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2 Tim. II. 11, 12.It is a faithful saying; For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: If we deny him, he also will deny us.
IN the beginning of this Chapter, St. Paul encourageth Timothy to continue steadfast in the Professi∣on of the Gospel, notwithstanding the
Sufferings which attended it;* 1.1 Verse 1. Thou therefore my Son, be strong in the grace which is in Christ Jesus; and Verse 3. Thou therefore endure hardship, as a good Souldier of Jesus Christ. And to ani∣mate him in his Resolution, he quotes a Saying, which it seems was well known and firmly believed among Christians; a Saying on the one hand full of Encouragement to those who with Patience and Constancy Suffer∣ed for their Religion; and on the other hand, full of Terrour to those who for fear of Suffering denyed it.
It is a faithful saying. This is a Pre∣face used by this Apostle, to intro∣duce some remarkable Sentence, of more than ordinary weight and con∣cernment; 1 Tim. 1.15. This is a faithful saying, and worthy of all accep∣tation, that Christ Jesus came into the world to save Sinners; and chap. 4.8, 9. Godliness is profitable unto all things, hav∣ing a promise of the life that now is, and of that which is to come. This is a faithful saying, and worthy of all accepta∣tion, Titus 3.8. This is a faithful say∣ing, and these things I will that thou affirm
constantly,* 1.2 that they which have believed in God, might be careful to maintain good works. And here in the Text, the same Preface is used to signify the Importance of the saying he was about to mention; It is a faithful saying; If we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: If we deny him, he will deny us.
The First Two Sentences are Mat∣ter of Encouragement to those who Suffer with Christ, and for him, and are the very same in Sense. If we be dead with him, that is, if we lay down our lives for the Testimony of the Truth, as he did; we shall also live with him, that is, we shall in like man∣ner be made Partakers of Immortali∣ty, as he is: If we suffer or endure as he did, we shall also reign with him in Glory.
The other Sentence is Matter of Terrour to those who deny him and his Truth. If we deny him, he also will deny us; to which is subjoyned another Saying much to the same Sense; if we believe not,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we be unfaith∣ful;
yet he remaineth faithful, he cannot deny himself; that is, he will be as good as his word, and make good that Solemn Threatning which he hath de∣nounced against those, who shall for fear of Suffering deny him, and his Truth.
The Words being thus explained, I shall begin with the First Part of this remarkable Saying; If we be dead with him, we shall also live with him: If we suffer, we shall also reign with him. This it seems, was a noted Saying a∣mong Christians; and whether they had it by Tradition of our Saviour, or whether it was in familiar use among the Apostles, as a very proper and pow∣erful Argument to keep Christians sted∣fast to their Religion, I cannot deter∣mine. It is certain, that Sayings to this Sense are very frequent, especially in the Epistles of St. Paul. Rom. 6.5. For if we have been planted together in the likeness of his death; we shall be also in the likeness of his resurrection; and Verse 8. Now if we be dead with Christ; we believe that we shall also live with him. 2 Cor. 4.10. Always bearing about in the body, the dying of our Lord Jesus;
that the life also of Jesus might be made manifest in our body; and Verse 18. For we which live, are always delivered unto death for Jesus sake; that the life also of Jesus might be made manifest in our mortal flesh; and Rom. 8.17. If so be that we suffer with him, that we may be also glorified together. Phil. 3.10, 11. That I may know him, and the power of his resurrection, and the fellowship of his suf∣ferings, being made comfortable unto his death: If by any means I might attain unto the resurrection of the dead. 1. Pet. 4.12, 13. Beloved, think it not strange concerning the fiery trial, which is to try you, as tho' some strange thing happened un∣to you; but rejoyce, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.
You see that the Sense of this Say∣ing was in frequent use among the Apostles, as a powerful Argument to Encourage Christians to Constancy in their Religion, notwithstanding the Dangers and Sufferings which attended it. This is a faithful saying: If we be dead with him, we shall also live with him: If we suffer, we shall also reign with him.
And the Force of this Argument will best appear, by taking into considera∣tion these Two things;
I. What Virtue there is in a firm Belief and Persuasion of a blessed Im∣mortality in another World, to sup∣port and bear up Mens Spirits, un∣der
the greatest Sufferings for Righte∣ousness sake; and even to animate them, if God should call them to it, to lay down their Lives for their Re∣ligion.
If Men do firmly believe that they shall change this Temporal and Misera∣ble Life, for an Endless State of Hap∣piness and Glory, and that they shall meet with a Reward of their Suffer∣ings infinitely beyond the proportion of them, both in the Weight and Du∣ration of it; this must needs turn the Scales on that side, on which there is the greatest Weight: And there is a suf∣ficient ground for a firm Belief of this. For if any thing can certainly be con∣cluded from the Providence of God, this may, That Good Men shall be happy one time or other: And be∣cause they are very often great Suffer∣ers in this Life; that there is another State remains for them after this Life, wherein they shall meet with a full Re∣ward of all their Sufferings for Righte∣ousness sake.
But besides the Reasonableness of this, from the consideration of God's
Providence; we have now a clear and express Revelation of it; life and immortality being brought to light by the Gospel. This St. John tells us is the great Promise of the Gospel, 1 John 2.25. This is the promise which he hath promised us; even eternal life. And this Promise, our Saviour most expresly makes to those who Suffer for him, Mat. 5.10, 11, 12. Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. Bles∣sed are ye, when men shall revile you and persecute you, and say all manner of evil against you falslly for my sake. Rejoyce, and be exceeding glad: for great is your reward in heaven. Mark 10.29. Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or fa∣ther, or mother, or wife, or children, or lands, for my sake and the Gospel's; but he shall receive an hundred-fold now in this time, with persecutions, (that is, so far as a State of Persecution would admit) and in the world to come eternal life.
And if such a Perswasion be firm∣ly fixt in our Minds; the Faith of an∣other World, and the assured Hope of
Eternal Life and Happiness, must needs have a mighty force and Efficacy up∣on the Minds of Sober and Con∣siderate Men; because there is no pro∣portion between Suffering for a little while, and being Unspeakably and Etternally happy. So St. Paul tells us, he calculated the matter, Rom. 8.18. I reckon (says he) that the sufferings of this present time, are not worthy to be compared with the glory which shall be re∣vealed in us. The vast disproportion, between the Sufferings of a few Days, and the Joys and Glory of Eternity, when it is once firmly believed by us, will weigh down all the Evils and Calamities, of this World, and give us Courage and Constancy un∣der them. For why should we faint; if we believe, that our light affliction, which is but for a moment, will work for us a far more exceeding, and eternal weight of Glory? As the same St. Paul assures us, 2 Cor. 4.17. If our Minds be but throughly possest with the hopes of a Resurrection to a Better and Happier Life; this will make Death, attended even with Extremity of Terror, to be tolerable; as we read of some, in that long Catalogue of
Saints and Martyrs, Heb. 11.35. Others were tortured, not accepting deliverance; that they might obtain a better resurrection. It would make a Man to rejoyce in the Ruin and Dissolution of this earthly ta∣bernacle, to be assured, that when it is dissolved, we shall have a building of God, a house not made with hands, eternal in the Heavens, as the same Apostle assures us, 2 Cor. 5.1. Thus you see what Virtue there is in the firm Belief and Persua∣sion of a better Life, to bear up Mens Spirits under those Sufferings and Tor∣ments which may seem unsupportable to Humane Nature.
And so indeed they would be, with∣out an extraordinary Grace and Assi∣stance of God, to enable them to bear those Sufferings, which his Providence permits them to be exercised withal. But of this extraordinary Grace, we are assured, not only from the considera∣tion of the Attributes and Providence of God; but likewise from the ex∣press Promises and Declarations of his Word.
The Attributes of God and his Provi∣dence, give us good Grounds to believe
that he who loves Goodness and Righ∣teousness, and hath a Peculiar Favour and Regard for good Men, will ne∣ver suffer his Faithful Friends and Ser∣vants, to be brought into that Distress for Righteousness sake, that they shall not be able to endure those Evils and Afflictions which befal them upon that Account: And if in the Course of his Providence, any thing happen to them that is above the ordinary Constancy and Patience of Humane Nature to bear, that in such a Case, God will ex∣traordinarily interpose, and give them Strength and Patience, Support and Comfort, proportionable to the Evils and Sufferings that are upon them; and that he will either lighten their Burden, or add to their Strength; he will either mitigate their Pain, or in∣crease their Patience; either he will check and restrain the Effect of Natu∣ral Causes; as in the Case of the Three Children, that were in the fiery Fur∣nace; and of Daniel, who was cast in∣to the Den of Lions; or else, (which comes to the same Issue,) if he will suffer Causes to have their Natural Course, he will afford Supernatural Comforts to ballance the Fury and Ex∣tremity
of them. This is very credible, from the meer consideration of God's Goodness, and of the Particular Care and Favour of his Providence towards Good Men.
But besides this, we have the Ex∣press Promise and Declaration of God's Word, to this Purpose, which puts us out of all doubt concerning that which we had good Reason to hope and expect before. 1 Cor. 10.13. St. Paul there tells the Christians at Co∣rinth, that tho' they had met with some Troubles, yet they had not been Tryed with the Extremity of Suffering: But when that should hap∣pen, they had no cause to doubt, but God would enable them to bear it. There hath no Temptation taken you, but such as is common to man; that is, you have not yet been exercised with any Trial, but what is Humane; what the ordinary Strength and Resolution of Humane Nature is able to bear: But in case it should come to extream Suffering, and that they must either comply with the Heathen Idolatry, or endure Extremity of Torments; they had the Promise of God's Help,
to support them in that Case. God is faithful, says he, who will not suffer you to be tempted, above that you are able to bear; but will with the temptation also make a way to escape, that ye may be able to bear it; And then it follows, where∣fore my dearly beloved, flee from Idolatry; that is, let no Suffering that you are Tempted withal, make you guilty of this Sin. And 1 Pet. 4.14. The Presence of God's Spirit, in a very glorious man∣ner, for our Support and Comfort, is promised to those who Suffer for him. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of Glory and of God resteth upon you.
And this consideration, of God's Strength to support us under Suffer∣ings, makes the other, of the Reward of them, a Perfect and Compleat En∣couragement; which it could not be without it. For if upon the whole matter, the present Sufferings of Good Men were intolerable, and Humane Nature were not Divinely assisted to bear them: How great soever the Fu∣ture Reward promised to them should be; they that lay under them would be forced to consult their own present
Ease and Deliverance. I proceed to the
II. Thing I proposed to consider, namely, How it may be made out to be Reasonable to Embrace and Volun∣tarily to submit to present and grievous Sufferings, in Hopes of future Happi∣ness and Reward; concerning which we have not, nor perhaps are capable of having the same degree of Certainty and Assurance, which we have of the Evils and Sufferings of this present Life.
Now granting that we have not the same Degree of Certainty concern∣ing our future Happiness, that we have of our present Sufferings which we feel, or see just ready to come up∣on us; yet Prudence making it neces∣sary for Men to run this hazard, does justifie the Reasonableness of it. This I take to be a known and rul'd Case in the common Affairs of Life, and in Matters of Temporal Concern∣ment; and Men Act upon this Prin∣ciple every Day. The Husbandman parts with his Corn, and casts it in∣to the Earth, in confidence that it will spring up again, and at the time
of Harvest bring him in a considerable return and advantage. He parts with a Certainty, in hope only of a great future Benefit: And tho' he have no Demonstration, for the Infallible Suc∣cess of his Labour and Hazard; yet he Acts very Reasonably: Because if he does not take this course, he runs a greater and more certain Hazard, of perishing by Famine at last, when his present Stock is spent. The Case of the Merchant is the same, who parts with a Present Estate, in hopes of a Future Improvement; which yet is not so certain, as what he parts withal.
And if this be Reasonable in these Cases; then the Hazard which Men run, upon much greater Assurance, than either the Husbandman or the Mer∣chant have, is much more Reasonable. When we part with this Life in hopes of one infinitely better; that is, in sure and certain hope of a Resurrection to eter∣nal life; and when we submit to Present Sufferings to avoid an Eternity of Mi∣sery, which is much more to be dread∣ed than Temporal Want; this is Rea∣sonable: because here is a much greater
Advantage in view, and a more pres∣sing Necessity in the Case; nothing being so desirable to one that must live for ever as to be Happy for ever; and nothing to be avoided by him with so much Care, as everlasting Misery and Ruin. And for our security of obtain∣ing the one, and escaping the o∣ther, we have the promise of God, who cannot lye; which is all the Certainty and Security that Things Future and In∣visible are capable of.
Nay, I will go lower. If God had made no express Promise and Decla∣ration of a Future Happiness and Re∣ward, to those that serve him and suf∣fer for him: Yet if any Man out of a sincere Love to God, and awful Re∣gard to his Laws, endure Trouble and Affliction, if there be a God and Provi∣dence this is Assurance enough to us, that our Services and Sufferings shall one time or other be Considered and Rewarded. For as sure as any Man is, that there is a God, and that his Pro∣vidence regards the Actions of Men; so sure are we, that no Man shall finally be a loser, by any thing that he doth or suffers for him.
So that the Matter is now brought to this plain Issue; That if it be Rea∣sonable to Believe there is a God, and that his Providence Regards and Con∣siders the Actions of Men; it is also Reasonable to endure Present Sufferings, in Hope of a Future Reward; and there is certainly enough in this Case, to govern and determine a Prudent Man, that is in any good measure Per∣suaded of another Life after this, and hath any tolerable Consideration of and regard to his Eternal Interest.
Indeed, if we were sure, that there were no Life after this; if we had no expectation of a Happiness or Mi∣sery beyond this World; the wisest thing that any Man could do, would be to enjoy as much of the present Contentments and Satisfactions of this World, as he could fairly come at. For if there be no resurrection to another life; the Apostle allows the Reasoning of the Epicure to be very good, Let us eat and drink, for, to morrow we dye. But on the other hand, if it be true that we are designed for Immortality, and that another State remains for us
after this Life, wherein we shall be Unspeakably Happy, or intolerably and Eternally Miserable, according as we have behaved our selves in this World; it is then evidently Reason∣able, that Men should take the great∣est Care of the longest Duration, and be content to bear, and dispense with some Present Trouble and Inconve∣nience, for a Felicity that will have no end; and be willing to Labour and take Pains, and deny our present Ease and Comfort for a little while, that we may be Happy for ever. This is reckoned Prudence in the Account of this World, for a Man to part with a Present. Possession and Enjoyment, for a much greater Advantage in Re∣version: But surely the disproportion between Time and Eternity, is so vast; that did Men but firmly believe that they shall live for ever, nothing in this World could reasonably be thought too good to part withal, or too grievous to suffer, for the obtaining of a Blessed Immortality.
In the Virtue of this Belief and Per∣suasion, the Primitive Christians were Fortified, against all that the Malice
and Cruelty of the World could do against them; and they thought they made a very wise Bargain, if thorugh many tribulations they might at last en∣ter into the Kingdom of God; because they believed, that the Joys of Hea∣ven would abundantly Recompence all their Sorrows and Sufferings upon Earth. And so confident were they of this, that they looked upon it as a special Favour and Regard of God to them, to call them to Suffer for his Name. So St. Paul speaks of it, Phil. 1.29. Ʋnto you it is given, on the behalf of Christ, not only to believe on him; but also to suffer for his sake. Yea, they accounted them happy, who upon this account were miserable in this World. So St. James expresly pronounceth of them, Jam. 1.12. Bles∣sed is the man that endureth temptation; (meaning the Temptation of Persecuti∣on and Suffering) for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. And this consideration was that, which kept up their Spirits from sinking un∣der the weight of their greatest Suf∣ferings. So St. Paul tells us, 2 Cor. 4.14, 16. Knowing that he which rais∣ed
up the Lord Jesus, shall raise up us also by Jesus. For which cause we faint not; but tho' our outward man perish: yet our inward man is renewed day by day. The Sufferings of their Bodies, did but help to raise and fortifie their Spi∣rits: Nay, so far were they from faint∣ing under those Afflictions; that they rejoyced and gloried in them. So the same Apostle tells us, Rom. 5.2, 3. that in the midst of their Sufferings, they rejoyced in hope of the Glory of God; and that they gloried in tribulations, as being the way to be made Partakers of that Glory: And Heb. 10.34. That they took joyfully the spoiling of their goods; knowing in themselves, that they had in heaven a better and an enduring substance. And for this Reason, St. James, Chap. 1.2. exhorts Christians to account it all joy, when they fell into divers temptations; (that is, various kinds of Sufferings) because of the manifold Advantages which from thence would redound to them.
Now what was it that Inspired them to all this Courage and Chear∣fulness; but the Belief of a mighty Reward, far beyond the Proportion
of all their Sufferings, and a firm Per∣suasion that they should be vast Gain∣ers by them at the last? This Con∣sideration St. Paul urgeth with great force, 2 Cor. 4.17, 18. Our light afflicti∣on, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory: whilst we look not at the things which are seen; but at the things which are not seen: for the things which are seen, are temporal; but the things which are not seen, are eternal. If we would compare things, justly, and attentively regard and consider the invisible Glories of another World, as well as the things which are seen; we should easily per∣ceive, that he who suffers for God and Religion, does not renounce Happiness; but puts it out to Interest, upon terms of the greatest advantage.
I shall now speak briefly to the
Second Part of this remarkable Saying in the Text; If we deny him, he also will deny us, To which is subjoined in the words following, if we believe not;〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we deal unfaithfully with him; yet he abideth faithful, he cannot deny himself; that is, he will be con∣stant to his Word, and make good
that solemn Threatning which he hath denounced against those, who for fear of Suffering shall deny him and his Truth before Men, Matt. 10.33. Who∣soever (faith our Lord there) shall deny me before men, him will I also deny before my Father which is in heaven, Mark 8.38. Whosoever therefore shall be ashamed of me, and of my words, in this adulte∣rous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father, with the Holy Angels. This is a Terrible Threatning, to be disowned by Christ at the Day of Judgment, in the presence of God and his Holy Angels; And this Threatning will certainly be made good; and tho' we may renounce him, and break our faith with him; yet he re∣mains faithful, who hath threatned, and cannot deny himself.
This is matter of great Terror, and seriously to be thought upon by those who are tempted to deny Christ and his Truth, either by the hope of worldly Advantage, or the fear of tem∣poral Sufferings. What worldly Ad∣vantage can we propose to our selves, by quitting our Religion, which can
be thought an equal Price, for the loss of our immortal Souls, and of the Hap∣piness of all Eternity? Suppose the whole World were offered us in consi∣deration; yet what is a man profited; if he should gain the whole world, and lose his own Soul? or what shall a man give in exchange for his Soul? as our Saviour Reasons, Matt. 16.26.
And on the other hand, if the fear of Temporal Suffering be such a Ter∣ror to Men, as to shake their Con∣stancy in Religion, and to tempt them to renounce it; the fear of Eternal Torments ought to be much more Powerful, to keep them stedfast to their Religion, and to deter them from the denial of it. If Fear will move us; then in all Reason, that which is most Terrible, ought to prevail most with us, and the greatest Danger should be most dreaded by us, according to our Saviour's most Friendly and Rea∣sonable Advice, Luke 12.4, 5. I say unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear. Fear him, who after he hath killed, hath
power to cast into hell; yea, I say unto you, fear him. If there can be no doubt, which of them is most to be dreaded; there can be no doubt, what we are to do, in case of such a Temptation.
I shall now draw some Inferences from this Discourse by way of Applica∣tion.
First, If this be a faithful saying, that if we be dead with Christ, we shall also live with him; if we suffer, we shall also reign with him; but if we deny him, he will also deny us. The Belief of it ought to have a mighty influence upon us, to make us stedfast and unmoveable in the Profes∣sion and Practice of our Holy Religion. This Inference the Apostle makes from the Doctrine of a Blessed Resurrection, 1 Cor. 15.58. Therefore my beloved bre∣thren, be ye stedfast, unmoveable, always abounding in the work of the Lord; for as much as you know, that your labour is not in vain in the Lord. If any thing will fix Men in the Profession of their Reli∣gion, and make them serious in the Pra∣ctice of it; the Belief of a Glorious Resurrection, and of the Reward which God will then give to his
Faithful Servants, must needs have a very powerful Influence upon them to this purpose. Upon the same ground, the Apostle to the Hebrews exhorts them to hold fast the Profession of their Faith, without wavering; because he is faithful that hath promised. If we be constant in the Profession and Practice of our Holy Religion; God will be faithful to the Promise which he hath made of Eternal Life, to those who by patient continuance in well-doing, seek for Glory and Honour and Immortality.
If under the dark and imperfect Dispensation of the Law, Good Men shewed so much Courage and Con∣stancy, for God and Religion, as we read in that long Catalogue of He∣roes, Heb. 11. How much more should Christians, whose Faith is supported much more strongly than theirs was, by a much clearer Evidence of ano∣ther Life, and a Blessed Immortality, than they had; by more express Pro∣mises of Divine Comfort and Assistance under Sufferings, than were made to them; and by the most Divine and Encouraging Example, of the great∣est Patience under the greatest Suffer∣ings,
that the World ever had, in the Death and Passion of the Son of God, who for the Joy that was set before him, endured the Cross, and despised the Shame, and is set down at the right hand of the Throne of God! When we consider this Glorious Example of Suffering, and the Glorious Reward of it; how can we be weary and faint in our minds! If the Saints and Apostles of the Old Testament did such great things, by Virtue of a Faith, which relyed chief∣ly upon the Attributes and Providence of God; what should not we do, who have the Security of God's express Pro∣mise, for our Comfort and Encourage∣ment! We certainly have much greater Reason to take up our Cross more chearfully, and to bear it more pati∣ently, than they did.
Secondly, We should always be Pre∣pared in the Resolution of our Minds, to Suffer for the Testimony of God's Truth and a good Conscience, if it should please God at any time to call us to it. This our Saviour hath made a necessary Condition of his Reli∣gion, and a Qualification of a true Disciple. If any man will be my disciple;
let him take up his Cross and follow me. so that we are to reckon upon it, and to prepare for it; that if it comes, we may not be surprized, as if some strange thing had happened to us; and may not be unresolved what to do in such a case. And God knows, when we may be called to it: However it is wise, to forecast it in our Minds, and to be always in a Preparation and Readiness to entertain the worst that may happen; that if it come, we may be able to stand out in an evil day; and if it does not come, God will accept the Resolution of our Minds, and re∣ward it according to the Sincerity of it. He that knows what we would have done, will consider it, as if we had done it.
Thirdly, The less we are called to suf∣fer for God, the more we should think our selves obliged to do for him; the less God is pleased to exercise our Patience, we should abound so much the more, in the active Virtues of a good Life; and our Obedience to God, should be so much the more chearful, and we more fruitful in every good work. If there be no need of sealing the Truth
with our Blood; we should be sure to adorn and recommend it by our Lives.
Fourthly and Lastly, If the hopes of Immortality will bear Men up under the extremity of Suffering and Tor∣ments, and give Men Courage and Resolution against all the Terrours of the World; they ought much more to make us victorious over the Temp∣tations and Allurements of it. For cer∣tainly it is in Reason much easier to foregoe Pleasure, than to endure Pain; to refuse or lay down a good Place, for the Testimony of a good Consci∣ence, than to lay down our lives upon that Account. And in vain does any Man pretend that he will be a Martyr for his Religion; when he will not rule an Appetite, nor restrain a Lust, nor subdue a Passion, nor cross his Covetous∣ness and Ambition, for the sake of it, and in hope of that eternal life, which God that cannot lye, hath promised. He that refuseth to do the less, is not like to do the greater. It is very improbable, that a Man will die for his Religion; when he cannot be persuaded to live according to it. So that by this we may
try the Sincerity of our Resolution con∣cerning Martyrdom. For what Profes∣sion soever Men make, he that will not deny himself the Pleasures of Sin, and the Advantages of this World, for Christ; when it comes to the push, will never have the Heart to take up his Cross and follow him. He that cannot take up a Resolution to live a Saint, hath a Demonstration within himself, that he is never like to dye a Martyr.
VOL. II.
Serm. IX.