crease aud benefit of his church and people. When the believers were scattered, and driven up and down, when exposed to hazards and inconveniences, it is said, "The hand of the Lord was with them; and a great number believed, and turned unto the Lord" (Acts xi. 21). God can make their loss turn to their increase. Christ often gets up upon the Devil's shoulders, and is beholden more to his enemies than to his friends in this sense, because that which would seem to stop his course, and to obscure his glory, doth advance it so much the more: "The things which happened unto me, have fallen out rather unto the furtherance of the Gospel" (Phil. i. 12) The Gospel was not extinguished by Paul's imprisonment, but propagated; I say, Paul's sufferings were as necessary as Paul's preaching, that the truth might gain, and that it might be known and heard of. God overrules all these actions for his glory, and for the benefit of his church.

USE I.-First, If we be not in this condition, let us look for it, and prepare for it. Religion is a stranger in the world, and therefore it is often ill-entreated; we have a stable happiness elsewhere, and here we must expect changes. All the comforts and hopes of the Scriptures are suited to such a condition; a great part of the Bible would be needless, and would be but as bladders given to a man who stands upon dry land, and never means to go into the waters. The comforts and provisions God hath made for us in the word would be useless, if such things did not befall us. Why hath God laid in so many supports, if we think never to be put to distress and troubles? Oh! then, think of these things beforehand, and make them familiar to you: The evil which I fear, is come upon me, saith Job. When the back is fitted, the burden will not be so dreadful; think of these things beforehand, that you may provide and prepare for them. Now, that you may not be strange at such kind of providences, consider four things.

1. The world will be the world still. There is a natural enmity between the two seeds, which will never be wholly laid aside, between the seed of the woman and the seed of the serpent (Gen. iii. 15), as natural an enmity as between the wolf and the lamb, the raven and the dove: "Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous" (1 John iii. 12). Separation and estrangement in course of life, is a provoking thing. Men that live in any sinful course, are loth any should part company with them, that there might be none to make them ashamed; therefore, when you draw from their sins, and do not run with them into the same excess of riot, they think it strange, your life is a reproof to them: "Me it [the world] hateth, because I testify of it, that the works thereof are evil" (John vii. 7); and, "Noah, &c., moved with fear, prepared an ark, &c., by the which he condemned the world" (Heb. xi. 7). Strictness is an object reviving guilt: every wicked man loves another, velut factorem, adjutorem et excusatorem, sui criminis; as one that favours his actions, and helps to excuse his actions. One wicked man doth not put another to the blush. It is no shame to be black in the country of the negroes; but when there is a distinction, some walk with God humbly and closely, certainly your life is a reproach to others that do not so; therefore they will hate you.

2. This enmity hath ever been working. The prophets and holy men of God have had experience of it: Abel was slain by Cain (Gen. iv. 18), .

Isaac scoffed at by Ishmael (Gen. xxi. 11), which example the Apostle allegeth, "He that was born after the flesh, persecuted him that was born after the Spirit" (Gal. iv. 29). So it was then, so it is now, and so it will ever be to the world's end. Ever it hath been the lot of God's children to suffer hard things from the men of this world, though they are related to them in the nearest bonds of kindred and acquaintance. Jacob, because of the blessing and birthright, was pursued to death by Esau, and driven out of his father's house (Gen. xxvii.); Moses, driven out of Egypt by his unkind brethren (Acts vii. 25—27); David, hunted up and down like a partridge upon the mountains; Jezebel sought Elijah's life; Micaiah, thrown into prison and hardly used; Elisha, pursued by Jehoram for his head. Instances are endless of this kind; ever there hath been an enmity, and ever will be.

3. Persecutions are greater and longer in the New Testament, than in the Old; why? Partly because the Old Testament church were under tutors and governors (Gal. iv. 1, 2); neither for light of knowledge, nor ardour of zeal, to be compared with the New Testament church, when “ the kingdom of Heaven suffereth violence" (Matt. xi. 12). Look, as Christ spared his disciples until they were fit for greater troubles, till fit for the new wine (Matt. ix. 17), so God spared that church. The church then had troubles; but, for the most part, they were not for religion, but for defection from God for their sins. And partly, too, because the church of the Old Testament was not so dispersed, but confined within the narrow bounds of one province or country; not mixed with the profane, idolatrous nations, nor exposed to their hatred, contradiction, and rage; but of Christians, the Apostle tells us this sect is everywhere spoken against. And partly, because Satan then had quiet reign over the blind world for a long time but now, when Christ comes to dispossess him, to turn out the strong man, the goods were in peace before; and now he hath but a short time, he hath " great wrath" (Rev. xii. 12). When Christ came to seize upon the world, it was quick and hot work; his force and violence was greater. Again, temporal promises were more in the eye of the covenant, where all things were wrapped up in types and figures. When prosperity signified happiness, and long life signified eternity, there were not such exercises and trials then; but now, "All that will live godly in Christ Jesus, shall suffer persecution" (2 Tim. iii. 12); but, since Christ hath set up his church, and brought light and immortality to the world, now troubles are greater.

4. Persecutions from pseudo-Christians will also be hot and violent : "Write, Blessed are the dead which die in the Lord from henceforth" (Rev. xiv. 13). Why, the dead that die in the Lord, they were always blessed from the beginning of the world; why such a solemn notice from Heaven? why "from henceforth?" The meaning is this: those that suffered under Pagan persecutions, all Christians would call them blessed that died in the Lord. Ay; but now, when the persecutions began under the pseudo-Christians, "Blessed are the dead which die in the Lord from henceforth" still. Nay, the persecutions here are greater than the Pagan, and of longer continuance; why? Because they have a show of Christ's authority, as the beast in the Revelation had horns like a lamb; that beast which spake like a dragon, deceived the nations, enchanted the world with her witchery and sorcery, that beast had a pretence of the authority of Christ (Rev. xiii. 11). And the purity of Christians is greater, and so

more enraging; and the great quarrel in the latter ages of the world is about a temporal interest. The spirit of the world is the spirit of antichristianism, and all those that hang upon her are of the spirit of the world: "They are of the world; therefore speak they of the world, and the world heareth them" (1 John iv. 5). Now, when these are contending for the world, this doth exceedingly inflame and heighten the rage against those that would endanger their worldly interest. You see there is cause to think that God will expose us also to our trials; therefore, we should be forewarned and prepared for these things, that they may not come upon us

unawares.

USE II.—If God's people are put into such a condition that they carry their lives in their hands, then learn from hence, that, if we have greater security for our lives and interests, we ought more to bless God, and to improve the season. It is a great mercy that we have laws to secure our religion and our interests; that we have Christian and Protestant magistrates to execute those laws, that we may in safety worship God in the public assemblies, and we ought to bless God. But then, if this be our condition, there are three duties required of us.

1. To acknowledge God in this mercy; for it is he that hath the hearts of magistrates in his own hands: "The king's heart is in the hand of the Lord, as the rivers of waters; he turneth it whithersoever he will (Prov. xxi. 1). Their thoughts, their designs, inclinations, and aversations, are in God's hands. And, as God hath power, so hath he promised this blessing, that he will give kings to be nursing fathers, and queens nursing mothers (Isa. xlix. 23). Well, there is a power and a promise; what follows then? Only that we praise God for so much of it as we have, and that we pray to God still for more, that we may under our kings and governors lead godly and quiet lives (1 Tim. ii. 1, 2); and therefore, if we have greater security for our lives and interests, God must be acknowledged.

2. Be so much the more in active obedience: "Then had the churches rest." And what then? 66 Walking in the fear of the Lord, and in the comfort of the Holy Ghost" (Acts ix.). When you have a good day, you should improve it well; when we may walk up and down in the security of laws, and serve God freely, oh! let us serve him much. We are not called to renounce our interests; therefore let us mortify our lusts. Fires are not kindled about us to consume our bodies; therefore let the fire of God burn up our lusts. If the saints are to quit their well-being, certainly it should not be grievous to us to part with our ill-being, with our sins, for God's service. Look, as Salvian (De Gub., lib. 3) saith, when our kings are Christians, and religion is not troubled by them, now God calls us to be more pure and holy in our conversations; now we do not shift for our lives, let us avoid occasions of evil; now we are not cast into prisons, let us confine ourselves to our closets, that we may serve God more cheerfully there.

3. Bear the lesser troubles with more patience, when this is not our condition, that our lives are carried in our hands from day to day. It was never so well with the people of God, but that, if not in kingdoms, yet in families, in parishes, in lesser societies, there will be some conflict. Now, these we should bear with more patience, because the children of God are exposed to that condition, that they have carried their lives in their hands from day to day : "Consider him that endured such contradiction of sin

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ners against himself, lest ye be wearied and faint in your minds" (Heb. xii. 3). You are not called unto a resistance to blood: as Julian the Apostate said to one, if he was so offended with their taunts, what would he be with the darts of the Persians? If we cannot suffer a reproach and an angry word for Christ; if we murmur when we are a little slighted and forgotten by men, and left out of the tale of the world, oh! what would we do if we were called to suffer greater things? "If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses?" (Jer. xii. 5;) that is, if thou canst not endure a scorn, reproach, and opposition of a few private wicked men that stand upon even ground with thee, how canst thou contend with horses, when there are other manner of oppositions?

USE III.-If this should now befall you, as it hath befallen God's choicest servants, and very likely so to do for those reasons I gave, then shrink not, but resolve to endure any extremity, rather than take any sinful course for your ease; nay, be not dejected if it should happen: "I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus" (Acts xxi. 13). There was one that had his life in his hand indeed, that had the courage to lay it down. To quicken you hereto, let me give a few considerations.

1. God hath given you greater things than possibly you can lose for his sake; though we should lose life and all, yet he hath given us his Christ. Saith Ambrose, We are indebted for a person of the Godhead; and shall we stick at our personal interests and concernments? Shall we not die for his honour, who died for our salvation? Die temporally for him, who maketh us to live eternally? and give that body as a sacrifice to the honour of Christ, which otherwise, by the law of nature, will become meat for the worms? Therefore every Christian should carry his life in his hand (Phil. i. 20), either by martyrdom or ministerial labours.

2. No evil is like to that evil which will befall us in forsaking God: "Fear not them which kill the body," &c. (Matt. x. 28.) Shall we, rather than run hazards with the sheep of Christ, be contented to howl with wolves in everlasting darkness? when we, for a little temporal danger, refusing to run hazard with Christ's sheep, shall be cast into Hell fire for evermore. If we are so tender of suffering, what will it be to suffer Hell fire?

3. All that we can lose, is abundantly made up in the other world: it is said they would not accept deliverance, “that they might obtain a better resurrection" (Heb. xi. 35). There is a resurrection from death to life, when we have come out upon ill terms, by accepting the enemy's deliverance. Ay; but there is a better resurrection when we come out upon God's terms, a resurrection to life and glory hereafter. Violence doth but open the prison door, and let out the soul that long hath desired to be with Christ; and therefore we should endure, as expecting this better resurrection.

4. Consider, upon what slight terms men will put their lives in their hands for other things; and shall we not run hazards for Christ? Many venture their lives for a humour, a little vain glory, to show a greatness of spirit; or they venture their lives upon revenges, upon a punctilio of honour. Some will venture their lives in the wars for one shilling a-day; and shall we not carry our lives in our hands for Christ? Scipio boasted of his soldiers, that they loved him so as to venture their lives for him, to

leap into the sea, and cast themselves down a steep rock: 'There are none of these, but, if I spake the word, shall go upon a tower, and throw himself down into the sea, if I bid him.' So Fulgentius's story of those that would obey their chief, whom they called Vetus, the old man of the mountains, if he bid them fall down a steep rock, to show their obedience; and shall not we venture our lives for Christ?

DOCTRINE II.-That, when our souls are continually in our hands, no kind of danger should make us warp and turn aside from the direction of God's word. Why?

1. A Christian should be above all temporal accidents; above carnal grief, carnal joy, worldly hope, worldly fear: he should be dead to the world; or else he is not thoroughly acquainted with the virtue of Christ's cross (Gal. vi. 14).

2. God can so restrain the malice of wicked men, that, though we carry our lives in our hands, we shall be safe enough for all that: "When a man's ways please the Lord, he maketh even his enemies to be at peace with him" (Prov. xvi. 7). Mark, the Lord he can secure you against men, when a man pleaseth the Lord; but, when a man pleaseth men, they cannot secure you against the Lord, they cannot save you harmless from the wrath of God, or answer for you to the Almighty, nor give you safety from the terrors of conscience. But, on the other side, many men, by pleas ing God, find more safety and comfort in opposing their lusts and the humours of men, than in complying with them. God's providence is wonderfully at work for his children, when they are reduced to the extremities. Either he can allay their fury, turn in convictions upon their consciences of the righteousness of those whom they molest and trouble, as when Saul hunted for David: "Thou art more righteous than I" (1 Sam. xxiv. 17). God puts conviction upon him; nay, sometimes, such a fear and reverence that they dare not: "Herod feared John, knowing that he was a just man" (Mark vi. 20). Or some check or bridle, some contrary interest that God can set up, that their hands are withered when they are stretched out against them, as was Jeroboam's hand; and therefore a Christian, though his life be in his hand, he should not warp; why? For God can mightily provide for him as to his temporal safety: "Who is he that will harm you, if ye be followers of that which is good?" (1 Peter iii. 13.) It is an indefinite proposition; sometimes it will be true. Let a man follow that which is good, who dares harm him? There is an awe, and he is kept safe, though not always.

3. We renounced all at our first coming to Christ: estate, credit, liberty, life, it was all laid at Christ's feet, if our hearts were really upright with him. A man must lay down self, whatever it be; else he cannot be Christ's disciple (Matt. xvi. 24; Luke xiv. 26). This was done in vow, in a time of peace; therefore it must be actually done and made good in a time of trouble. Your interests are God's, and are only given back to God again; your estate, life, liberty, and credit, all given up; why? That you may have something of value to esteem as nothing for Christ.

4. Our sufferings shall be abundantly recompensed and made up in the world to come: "I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed (Rom. viii. 18). For a man to stand comparing his interest or sufferings here in this world with the glory revealed, is as foolish a thing as if a man should set a thousand pound weight with a feather. So, "Our light affliction,"