soldiers (consisting not of friends, but of his professed enemies) was

set to guard it. And as for his disciples coming by night and stealing

him away, it was altogether improbable: For it was not long since, that

they had all forsaken him, and they were the most backward in believing

his resurrection. And supposing it was true, that they came whilst the

soldiers slept; yet the soldiers must be cast into a deep sleep indeed,

that the rolling away so great a stone did not awake some of them.

And our blessed Lord's afterwards appearing at sundry times, and in

divers manners, to his disciples, as when they were assembled together,

when they were walking to Emmaus, when they were fishing: nay, and

condescending to show them his hands and feet, and his appearing to

above five hundred brethren at once, put the truth of his resurrection

out of all dispute.

Indeed, there is one objection that may be made against what has been

said, that the books wherein these facts are recorded were written by

his disciples.

And who more proper persons than those who were eye-witnesses of what

they related, and eat and drank with him after his resurrection? "But

they were illiterate and ignorant men." Yet as good witnesses of a

plain matter of fact, as the most learned masters in Israel. Nay, this

rendered them more proper witnesses. For being plain men, they were

therefore less to be suspected of telling or making a lie,

particularly, since they laid down their lives for a testimony of the

truth of it. We read indeed of Jacob's telling a lie, though he was a

plain man, in order to get his father's blessing. But it was never

heard since the world began, that any man, much less a whole set of

men, died martyrs, for the sake of an untruth, when they themselves

were to reap no advantage from it.

No, this single circumstance proves them to Israelites indeed, in whom

was no guile. And the wonderful success God gave to their ministry

afterwards, when three thousand were converted by one sermon; and

twelve poor fishermen, in a very short time enabled to be more than

conquerors over all the opposition men or devils could make, was as

plain a demonstration, that Christ was risen, according to their

gospel, as that a divine power, at the sound of a few ram's horns,

causes the walls of Jericho to fall down.

But what need we any farther witnesses? Believe you the resurrection of

our blessed Lord? I know that you believe it, as your gathering

together on this first day of the week in the courts of the Lord's

house abundantly testifies.

What concerns us most to be assured of, and which is the

Second thin I was to speak to, is, Whether we have experimentally known

the power of his resurrection; that is, Whether or not we have received

the Holy Ghost, and by his powerful operations on our hearts have been

raised from the death of sin, to a life of righteousness and true

holiness.

It was this, the great apostle was chiefly desirous to know. The

resurrection of Christ's body he was satisfied would avail him nothing,

unless he experienced the power of it in raising his dead soul.

For another, and that a chief end of our blessed Lord's rising from the

dead, was to enter heaven as our representative, and to send down the

Holy Ghost to apply that redemption he had finished on the cross, to

our hearts, by working an entire change in them.

Without this, Christ would have died in vain. For it would have done us

no service to have had his outward righteousness imputed to us, unless

we had an inward inherent righteousness wrought in us. Because, being

altogether conceived and born in sin, and consequently unfit to hold

communion with an infinitely pure and holy God, we cannot possibly be

made meet to see or enjoy him, till a thorough renovation has passed

upon our hearts.

Without this, we leave out the Holy Ghost in the great work of our

redemption. But as we were made by the joint concurrence and

consultation of the blessed trinity; and as we were baptized in their

name, so must all of them concur in our salvation: As the Father made,

and the Son redeemed, so must the Holy Ghost sanctify and seal us, or

otherwise we have believed in vain.

This then is what the apostle means by the "Power of Christ's

resurrection," and this is what we are as much concerned experimentally

to know, as that He rose at all.

Without this, though we may be moralists, though we may be civilized,

good-natured people, yet we are no Christians. For he is not a true

Christian, who is only one outwardly; nor have we therefore a right,

because we daily profess to believe that Christ rose again the third

day from the dead. But he is a true Christian who is one inwardly; and

then only can we be stiled true believers, when we not only profess to

believe, but have felt the power of our blessed Lord's rising from the

dead, by being quickened and raised by his Spirit, when dead in

trespasses and sins, to a thorough newness both of heart and life.

The devils themselves cannot but believe the doctrine of the

resurrection, and tremble; but yet they continue devils, because the

benefits of this resurrection have not been applied to them, nor have

they received a renovating power from it, to change and put off their

diabolical nature. And so, unless we not only profess to know, but also

feel that Christ is risen indeed, by being born again from above, we

shall be as far from the kingdom of God as they: our faith will be as

ineffectual as the faith of devils.

Nothing has done more harm to the Christian world, nothing has rendered

the cross of Christ of less effect, than a vain supposition, that

religion is something without us. Whereas we should consider, that

every thing that Christ did outwardly, must be done over again in our

souls; or otherwise, the believing there was such a divine person once

on earth, who triumphed over hell and the grave, will profit us no

more, than believing there was once such a person as Alexander, who

conquered the world.

As Christ was born of the Virgin's womb, so must he be spiritually

formed in our hearts. As he died for sin, so must we die to sin. And as

he rose again from the dead, so must we also rise to a divine life.

None but those who have followed him in this regeneration, or new-

birth, shall sit on thrones as approvers of his sentence, when he shall

come in terrible majesty to judge the twelve tribes of Israel.

It is true, as for the outward work of our redemption, it was a

transient act, and was certainly finished on the cross, but the

application of that redemption to our hearts, is a work that will

continue always, even unto the end of the world.

So long as there is an elect man breathing on the earth, who is

naturally engendered of the offspring of the first Adam, so long must

the quickening spirit, which was purchased by the resurrection of the

second Adam, that Lord from heaven, be breathing upon his soul.

For though we may exist by Christ, yet we cannot be said to exist in

him, till we are united to him by one spirit, and enter into a new

state of things, as certainly as he entered into a new state of things,

after that he rose from the dead.

We may throng and crowd about Christ, and call him "Lord, Lord," when

we come to worship before his footstool; but we have not effectually

touched him, till by a lively faith in his resurrection, we perceive a

divine virtue coming out of him, to renew and purify our souls.

How greatly then do they err who rest in a bare historical faith of our

Savior's resurrection, and look only for external proofs to evidence

it? Whereas were we the most learned disputers of this world, and could

speak of the certainty of this fact with the tongue of men and angels,

yet without this inward testimony of it in our hearts, though we might

convince others, yet we should never be saved by it ourselves.

For we are but dead men, we are like so many carcasses wrapt up in

grave clothes, till that same Jesus who called Lazarus from his tomb,

and at whose own resurrection many that slept arose, doth raise us also

by his quickening Spirit from our natural death, in which we have so

long lain, to a holy and heavenly life.

We might think ourselves happy, if we had seen the Holy Jesus after He

was risen from the dead, and our hands had handled that Lord of life.

But more happy are they who have not seen him, and yet having felt the

power of his resurrection, therefore believe in him. For many saw our

divine master, who were not saved by him; but whosoever has thus felt

the power of his resurrection, has the earnest of his inheritance in

his heart, he has passed from death to life, and shall never fall into

final condemnation.

I am very sensible that this is foolishness to the natural man, as were

many such like truths to our Lord's own disciples, when only weak in

faith, before he rose again. But when these natural men, like them,

have fully felt the power of his resurrection, they will then own that

this doctrine is from God, and say with the Samaritans, "Now we believe

not because of thy saying," for we ourselves have experienced it in our

hearts.

And O that all unbelievers, all letter-learned masters of Israel, who

now look upon the doctrine of the power of Christ's resurrection, or

our new birth, as an idle tale, and condemn the preachers of it as

enthusiasts and madmen, did but thus feel the power of it in their

souls, they would no longer ask, how this thing could be? But they

would be convinced of it, as much as Thomas was, when he saw the Lord's

Christ; and like him, when Jesus bud him reach out his hands and thrust

them into his side, in a holy confession they would cry out, "My Lord

and my God!"

But how shall an unbeliever, how shall the formal Christian come thus

to "know Christ, and the power of his resurrection?" God, who cannot

lie, has told us, "I am the resurrection and the life, whosoever liveth

and believeth in me, though he were dead, yet shall he live." Again,

says the apostle, "By faith we are saved, and that not of ourselves, it

is the gift of God."

This, this is the way, walk in it. Believe, and you shall live in

Christ, and Christ in you; you shall be one with Christ, and Christ one

with you. But without this, your outward goodness and professions will

avail you nothing.

But then, by this faith we are not to understand a dead speculative

faith, a faith in the head; but a living principle wrought in the heart

by the powerful operations of the Holy Ghost, a faith that will enable

us to overcome the world, and forsake all the affection for Jesus

Christ. For thus speaks our blessed Master, "Unless a man forsake all

that he hath, he cannot be my disciple."

And so the apostle, in the words immediately following the text, says,

"being made conformable to his death;" thereby implying, that we cannot

know the power of Christ's resurrection, unless we are made conformable

to him in his death.

If we can reconcile light and darkness, heaven and hell, then we may

hope to know the power of Christ's resurrection without dying to

ourselves and the world. But till we can do this, we might as well

expect that Christ will have concord with Belial.

For there is such a contrariety between the spirit of this world, and

the Spirit of Jesus Christ, that he who will be at friendship with the

one, must be at enmity with the other: "We cannot serve God and

mammon."

This may, indeed, seem a hard saying; and many, with the young man in

the gospel, may be tempted to go away sorrowful. But wherefore should

this offend them? For what is all that is in the world, the lust of the

eye, the lust of the flesh, and the pride of life, but vanity and

vexation of spirit?

God is love; and therefore, could our own wills, or the world, have

made us happy, he never would have sent his own dear Son Jesus Christ

to die and rise again, to deliver us from the power of them. But

because they only torment, and cannot satisfy, therefore God bids us to

renounce them.

Had any one persuaded profane Esau not to lose so glorious a privilege,

merely for the sake of gratifying a present corrupt inclination, when

he saw him about to sell his birth-right for a little red pottage,

would not one think that man to have been Esau's friend? And just thus

stands the case between God and us. By the death and resurrection of

Jesus Christ, we are new-born to an heavenly inheritance amongst all

them which are sanctified; but our own corrupt wills, would tempt us to

sell this glorious birth-right for the vanities of the world, which,

like Esau's red pottage, may please us for a while, but will soon be

taken away from us. God knows this, and therefore rather bids us

renounce them for a reason, than for the short enjoyment of them lost

the privilege of that glorious birth-right, to which, by knowing the

power of the resurrection of Jesus Christ, we are entitled.

O the depth of the riches and excellency of Christianity! Well might

the great St. Paul count all things but dung and dross for the

excellency of the knowledge of it. Well might he desire so ardently to

know Jesus, and the power of his resurrection. For even on this side

eternity it raises us above the world, and makes us to sit in heavenly

places in Christ Jesus.

Well might that glorious company of worthies, recorded in the Holy

scriptures, supported with a deep sense of their heavenly calling,

despise the pleasures and profits of this life, and wander about in

sheep-skins, and goat-skins, in dens and caves of the earth, being

destitute, afflicted, tormented.

And O that we were all like minded! That we felt the power of Christ's

resurrection as they did! How should we then "count all things as dung

and dross for the excellency of the knowledge of Christ Jesus our

Lord!" How should we then recover our primitive dignity, trample the

earth under our feet, and with our souls be continually gasping after

God?

And what hinders but we may be thus minded? Is Jesus Christ, our great

High Priest, altered from what he was? No, "he is the same yesterday,

today, and for ever." And though he is exalted to the right hand of

God, yet he is not ashamed to call us brethren. The power of his

resurrection is as great now as formerly, and the Holy Spirit, which

was assured to us by his resurrection, as ready and able to quicken us

who are dead in trespasses and sins, as any saint that ever lived. Let

us but cry, and that instantly, to Him that is mighty and able to save;

let us, in sincerity and truth, without secretly keeping back the least

part, renounce ourselves and the world; then we shall be Christians

indeed. And though the world may cast us out, and separate from our

company, yet Jesus Christ will walk with, and abide in us. And at the

general resurrection of the last day, when the voice of the archangel

and trump of God shall bid the sea and the graves to give up their

dead, and all nations shall appear before him, then will he confess us

before his Father and the holy angels, and we shall receive that

invitation which he shall then pronounce to all who love and fear him,

"Come, ye blessed children of my Father, inherit the kingdom prepared

for you from the beginning of the world.

Grant this, O Father, for thy dear Son's sake, Jesus Christ our Lord;

to whom, with Thee and the Holy Ghost, &c.

__________________________________________________________________

Intercession Every Christian's Duty

If we inquire, why there is so little love to be found amongst

Christians, why the very characteristic, by which every one should know

that we are disciples of the holy Jesus, is almost banished out of the

Christian world, we shall find it, in a great measure, owing to a

neglect or superficial performance of that excellent part of prayer,

Intercession, or imploring the divine grace and mercy in behalf of

others.

Some forget this duty of praying for others, because they seldom

remember to pray for themselves: and even those who are constant in

praying to their Father who is in heaven, are often so selfish in their

addresses to the throne of grace, that they do not enlarge their

petitions for the welfare of their fellow Christians as they ought; and

thereby fall short of attaining that Christian charity, that unfeigned

love to their brethren, which their sacred profession obliges them to

aspire after, and without which, though they should bestow all their

goods to feed the poor, and even give their bodies to be burned, yet it

would profit them nothing.

Since these things are so, I shall from the words of the text (though

originally intended to be more confined) endeavor, to show,

I. First, That it is every Christian's duty to pray for others as well

as for himself.

II. Secondly, Show, whom we ought to pray for, and in what manner we

should do it. And,

III. Thirdly, I shall offer some motives to excite all Christians to

abound in this great duty of intercession.

I. First, I shall endeavor to show, That it is every Christian's duty

to pray for others, as well as for himself.

Now Prayer is a duty founded on natural religion; the very heathens

never neglected it, though many Christian heathens amongst us do: and

it is so essential to Christianity, that you might as reasonably expect

to find a living man without breath, as a true Christian without the

spirit of prayer and supplication. Thus, no sooner was St. Paul

converted, but "behold he prayeth," saith the Lord Almighty. And thus

will it be with every child of God, as soon as he becomes such: prayer

being truly called, The natural cry of the new-born soul.

For in the heart of every true believer there is a heavenly tendency, a

divine attraction, which as sensibly draws him to converse with God, as

the lodestone attracts the needle.

A deep sense of their own weakness, and of Christ's fullness; a strong

conviction of their natural corruption, and of the necessity of

renewing grace; will not let them rest from crying day and night to

their Almighty Redeemer, that the divine image, which they lost in

Adam, may through his all-powerful mediation, and the sanctifying

operation of his blessed spirit, be begun, carried on, and fully

perfected both in their souls and bodies.

Thus earnest, thus importunate, are all sincere Christians in praying

for themselves: but then, not having so lively, lasting, and deep a

sense of the wants of their Christian brethren, they are for the most

part too remiss and defective in their prayers for them. Whereas, was

the love of God shed abroad in our hearts, and did we love our neighbor

in that manner, in which the Son of God our savior loved us, and

according to his command and example, we could not but be as

importunate for their spiritual and temporal welfare, as for our own;

and as earnestly desire and endeavor that others should share in the

benefits of the death and passion of Jesus Christ, as we ourselves.

Let not any one think, that this is an uncommon degree of charity; an

high pitch of perfection, to which not every one can attain: for, if we

are all commanded to "love our neighbor (that is every man) even as

ourselves," nay to "lay down our lives for the brethren;" then, it is

the duty of all to pray for their neighbors as much as for themselves,

and by all possible acts and expressions of love and affection towards

them, at all times, to show their readiness even to lay down their

lives for them, if ever it should please God to call them to it.

Our blessed Savior, as "he hath set us an example, that we should

follow his steps" in every thing else, so hath he more especially in

this: for in that divine, that perfect and inimitable prayer (recorded

in the 17th of St. John) which he put up just before his passion, we

find but few petitions for his own, though many for his disciples

welfare: and in that perfect form which he has been pleased to

prescribe us, we are taught to say, not my, but "our Father," thereby

to put us in mind, that, whenever we approach the throne of grace, we

ought to pray not for ourselves alone, but for all our brethren in

Christ.

Intercession then is certainly a duty incumbent upon all Christians.

II. Whom we are to intercede for, and how this duty is to be performed,

comes next to be considered.

1. And first, our intercession must be Universal. "I will, (says the

apostle) that prayers, supplications and intercessions be made for all

men." For as God's mercy is over all his works, as Jesus Christ died to

redeem a people out of all nations and languages; so we should pray,

that "all men may come to the knowledge of the truth, and be saved."

Many precious promises are made in holy writ, that the gospel shall be

published through the whole world, that "the earth shall be covered

with the knowledge of the Lord, as the waters cover the sea:" and

therefore it is our duty not to confine our petitions to our own

nation, but to pray that all those nations, who now sit in darkness and

in the shadow of death, may have the glorious gospel shine out upon

them, as well as upon us. But you need not that any man should teach

you this, since ye yourselves are taught of God, and of Jesus Christ

himself, to pray, that his kingdom may come; part of the meaning of

which petition is, that "God's ways may be known upon earth, and his

saving health among all nations."

2. Next to the praying for all men, we should, according to St. Paul's

rule, pray for Kings; particularly for our present sovereign King

George, and all that are put in authority under him: that we may lead

quiet lives, in all godliness and honesty. For, if we consider how

heavy the burden of government is, and how much the welfare of any

people depends on the zeal and godly conversation of those that have

the rule over them: if we set before us the many dangers and

difficulties, to which governors by their station are exposed, and the

continual temptations they be under to luxury and self-indulgence; we

shall not only pity, but pray for them: that he who preserved Esther,

David, and Josiah, "unspotted from the world," amidst the grandeur of a

court, and gave success to their designs, would also preserve them holy

and unblameable, and prosper all the works of their hands upon them.

But

3. Thirdly, you ought, in a more especial manner, to pray for those,

whom "the Holy Ghost hath made Overseers over you." This is what St.

Paul begs, again and again, of the churches to whom he writes: Says he

in the text, "Brethren, pray for us;" and again, in his epistle to the

Ephesians, "praying always, with all manner of supplication; and for me

also, that I may open my mouth boldly, to declare the mystery of the

gospel." And in another place, to express his earnestness in this

request, and the great importance of their prayers for him, he bids the

church "strive, (or, as the original word signifies, be in a agony)

together with him in their prayers." And surely, if the great St. Paul,

that chosen vessel, that favorite of heaven, needed the most

importunate prayers of his Christian converts; much more do the

ordinary ministers of the gospel stand in need of the intercession of

their respective flocks.

And I cannot but in a more especial manner insist upon this branch of

your duty, because it is a matter of such importance: for, no doubt,

much good is frequently withheld from many, by reason of their

neglecting to pray for their ministers, and which they would have

received, had they prayed for them as they ought. Not to mention, that

people often complain of the want of diligent and faithful pastors. But

how do they deserve good pastors, who will not earnestly pray to God

for such? If we will not pray to the Lord of the harvest, can it be

expected he will send forth laborers into his harvest?

Besides, what ingratitude is it, not to pray for your ministers! For

shall they watch and labor in the word and doctrine for you, and your

salvation, and shall not you pray for them in return? If any bestow

favors on your bodies, you think it right, meet, and your bounden duty,

to pray for them; and shall not they be remembered in your prayers, who

daily feed and nourish your souls? Add to all this, that praying for

your ministers, will be a manifest proof of your believing, that though

Paul plant, and Apollos water, yet it is God alone who giveth the

increase. And you will also find it the best means you can use, to

promote your own welfare; because God, in answer to your prayers, may

impart a double portion of his Holy Spirit to them, whereby they will

be qualified to deal out to you larger measures of knowledge in

spiritual things, and be enabled more skillfully to divide the word of

truth.

Would men but constantly observe this direction, and when their

ministers are praying in their name to God, humbly beseech him to

perform all their petitions: or, when they are speaking in God's name

to them, pray that the Holy Ghost may fall on all them that hear the

word; we should find a more visible good effect of their doctrine, and

a greater mutual love between ministers and their people. For ministers

hands would then be hold up by the people's intercessions, and the

people will never dare to villify or traduce those who are the constant

subjects of their prayers.

4. Next to our ministers, Our Friends claim a place in our

intercessions; but then we should not content ourselves with praying in

general terms for them, but suit our prayers to their particular

circumstances. When Miriam was afflicted with a leprosy from God, Moses

cried and said, "Lord, heal her." And when the nobleman came to apply

to Jesus Christ, in behalf of his child, he said, "Lord, my little

daughter lieth at the point of death, I pray thee to come and heal

her." In like manner, when our friends are under any afflicting

circumstances, we should endeavor to pray for them, with a particular

regard to those circumstances. For instance, is a friend sick? We

should pray, that if it be God's good pleasure, it may not be unto

death; but is otherwise, that he would give him grace so to take his

visitation, that, after this painful life ended, he may dwell with him

in life everlasting. Is a friend in doubt in an important matter? We

should lay his case before God, as Moses did that of the daughters of

Zelophehad, and pray, that God's Holy Spirit may lead him into all

truth, and give all seasonable direction. Is he in want? We should

pray, that his faith may never fail, and that in God's due time he may

be relieved. And in all other cases, we should not pray for our friends

only in generals, but suit our petitions to their particular sufferings

and afflictions; for otherwise, we may never ask perhaps for the things

our friends most want.

It must be confessed, that such a procedure will oblige some often to

break from the forms they use; but if we accustom ourselves to it, and

have a deep sense of what we ask for, the most illiterate will want

proper words to express themselves.

We have many noble instances in holy scripture of the success of this

kind of particular intercession; but none more remarkable than that of

Abraham's servant, in the book of Genesis, who being sent to seek a

wife for his son Isaac, prayed in a most particular manner in his

behalf. And the sequel of the story informs us, how remarkably his

prayer as answered. And did Christians now pray for their friends in

the same particular manner, and with the same faith as Abraham's

servant did for his master; they would, no doubt, in many instances,

receive as visible answers, and have as much reason to bless God for

them, as he had. But

5. As we ought thus to intercede for our friends, so in like manner

must we also pray for Our Enemies. "Bless them that curse you, (says

Jesus Christ) and pray for them that despitefully use you, and

persecute you." Which commands he enforced in the strongest manner by

his own example: in the very agonies and pangs of death, he prayed even

for his murderers, "Father, forgive them, for they know not what they

do!" This, it must needs be confessed, is a difficult duty, yet not

impracticable, to those who have renounced the things of this present

life, (from an inordinate love of which all enmities arise) and who

knowing the terrible woes denounced against those who offend Christ's

little ones, can, out of real pity, and a sense of their danger, pray

for those by whom such offenses come.

6. Lastly, and to conclude this head, we should intercede for all that

are any ways afflicted in mind, body, or estate; for all who desire,

and stand in need of our prayers, and for all who do not pray for

themselves.

And Oh! That all who hear me, would set apart some time every day for

the due performance of this most necessary duty! In order to which,

I shall now proceed,

III. To show the advantages, and offer some considerations to excite

you to the practice of daily intercession. And

1. First, It will fill your hearts with love one to another. He that

every day heartily intercedes at the throne of grace for all mankind,

cannot but in a short time be filled with love and charity to all: and

the frequent exercise of his love in this manner, will insensibly

enlarge his heart, and make him partaker of that exceeding abundance of

it which is in Christ Jesus our Lord! Envy, malice, revenge, and such

like hellish tempers, can never long harbor in a gracious intercessor's

breast; but he will be filled with joy, peace, meekness,

long-suffering, and all other graces of the Holy Spirit. By frequently

laying his neighbor's wants before God, he will be touched with a

fellow-feeling of them; he will rejoice with those that do rejoice, and

weep with those that weep. Every blessing bestowed on others, instead

of exciting envy in him, will be looked on as an answer to his

particular intercession, and fill his soul with joy unspeakable and

full of glory.

Abound therefore in acts of general and particular intercessions; and

when you hear of your neighbor's faults, instead of relating them to,

and exposing them before others, lay them in secret before God, and beg

of him to correct and amend them. When you hear of a notorious sinner,

instead of thinking you do well to be angry, beg of Jesus Christ to

convert, and make him a monument of his free grace; you cannot imagine

what a blessed alteration this practice will make in your heart, and

how much you will increase day by day in the spirit of love and

meekness towards all mankind!

But farther, to excite you to the constant practice of this duty of

intercession, consider the many instances in holy scripture, of the

power and efficacy of it. Great and excellent things are there recorded

as the effects of this divine employ. It has stopped plagues, it has

opened and shut heaven; and has frequently turned away God's fury from

his people. How was Abimelech's house freed from the disease God sent

amongst them, at the intercession of Abraham! When "Phineas stood up

and prayed," how soon did the plague cease! When Daniel humbled and

afflicted his soul, and interceded for the Lord's inheritance, how

quickly was an angel dispatched to tell him, "his prayer was heard!"

And, to mention but one instance more, how does God own himself as it

were overcome with the importunity of Moses, when he was interceding

for his idolatrous people, "Let me alone," says God!

This sufficiently shows, I could almost say, the omnipotency of

intercession, and how we may, like Jacob, wrestle with God, and by an

holy violence prevail both for ourselves and others. And no doubt it is

owing to the secret and prevailing intercessions of the few righteous

souls who still remain among us, that God has yet spared this miserably

sinful nation: for were there not some such faithful ones, like Moses,

left to stand in the gap, we should soon be destroyed, even as was

Sodom, and reduced to ashes like unto Gomorrah.

But, to stir you up yet farther to this exercise of intercession,

consider, that in all probability, it is the frequent employment even

of the glorified saints: for though they are delivered from the burden

of the flesh, and restored to the glorious liberty of the sons of God,

yet as their happiness cannot be perfectly consummated till the

resurrection of the last day, when all their brethren will be glorified

with them, we cannot but think they are often importunate in beseeching

our heavenly Father, shortly to accomplish the number of his elect, and

to hasten his kingdom. And shall now we, who are on earth, be often

exercised in this divine employ with the glorious company of the

spirits of just men made perfect? Since our happiness is so much to

consist in the communion of saints in the church triumphant above,

shall we not frequently intercede for the church militant here below;

and earnestly beg, that we may all be one, even as the Holy Jesus and

his Father are one, that we may also be made perfect in one?

To provoke you to this great work and labor of love, remember, that it

is the never ceasing employment of the holy and highly exalted Jesus

himself, who sits at the right hand of God, to hear all our prayers,

and to make continual intercession for us! So that he who is constantly

employed in interceding for others, is doing that on earth, which the

eternal Son of God is always doing in heaven.

Imagine therefore, when you are lifting up holy hands in prayer for one

another, that you see the heavens opened, and the Son of God in all his

glory, as the great high-priest of your salvation, pleading for you the

all-sufficient merit of his sacrifice before the throne of his heavenly

Father! Join then your intercessions with his, and beseech him, that

they may, through him, come up as incense, and be received as a

sweet-smelling favor, acceptable in the sight of God! This imagination

will strengthen your faith, excite a holy earnestness in your prayers,

and make you wrestle with God, as Jacob did, when he saw him face to

face, and his life was preserved; as Abraham, when he pleaded for

Sodom; and as Jesus Christ himself, when he prayed, being in an agony,

so much the more earnestly the night before his bitter passion.

And now, brethren, what shall I say more, since you are taught of Jesus

Christ himself, to abound in love, and in this good work of praying one

for another. Though ever so mean, though as poor as Lazarus, you will

then become benefactors to all mankind; thousands, and twenty times ten

thousands, will then be blessed for your sakes! And after you have

employed a few years in this divine exercise here, you will be

translated to that happy place, where you have so often wished others

might be advanced; and be exalted to sit at the right hand of our

All-powerful, All-prevailing Intercessor, in the kingdom of his

heavenly Father hereafter.

However, I cannot but in an especial manner press this upon you now,

because all ye, amongst whom I have now been preaching, in all

probability will see me no more: for I am now going (I trust under the

conduct of God's most Holy Spirit) from you, knowing not what shall

befall me: I need therefore your most importunate intercessions, that

nothing may move me from my duty, and that I may not "count even my

life dear unto myself, so that I may finish my course with joy, and the

ministry I have received of the Lord Jesus, to testify the gospel of

the grace of God!"

Whilst I have been here, to the best of my knowledge, I have not failed

to declare unto you the whole will of God: and though my preaching may

have been a savor of death unto death to some; yet I trust it has been

also a savor of life unto life to others; and therefore I earnestly

hope that those will not fail to remember me in their prayers. As for

my own part, the many unmerited kindnesses I have received from you,

will not suffer me to forget you: out of the deep, therefore, I trust

shall my cry come unto God; and whilst the winds and storms are blowing

over me, unto the Lord will I make my supplication for you. For it is

but a little while, and "we must all appear before the judgment seat of

Christ;" where I must give a strict account of the doctrine I have

preached, and you of your improvement under it. And O that I may never

be called out as a swift witness, against any of those, for whose

salvation I have sincerely, though too faintly, longed and labored!

It is true, I have been censured by some as acting out of sinister and

selfish views; "but it is a small matter with me to be judged by man's

judgment; I hope my eye is single; but I beseech you, brethren, by the

mercies of God in Christ Jesus, pray that it may be more so! And that I

may increase with the increase of grace in the knowledge and love of

God through Jesus Christ our Lord.

And now, brethren, what shall I say more? I could wish to continue my

discourse much longer; for I can never fully express the desire of my

soul towards you! Finally, therefore, brethren, "whatsoever things are

holy, whatsoever things are pure, whatsoever things are honest, what

soever things are of good report: if there be any consolation in

Christ, if any fellowship of the spirit," if any hopes of our appearing

to the comfort of each other at the awful tribunal of Jesus Christ,

"think of the things that you have heard," and of those which your

pastors have declared, and will yet declare unto you; and continue

under their ministry to "work out your own salvation with fear and

trembling:" so that whether I should never see you any more, or whether

it shall please God to bring me back again at any time, I may always

have the satisfaction of knowing that your conversation is such "as

becometh the gospel of Christ."

I almost persuade myself, that I could willingly suffer all things, so

that it might any ways promote the salvation of your precious and

immortal souls; and I beseech you, as my last request, "obey them that

have the rule over you in the Lord;" and be always ready to attend on

their ministry, as it is your bounden duty. Think not that I desire to

have myself exalted at the expense of another's character; but rather

think this, not to have any man's person too much in admiration; but

esteem all your ministers highly in love, as they justly deserve for

their work's sake.

And now, "brethren, I commend you to god, and to the word of his grace,

which is able to build you up, and give you an inheritance amongst all

them that are sanctified." May God reward you for all your works of

faith, and labors of love, and make you to abound more and more in

every good word and work towards all men. May he truly convert all that

have been convinced, and awaken all that are dead in trespasses and

sins! May he confirm all that are wavering! And may you all go on from

one degree of grace unto another, till you arrive unto the measure of

the stature of the fullness of Christ; and thereby be made meet to

stand before that God, "in whose presence is the fullness of joy, and

at whose right-hand there are pleasures for evermore!" Amen! Amen!

__________________________________________________________________

Persecution Every Christian's Lot

When our Lord was pleased to take upon himself the form of a servant,

and to go about preaching the kingdom of God; he took all opportunities

in public, and more especially in private, to caution his disciples

against seeking great things for themselves, and also to forewarn them

of the many distresses, afflictions and persecutions, which they must

expect to endure for his name's sake. The great apostle Paul therefore,

the author of this epistle, in this, as in all other things, following

the steps of his blessed Master, takes particular care, among other

apostolical admonitions, to warn young Timothy of the difficulties he

must expect to meet with in the course of his ministry: "This know

also, that in the last days perilous times shall come. For men shall be

lovers of their ownselves, covetous, proud, blasphemers, disobedient to

parents, unthankful, unholy, without natural affection, truce-breakers,

false accusers, incontinent, fierce, despisers of those that are good,

traitors, heady, high-minded, lovers of pleasure more than lovers of

God; having a form of godliness, but denying the power thereof: from

such turn away. For of this sort are they who creep into houses, and

lead captive silly women laden with sins, led away with divers lusts,

ever learning, and never able to come to the knowledge of the truth.

Now, as Jannes and Jambres (two of the Egyptian magicians) withstood

Moses (by working sham miracles) so do they also resist the truth; and

(notwithstanding they keep up the form of religion) are men of corrupt

minds, reprobate concerning the faith." But, in order to keep him from

sinking under their opposition, he tells him, that though God, for wise

ends, permitted these false teachers, as he did the magicians, to

oppose for some time, yet they should now proceed no farther: "For

their folly (says he) shall be made manifest unto all men, as theirs

(the Magicians) also was," when they could not stand before Moses

because of the boil; for the boil was upon the Magicians, as well as

upon all the Egyptians. And then, to encourage Timothy yet the more, he

propounds to him his own example; "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

Iconium, at Lystra; what persecutions I endured; but out of them all

the Lord delivered me." And then, lest Timothy might think that this

was only the particular case of Paul, says he, in the words of the

text, "Yea, and all that will live godly in Christ Jesus, shall suffer

persecution."

The words, without considering them as they stand in relation to the

context, contain an important truth, that persecution is the common lot

of every godly man. This is a hard saying, How few can bear it? I trust

God, in the following discourse, will enable me to make it good, by

showing,

I. What it is to live godly in Christ Jesus.

II. The different kinds of persecution to which they, who live godly,

are exposed.

III. Why it is, that godly men must expect to suffer persecution.

Lastly, We shall apply the whole.

1. First, Let us consider what it is to live godly in Christ Jesus.

This supposes, that we are made the righteousness of God in Christ,

that we are born again, and are one with Christ by a living faith, and

a vital union, even as Jesus Christ and the Father are One. Unless we

are thus converted, and transformed by the renewing of our minds, we

cannot properly be said to be in Christ, much less to live godly in

him. To be in Christ merely by baptism, and an outward profession, is

not to be in Him in the strict sense of the word: no; "They that are in

Christ, are new creatures; old things are passed away, and all things

are become new" in their hearts. Their life is hid with Christ in God;

their souls daily feed on the invisible realities of another world. To

"live godly in Christ," is to make the divine will, and not our own,

the sole principle of all our thoughts, words, and actions; so that,

"whether we eat or drink, or whatsoever we do, we do all to the glory

of God." Those who live godly in Christ, may not so much be said to

live, as Christ to live in them: He is their Alpha and Omega, their

first and last, their beginning and end. They are led by his Spirit, as

a child is led by the hand of its father; and are willing to follow the

Lamb withersoever he leads them. They hear, know, and obey his voice.

Their affections are set on things above; their hopes are full of

immortality; their citizenship is in heaven. Being born again of God,

they habitually live to, and daily walk with, God. They are pure in

heart; and, from a principle of faith in Christ, are holy in all manner

of conversation and godliness.

This is to "live godly in Christ Jesus:" and hence we may easily learn,

why so few suffer persecution? Because, so few live godly in Christ

Jesus. You may live formally in Christ, you may attend on outward

duties; you may live morally in Christ, you may (as they term it) do no

one an harm, and avoid persecution: but they "that will live godly in

Christ Jesus, shall suffer persecution."

2. Secondly, What is the meaning of the word Persecution, and how many

kinds there are of it, I come now to consider.

The word Persecution, is derived from a Greek word signifying to

pursue, and generally implies pursuing a person for the sake of his

goodness, or God's good-will to him. The

First kind of it, is that of the Heart. We have an early example of

this in the wicked one Cain, who, because the Lord had respect to Abel

and his offering, and not to him and his offering, was very wroth, his

countenance fell, and at length he cruelly slew his envied brother.

Thus the Pharisees hated and persecuted our Lord long before they laid

hold on him: and our Lord mentions being inwardly hated of men, as one

kind of Persecution his disciples were to undergo. This heart-enmity

(if I may so term it) is the root of all other kinds of Persecution,

and is, in some degree or other, to be found in the soul of every

unregenerated man; and numbers are guilty of this persecution, who

never have it in their power to persecute any other way. Nay, numbers

would actually put in practice all other degrees of persecution, was

not the name of Persecution become odious amongst mankind, and did they

not hereby run the hazard of losing their reputation. Alas! how many at

the great day, whom we know not now, will be convicted and condemned,

that all their life harbored a secret evil-will against Zion! They may

now screen it before men; but God seeth the enmity of their hearts, and

will judge them as Persecutors at the great and terrible day of

judgment.

Second degree of Persecution is that of the tongue; "out of the

abundance of the heart, the mouth speaketh." Many, I suppose, think it

no harm to shoot out arrows, even bitter words, against the disciples

of the Lord: they scatter their firebrands, arrows and death, saying,

"Are we not in sport?" But, however they may esteem it, in God's

account evil-speaking is a high degree of Persecution. Thus Ishmael's

mocking Isaac, is termed persecuting him. "Blessed are ye (says out

Lord) when men shall revile you and persecute you, and shall say all

manner of evil against you falsely for my name's sake." From whence we

may gather, that reviling, and speaking all manner of evil for Christ's

sake, is a high degree of persecution. For "a good name, *says the wise

man) is better than precious ointment," and, to many, is dearer than

life itself. It is a great breach of the sixth commandment, to slander

any one; but to speak evil of and slander the disciples of Christ,

merely because they are his disciples, must be highly provoking in the

sight of God; and such who are guilty of it (without repentance) will

find that Jesus Christ will call them to an account, and punish them

for all their ungodly and hard speeches in a lake of fire and

brimstone. This shall be their portion to drink. The

Third and Last kind of Persecution, is that which expresses itself in

Actions: as when wicked men separate the children of God from their

company; "Blessed are ye, (says our Lord) when they shall separate you

from their company:" or expose them to church-censures. "They shall put

you out of their synagogues;" threatening and prohibiting them from

making an open profession of his religion or worship; or interdicting

ministers for preaching his word, as the high-priests threatened the

apostles, and "forbad them any more to speak in the name of Jesus;" and

Paul breathed out threatenings and slaughters against the disciples of

the Lord: or when they call them into courts; "You shall be called

before governors," says our Lord: or when they fine, imprison, or

punish them, by confiscation of goods, cruel scourging, and, lastly,

death itself.

It would be impossible to enumerate in what various shapes persecution

has appeared. It is a many-headed monster, cruel as the grave,

insatiable as hell; and, what is worse, it generally appears under the

cloak of religion. But, cruel, insatiable, and horrid as it is, they

that live godly in Christ Jesus, must expect to suffer and encounter

with it in all its forms.

This is what we are to make good under our next general head.

3. Thirdly, Why is it that godly men must expect to suffer persecution?

And,

First, This appears from the whole tenor of our Lord's doctrine. We

will begin with his divine sermon on the mount. "Blessed are they who

are persecuted for righteousness sake; for theirs is the kingdom of

heaven." So that, if our Lord spoke truth, we are not so blessed as to

have an interest in the kingdom of heaven, unless we are or have been

persecuted for righteousness sake. Nay, our Lord (it is remarkable)

employs three verses in this beatitude, and only one in each of the

others; not only to show that it was a thing which men (as men) are

unwilling to believe, but also the necessary consequence of it upon our

being Christians. This is likewise evident from all those passages,

wherein our Lord informs us, that he came upon the earth, "not to send

peace, but a sword;" and that the father-in- law should be against the

mother-in-law, and a man's foes should be those of his own household.

Passages, which though confined by false prophets to the first, I am

persuaded will be verified by the experience of all true Christians in

this, and every age of the church. It would be endless to recount all

the places, wherein our Lord forewarns his disciples, that they should

be called before rulers, and thrust out of synagogues, nay, that the

time would come, wherein men should think they did God service to kill

them. For this reason he so frequently declared, that "unless a man

forsake all that he had, and even hated life itself, he could not be

his disciple." And therefore it is worthy our observation, that in the

remarkable passage, wherein our Lord makes such an extensive promise to

those who left all for him, he cautiously inserts persecution. "And

Jesus answered and said, Verily I say unto you, there is no man that

hath left house, or brethren, or sisters, or father, or mother, or

wife, or children, or lands, for my sake and the gospel's, but he shall

receive an hundred-fold now in this time; houses and brethren, and

sisters and mothers, and children and lands, with persecutions; (the

word is in the plural number, including all kinds of persecution) and

in the world to come eternal life." He that hath ears to hear, let him

hear what Christ says in all these passages, and then confess, that all

who will godly in Christ Jesus shall suffer persecution.

As this is proved from our Lord's doctrine, so it is no less evident

from his life. Follow him from the manger to the cross, and see whether

any persecution was like that which the Son of God, the Lord of glory,

underwent whilst here on earth. How was he hated by wicked men? How

often would that hatred have excited them to lay hold of him, had it

not been for fear of the people? How was he reviled, counted and called

a Blasphemer, a Wine-bibber, a Samaritan, nay, a Devil, and, in one

word, had all manner of evil spoken against him falsely? What

contradiction of sinners did he endure against himself? How did men

separate from his company, and were ashamed to walk with him openly?

Insomuch that he once said to his own disciples, "Will you also go

away?" Again, How was he stoned, thrust out of the synagogues,

arraigned as a deceiver of the people, a seditious and pestilent

fellow, an enemy of Caesar, and as such scourged, blind-folded, spit

upon, and at length condemned, and nailed to an accursed tree? Thus was

the Master persecuted, thus did the Lord suffer; and the servant is not

above his Master, nor the disciple above his Lord: "If they have

persecuted me, they will also persecute you," says the blessed Jesus.

And again, "Every man that is perfect (a true Christian) must be as his

Master," or suffer as he did. For in all these things our Lord has set

us an example, that we should follow his steps: and therefore, far be

it that any, who live godly in Christ Jesus, should henceforward expect

to escape suffering persecution.

But farther: not only our Lord's example, but the example of all the

saints that ever lived, evidently demonstrates the truth of the

apostle's assertion in the text. How soon was Abel made a martyr for

his religion? How was Isaac mocked by the son of the bond-woman? And

what a large catalogue of suffering Old Testament saints, have we

recorded in the 11th chapter of the Hebrews! Read the Acts of the

Apostles, and see how the first Christians were threatened, stoned,

imprisoned, scourged, and persecuted even unto death. Examine Church

History in after-ages, and you will find the murder of the innocents by

Herod, was but an earnest of the innocent blood which should be shed

for the sake of Jesus. Examine the experience of saints now living on

earth; and, if it were possible to consult the spirits of just men made

perfect, I am persuaded each would concur with the apostle in

asserting, that "all who will live godly in Christ Jesus, shall suffer

persecution."

How can it be otherwise in the very nature of things? Ever since the

fall, there has been a irreconcilable enmity between the seed of the

woman and the seed of the serpent. Wicked men hat God, and therefore

cannot but hate those who are like him: they hate to be reformed, and

therefore must hate and persecute those, who, by a contrary behavior,

testify of them, that their deeds are evil. Besides, pride of heart

leads men to persecute the servants of Jesus Christ. If they commend

them, they are afraid of being asked, Why do not you follow them? And

therefore because they dare not imitate, though they may sometimes be

even forced to approve their way, yet pride and envy make them turn

persecutors. Hence it is, that as it was formerly, so it is now, and so

will it be to the end of time; "He that is born after the flesh, (the

natural man, does and) will persecute him that is born after the

Spirit," the regenerate man. Because Christians are not of the world,

but Christ hath chosen them out of the world, therefore the world will

hate them. If it be objected against this doctrine, that we now live in

a Christian world, and therefore must not expect such persecution as

formerly; I answer, All are not Christians that are called so; and,

till the heart is changed, the enmity against God (which is the root of

all persecution) remains: and consequently Christians, falsely so

called, will persecute as well as others. I observed therefore, in the

beginning of this discourse, that Paul mentions those that had a form

of religion, as persons of whom Timothy had need be chiefly aware: for,

as our Lord and his apostles were mostly persecuted by their countrymen

the Jews, so we must expect the like usage from the Formalists of our

own nation, the Pharisees, who seem to be religious. The most horrid

and barbarous persecutions have been carried on by those who have

called themselves Christians; witness the days of queen Mary; and the

fines, banishments and imprisonments of the children of God in the last

century, and the bitter, irreconcilable hatred that appears in

thousands who call themselves Christians, even in the present days

wherein we live.

Persons, who argue against persecution, are not sufficiently sensible

of the bitter enmity of the heart of every unregenerate man against

God. For my own part, I am so far from wondering that Christians are

persecuted, that I wonder our streets do not run with the blood of the

saints: was mens power equal to their wills, such a horrid spectacle

would soon appear. But,

Persecution is necessary in respect to the godly themselves. If we have

not all manner of evil spoken of us, how can we know whether we seek

only that honor which cometh from above? If we have no persecutors, how

can our passive graces be kept in exercise? How can many Christian

precepts be put into practice? How can we love; pray for; and do good

to; those who despitefully use us? How can we overcome evil with good?

In short, how can we know we love God better than life itself? Paul was

sensible of all this, and therefore so positively and peremptorily

asserts, that "all who live godly in Christ Jesus, shall suffer

persecution."

Not that I affirm, all are persecuted in a like degree. No: this would

be contrary both to scripture and experience. But though all Christians

are not really called to suffer every kind of persecution, yet all

Christians are liable thereto: and notwithstanding some may live in

more peaceful times of the church than others, yet all Christians, in

all ages, will find by their own experience, that, whether they act in

a private or public capacity, they must, in some degree or other,

suffer persecution.

Here then I would pause, and, Lastly, by way of application, exhort all

persons,

First, To stand a while and examine themselves. For, by what has been

said, you may gather one mark, whereby you may judge whether you are

Christians or not. Were you ever persecuted for righteousness sake? If

not, you never yet lived godly in Christ our Lord. Whatever you may say

to the contrary, the inspired apostle, in the words of the text (the

truth of which, I think, I have sufficiently proved) positively

asserts, that all who will live godly in Him, shall suffer persecution.

Not that all who are persecuted are real Christians; for many sometimes

suffer, and are persecuted, on other accounts than for righteousness

sake. The great question therefore is, Whether you were ever persecuted

for living godly? You may boast of your great prudence and sagacity

(and indeed these are excellent things) and glory because you have not

run such lengths, and made yourselves so singular, and liable to such

contempt, as some others have. But, alas! this is not a mark of your

being of a Christian, but of a Laodicean spirit, neither how nor cold,

and sit only to be spewed out of the mouth of God. That which you call

prudence, is often, only cowardice, dreadful hypocrisy, pride of heart,

which makes you dread contempt, and afraid to give up your reputation

for God. You are ashamed of Christ and his gospel; and in all

probability, was he to appear a second time upon earth, in words, as

well as works, you would deny him. Awake therefore, all ye that live

only formally in Christ Jesus, and no longer seek that honor which

cometh of man. I do not desire to court you, but I entreat you to live

godly, and fear not contempt for the sake of Jesus Christ. Beg of God

to give you his Holy Spirit, that you may see through, and discover the

latent hypocrisy of your hearts, and no longer deceive your own souls.

Remember you cannot reconcile two irreconcilable differences, God and

Mammon, the friendship of this world with the favor of God. Know you

not who hath told you, that "the friendship of this world is enmity

with God?" If therefore you are in friendship with the world,

notwithstanding all your specious pretenses to piety, you are at enmity

with God: you are only heart-hypocrites; and, "What is the hope of the

hypocrite, when God shall take away his soul?" Let the words of the

text sound an alarm in your ears; O let them sink deep into your

hearts; "Yea, and all that will live godly in Christ Jesus, shall

suffer persecution."

Secondly, From the words of the text, I would take occasion to speak to

those, who are about to list themselves under the banner of Christ's

cross. What say you? Are you resolved to live godly in Christ Jesus,

notwithstanding the consequence will be, that you must suffer

persecution? You are beginning to build; but have you taken our Lord's

advice, to "sit down first and count the cost?" Have you well weighed

with yourselves that weighty declaration, "He that loveth father or

mother more than Me, is not worthy of Me;" and again, "Unless a man

forsake all that he hath he cannot be my disciple?" Perhaps some of you

have great possessions; will not you go away sorrowful, if Christ

should require you to sell all that you have! Others of you again may

be kinsmen, or some way related, or under obligations, to the

high-priests, or other great personages, who may be persecuting the

church of Christ: What say you? Will you, with Moses, "rather choose to

suffer affliction with the people of God, than enjoy the pleasures of

sin for a season?" Perhaps you may say, my friends will not oppose me.

That is more than you know: in all probability your chief enemies will

be those of your own household. If therefore they should oppose you,

are you willing naked to follow a naked Christ? And to wander about in

sheep-skins and goats-skins, in dens and caves of the earth; being

afflicted, destitute, tormented, rather than not be Christ's disciples?

You are now all following with zeal, as Ruth and Orpah did Naomi, and

may weep under the word; but are not your tears crocodiles tears? And,

when difficulties come, will you not go back form following your Lord,

as Orpah departed form following Naomi? Have you really the root of

grace in your hearts? Or, are you only stony-ground hearers? You

receive the word with joy; but, when persecution arises because of the

word, will you not be immediately offended? Be not angry with me for

putting these questions to you. I am jealous over you, but it is with a

godly jealousy: for, alas! how many have put their hands to the plough,

and afterwards have shamefully looked back? I only deal with you, as

our Lord did with the person that said, "Lord, I will follow thee

withersoever thou wilt. The foxes have holes, and the birds of the air

have nests, but the son of man, (says he) hath not where to lay his

head." What say you? Are you willing to endure hardness, and thereby

approve yourselves good soldiers of Jesus Christ? You now come on foot

out of the towns and villages to hear the word, and receive me as a

messenger of God: but will you not by and by cry out, Away with him,

away with him; it is not fit such a fellow should live upon the earth?

Perhaps some of you, like Hazael, may say, "Are we dogs, that we should

do this?" But, alas! I have met with many unhappy souls, who have drawn

back unto perdition, and have afterwards accounted me their enemy, for

dealing faithfully with them; though once, if it were possible, they

would have plucked out their own eyes, and have given them unto me. Sit

down therefore, I beseech you, and seriously count the cost, and ask

yourselves again and again, whether you count all things but dung and

dross, and are willing to suffer the loss of all things, so that you

may win Christ, and be found in him: for you may assure yourselves, the

apostle hath not spoken in vain, "All that will live godly in Christ

Jesus, shall suffer persecution."

Thirdly, The text speaks to you that are patiently suffering for the

truth's sake: "Rejoice, and be exceeding glad; great shall be your

reward in heaven." For to you it is given, not only to believe, but

also to suffer, and perhaps remarkably too, for the sake of Jesus! This

is a mark of your discipleship, an evidence that you do live godly in

Christ Jesus. Fear not, therefore, neither be dismayed. O be not weary

and faint in your minds! Jesus, your Lord, your life, cometh, and his

reward is with him. Though all men forsake you, yet will not he: no;

the Spirit of Christ and of glory shall rest upon you. In patience

therefore possess your souls. Sanctify the Lord God in your hearts. Be

in nothing terrified by your adversaries: on their part Christ is evil

spoken of; on your part his is glorified. Be not ashamed of your glory,

since others can glory in their shame. Think it not strange concerning

the fiery trial, wherewith you are or may be tried. The Devil rages,

knowing that he hath but a short time to reign. He or his emissaries

have no more power than what is given them from above: God sets them

their bounds, which they cannot pass; and the very hairs of your head

are all numbered. Fear not; no one shall set upon you to hurt you,

without your heavenly Father's knowledge. Do your earthly friends and

parents forsake you? Are you cast out of the synagogues? The Lord shall

reveal himself to you, as to the man that was born blind. Jesus Christ

shall take you up. If they carry you to prison, and load you with

chains, so that the iron enter into your souls, even there shall Chris

send an angel from heaven to strengthen you, and enable you, with Paul

and Silas, to "sing praises at midnight." Are you threatened to be

thrown into a den of lions, or cast into a burning fiery furnace,

because you will not bow down and worship the beast? Fear not; the God,

whom you serve, is able to deliver you: or, if he should suffer the

flames to devour your bodies, they would only serve, as so many fiery

chariots, to carry your souls to God. Thus it was with the martyrs of

old; so that once, when he was burning, cried out, "Come, you Papists,

if you want a miracle, here, behold one! This bed of flames is to me a

bed of down." Thus it was with almost all that suffered in former

times: for Jesus, notwithstanding he withdrew his own divinity from

himself, yet has always lifted up the light of his countenance upon the

souls of suffering saints. "Fear not therefore those that can kill the

body, and after that have no more that they can do; but fear Him only,

who is able to destroy both body and soul in hell." Dare, dare to live

godly in Christ Jesus, though you suffer all manner of persecution.

But,

Fourthly, Are there any true ministers of Jesus Christ here? You will

not be offended if I tell you, that the words of the text are, in an

especial manner, applicable to you. Paul wrote them to Timothy; and we,

of all men, that live godly in Christ Jesus, must expect to suffer the

severest persecution. Satan will endeavor to bruise our heels, let who

will escape: and it has been the general way of God's providence, in

times of persecution, to permit the shepherds first to be smitten,

before the sheep are scattered. Let us not therefore show that we are

only hirelings, who care not for the sheep; but, like the great

Shepherd and Bishop of souls, let us readily lay down our lives for the

sheep. Whilst others are boasting of their great perferments, let us

rather glory in our great afflictions and persecutions for the sake of

Christ. Paul rejoiced that he suffered afflictions and persecutions at

Iconium and Lystra: out of all, the Lord delivered him; out of all, the

Lord will deliver us, and cause us hereafter to sit down with him on

thrones, when he comes to judge the twelve tribes of Israel.

I could proceed; but I am conscious, in this part of my discourse, I

ought more particularly to speak to myself, knowing that Satan has

desired to have me, that he may sift me as wheat. Without a spirit of

prophecy, we may easily discern the signs of the times. Persecutions

even at the doors: the tabernacle of the Lord is already driven into

the wilderness: the ark of the Lord is fallen into the unhallowed hands

of uncircumcised Philistines. They have long since put us out of their

synagogues, and high- priests have been calling on civil magistrates to

exert their authority against the disciples of the Lord. Men in power

have been breathing out threatenings: we may easily guess what will

follow, imprisonment and slaughter. The storm has been gathering some

time; it must break shortly. Perhaps it may fall on me first.

Brethren therefore, whether in the ministry or not, I beseech you,

"pray for me," that I may never suffer justly, as an evil-doer, but

only for righteousness sake. O pray that I may not deny my Lord in any

wise, but that I may joyfully follow him, both to prison and to death,

if he is pleased to call me to seal his truths with my blood. Be not

ashamed of Christ, or of his gospel, though I should become a prisoner

of the Lord. Though I am bound, the word of God will not be bound: no;

an open, an effectual door is opened for preaching the everlasting

gospel, and men or devils shall never be able to prevail against it.

↑ Back to top