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SU F F E R I N G S:
BEST WORK IN THE WORST TIMES.
Wherein the Neceflity, Excellency, and Means of our readiness for
Sufferings are evinced and prescribed ; our Call to suffering cleared, and the great unreadiness of many professors bewailed.
THE EPISTLE, TO THE READER. Twas the observation of the learned Gerson (when the world was
not so old by many years as now it is) that mundus fenefcens patitur phantahas : The aged world, like aged persons, dotes and grows whim- . fical, in its old age; the truth of which observation is confirmed by no one thing more, than the fond and groundless dreams and phanatisms of tranquillity, and continuing prosperity, wherewith the multitude please themselves, even whilft the fins of the times are so great, and the signs of the times so sad and lowring as they are.
It is not the design of this Manual to scare and affright any man with imaginary dangers, much less to fow jealousies, and foment the discontents of the times; it being a just matter of lamentation that all the tokens of God's anger produce with many of us no better fruit but bold censures and loud clamours, instead of humiliation for
our own fins, and the due preparation to take up our own cross, and follow Christ in a suffering path, which is the only mark and aim of this tract.
We read the histories of the primitive sufferers, but not with a spirit prepared to follow them. Some censure them as too prodigal of their blood, and others commend their courage and constancy; but where are they that fincerely resolve and prepare to be followers of them who through faith and patience inherit the promises ? Heb. vi. 12. or take them for an “example of suffering, affliction, and “ of patience," Jam. v. 10.
It is as much our interest as it is our cluty to be seasonably awakened out of our pleasant but most pernicious drowziness. Troubles will be so much the more linking and intolerable, by low inuch the more they steal upon us by way of surprizal. For look, as expectation deflowers ang temporal comfort, by sucking out much of the sweetness
thereof before-hand, and so we find the less in it when we come to the actual enjoyment : So the expectation of evils abates much
of the dread and terror, by accuftoming our thoughts before-hand.to them, and making preparation for them: So that we find them not so grievous, amazing, and intolerable when they are come indeed.
This was exemplified to us very lively by holy Mr Bradford the martyr, when the keeper's wife came running into his chamber, saying, 60 Mr Bradford, I bring you heavy tidings, for to-morrow you must • be burned, your chain is now buying, and presently you must go to
Newgate. He put off his hat, and looking up to heaven, faid, o Lord, I thank thee for it ; I have looked for this a long time ; It comes not suddenly to me, the Lord make me worthy of it. See in this example the singular advantage of a prepared and ready foul.
Reader, The cup of sufferings is a very bitter cup, and it is but needful that we provide fomewhat to sweeten it, that we may be able to receive it with thanksgiving ; and what those sweetening ingredients are, and how to prepare them, you will have some direction and help in the following discourse ; which hath once already been presented to the public view, and that it may at this time allo (wherein nothing can be more seasonable) become farther useful and afiifting to the people of God in their present duties, is the hearty defire of
Acts xxi. 13. Then Paul answered, What mean ye to weep, and to break my heart?
For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
verning the motions of the clouds, then it is in dispofing and ordering the Ipirits and motions of the ministers of the gospel, who, in a mystical sense, are fruitful clouds, to difpenfe the fhowers of gofpel-blessings to the world. The motion of the clouds is not spontaneous, but they move as they are moved by the winds ; neither can gospel-ministers chuse their own stations, and govern their own motions, but must go when and where the Spirit and providence of God directs and guides them ; as will evidently appear in that dange
rous voyage to Jerusalem in which the apostle was at this time engaged, Acts xx. 22. “ And now, behold, I go bound in the Spirit to Je“ rusalem,” [bound in the Spirit:] Alluding to the watry vapours which are bound up in clouds, and conveyed according to the motions of the wind. This journey was full of danger; Paul foresaw his business was not only to plant the gospel at Jerusalem with his doctrine, but to water it also with his blood ; but fo effectually was his will determined by the will of God, that lie cheerfully complies with his duty cherein, whatsoever difficulties and dangers did attend it.
And indeed it was his great advantage, that the will of God was so plainly and convincingly revealed to him touching this matter; for no sooner did he employ himself to obey this call of God, but he is prefently assaulted by many strong temptations to decline it.
The first rub he met in his way was from the disciples of Tyre, who pretending to speak by the Spirit, said unto Paul, that he should not go up to Jerusalem, Acts xxi. 4. The Lord by this trying the spirit of his apostle much, as he did the young prophet coming from Judea . to Bethel, 1 Kings xiii. 18. but not with like fuccefs.
His next discouragement was at Cæfarea, where Agabus (whom Dorotheus affirms to be of the seventy-two difciples, and had before prophefied of the famine in the reign of Claudius, which accordingly came to pass) takes Paul's girdle, and binding his own hands and feet with it, faid, “ Thus iaith the Holy Ghost, fo thall the Jews at Je« rusalem bind the man that ownerh this girdle, and shall deliver “ him into the hands of the Gentiles,” Acts xxi. 11. And surely he was not ignorant what he must expect whenever he should fall into their hands; yet neither could this affright him from his duty.
But then, last of all, he meeteth with the forest trial from his dearest friends, who fell upon him with passionate intreaties and many tears, beleeching him to decline that journey: 0 they could not give up such a minister as Paul was ! this even melted him down, and almost broke his heart, which yet was ealer to do, than to turn him out of the path of obedience : Where, by the way, we may note two things:
First, That divine precept, not providence, is to rule out our way of duty.
Secondly, That no hindrances or discouragements whatsoever will juftify our neglect of a known duty.
All these rubs he palles over ; all these discouragement he overcame, with this heroic and truly Christian rofolution in the text; " What niean ye to weep, and to break my heart? For I am ready “ not to be bound only, but also to die at Jerusalem, for the name of o the Lord Jetus.” In which words we have,
1. A loving and gentle rebuke.
First, He lovingly and gently rebukes their fond and inordinate forrow for his departure, in these words, What mean ye to weep, and to break my heart? As if he should say, What mean thele pasionate intreaties and tempting tears ? To what purpose is all this ado? They are but so many inares of Satan, to turn my heart out of the way of obedience : You do as much as in you lies to break
heart; let there be no more of this I beseech you.
Secondly, He Jabours to charm their unruly paflions with a very quieting and calming argument; For I am ready, &c. ETO'S EXw, parate habeo. I am prepared and fitted for the greatest sufferings which thall befal me in the pursuit of my duty; be it a prison, or be it death, I am provided for either : Liberty is dear, and life much dearer, but Christ is dearer than either
But what was there in all this, to satisfy them whose trouble it was to see him fo forward ? Let the words be considered, and we shall find divers things in them to satisfy and quiet their hearts, and make them willing to give him up.
First, I am ready; that is, God hath fitted and prepared my heart for the greatest sufferings; this is the work of God: flesh and blood would never be brought to this, were not all its interests and inclinations subdued, and over-ruled by the Spirit of God, What do ye therefore in all this, but-work against the defign of God, who hath fitted and prepared my heart for this service?
Secondly, I am ready; that is, my will and resolution stands in a full bent, my heart is fixed, you cannot therefore study to do me a greater injury, than to discompose and disorder my heart' again, by casting such temptations as there in my way, to cause the flesh to rebel, and the enemy that is within to renew his opposition.
Thirdly, I am ready; that is, my heart is fo tixed to follow the call of God, whatever shall befal me, that all your tears and intreaties to the contrary are but cast away; they cannot alter my fixed purpose; you had as good be quiet, and cheerfully resign me to the will of God.
Thus you see the equipage and preparation of Paul's fpirit to receive both bonds and death for Christ at Jerusalem ; this made him: victorious over the temptations of friends, and the malice and cruelty of his enemies : By this readiness and preparation of his mind, he was carried through all, and enabled to finish his course with joy. From hence the observation is, Doft. That it is a blefjed and excellent thing for the people of God to be
prepared, and ready for the hardest services, and worst of sufferings, to wbich the Lord
call them This is that which every gracious beart is reaching after, praying, and striving to obtain ; but, ah! how few will attain it ! Certainly there are not many among the multitudes of the professors of this generation that can say as Paul here did, “ I am ready to be bound, or " to die for Christ."