to the higher powers" (Rom. xiii. 1); and, “For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men" (1 Peter ii. 15). There are many arguments why we should reverence magistrates. They bear God's image, "I have said ye are gods" (Psalm lxxxii. 6); visible representators of his authority and dominion over the creatures, because of their majesty, largeness of command and empire, and because of their use, they are exalted supra alios, above others in their authority; but propter alios, for others in their use and benefit. But the supreme reason is the will of God. The magistrate was then an enemy to religion when this commandment was given forth, even then when that part of the world in which the church was seated was under the command of Nero, whose universal wickedness, and particular cruelty against the Christians, might tempt them to disobedience, and scorn of his authority: then God said, "Ye must needs be subject, not only for wrath, but also for conscience' sake;" then, "Fear God, honour the king," for so is the will of God. Now let atheists and antiscripturists, or the enemies of those who profess to live by Scripture, think, if they can, that the Christian religion doth not befriend human societies, or doth contain dangerous principles to government.

USE II.-It showeth us what to pray for for our princes and governors, efen a wise and an understanding heart, and a spirit of the fear of the Lord; that they may rule for God, and take his blessing along with them in all their affairs.

DOCTRINE II.—That God's testimonies are so excellent, that we should not be afraid nor ashamed to own them before any sort of men in the world; for David saith, "I will speak of thy testimonies also before kings, and will not be ashamed."

First, Observe, here are two things supposed, which might shut his mouth, and obstruct the confidence and boldness of his profession,-fear and shame. Fear represents danger in owning the ways of God: shame representeth mockage, scorn, and contempt. Fear considereth our superiors and governors; we fear them that have power and authority in their hands. Shame may arise, not only from the consideration of superiors, but inferiors and equals also. Fear respects the danger of the party professing; shame, the cause of matter professed. Therefore, of the two, to be ashamed of the ways of God, doth more destroy godliness, than to be afraid to own them; for then it is a sign we are not so soundly convinced, and deeply possessed of the goodness of them: for, Pudor est conscientia turpitudinis; "it is a consciousness of something that is base." Look, as on the contrary, to be ashamed of sin doth more wound it to the heart, than to be afraid of sin. Many a man is apprehensive of the danger of sin, who yet doth not hate it in his heart, but only abstaineth out of the fear of punishment: but when he is ashamed of sin, then he beginneth to hate sin as sin. In conversion, fear is stirring before shame as a man sick of a loathsome painful disease, is more and first affected with the pain, than with the nastiness, and filthiness, and putrefaction that accompanieth the disease; so here in religion, as the case is hopeful when ashamed of sin, so dangerous when ashamed of a strict holy course. A man may be willing to do that, which he dares not do for fear; but shame extinguisheth the willingness itself. In short, to be afraid affects our interests; to be ashamed respects the cause, the Gospel itself.

Secondly, I shall speak of them distinctly; and so,—

1st, Show why we should not be afraid to own the testimonies and ways of God before any sort of people in the world.

servants.

(1.) Because holy boldness in confession is an especial gift of God. David asketh it here: "Take not the word of truth utterly out of my mouth;" and promiseth, that if God would give him this gift, the splendour of worldly greatness should not dazzle his eyes, and he would behave himself as one armed against all terrors of men, or gotten above the hopes and fears of the present world. And indeed, it argueth some good degree of profiting in the word of God, when it is so with us. Fearlessness of men in God's cause, is an excellent grace, which God hath promised to his choice To Christ: "For the Lord God will help me, therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed" (Isa. 1. 7): "I shall not be confounded, for God is at my right hand." To Jeremiah, whom God set up as a brazen wall against all oppositions (Jer. i. 18); and to Ezekiel: " Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads" (chap. iii. 8). So to the disciples: "They shall bring you before rulers and governors: but take no thought how or what ye shall speak; for it shall be given you in the same hour what ye shall speak" (Matt. x. 18, 19). None have the gift of boldness, but those to whom God gives it. If left to ourselves, we shall falter, as Peter did at the damsel's question; but God will assist the resolved heart by his Spirit, and assist him in that very hour when the trial cometh: and then we need not be afraid before whomsoever we come, we need not be anxious. The servants of God beg this gift: "Grant unto thy servants, that with all boldness we may speak thy word" (Acts iv. 29); when the world rageth against them.

(2.) Though it be an especial gift of God, yet the duty is contained in our first dedication and resignation of ourselves to Christ; when we professed ourselves to be dead to every worldly interest, and promised to own him and his ways, whatever it cost us: "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. So likewise, whosoever he be of you that forsaketh not all he hath, he cannot be my disciple" (Luke xiv. 26, 33). Therefore, this should not be retracted, but verified in our whole course; for that showeth this dedication was sound: "Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end? For we are made partakers of Christ, if we hold the beginning of our confidence unto the end" (Heb. iii. 6-14). And therefore, we should be ready, with meekness and fear, always to give an answer to every man that asketh us a reason of the hope that is in us (1 Peter iii. 15). Λόγον ἐλπίδος is an account of our religion; root, ready to confess Christ in persecutions and dangers it is the same with roiμwc Exw, "I am ready not only to be bound, but to die at Jerusalem, for the name of the Lord Jesus" (Acts xxi. 13). The same with ἑτοιμασία της εἰρηνής το ευαγγελίε, “ the preparation of the Gospel of peace" (Eph. vi. 15). A prepared, resolved heart, to encounter all difficulties for the Gospel's sake, so satisfied with the truth and hopes thereof.

(3.) This duty is confirmed in us by many Christian graces; as faith, love to God, fear of God, a deep sense of the world to come. We are afraid to own God and his ways, because we have not such a high opinion

of God as we should have, but too great a love to ourselves; therefore, faith, fear, and love, are necessary to confirm and strengthen this resolution in us, and also the lively hope of blessedness to come.

1. Faith informeth us of the truth, goodness, power, and excellency of God; the worth of his favour, and the terror of his wrath; that the displeasure of God is much worse than the frowns of men. When we think of a higher Lord, why should we be afraid of a man, that shall die, and the son of man, that is as grass? If a great man stand by, we are not afraid of an underling. If the King of kings be with us, whom should we fear? "By faith Moses feared not the wrath of the king;" meaning Pharaoh. Why? "For he endured, as seeing him who is invisible" (Heb. xi. 27). A Heathen could say, Regum timendorum in proprios greges, reges in ipsos Imperium est Jovis. A believer should much more oppose God's heavenly majesty to their earthly dignity. Their power is great, and to be reverenced next to God; but God's is greater. We serve a King "whose power is everlasting, and whose kingdom endureth to all generations."

2. Love to God is necessary to confirm and strengthen this resolution in us; for that overcometh all terrors: "Nay, in all these things, we are more than conquerors, through him that loved us" (Rom. viii. 37). And, "Love is strong as death; jealousy is cruel as the grave; the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly be contemned" (Cant. viii. 6,7). There is an unconquerable force in love, it is a fire that cannot be quenched. When Christ hath us by the heart, it is much more than when he hath us by the head. They that make a religion of their opinions, and have a faith that never went deeper than their brains and fancies, are soon discouraged; but when "Christ dwelleth in the heart by faith" (Eph. iii. 17), there he resideth as in his strong citadel and castle. A Christian, because he loveth Christ, will own him, and his ways, and truth, though they be never so much despised in the world. A superficial bare assent to the Gospel may let Christ go; but a faith working by love will not.

3 The fear of God, or a deep awe and reverence of him, when we are more afraid to offend God, than to suffer from man. The Apostle, when he biddeth us to be ready to make profession, bids us do it "with meekness and fear" (1 Peter iii. 5). Meekness respects men; fear, a care to approve ourselves to God. The fear of men is checked by the fear of God: "Neither fear ye their fear, nor be afraid. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread" (Isa. viii. 12, 13). "Be not afraid of them that kill the body, and after that have no more that they can do: But I will forwarn you whom you shall fear; Fear him which, after he hath killed, hath power to cast into Hell" (Luke xx. 4, 5). A holy impression of God's excellency and greatness left upon the heart, is this fear that carrieth the cause clearly for God: and, as one nail driveth out another, the fear of men banisheth the fear of God out of our hearts. We are obliged to none so as to God, who hath the power of eternal life, and eternal death. What is a prison to Hell! a little vain glory, to eternal glory! the creature to God!

4. A deep sense of the other world. When we translate the scene from earth to Heaven, from this world to the next, and consider who is scorned there, received there, or rejected there, the temptation is lessened.

The

Apostle showeth, that a spirit of faith is at the bottom of confession with the mouth: "We having the same spirit of faith, believe, and therefore speak" (2 Cor. iv. 13). He that believeth another world, and hopeth for it, will never be cowardly and bashful, but will confidently confess Christ, and own him both in worship and conversation. A spirit of faith cannot be suppressed, but will break out and show itself, and not be ashamed of Christ, his truth, and ways.

Well then, Christians should be ashamed of that spirit of fear, bashfulness, and inconfidence, which keeps us from confessing Christ, and owning his ways. Kings are more formidable by their place and power than the rest of the world; but alas, we give place to the meanest men, and the smallest opposition maketh us give out: "We have not the spirit of fear, but the spirit of love, power, and a sound mind" (2 Tim. i. 7). The Christian spirit is a sober spirit, that valueth all things according to their weight; but not a dastardly spirit: a spirit of love and power, that owneth Christ with meekness, and a due respect to earthly tribunals; and yet with courage, as looking higher, to the throne of God.

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2ndly, We must not be ashamed to own the testimonies and ways of God before any sort of men in the world. The Apostle telleth us: I am not ashamed of the Gospel of Christ" (Rom. i. 16). The Gospel is such a pure sure rule, and offereth us such glorious hopes, that we should be ready to profess it without being ashamed of it. So he bids Timothy : "Be not ashamed of the testimony of the Lord, nor of me his prisoner" (2 Tim. i. 11), neither of the profession, nor of our companions in the profession, when they are under the greatest disgrace. So again: "If any man suffer as a Christian, let him not be ashamed, but glorify God on this behalf" (1 Peter iv. 16). It is matter of thanksgiving, not of shame. David is an instance, when Michal scoffed at him: "I will yet be more vile" (2 Sam. vi. 22). It is an honour to be dishonoured for Christ. The primitive Christians, when the Heathens reproached them, "Art thou not ashamed to believe in him that was crucified?" The answer was, "I am ashamed to believe in him that committed adultery," meaning the Heathen Jupiter. Affliction is no disgrace, but sin is.

But what danger is there of being ashamed of the Gospel, since Christianity is in fashion?

1. Sometimes the simplicity of the Gospel is contemned by the wits of the world, and therefore they either muster up the oppositions of science falsly so called, or else droll upon religion, and make it the common jest and by-word.

2. The stricter profession of the ways of God is under reproach. Though the nominal Christian and the serious Christian have the same Bible, and believe the same creed, and are baptized into one and the same profession; yet those that are false to their religion, will hate and scorn those that are true to it; and among the carnal, it will be matter of reproach to be serious and diligent. Now, though a gracious heart can be vile for God, yet others are afraid they shall be marked, and accounted precise, or Puritans; and so, by resisting an imaginary shame, they fall into an eternal reproach.

3. It may be the strict sort of Christians are the poorest sort; and though they be precious in the eyes of God, yet they are despised by men: "This people that knoweth not the law are accursed" (John vii. 49). "Have any of the Pharisees believed on him?" any people of quality? they shall

be accounted people of no port and breeding, if they are strictly Christian. Quantus in Christiano populo honor Christi cst, ubi religio ignobilem facit? coguntur esse viles ne mali videantur. Religion is too mean a thing for persons of quality, of their rank. Thus with many God's image is made a scorn, and the Devil's image had in honour; and serious godliness is made a by-word.

Now to fortify you against being ashamed of God, and his ways, take these considerations:

1st, The short continuance of this world's glory. Within a while we shall be levelled with the lowest, and our dust mixed with common earth: and shall we love the praise of men, more than the praise of God? This corruptible flesh must turn into a loathsome rottenness, though now it looketh high, and sets forth itself, and would be brave and lordly. But the "spirit must return to God that gave it," to be commanded into unseen and unknown regions: "All flesh is grass, and the glory of man as the flower of grass" (1 Peter i. 21).

2ndly, God is the fountain of honour; all things and persons receive an honour by having relation to him: "Have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons" (James ii. 1). Services mean in themselves, are accounted honourable with respect to princes. The reproach of Christ is enough to weigh down all the honours in the world: "Esteeming the reproach of Christ greater riches than the treasures of Egypt" (Heb. xi. 26).

3rdly, If your hearts be sincere with God, you will not be ashamed of his ways for, "Wisdom is justified of her children." In Luke it is, "All her children" (Luke vii. 35). They that have a faith which is the fruit of conviction only, may be ashamed: "Among the rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men, more than the praise of God" (John xii. 42, 43). But that faith which is the fruit of conversion will make us courageous in God's cause. In its infancy there may be some reliques of fear in a Christian; as "Nicodemus at first came to Jesus by night" (John iii. 39); but a grown faith counts it no loss of honour, or impeachment of dignity to become vile for God.

4thly, The eternal recompense: "Them that honour me, I will honour" (1 Sam. ii. 39). "That your faith may be found to praise, glory, and honour, at Christ's coming" (1 Peter ii. 7). On the other side, if we are ashamed of Christ, Christ will be ashamed of us for evermore: "Whosoever therefore shall be ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he cometh in the glory of his Father, with the holy angels" (Mark viii. 38). The eagle-eye of faith can look through all the pageantry of the world, and the mists and clouds of time, to the future state, the judgment that shall be made of things. To a believer's eye all the honour of the world is but a fancy and vain appearance, a scene in which a base fellow acteth the part of a prince.

5thly, The judgment of the world is not to be stood upon. Why should we desire the applause of the blind ungodly world, or make any great matter of their contempt and scorn? Shall the scorn of a fool be more to

us than the approbation of God? If they slight you, who slight God, and Christ, and their own salvation, why should you be troubled ? They