Sermons on John 17

Sermon XXII

By Thomas Manton

Christ had urged several arguments on the behalf the apostles, their interest, his own departure, their danger in the world; this is the argument he now presseth. Their danger, because of the world's hatred, is set forth by the occasion of it; their office, 'I have given them thy word;' the cause of it,' They are not of the world;' which is amplified by their conformity to the pattern and example of Christ, 'Even as I am not of the world.' So that we have here the condition of the saints in the world, and then their constitution and temper.

'I have given them thy word.'—Partly by external revelation in his ministry during life, partly by inward illumination he had given them the knowledge of it: John xvi. 27, 'Ye have loved me, and have believed that I came out from God;' John xvii. 6, 'I have manifested thy name to the men which thou gavest me out of the world.' Partly by tradition or commission; he had left the word with them, not only that they might profess it, but preach it to others. There is an emphasis in 'thy word;' Christ grounded his plea with the Father upon it. Men are wont to respect those that suffer for their sake and cause.

'And the world hath hated them.'—By the world is meant that party which is contrary to Christ's kingdom; they are sometimes called 'the kingdom of darkness,' because the devil is their head and chief; sometimes 'the world,' because that is then- aim; they are-guided by the malicious spirit of Satan, and acted by their own ends and interests. Briefly, they are called 'the world,' either because the greatest, the most flourishing part of mankind are obstinate against the gospel; or because their whole bent, their way, their savour, is of the world, they relish nothing but the world, the wicked, unbelieving, obstinate part of the world. And it is said,' hath hated them.' Hitherto in their profession they have had but sad experience of the world, and in the course of their future ministry they can expect no better.

'Because they are not of the world.'—'Of the world;' that is, of that strain and sort of men; as of the devil, is to be swayed by him: John viii. 44, 'Ye are of your father the devil; and the lusts of your father ye will do.' They are different from the world in spirit, in wor­ship, in conversation.

In spirit, or in the frame of their hearts: 1 Cor. ii. 12, 'Now we have received, not the spirit of the world, but the spirit that is of God.' There is a particular genius that runneth out that way; they have other manner of affections and dispositions.

In worship, they are to root out inveterate superstitions, both among: Jews and Gentiles. Now men are tender of their old customs and traditions. Unconformity doth exasperate them, much more zealous, opposition against traditions received from their fathers.

In conversation, they are come out from among them, they are heteroclites: 1 Peter iv. 4, 'They think it strange that you run not with them to all excess of riot, speaking evil of you.' Their course is a countermotion to the fashions of the world; they have renounced worldly desires and practices.

'Even as I am not of the world,' most estranged from the customs and fashions of it: John viii. 23, 'Ye are from beneath, I am from above; ye are of this world, I am not of this world.' He tasted of the world's hatred: John xv. 18, 19, 'If the world hateth you, yon know it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have called you out of the world, therefore the world hateth you.' This is added for the consolation of the disciples, that it may not be grievous to them to suffer what their master suffered before them. When the king is wounded in battle, should the soldier shrink? They have my [Pg. 365] spirit, and are to inherit my office; and they that have Christ's spirit must look for Christ's entertainment Only when it is said,' Even as I am not of this world.' it noteth not an exact equality, but some con­formity. Christ never was of the world: Heb. vii. 26. He was 'holy, harmless, undefiled, separate from sinners;' that is, he never was of their number. After the fall, all men are of the world; but by regeneration they are so no more; therefore it is said, John xv. 19, Ye are not of the world, but I have chosen you out of the world.' Ye are separated by God's fan, the wheat from the chaff, and cut off from your old root by the sword of the word.

1. Observe, that Christians, especially ministers, to whom Christ hath given his word, must expect the world's hatred. I apply it to both, because Christ hath given the word to both; to ordinary christians by regeneration, to ministers by special commission. Ordinary christians are cut off from the world by the sword of the word, and conformity is the ground of love, as difformity and dissonancy of prac­tice is of hatred and aversation. And ministers have a special com­mission to preach it. And then both hold forth the word: ministers clearly, they manage the fan; and of private Christians it is said, Phil, ii. 15, 16, 'That ye be blameless and harmless, the sons of God, with­out rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of life? They copy out the word in their lives; they are a living sermon, a walking role; they preach by their lives: the truth is held forth in a minister's mouth, but in a believer's conversation.

[1.] Christians, that do not let fall the strictness and majesty of their conversations, if they keep the word that Christ hath given to them, that is, keep close to it, they most expect troubles. Christ's subjects are the world's rebels, and if they will not forfeit their allegiance to Christ, the world will fall upon them. You must not expect friends in the world; your great friend and patron is in heaven: John xvi. 33, 'In me ye shall have peace, in the world ye shall have tribulation.' He propoundeth it disjunctively; we have seldom both together. Christ leaveth his subjects in Satan's territories and dominions, that he might try their allegiance: 2 Tim. iii. 12, 'All that will live godly in Christ Jesus shall suffer persecution;' he doth not say, that profess Christ but that will live godly in Christ, that are strict, holy, true to their principles. And it is not an observation proper to that age. As long as the enmity lasts between the two seeds, opposition will con­tinue. Satan never wanted a party to support his empire. The per­secution of the church began in Abel, and will not be finished till the day of judgment; and it is a wonder to see an Abel without a Cain. Afterwards, in Abraham's family, Gal. iv. 25, 'As then, he that was born after the flesh persecuted him that was born after the spirit, so it is now;' and still we may say,' So it is now.' So it hath been, and so it will be. So afterward Jacob and Esau struggled together in the belly, and the quarrel began before the birth. And so it is in all ages; Satan hath not changed his nature, nor the world left its wont Emperors and kings have become Christian, but Satan never yet be­came Christian; and there never wanteth a strong faction in the world to abet him against the church. In our times we had great hopes, but [Pg. 366] still the spirit of enmity continueth, though under other forms and appearances. We see there is a quick conversion from a malignant to a sectary; the term is changed, hut not the person. I would not he mistaken. By a malignant, I mean that which the scripture meaneth, not one that dissents from others in civil matters, hut one that is an enemy to the power of godliness. And by a sectary, I mean one that is so in the scripture notion, a party-maker in the church, a carnal man under a plausible form, opposing the holy and strict ways of God. I tell you, this conversion is easy. A piece of soft wax, that was but now stamped with the shape of the devil, may be easily stamped again with the seal that is carved into the shape of an angel; the wax is the same, but the impression is different It is no new thing for the saint» of God to be in peril of false brethren, as well as of open enemies; nay, rather than sit out, the devil can make use of one saint to persecute another; as Asa, a good prince, put the prophet in the stocks, and Christ calleth Peter, Satan. The devil may abuse their zeal, and this is strange, that a lamb should act the wolf's part Usually indeed he maketh use of the world; it is the providence of God that the wicked hate Christ and his messengers. Christ doth usually reveal his ways to the world by the quality of the men that rise against them; it must needs be good what such men hate; their very respect would be a suspicion, and their approbation a contumely and disgrace; a man would have some cause to suspect himself if be had their favour. Thus you see Christians, though in a private sphere, that would live godly in Christ, must expect their share in the world's hatred. Now the Lord permits it, \~eiv\~ \~marturwn\~, 'for a testimony;' for a testimony to his servants, for a testimony against his adversaries, for a testimony to the ways of God; all these will be gathered out of the same expression, as it is recited by several evangelists: Mark xiii. 9,' They shall deliver ye up to councils, and in the synagogues ye shall be beaten; and ye shaU be brought before kings and rulers for my sake, for a testimony against them.' \~eiv\~ \~marturwn\~ \~autoiv\~, that by your zealous defence they may have a sufficient knowledge of the ways of God, and so be con­vinced or confounded by them: Luke xxi. 13, 'It shall turn to you for a testimony,' \~apobhsetai\~ \~de\~ \~umiv\~ \~eiv\~ \~marturiou\~, that is, a proof of your loyalty; and Mat xxiv. 14, it is only \~eiv\~ \~marturiou\~,' The gospel of the kingdom shall be preached in all the world for a witness;' implying, to the truth. God chooseth his eminent servants to be his champions, that the world may know that there is somewhat excellent in their principles, worth the suffering for. God will not have his servants to go to heaven without a testimony; nor his enemies to go to hell with­out a testimony, and a sting in their consciences; nor any age to pass away without a testimony.

[2.] Ministers; this is usually their portion; few of the apostles and prophets came to a natural death. As their calling is eminent, so are their sufferings: James v. 10, 'Take, my brethren, the prophets, who have suffered in the name of the Lord, for an example of suffer­ing affliction, and of patience.' He doth not say, Take them for an example of holiness, but of suffering and patience. They were the worthies of God, eminent for holiness, yet chiefly for sufferings. The prophets, that were God's own mouth, sheltered under the buckler of [Pg. 367] their special commission, sod the singular innocency and holiness of their lives, and yet they suffered; what recompense did they receive for all their pains, but saws and swords and dungeons? Now the ministers of all ages are mustered and enrolled for the same war with the prophets and apostles; we maintain the same cause, though with less vigour and strength, and we expect the same crown; why should we grudge to' drink of the same cup? In these latter times, God hath reserved the ministry for all the contempt and scorn that villany and outrage can heap upon their persons. But why should we look for better entertainment? You would think the world should hate false teachers; surely they have most cause: but if they slight us, and neglect to provide for us, remember it is a wonder that they do not persecute us. But this falleth out partly by the malice of men, partly by the providence of God.

(1.) By the malice of men. To preach is to bait the world. Praedicare nihil aliud est quam derivare in se furorem mundi. We are to cross carnal interests, to wrestle with vile affections, to pull the beast out of men's hearts; and we are like to be bruised in the con­flict: 1 Cor. xv. 32, 'I have fought with beasts at Ephesus;' most probably the rude multitude, that were ready to tear him in pieces when he cried down the worship of Diana. Carnal interests are very touchy, worse than vile affections. The doctrine of the gospel cannot be preached in power, but it draweth hatred upon the person that preacheth it: John vii. 7, 'The world cannot hate you, but me it hateth, because I testify of it that the works thereof are evil.' We are to contest with public miscarriages; interests and powers stir up the malice and rage of men; sore eyes cannot endure the light, nor a guilty conscience the word: John iii. 20, 'For every one that doeth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved.' The Ethiopians curse the sun: Rev. xi. 10, 'The two witnesses tormented them that dwell on the earth.' This drowsy world would fain take a nap and sleep, were it not for some bawling preach­ers. Proud, covetous, carnal men, men wedded to their interests, will hate us, if we preach in good earnest; as a good thresher maketh the straw to fly about his ears. Nay, and errors are more touchy than sins; a drunkard is more patient of conviction than a seducer. Errors take away the light of reason, and leave nothing but the pride of reason. A drunkard standeth upon lower ground; his practices can­not endure the test of the light of nature; but every erroneous person thinketh he standeth upon the upper ground, because of the height of his pride and the plausibleness of his notions.

(2.) By the providence of God. Preachers are like Gideon's lamps in earthen pitchers. Possibly the apostle may allude to it when he saith,' We carry this treasure in earthen vessels,' 2 Cor. iv. 7. Now, as when the pitcher is dashed to pieces, the lamp breaketh out to the amazement of the adversaries, so tile sufferings of ministers are a great confirmation to their doctrine.

Use 1. Advice to us—(1.) To prepare for sufferings; (2.) When they come, do not count it strange.

First, To prepare for sufferings. It will do us no hurt to be pre­pared for sufferings. It hath ever been the lot of God's people to be [Pg. 368] obnoxious to the world's hatred, and we ourselves cannot look for any exemption. I shall lay down several probabilities, to show when God is about to bring trouble on the church.

1. Observe, that after God hath laid in many spiritual comforts, there comes a time to lay them out again; and after great receipts, we are put upon great expenses. The disciples first enjoyed Christ's presence and ministry, and then were exposed to a dreadful persecution. John xi., Christ biddeth them 'make use of light, because darkness was coming upon them.' Never was the gospel powerfully preached but trials came: 1 Thee. i. 5,' For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance.' And it follows, ver. 6,' Te received the word with much affliction.' God will try how we can live upon the comforts of the gospel. Castles are first victualled, and then besieged: Heb. x. 32, 'After ye were illuminated, ye endured a great fight of afflictions.' The churches of Asia had horrible desolations after a powerful ministry. The Germans, after a sufficient promulgation of the gospel, suffered many sad years.

2. Observe, after trials and reformations there come trials and probations, that after we have submitted to the ways of God, we may honour them with sufferings. The ten persecutions were after Christ had set up the ordinances of the gospel The Marian and bloody days were after King Edward's reformation. God will have every truth honoured in its season. When the witnesses had finished the testi­mony of their prophecy, after a short time they were slain, Rev. xi.

3. Observe, when reformations stick in the birth, God will promote them by troubles; he taketh his own fan into his hand: Mat iii. 12, 'Whose fan is in his hand, and he will thoroughly pure his floor.' When men cannot or will not effect it, God will purge his floor, and cleanse the church from profane mixtures. Christ came with his whip to cleanse the temple, John ii. 15. Qrosthead prophesied that the church should not be reformed, but ore gladii crveitiandi. God usually tendereth a reformation to the world with a judgment in his hand; and if the reformation be obstructed, the judgment will proceed: Ezek. xxii. 12,13, 'She hath wearied herself with lies, and her great «sum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness; because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I nave caused my fury to rest upon thee.' When the pot is put over the fire, if the scum remaineth still, he overturneth all.

4 Observe, when there are great differences Among God's own people, the end is bitter. We warp in the sunshine. The dog is let loose that the sheep may run together. A piece of wax, when it is broken, put it together never so often, it will not close; but put it into the candle, and the ends stick close together. Bidley and Hooper could agree in a prison. A little before Diocletian's persecution, the church was rent and torn by intestine broils, pastor against pastor, and people against people Ease begets pride and wantonness, and that maceth way for contention. God may solder you in your own blood, and effect union by making yon objects of the same hatred and persecution. Nazianzen was wont to call the enemies of the church, [Pg. 369] \~konouv\~ \~diallaktav\~. The turbulent enemies many times prove the best reconcilers, and the wolves bring the sheep together.

5. Observe, libertines and fanatical persons, when they increase in power and numbers, become cruel: Jude 11, 'Woe unto them, for they nave gone in the way of Gain.' The Donatists are of detestable and accursed memory, because of their insolent cruelties: Hosea v. 5, 'The revolters are profound to make slaughter.' Men that have cast off the holy faith, after some profession, the Lord keep us from their tender mercies! The Arians grew bloody. Want of truth is usually made up by a supply of rage. Lees and dregs are usually very tart and sour.

6. Observe, when religion hath received wounds in the house of her friends, and occasion is given to the world by scandals to think evil of the ways of God, God taketh his scourge in his hand, and the devil hath an advantage, he stirreth the malignant world against the children-of God; as a sect of monsters, the gnostics, by their impure and libidinous courses, made Christianity odious, and then the heathens rose up against them as pests of mankind. Satan is a liar, but never his lies carry more pretence.

7. Observe, when there is a decay of the power of godliness and for­mality and contempt of the word take place, which are the usual effects of prosperity. As soon as we come out of miseries, we run into disorders; therefore God is wont to return us into our old chains and captivity, that we may wanton it no more: Hosea v. 15, 'I will go and return to my piece, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.' I will try them by adversity, I will try what rayrod will do to better my people. As also to discover hypocrites. When the ways of God are in fashion, many pretend for him; and so religion is turned into a fashion and empty pretence. Salvian observeth that the church, like a river, loseth in depth what it gaineth in breadth; as a woman that hath borne many children is with every birth the weaker; as a large body is less active. Carnal men coming under a profession of religion weaken the power of it

8. Observe, when professors grow worldly, this awakeneth the world's rage and God's rod. The men of the world take mammon for their God, and the conveniences of this life for their portion. Now when the children of God nut in for a share, and are all for worldly hopes and worldly interests, it stirreth up their sleepy enmity; they cannot endure to be discountenanced: Luke xvi. 8, 'The children of this world are in their generation wiser than the children of light' This is their generation and sphere; as a people take it ill to be beaten and foiled in their own land: They are active to recover their interest, and are full of watchful malice. God is very jealous of mammon; and when the world gets into the church, God's rod whippeth it out again. By the world God will show us the vanity of our aspiring projects. When vessels grow musty, they are not fit for use. I find the spirit of the world breathing in most Christians, who are proling for worldly greatness, as if they served the god of this world. Some transform their Christian hopes into a worldly hope, and look for a sudden com­ing of Christ in carnal pomp, and dream of greatness and dominion. [Pg. 370]

I shall say no more, bat that it is a doctrine fit for worldly age. The disciples had such a dream, and Christ cureth it by those threatenings, Mat xxiv. Bat because that was not a sufficient eon, but after Christ's resurrection they ask, Acts i. 6, 'Lord, wilt thou at this time restore the kingdom unto Israel?' therefore there were many persecu­tions in the primitive times. If ever God should send a scourge men would complain of their affecting worldly greatness, and aspiring to· raise their families.

Secondly, When sufferings come, do not think them strange: 1 John iii. 13, 'Marvel not, my brethren, if the world hate you.' Wonder is for things unusual We do not wonder at the darkness of the night, as we do at the darkness of an eclipse. Therefore if any thing were a marvel, this were, that ever it should be otherwise, that you ever see the church of God to have any ease and peace. We may stand wondering at the bounty of God, that we have so much peace as we have. The church must have a time of learning and training up, and must be in the school of afflictions and persecutions: 1 Peter iv. 12, 13, 'Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. But rejoice, inasmuch as ye are partakers of Christ's sufferings.' Alas! why should it now seem strange? Christ had foretold it, the constant experience of the church ratifies it The disposition of the world is the same; Satan never did, nor ever will turn Christian; and the world will never leave its old wont Why should we wonder at these things? When ministers are put to hardships, it may be their revenues straitened, scanted, why should we think it strange? The apostles had not so much. Paul was put to a hard shift for his living, to make tents. Obadiah fed the prophets, by fifty and fifty in a cave, with bread and water. Your means are short and straitened by the malice of men, the apostles had no standing revenues, and were put to-hard shifts for a livelihood. Therefore do not think it strange; it is. the bounty of God that it is no worse.

Use 2. Of caution.

1. Before you choose any way, do not judge of things by the world's hatred or applause. Why? 'I have given them thy word, therefore the world hateth them,' A philosopher could say, Nunquam tarn lene agitur cum raw hwnanie, trf meliora pfaceant plunbue—It was never so well with the world that the best things could please the most; therefore the world may appear against the ways of God. Be not swayed by their opinion in taking up the course of thy profession.

2. If thou art convinced, do not defer profession till the tunes are more quiet This is the deceit of men's hearts. Alas! when will the ways of God be exempted from persecution? Ton may expect it a long time. Will Satan ever be at an agreement with God? Do you ever think to hear of a Jesus without a cross? As the husbandman stands expecting till the river be drawn dry, and still it runs with a constant stream, so yon may expect till the times be more quiet, and the ways of God exempted from trouble; but the children of God must constantly expect trouble in the world The devil hath a potent and powerful faction in the world.

3. If thou dost profess the ways of God, take heed of giving Christ [Pg. 371] a short allowance; but first sit down and count the charges; come what will come, here I will stick: Luke xiv. 26,27,' 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. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of yon intending to build a tower, sitteth not down first and counteth the cost, whether he have sufficient to finish it?' &c. Thus should yon resolve upon sufficient evidence and demonstration. When a man hath set apart such a sum of money for building, he spends willingly and freely while that lasts; but after that is gone, every penny goes from him with grudging. So sit down and count the charges, and give Christ a large allowance.

4. If thon dost profess, do not allay the world's hatred by any carnal means, by abating one jot of your zeal, or by any fond compliance; for honour or dishonour, for esteem or disesteem, pat it into the hands of God: Prov. xvi. 7,' When a man's ways please the Lord, he maketh his enemies to be at peace with him;' as he made Jacob find favour with Esau, the three children in Babylon in the eyes of the prince. God hath the key of every man's heart and respect; we must not break open the door by carnal compliance, God hath a golden key, and he can open it; you must not force conscience, that your interest may be favoured.

5. When yon are actually burdened with the world's hatred in the course of your profession, be not dismayed. Whenever this is thy case, thon art an object of Christ's prayers. When Christ was to go to heaven, he remembers all that are hated for his sake. Christ maketh the world's hatred an argument, and we may conceive thence a ground of hope; it is a singular consolation, a sign yon belong to God, and have an interest in his care. If their hatred be for righteousness sake, and your being zealons in the ways of God, then you may know God will keep you; for that is the main request, 'Keep them through thine own name.' And why? 'Because I have given them thy word, therefore the world hates them.' The more they are our enemies for God's sake, the greater help will God afford us. Men use to send relief there where the battle is sharp and hottest; so when the battle is sharpest and hottest, thon hast an interest in God's protection.

Second point 'The world hateth them, because they are not of the world;' because of their strictness and holiness, they five contrary to their interests and lusts; this is the very cause.

Observe, there is such a sin as antipathy against the power of god­liness, or hatred of others because of their strictness in the service of God and diligence in heavenly things.

Here

1. I shall give you instances of this from the word of God.

2. Discoveries of this \~kakia\~, or malignity.

3. Reasons of it; and then come to apply it.

First, Instances of it from the scripture. The world's hatred is disguised under other pretences, but this is the proper cause of it. The word is the best judge of that, which is a searcher of the thoughts and intents of the heart God and his word have the same properties: Heb. iv. 12, 'The word of God is quick and powerful, and sharper [Pg. 372] than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.' Now what doth the word say? The word of God doth tell us doctrinally that it is so, and giveth in­stances and examples of it

1. Doctrinally, that it is so. Let us begin with that place which describeth the first rise of it: Gen. iii. 15, 'And I will put enmity between thee and the woman, and between thy seed and her seed.' There is a natural enmity between the two seeds, as there is between a toad and a man, a wolf and a lamb, a raven and a dove; so there is between the seed of the woman and the seed of the serpent; that is, between Christ and his upright followers, and so many of mankind as fall to the devil's share; an enmity that will never be laid aside while the world is the world, and till the devil turn Christian and be converted, which will never be. The next place is, Prov. xxix, 27, 'An unjust man is an abomination to the just, and he that is upright in the way is an abomination to the wicked.' There is a mutual enmity between the good and the bad, so as they can never piece in a firm friendship; only there is a difference between the prosecution of this hatred: the just hate not virum, but vitium; sin is to be hated, not the person; as we are not to love the sin for the person's sake, so we are not to hate the person for the sin's sake. A good man abhorreth that which is evil; he loatheth it in others, but chiefly in himself. Or, as the schools distinguish, there is odium abomnationie et offenrionie, and odium immiatmt. The godly are offended with the evil deeds of others, though they do not hate then· persons; but the wicked hate the godly, odio inimicitia, they have an inbred enmity against them, and seek their destruction, they hate them despitefully, because of the old hatred. The next place is, John xv. 19,' If ye were of the world, the world would love its own; bat because ye are not of the world, but I have chosen you out of the world, therefore the world hateth yon.' Yon fee men are divided into two ranks, some are of the world, and some are not of the world. Some there are whose hopes and hearts and conversation· are wholly here; their manners, the temper of their spirits, and the course of their worship, is wholly calculated for the world. Others there are that neither conform to the world in judg­ment, affections, nor practice, but wholly savour things past this life, are fitted for another world, breathe after it, and labour for it Now let us see what different entertainment both these meet with. Some are dandled on the world's knees, sock freely of the breasts of her consolation; others are troubled, and molested, and exercised with all manner of displeasures. And why? Because they are chosen out of the world, and called to the love and enjoyment of better things. It is true there may be contentions and emulations among the men of the world, as their lusts and interests interfere and cross one with another; but because they differ not in contrary general principles and ends, the hatred which they have towards their own is nothing so violent and extreme as that which they have against the godly; and they do not so hate one another but that they can easily agree in this common enmity against those who are upright with God; as Herod and Pontius Pilate did, and the Herodians ana pharisees against [Pg. 373] Christ, and Gebal, and Ammon, and Amalek against Israel. Thus you see doctrinally the scripture speaketh of such a thing.

2. By way of instance and example. Let us see how this spirit of enmity hath been working, and how the holy men of God have had bitter experience of it Abel was slain by Cain. Let us begin with Cain, the patriarch of unbelievers. Now the Holy Ghost giveth us a comment on that action: 1 John iii. 12, 'Not as Gain, 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.' The one was the seed of the woman, the other of the serpent; the one worshipped God after the right order, and brought the first, the fat, the tenth, to the Lord: the other was slight and careless in worship. The Targum of Jerusalem mentioneth a dispute that happened be­tween them concerning the providence of God, and the last judgment, and the world to come, and those wholesome doctrines by which godliness is maintained. Nan est judicium, nee judex, nee sccculwn aiivd, nee muntu pro justu, nee poenapro tmpiie. However, this we are sure, it was for his godliness that this outrage was committed upon him. Let us go a little lower; in the story of the patriarchs, we shall find Isaac scoffed at by Ishmael, Gen. xxi. 9; upon which practice of his, the apostle glosseth thus: Gal. iv. 29,' As he that was born after the flesh persecuted him that was born after the Spirit, so it is now.' Scoffing and mocking is a kind of persecution; ever so it was, and ever so it will be, while there are two seeds in the world. Whatever civility the men of the world have, they are all opposite to grace and godliness; and do not only refuse and resist it in them­selves, but hate it and persecute it in others. I say, they that have not the image of God in themselves, they cannot endure the lustre of it in others. And therefore it is the ordinary lot of God's children to suffer hard things from the men of the world. If you go a little further, Jacob, because of the blessing and birthright, was pursued to the death by Esau, and driven out of his father's house. Gen. xxvii. xxviii., and there was matter of godliness and profaneness in this: Heb. xii. 15,' Not as profane Esau, who for one morsel of bread sold his birthright' Instances are endless, but by these brought you see the point rally made good. And over and above what was to be proved, you may collect that no bonds of duty can allay it;' for in these instances given you may observe that Cain and Abel, Isaac and Ishmael, Jacob and Esau, were all brothers, members of the same church and family, tied to one another by the nearest! and strictest bonds of kindred and acquaintance; yet because the one was holy and the other wicked, did they hate one another.

Secondly, Discoveries that this hatred that is commenced against the people of God ariseth from an antipathy to godliness. This part of the discourse is necessary, because wicked men will not own that they hate others for their goodness; they disguise it with other pre­tences, as the Jews did excuse their hatred to Christ, when he told them, John x. 32, 'Many good words have I showed you from my Father; for which of these works do you stone me?' They could have no quarrel against him unless they would quarrel at a good turn, and reward evil for good. But ver. 33,' The Jews answered, For a [Pg. 374] good work we stone thee not, but for blasphemy, because thou, being 'set thyself equal with God.' So will carnal men say, it a man, makest is not for their holiness that they hate them, but for their pride, covetousness, censorioueneas, and hypocrisy. But when they neither hate, nor abhor, nor avoid these sins in themselves, or other men, yea, do wink at fouler and grosser evils, even against the light of nature, which themselves live in, or else tolerate and make nothing of them in their friends, they do clearly convince themselves, if they would attend to it, that the pretended causes of their hatred are but cloaks of their malice, which is truly raised in them by the contrariety of their nature to that which is good. Shall a leper loathe another because of a few pimples in his skin? or shall he that is tumbled into the ocean in drink vaunt against another who, on slippery ground, is fallen into a ditch? Besides, these allegations are usually false; for it is the fashion of evil men first to calumniate Christ and his followers, and then to hate them: as they would clothe the primitive Christiana with the skins of bears and of wild beasts, and then worry them and bait them with dogs, as if they were bears. From the beginning, Satan hath been both a liar and a murderer, John viii. 44; first a liar, then a murderer with the more pretence.

But to take off all cavils, let us see how it appeareth that this hatred is the effect of their abhorrence of that which is good and holy.

1. This is some discovery of it; because the servants of God have been hated most, and troubled by the worst men; which is a shrewd presumption that the proper reason of this hatred is because they are so evil and the other so good. So David condndeth from the ill conditions of his enemies, their bad nature, violence, and ingratitude: Ps. xxxviii. 20, 'They also that render evil for good are mine enemies, because I follow the thing that good is.' Inliero's time, about the 70th year of Christ, Nero made a law, Quisquis christianum se profitetur, tanquam generis humani convictus hostis, sine ulteriori sui defectione capite plectetur. Trajan moderated it, Id genus hominum non inquiri, repertos autem puniri oportere. So usually it falleth out that the worst and most virulent enemies to religious men are the vicious and debauched; those that are infamous for other crimes, atheists, whoremongers, and pot-companions; these have the greatest pique against them, because they cannot endure the brightness of God's image in them.

2. Because the best of men, who have the least alloy of corruptions, and are most eminent for strict and exemplary conversation, are most hated and maligned: Ps. lxiv. 5, 'They shoot their arrows at the per­fect;' 2 Tim. iii. 12, 'All that will live godly in Christ Jesus must suffer persecution.' Morality doth not exasperate; it shineth with a faint beam, and is not so troublesome to the sore eyes of the world; and they that have but the form and outward skin of godliness escape better than they that have the life and power of it. A wolf doth not worry a painted sheep. But when any are holy indeed, and of a strict innocency, they are hated, and contradicted, and spoken against.

3. Because when religion is accompanied with other things that a man would think should assuage malice and allay the heat and rage of men against them, yet it escapeth not. As for instance, godly [Pg. 375] meek men, that are guilty of nothing but worshipping God in sincerity, and desiring to go to heaven with all their hearts, are persecuted. If this hatred did only light upon busy intermeddles, that did trouble men's lusts and interests, it were another matter. Oditur in hominibua innocuts nomen innocuum. The primitive Christians were quiet and harmless, their weapons were prayers and tears; and they prayed for the health of their emperors, though they could not drink their healths. Cajus Sejiu vtr bonus, nisi quod chrtsitanus; yet he was hated for being a Christian. John the disciple of love, was ban­ished into Patmos. Moses, the meekest upon earth, had those that spoke against him. Chrysostom observeth of those holy men, Heb. xi. 38, 'They wandered about in deserts and mountains, and caves and dens of the earth,' \~alla\~ \~kai\~ \~ekei\~ \~ontev\~ \~efeuhon\~, they would not allow them the recess and retirement of a cave, or den, and obscure grot, where they were far enough from troubling the world; but they were hunted up and down like a partridge upon the mountains; and they were driven out of their obscure refuges, where they desired to worship God in silence. Though there are many excellences which are wont to deserve respect; as nobility of birth; there were many noble martyrs; Isaiah, of the blood royal, yet sawed asunder, as they report: eloquence and learning; the men of Lystra called Paul Mercurius, Acts xiv. 12, the god of eloquence, yet stoned him, ver. 19: philosophy and other learning, as Justin that is called Martyr, a learned man, and yet suffered. Mere Christianity and godliness is the mark and butt of spite and rage.

4. It appeareth by their invention of lies and ridiculous crimes to palliate their hatred; as against the primitive Christians their wor­shipping of an ass's head, their drinking the blood of a child in their meetings. These are a testimony to their consciences that they could find nothing against them 'but in the matter of their God.' Dan. vi. 6. They have no real matter against them, and therefore feign and suppose these crimes to justify their opposition, for they devise crimes because they find none.

5. Because, if a man be strict and conscientious, mortified, sober of life and behaviour, the world is apt to fudge him one of such a hated party. As if any named the name of God with reverence, they sus­pected them for heretics if they said, If the Lord will. And we read in the story of the French martyrs, when Sanpanlius reproved a man for swearing, he was presently suspected to be a Huguenot, and so condemned. As if it were said, in the language of the damsel to Peter,' Thou art one of them, for thy speech bewrayeth thee.' If any were humble, mortified, serious, the world suspecteth them.

6. The consciences of wicked men are as a thousand witnesses. Non amo te Sabedi, &c. Ask conscience what is the matter; they cannot look upon them without fear and shame. Their heart riseth against them; and what is the reason? All regular affection may be justified; the cause is bad, and men are loath to render it.

7. It appears by the joy wicked men take when they have anything offered to justify their opposition; as suppose by the scandals of any that profess the ways of God, as the heathens took an advantage from the impurity of the gnostics to defame all Christians. Regular [Pg. 376] zeal is accompanied with compassion, and flieth not from the persons to the cause, from the faulty to the innocent, to the whole generation of the just. It is hatred, \~prov\~ \~ta\~ \~genh\~, as Haman thought scorn to lay hands upon Mordecai alone, but sought to root out the whole seed of the Jews, Esther iii. 6.

Christ had urged several arguments on the behalf the apostles, their interest, his own departure, their danger in the world; this is the argument he now presseth. Their danger, because of the world's hatred, is set forth by the occasion of it; their office, 'I have given them thy word;' the cause of it,' They are not of the world;' which is amplified by their conformity to the pattern and example of Christ, 'Even as I am not of the world.' So that we have here the condition of the saints in the world, and then their constitution and temper.

'I have given them thy word.'—Partly by external revelation in his ministry during life, partly by inward illumination he had given them the knowledge of it: John xvi. 27, 'Ye have loved me, and have believed that I came out from God;' John xvii. 6, 'I have manifested thy name to the men which thou gavest me out of the world.' Partly by tradition or commission; he had left the word with them, not only that they might profess it, but preach it to others. There is an emphasis in 'thy word;' Christ grounded his plea with the Father upon it. Men are wont to respect those that suffer for their sake and cause.

'And the world hath hated them.'—By the world is meant that party which is contrary to Christ's kingdom; they are sometimes called 'the kingdom of darkness,' because the devil is their head and chief; sometimes 'the world,' because that is then- aim; they are-guided by the malicious spirit of Satan, and acted by their own ends and interests. Briefly, they are called 'the world,' either because the greatest, the most flourishing part of mankind are obstinate against the gospel; or because their whole bent, their way, their savour, is of the world, they relish nothing but the world, the wicked, unbelieving, obstinate part of the world. And it is said,' hath hated them.' Hitherto in their profession they have had but sad experience of the world, and in the course of their future ministry they can expect no better.

'Because they are not of the world.'—'Of the world;' that is, of that strain and sort of men; as of the devil, is to be swayed by him: John viii. 44, 'Ye are of your father the devil; and the lusts of your father ye will do.' They are different from the world in spirit, in wor­ship, in conversation.

In spirit, or in the frame of their hearts: 1 Cor. ii. 12, 'Now we have received, not the spirit of the world, but the spirit that is of God.' There is a particular genius that runneth out that way; they have other manner of affections and dispositions.

In worship, they are to root out inveterate superstitions, both among: Jews and Gentiles. Now men are tender of their old customs and traditions. Unconformity doth exasperate them, much more zealous, opposition against traditions received from their fathers.

In conversation, they are come out from among them, they are heteroclites: 1 Peter iv. 4, 'They think it strange that you run not with them to all excess of riot, speaking evil of you.' Their course is a countermotion to the fashions of the world; they have renounced worldly desires and practices.

'Even as I am not of the world,' most estranged from the customs and fashions of it: John viii. 23, 'Ye are from beneath, I am from above; ye are of this world, I am not of this world.' He tasted of the world's hatred: John xv. 18, 19, 'If the world hateth you, yon know it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have called you out of the world, therefore the world hateth you.' This is added for the consolation of the disciples, that it may not be grievous to them to suffer what their master suffered before them. When the king is wounded in battle, should the soldier shrink? They have my [Pg. 365] spirit, and are to inherit my office; and they that have Christ's spirit must look for Christ's entertainment Only when it is said,' Even as I am not of this world.' it noteth not an exact equality, but some con­formity. Christ never was of the world: Heb. vii. 26. He was 'holy, harmless, undefiled, separate from sinners;' that is, he never was of their number. After the fall, all men are of the world; but by regeneration they are so no more; therefore it is said, John xv. 19, Ye are not of the world, but I have chosen you out of the world.' Ye are separated by God's fan, the wheat from the chaff, and cut off from your old root by the sword of the word.

1. Observe, that Christians, especially ministers, to whom Christ hath given his word, must expect the world's hatred. I apply it to both, because Christ hath given the word to both; to ordinary christians by regeneration, to ministers by special commission. Ordinary christians are cut off from the world by the sword of the word, and conformity is the ground of love, as difformity and dissonancy of prac­tice is of hatred and aversation. And ministers have a special com­mission to preach it. And then both hold forth the word: ministers clearly, they manage the fan; and of private Christians it is said, Phil, ii. 15, 16, 'That ye be blameless and harmless, the sons of God, with­out rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of life? They copy out the word in their lives; they are a living sermon, a walking role; they preach by their lives: the truth is held forth in a minister's mouth, but in a believer's conversation.

[1.] Christians, that do not let fall the strictness and majesty of their conversations, if they keep the word that Christ hath given to them, that is, keep close to it, they most expect troubles. Christ's subjects are the world's rebels, and if they will not forfeit their allegiance to Christ, the world will fall upon them. You must not expect friends in the world; your great friend and patron is in heaven: John xvi. 33, 'In me ye shall have peace, in the world ye shall have tribulation.' He propoundeth it disjunctively; we have seldom both together. Christ leaveth his subjects in Satan's territories and dominions, that he might try their allegiance: 2 Tim. iii. 12, 'All that will live godly in Christ Jesus shall suffer persecution;' he doth not say, that profess Christ but that will live godly in Christ, that are strict, holy, true to their principles. And it is not an observation proper to that age. As long as the enmity lasts between the two seeds, opposition will con­tinue. Satan never wanted a party to support his empire. The per­secution of the church began in Abel, and will not be finished till the day of judgment; and it is a wonder to see an Abel without a Cain. Afterwards, in Abraham's family, Gal. iv. 25, 'As then, he that was born after the flesh persecuted him that was born after the spirit, so it is now;' and still we may say,' So it is now.' So it hath been, and so it will be. So afterward Jacob and Esau struggled together in the belly, and the quarrel began before the birth. And so it is in all ages; Satan hath not changed his nature, nor the world left its wont Emperors and kings have become Christian, but Satan never yet be­came Christian; and there never wanteth a strong faction in the world to abet him against the church. In our times we had great hopes, but [Pg. 366] still the spirit of enmity continueth, though under other forms and appearances. We see there is a quick conversion from a malignant to a sectary; the term is changed, hut not the person. I would not he mistaken. By a malignant, I mean that which the scripture meaneth, not one that dissents from others in civil matters, hut one that is an enemy to the power of godliness. And by a sectary, I mean one that is so in the scripture notion, a party-maker in the church, a carnal man under a plausible form, opposing the holy and strict ways of God. I tell you, this conversion is easy. A piece of soft wax, that was but now stamped with the shape of the devil, may be easily stamped again with the seal that is carved into the shape of an angel; the wax is the same, but the impression is different It is no new thing for the saint» of God to be in peril of false brethren, as well as of open enemies; nay, rather than sit out, the devil can make use of one saint to persecute another; as Asa, a good prince, put the prophet in the stocks, and Christ calleth Peter, Satan. The devil may abuse their zeal, and this is strange, that a lamb should act the wolf's part Usually indeed he maketh use of the world; it is the providence of God that the wicked hate Christ and his messengers. Christ doth usually reveal his ways to the world by the quality of the men that rise against them; it must needs be good what such men hate; their very respect would be a suspicion, and their approbation a contumely and disgrace; a man would have some cause to suspect himself if be had their favour. Thus you see Christians, though in a private sphere, that would live godly in Christ, must expect their share in the world's hatred. Now the Lord permits it, \~eiv\~ \~marturwn\~, 'for a testimony;' for a testimony to his servants, for a testimony against his adversaries, for a testimony to the ways of God; all these will be gathered out of the same expression, as it is recited by several evangelists: Mark xiii. 9,' They shall deliver ye up to councils, and in the synagogues ye shall be beaten; and ye shaU be brought before kings and rulers for my sake, for a testimony against them.' \~eiv\~ \~marturwn\~ \~autoiv\~, that by your zealous defence they may have a sufficient knowledge of the ways of God, and so be con­vinced or confounded by them: Luke xxi. 13, 'It shall turn to you for a testimony,' \~apobhsetai\~ \~de\~ \~umiv\~ \~eiv\~ \~marturiou\~, that is, a proof of your loyalty; and Mat xxiv. 14, it is only \~eiv\~ \~marturiou\~,' The gospel of the kingdom shall be preached in all the world for a witness;' implying, to the truth. God chooseth his eminent servants to be his champions, that the world may know that there is somewhat excellent in their principles, worth the suffering for. God will not have his servants to go to heaven without a testimony; nor his enemies to go to hell with­out a testimony, and a sting in their consciences; nor any age to pass away without a testimony.

[2.] Ministers; this is usually their portion; few of the apostles and prophets came to a natural death. As their calling is eminent, so are their sufferings: James v. 10, 'Take, my brethren, the prophets, who have suffered in the name of the Lord, for an example of suffer­ing affliction, and of patience.' He doth not say, Take them for an example of holiness, but of suffering and patience. They were the worthies of God, eminent for holiness, yet chiefly for sufferings. The prophets, that were God's own mouth, sheltered under the buckler of [Pg. 367] their special commission, sod the singular innocency and holiness of their lives, and yet they suffered; what recompense did they receive for all their pains, but saws and swords and dungeons? Now the ministers of all ages are mustered and enrolled for the same war with the prophets and apostles; we maintain the same cause, though with less vigour and strength, and we expect the same crown; why should we grudge to' drink of the same cup? In these latter times, God hath reserved the ministry for all the contempt and scorn that villany and outrage can heap upon their persons. But why should we look for better entertainment? You would think the world should hate false teachers; surely they have most cause: but if they slight us, and neglect to provide for us, remember it is a wonder that they do not persecute us. But this falleth out partly by the malice of men, partly by the providence of God.

(1.) By the malice of men. To preach is to bait the world. Praedicare nihil aliud est quam derivare in se furorem mundi. We are to cross carnal interests, to wrestle with vile affections, to pull the beast out of men's hearts; and we are like to be bruised in the con­flict: 1 Cor. xv. 32, 'I have fought with beasts at Ephesus;' most probably the rude multitude, that were ready to tear him in pieces when he cried down the worship of Diana. Carnal interests are very touchy, worse than vile affections. The doctrine of the gospel cannot be preached in power, but it draweth hatred upon the person that preacheth it: John vii. 7, 'The world cannot hate you, but me it hateth, because I testify of it that the works thereof are evil.' We are to contest with public miscarriages; interests and powers stir up the malice and rage of men; sore eyes cannot endure the light, nor a guilty conscience the word: John iii. 20, 'For every one that doeth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved.' The Ethiopians curse the sun: Rev. xi. 10, 'The two witnesses tormented them that dwell on the earth.' This drowsy world would fain take a nap and sleep, were it not for some bawling preach­ers. Proud, covetous, carnal men, men wedded to their interests, will hate us, if we preach in good earnest; as a good thresher maketh the straw to fly about his ears. Nay, and errors are more touchy than sins; a drunkard is more patient of conviction than a seducer. Errors take away the light of reason, and leave nothing but the pride of reason. A drunkard standeth upon lower ground; his practices can­not endure the test of the light of nature; but every erroneous person thinketh he standeth upon the upper ground, because of the height of his pride and the plausibleness of his notions.

(2.) By the providence of God. Preachers are like Gideon's lamps in earthen pitchers. Possibly the apostle may allude to it when he saith,' We carry this treasure in earthen vessels,' 2 Cor. iv. 7. Now, as when the pitcher is dashed to pieces, the lamp breaketh out to the amazement of the adversaries, so tile sufferings of ministers are a great confirmation to their doctrine.

Use 1. Advice to us—(1.) To prepare for sufferings; (2.) When they come, do not count it strange.

First, To prepare for sufferings. It will do us no hurt to be pre­pared for sufferings. It hath ever been the lot of God's people to be [Pg. 368] obnoxious to the world's hatred, and we ourselves cannot look for any exemption. I shall lay down several probabilities, to show when God is about to bring trouble on the church.

1. Observe, that after God hath laid in many spiritual comforts, there comes a time to lay them out again; and after great receipts, we are put upon great expenses. The disciples first enjoyed Christ's presence and ministry, and then were exposed to a dreadful persecution. John xi., Christ biddeth them 'make use of light, because darkness was coming upon them.' Never was the gospel powerfully preached but trials came: 1 Thee. i. 5,' For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance.' And it follows, ver. 6,' Te received the word with much affliction.' God will try how we can live upon the comforts of the gospel. Castles are first victualled, and then besieged: Heb. x. 32, 'After ye were illuminated, ye endured a great fight of afflictions.' The churches of Asia had horrible desolations after a powerful ministry. The Germans, after a sufficient promulgation of the gospel, suffered many sad years.

2. Observe, after trials and reformations there come trials and probations, that after we have submitted to the ways of God, we may honour them with sufferings. The ten persecutions were after Christ had set up the ordinances of the gospel The Marian and bloody days were after King Edward's reformation. God will have every truth honoured in its season. When the witnesses had finished the testi­mony of their prophecy, after a short time they were slain, Rev. xi.

3. Observe, when reformations stick in the birth, God will promote them by troubles; he taketh his own fan into his hand: Mat iii. 12, 'Whose fan is in his hand, and he will thoroughly pure his floor.' When men cannot or will not effect it, God will purge his floor, and cleanse the church from profane mixtures. Christ came with his whip to cleanse the temple, John ii. 15. Qrosthead prophesied that the church should not be reformed, but ore gladii crveitiandi. God usually tendereth a reformation to the world with a judgment in his hand; and if the reformation be obstructed, the judgment will proceed: Ezek. xxii. 12,13, 'She hath wearied herself with lies, and her great «sum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness; because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I nave caused my fury to rest upon thee.' When the pot is put over the fire, if the scum remaineth still, he overturneth all.

4 Observe, when there are great differences Among God's own people, the end is bitter. We warp in the sunshine. The dog is let loose that the sheep may run together. A piece of wax, when it is broken, put it together never so often, it will not close; but put it into the candle, and the ends stick close together. Bidley and Hooper could agree in a prison. A little before Diocletian's persecution, the church was rent and torn by intestine broils, pastor against pastor, and people against people Ease begets pride and wantonness, and that maceth way for contention. God may solder you in your own blood, and effect union by making yon objects of the same hatred and persecution. Nazianzen was wont to call the enemies of the church, [Pg. 369] \~konouv\~ \~diallaktav\~. The turbulent enemies many times prove the best reconcilers, and the wolves bring the sheep together.

5. Observe, libertines and fanatical persons, when they increase in power and numbers, become cruel: Jude 11, 'Woe unto them, for they nave gone in the way of Gain.' The Donatists are of detestable and accursed memory, because of their insolent cruelties: Hosea v. 5, 'The revolters are profound to make slaughter.' Men that have cast off the holy faith, after some profession, the Lord keep us from their tender mercies! The Arians grew bloody. Want of truth is usually made up by a supply of rage. Lees and dregs are usually very tart and sour.

6. Observe, when religion hath received wounds in the house of her friends, and occasion is given to the world by scandals to think evil of the ways of God, God taketh his scourge in his hand, and the devil hath an advantage, he stirreth the malignant world against the children-of God; as a sect of monsters, the gnostics, by their impure and libidinous courses, made Christianity odious, and then the heathens rose up against them as pests of mankind. Satan is a liar, but never his lies carry more pretence.

7. Observe, when there is a decay of the power of godliness and for­mality and contempt of the word take place, which are the usual effects of prosperity. As soon as we come out of miseries, we run into disorders; therefore God is wont to return us into our old chains and captivity, that we may wanton it no more: Hosea v. 15, 'I will go and return to my piece, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.' I will try them by adversity, I will try what rayrod will do to better my people. As also to discover hypocrites. When the ways of God are in fashion, many pretend for him; and so religion is turned into a fashion and empty pretence. Salvian observeth that the church, like a river, loseth in depth what it gaineth in breadth; as a woman that hath borne many children is with every birth the weaker; as a large body is less active. Carnal men coming under a profession of religion weaken the power of it

8. Observe, when professors grow worldly, this awakeneth the world's rage and God's rod. The men of the world take mammon for their God, and the conveniences of this life for their portion. Now when the children of God nut in for a share, and are all for worldly hopes and worldly interests, it stirreth up their sleepy enmity; they cannot endure to be discountenanced: Luke xvi. 8, 'The children of this world are in their generation wiser than the children of light' This is their generation and sphere; as a people take it ill to be beaten and foiled in their own land: They are active to recover their interest, and are full of watchful malice. God is very jealous of mammon; and when the world gets into the church, God's rod whippeth it out again. By the world God will show us the vanity of our aspiring projects. When vessels grow musty, they are not fit for use. I find the spirit of the world breathing in most Christians, who are proling for worldly greatness, as if they served the god of this world. Some transform their Christian hopes into a worldly hope, and look for a sudden com­ing of Christ in carnal pomp, and dream of greatness and dominion. [Pg. 370]

I shall say no more, bat that it is a doctrine fit for worldly age. The disciples had such a dream, and Christ cureth it by those threatenings, Mat xxiv. Bat because that was not a sufficient eon, but after Christ's resurrection they ask, Acts i. 6, 'Lord, wilt thou at this time restore the kingdom unto Israel?' therefore there were many persecu­tions in the primitive times. If ever God should send a scourge men would complain of their affecting worldly greatness, and aspiring to· raise their families.

Secondly, When sufferings come, do not think them strange: 1 John iii. 13, 'Marvel not, my brethren, if the world hate you.' Wonder is for things unusual We do not wonder at the darkness of the night, as we do at the darkness of an eclipse. Therefore if any thing were a marvel, this were, that ever it should be otherwise, that you ever see the church of God to have any ease and peace. We may stand wondering at the bounty of God, that we have so much peace as we have. The church must have a time of learning and training up, and must be in the school of afflictions and persecutions: 1 Peter iv. 12, 13, 'Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. But rejoice, inasmuch as ye are partakers of Christ's sufferings.' Alas! why should it now seem strange? Christ had foretold it, the constant experience of the church ratifies it The disposition of the world is the same; Satan never did, nor ever will turn Christian; and the world will never leave its old wont Why should we wonder at these things? When ministers are put to hardships, it may be their revenues straitened, scanted, why should we think it strange? The apostles had not so much. Paul was put to a hard shift for his living, to make tents. Obadiah fed the prophets, by fifty and fifty in a cave, with bread and water. Your means are short and straitened by the malice of men, the apostles had no standing revenues, and were put to-hard shifts for a livelihood. Therefore do not think it strange; it is. the bounty of God that it is no worse.

Use 2. Of caution.

1. Before you choose any way, do not judge of things by the world's hatred or applause. Why? 'I have given them thy word, therefore the world hateth them,' A philosopher could say, Nunquam tarn lene agitur cum raw hwnanie, trf meliora pfaceant plunbue—It was never so well with the world that the best things could please the most; therefore the world may appear against the ways of God. Be not swayed by their opinion in taking up the course of thy profession.

2. If thou art convinced, do not defer profession till the tunes are more quiet This is the deceit of men's hearts. Alas! when will the ways of God be exempted from persecution? Ton may expect it a long time. Will Satan ever be at an agreement with God? Do you ever think to hear of a Jesus without a cross? As the husbandman stands expecting till the river be drawn dry, and still it runs with a constant stream, so yon may expect till the times be more quiet, and the ways of God exempted from trouble; but the children of God must constantly expect trouble in the world The devil hath a potent and powerful faction in the world.

3. If thou dost profess the ways of God, take heed of giving Christ [Pg. 371] a short allowance; but first sit down and count the charges; come what will come, here I will stick: Luke xiv. 26,27,' 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. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of yon intending to build a tower, sitteth not down first and counteth the cost, whether he have sufficient to finish it?' &c. Thus should yon resolve upon sufficient evidence and demonstration. When a man hath set apart such a sum of money for building, he spends willingly and freely while that lasts; but after that is gone, every penny goes from him with grudging. So sit down and count the charges, and give Christ a large allowance.

4. If thon dost profess, do not allay the world's hatred by any carnal means, by abating one jot of your zeal, or by any fond compliance; for honour or dishonour, for esteem or disesteem, pat it into the hands of God: Prov. xvi. 7,' When a man's ways please the Lord, he maketh his enemies to be at peace with him;' as he made Jacob find favour with Esau, the three children in Babylon in the eyes of the prince. God hath the key of every man's heart and respect; we must not break open the door by carnal compliance, God hath a golden key, and he can open it; you must not force conscience, that your interest may be favoured.

5. When yon are actually burdened with the world's hatred in the course of your profession, be not dismayed. Whenever this is thy case, thon art an object of Christ's prayers. When Christ was to go to heaven, he remembers all that are hated for his sake. Christ maketh the world's hatred an argument, and we may conceive thence a ground of hope; it is a singular consolation, a sign yon belong to God, and have an interest in his care. If their hatred be for righteousness sake, and your being zealons in the ways of God, then you may know God will keep you; for that is the main request, 'Keep them through thine own name.' And why? 'Because I have given them thy word, therefore the world hates them.' The more they are our enemies for God's sake, the greater help will God afford us. Men use to send relief there where the battle is sharp and hottest; so when the battle is sharpest and hottest, thon hast an interest in God's protection.

Second point 'The world hateth them, because they are not of the world;' because of their strictness and holiness, they five contrary to their interests and lusts; this is the very cause.

Observe, there is such a sin as antipathy against the power of god­liness, or hatred of others because of their strictness in the service of God and diligence in heavenly things.

Here

1. I shall give you instances of this from the word of God.

2. Discoveries of this \~kakia\~, or malignity.

3. Reasons of it; and then come to apply it.

First, Instances of it from the scripture. The world's hatred is disguised under other pretences, but this is the proper cause of it. The word is the best judge of that, which is a searcher of the thoughts and intents of the heart God and his word have the same properties: Heb. iv. 12, 'The word of God is quick and powerful, and sharper [Pg. 372] than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.' Now what doth the word say? The word of God doth tell us doctrinally that it is so, and giveth in­stances and examples of it

1. Doctrinally, that it is so. Let us begin with that place which describeth the first rise of it: Gen. iii. 15, 'And I will put enmity between thee and the woman, and between thy seed and her seed.' There is a natural enmity between the two seeds, as there is between a toad and a man, a wolf and a lamb, a raven and a dove; so there is between the seed of the woman and the seed of the serpent; that is, between Christ and his upright followers, and so many of mankind as fall to the devil's share; an enmity that will never be laid aside while the world is the world, and till the devil turn Christian and be converted, which will never be. The next place is, Prov. xxix, 27, 'An unjust man is an abomination to the just, and he that is upright in the way is an abomination to the wicked.' There is a mutual enmity between the good and the bad, so as they can never piece in a firm friendship; only there is a difference between the prosecution of this hatred: the just hate not virum, but vitium; sin is to be hated, not the person; as we are not to love the sin for the person's sake, so we are not to hate the person for the sin's sake. A good man abhorreth that which is evil; he loatheth it in others, but chiefly in himself. Or, as the schools distinguish, there is odium abomnationie et offenrionie, and odium immiatmt. The godly are offended with the evil deeds of others, though they do not hate then· persons; but the wicked hate the godly, odio inimicitia, they have an inbred enmity against them, and seek their destruction, they hate them despitefully, because of the old hatred. The next place is, John xv. 19,' If ye were of the world, the world would love its own; bat because ye are not of the world, but I have chosen you out of the world, therefore the world hateth yon.' Yon fee men are divided into two ranks, some are of the world, and some are not of the world. Some there are whose hopes and hearts and conversation· are wholly here; their manners, the temper of their spirits, and the course of their worship, is wholly calculated for the world. Others there are that neither conform to the world in judg­ment, affections, nor practice, but wholly savour things past this life, are fitted for another world, breathe after it, and labour for it Now let us see what different entertainment both these meet with. Some are dandled on the world's knees, sock freely of the breasts of her consolation; others are troubled, and molested, and exercised with all manner of displeasures. And why? Because they are chosen out of the world, and called to the love and enjoyment of better things. It is true there may be contentions and emulations among the men of the world, as their lusts and interests interfere and cross one with another; but because they differ not in contrary general principles and ends, the hatred which they have towards their own is nothing so violent and extreme as that which they have against the godly; and they do not so hate one another but that they can easily agree in this common enmity against those who are upright with God; as Herod and Pontius Pilate did, and the Herodians ana pharisees against [Pg. 373] Christ, and Gebal, and Ammon, and Amalek against Israel. Thus you see doctrinally the scripture speaketh of such a thing.

2. By way of instance and example. Let us see how this spirit of enmity hath been working, and how the holy men of God have had bitter experience of it Abel was slain by Cain. Let us begin with Cain, the patriarch of unbelievers. Now the Holy Ghost giveth us a comment on that action: 1 John iii. 12, 'Not as Gain, 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.' The one was the seed of the woman, the other of the serpent; the one worshipped God after the right order, and brought the first, the fat, the tenth, to the Lord: the other was slight and careless in worship. The Targum of Jerusalem mentioneth a dispute that happened be­tween them concerning the providence of God, and the last judgment, and the world to come, and those wholesome doctrines by which godliness is maintained. Nan est judicium, nee judex, nee sccculwn aiivd, nee muntu pro justu, nee poenapro tmpiie. However, this we are sure, it was for his godliness that this outrage was committed upon him. Let us go a little lower; in the story of the patriarchs, we shall find Isaac scoffed at by Ishmael, Gen. xxi. 9; upon which practice of his, the apostle glosseth thus: Gal. iv. 29,' As he that was born after the flesh persecuted him that was born after the Spirit, so it is now.' Scoffing and mocking is a kind of persecution; ever so it was, and ever so it will be, while there are two seeds in the world. Whatever civility the men of the world have, they are all opposite to grace and godliness; and do not only refuse and resist it in them­selves, but hate it and persecute it in others. I say, they that have not the image of God in themselves, they cannot endure the lustre of it in others. And therefore it is the ordinary lot of God's children to suffer hard things from the men of the world. If you go a little further, Jacob, because of the blessing and birthright, was pursued to the death by Esau, and driven out of his father's house. Gen. xxvii. xxviii., and there was matter of godliness and profaneness in this: Heb. xii. 15,' Not as profane Esau, who for one morsel of bread sold his birthright' Instances are endless, but by these brought you see the point rally made good. And over and above what was to be proved, you may collect that no bonds of duty can allay it;' for in these instances given you may observe that Cain and Abel, Isaac and Ishmael, Jacob and Esau, were all brothers, members of the same church and family, tied to one another by the nearest! and strictest bonds of kindred and acquaintance; yet because the one was holy and the other wicked, did they hate one another.

Secondly, Discoveries that this hatred that is commenced against the people of God ariseth from an antipathy to godliness. This part of the discourse is necessary, because wicked men will not own that they hate others for their goodness; they disguise it with other pre­tences, as the Jews did excuse their hatred to Christ, when he told them, John x. 32, 'Many good words have I showed you from my Father; for which of these works do you stone me?' They could have no quarrel against him unless they would quarrel at a good turn, and reward evil for good. But ver. 33,' The Jews answered, For a [Pg. 374] good work we stone thee not, but for blasphemy, because thou, being 'set thyself equal with God.' So will carnal men say, it a man, makest is not for their holiness that they hate them, but for their pride, covetousness, censorioueneas, and hypocrisy. But when they neither hate, nor abhor, nor avoid these sins in themselves, or other men, yea, do wink at fouler and grosser evils, even against the light of nature, which themselves live in, or else tolerate and make nothing of them in their friends, they do clearly convince themselves, if they would attend to it, that the pretended causes of their hatred are but cloaks of their malice, which is truly raised in them by the contrariety of their nature to that which is good. Shall a leper loathe another because of a few pimples in his skin? or shall he that is tumbled into the ocean in drink vaunt against another who, on slippery ground, is fallen into a ditch? Besides, these allegations are usually false; for it is the fashion of evil men first to calumniate Christ and his followers, and then to hate them: as they would clothe the primitive Christiana with the skins of bears and of wild beasts, and then worry them and bait them with dogs, as if they were bears. From the beginning, Satan hath been both a liar and a murderer, John viii. 44; first a liar, then a murderer with the more pretence.

But to take off all cavils, let us see how it appeareth that this hatred is the effect of their abhorrence of that which is good and holy.

1. This is some discovery of it; because the servants of God have been hated most, and troubled by the worst men; which is a shrewd presumption that the proper reason of this hatred is because they are so evil and the other so good. So David condndeth from the ill conditions of his enemies, their bad nature, violence, and ingratitude: Ps. xxxviii. 20, 'They also that render evil for good are mine enemies, because I follow the thing that good is.' Inliero's time, about the 70th year of Christ, Nero made a law, Quisquis christianum se profitetur, tanquam generis humani convictus hostis, sine ulteriori sui defectione capite plectetur. Trajan moderated it, Id genus hominum non inquiri, repertos autem puniri oportere. So usually it falleth out that the worst and most virulent enemies to religious men are the vicious and debauched; those that are infamous for other crimes, atheists, whoremongers, and pot-companions; these have the greatest pique against them, because they cannot endure the brightness of God's image in them.

2. Because the best of men, who have the least alloy of corruptions, and are most eminent for strict and exemplary conversation, are most hated and maligned: Ps. lxiv. 5, 'They shoot their arrows at the per­fect;' 2 Tim. iii. 12, 'All that will live godly in Christ Jesus must suffer persecution.' Morality doth not exasperate; it shineth with a faint beam, and is not so troublesome to the sore eyes of the world; and they that have but the form and outward skin of godliness escape better than they that have the life and power of it. A wolf doth not worry a painted sheep. But when any are holy indeed, and of a strict innocency, they are hated, and contradicted, and spoken against.

3. Because when religion is accompanied with other things that a man would think should assuage malice and allay the heat and rage of men against them, yet it escapeth not. As for instance, godly [Pg. 375] meek men, that are guilty of nothing but worshipping God in sincerity, and desiring to go to heaven with all their hearts, are persecuted. If this hatred did only light upon busy intermeddles, that did trouble men's lusts and interests, it were another matter. Oditur in hominibua innocuts nomen innocuum. The primitive Christians were quiet and harmless, their weapons were prayers and tears; and they prayed for the health of their emperors, though they could not drink their healths. Cajus Sejiu vtr bonus, nisi quod chrtsitanus; yet he was hated for being a Christian. John the disciple of love, was ban­ished into Patmos. Moses, the meekest upon earth, had those that spoke against him. Chrysostom observeth of those holy men, Heb. xi. 38, 'They wandered about in deserts and mountains, and caves and dens of the earth,' \~alla\~ \~kai\~ \~ekei\~ \~ontev\~ \~efeuhon\~, they would not allow them the recess and retirement of a cave, or den, and obscure grot, where they were far enough from troubling the world; but they were hunted up and down like a partridge upon the mountains; and they were driven out of their obscure refuges, where they desired to worship God in silence. Though there are many excellences which are wont to deserve respect; as nobility of birth; there were many noble martyrs; Isaiah, of the blood royal, yet sawed asunder, as they report: eloquence and learning; the men of Lystra called Paul Mercurius, Acts xiv. 12, the god of eloquence, yet stoned him, ver. 19: philosophy and other learning, as Justin that is called Martyr, a learned man, and yet suffered. Mere Christianity and godliness is the mark and butt of spite and rage.

4. It appeareth by their invention of lies and ridiculous crimes to palliate their hatred; as against the primitive Christians their wor­shipping of an ass's head, their drinking the blood of a child in their meetings. These are a testimony to their consciences that they could find nothing against them 'but in the matter of their God.' Dan. vi. 6. They have no real matter against them, and therefore feign and suppose these crimes to justify their opposition, for they devise crimes because they find none.

5. Because, if a man be strict and conscientious, mortified, sober of life and behaviour, the world is apt to fudge him one of such a hated party. As if any named the name of God with reverence, they sus­pected them for heretics if they said, If the Lord will. And we read in the story of the French martyrs, when Sanpanlius reproved a man for swearing, he was presently suspected to be a Huguenot, and so condemned. As if it were said, in the language of the damsel to Peter,' Thou art one of them, for thy speech bewrayeth thee.' If any were humble, mortified, serious, the world suspecteth them.

6. The consciences of wicked men are as a thousand witnesses. Non amo te Sabedi, &c. Ask conscience what is the matter; they cannot look upon them without fear and shame. Their heart riseth against them; and what is the reason? All regular affection may be justified; the cause is bad, and men are loath to render it.

7. It appears by the joy wicked men take when they have anything offered to justify their opposition; as suppose by the scandals of any that profess the ways of God, as the heathens took an advantage from the impurity of the gnostics to defame all Christians. Regular [Pg. 376] zeal is accompanied with compassion, and flieth not from the persons to the cause, from the faulty to the innocent, to the whole generation of the just. It is hatred, \~prov\~ \~ta\~ \~genh\~, as Haman thought scorn to lay hands upon Mordecai alone, but sought to root out the whole seed of the Jews, Esther iii. 6.