would not easily open a way of friendly commerce by which we should insensibly slide more and more into one anothers hearts Whence also 5. Prejudices would cease and jealousies concerning each other A mutual confidence would be begotten We should no more suspect one another of ill designs upon each other than lest our right hand should wait an opportunity of cutting off the left We should believe one another in our mutual professions of whatsoever sort both of kindness to one another and that we really doubt and scruple the things which we say we do 6. This would hence make us earnestly covet an entire Vnion in all the things wherein we differ and contribute greatly to it We are too prone many times to dislike things for the disliked Persons sake who practise them And a prevaling disaffection makes us unapt to understand one another precludes our entrance into one anothers mind and sense which if love did once open and inclined us more to consider the matters of difference themselves than to imagine some reserved meaning and design of the persons that differ from us 't is likely we might find our selves much nearer to one another than we did apprehend we were and that it were a much easier step for the one side to go quite over to the other But if that cannot be 7. It would make us much more apt to yield to one another and abate all that ever we can in order to as full an accommodation as is any way possible that if we cannot agree upon either extream we might at least meet in the middle It would cause an emulation who should be larger in their grants to this purpose As it was profest by Luther when so much was done at Marpurg towards an agreement between him and the Helvetians that he would not allow that praise to the other Party that they should be more desirous of peace and concord than he Of which amicable conference and of that afterwards at Wittenburg and several other negotiations to that purpose account is given by divers †Hospiniun Histor Sacramentarum Thuanus c. And insisted on by some of our own great Divines as precedential to the concord they endeavoured between the Saxon and the Helvetian Churches of later time as Bishop Moreton Bishop Hall Bishop Davenant in their several sentences or judgements written to Mr. Dury upon that subject And indeed when I have read the Pacific writings of those eminent worthies for the composing of those differences abroad I could not but wonder that the same peaceable Spirit did not endeavour with more effect the composing of our own much lesser differences at home But the things of our peace were as they still are hid from our eyes with the more visibly just severity by how much they have been nearer us and more obvious to the easie view of any but an averse eye It is not for us to prescribe as was said to persons that are now in so eminent stations as these were at that time But may we not hope to find with such and where should we rather expect to find it that compassion and mercifulness in imitation of the blessed Jesus their Lord and ours as to consider and study the necessities of Souls in these respects and at least willingly to connive at and very heartily approve some indulgences and abatements in the administrations of the inferiour Clergy as They may not think fit themselves positively to order and enjoyn Otherwise I believe it could not but give some trouble to a conscientious conforming Minister if a sober pious person sound in the Faith and of a regular life should tell him he is willing to use his Ministery in some of the Ordinances of Christ if only he would abate or despense with some annexed Ceremony which in Conscience he dare not use or admit of I believe it would trouble such a Minister to deal with a person of this Character as a Pagan because of his scruple and put him upon considering whether he ought not rather to dipense with mans rule than with Gods I know what the same Bishop Davenant hath expresly said that He that believes the things contained in the Apostles Creed Ibid. and endeavours to live a life agreeable to the precepts of Christ ought not to be expung'd from the Roll of Christians nor be driven from Communion with the other Members of any Church whatsoever However truly Christian love would do herein all that it can Supplying the rest by grief that it can do no more 8. It would certainly make us abstain from mutual Censures of one another as insincere for our remaining differences Charity that thinks no evil would make us not need the reproof Rom. 14.4 Who art thou that judgest anothers servant The common aptness hereunto among us shews how little that divine Principle rules in our hearts that in defiance of our rule and the authority of the great God and our blessed Redeemer to whom all Judgement is committed and who hath so expresly forbidden us to judge lest we be judged Mat. 7.1 we give our selves so vast a liberty and set no other bounds to our usurped licence of judging than Nature hath set to our power of thinking i. e. think all the mischievous thoughts of them that differ from us that we know how to devise or invent as if we would say our thoughts and then by an easie advance our tongues are our own who is Lord over us I animadvert not on this as the fault of one Party but wheresoever it lies as God knowes how diffused a poyson this is Among them that are satisfied with the public constitutions towards them that dissent from them and with these back again towards them and with the several parties of both these towards one another This uniting knitting love would make us refrain not meerly from the restraint of Gods Laws in this case but from a benign disposition as that which the temper of our Spirits would abhor from So that such as are well content with the public forms and rites of worship would have no inclination to judge them that apprehend not things with their understandings nor relish with their tast as persons that therefore have cut themselves off from Christ and the body of Christ They might learn better from the Cassandrian moderation and from the avowed sentiments of that man †Cassander de officio pii ac publicae Tranquillitatis vere amantis viri whose temper is better to be liked than his terms of union who speaking of such as being formerly rejected meaning the Protestants for finding fault with abuses in the Church had by the urgency of their Conscience altered somewhat in the way of their teaching and the form of their service and are therefore said to have faln off from the Church and are numbred among Hereticks and Schismaticks It is saith he to he enquired how rightly and justly this is determined of them For there is to
its just administration should not attain its ends is to reflect the greatest dishonour upon him Yea if any Church or Society of professed Christians be fallen into that State and condition wherein the Discipline appointed by Christ cannot be effectual unto its proper ends Christ hath forsaken that Church or Society Besides the Holy Ghost affirms that the Ministry of the Church in the Administration of it is mighty through God unto all its ends 2 Cor. 10.4 5. 3. The ends of this Discipline are the order peace purity and Holiness of the Church with a Representation of the Love Care and Watchfulness of Christ over it and a Testimony unto his future Judgment An Imagination of any other ends of it hath been its ruine And thus far all who profess themselves Christians are agreed at least in words None dare deny any of these principles no not to secure their abuse of them which is the Interest of many 4. But unto them all we must also add and that with the same uncontrollable Evidence of Truth that the Power and Efficacy of this Discipline which it hath from the Institution of Christ is Spiritual only and hath all its effects on the Souls and Consciences of those who profess subjection unto him with respect unto the Ends before mentioned So the Apostle expresly describes it 2 Cor. 10.4 5. For the Weapons of our Warfare are not carnal but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledg of God bringing into captivity every thought unto the Obedience of Christ These are the Ends as of preaching of the Gospel so of the Discipline of the Church and these are the wayes and means of its efficacy it is spiritually mighty to God unto all these Ends and others it hath none But we shall immediately see the total Reverse of this Order in an Image substituted in the room of it 5. Of the Power and Efficacy of this Spiritual Discipline unto its proper end the primitive Christians at least had experience For 300 years the Church had no other way or means for the preservation of its Order Peace Purity and Holiness but the spiritual efficacy of this Discipline on the Souls and Consciences of professed Christians Neither did it fail therein nor were the Churches any longer preserved in peace and purity than whilst they had this Discipline alone for their preservation without the least contribution of assistance from secular power or any thing that should operate on the outward concerns of mankind And there can be no other reason given why it should not be of the same use and efficacy still unto all Churches but only the loss of all those internal Graces which are necessary to make any Gospel Institution effectual wherefore All Sense and Experience hereof of the Spiritual Power and efficacy of this Discipline was utterly lost amongst the most of them that are called Christians Neither those who had assumed a pretence of the administration of it nor those towards whom it was administred could find any thing in it that did affect the Consciences of men with respect unto its proper ends They found it a thing altogether useless in the Church wherein none of any sort would be concerned What shall they now do what course shall they take Shall they renounce all those Principles of Truth concerning it which we have laid down and exclude it both name and thing out of the Church This probably would have been the end of it had they not found out a way to wrest the pretence of it unto their unspeakable advantage wherefore they contrived and made an horrid Image of the holy spiritual Rule and Discipline of the Gospel An Image it was consisting in outward Force and Tyranny over the persons liberties and lives of men exercised with weapons mighty through the Devil to cast men into prison and to destroy them Hereby that which was appointed for the Peace and Edification of the Church being lost an Engine was framed under its name and pretence unto its ruine and destruction and so it continues unto this day It had never entred into the hearts of men to set up a Discipline in the Church of Christ by Law Courts Fines Mulcts Imprisonments and Burnings but that they had utterly lost in themselves and suffered to be lost in others concerned all experience of the Power and Efficacy of the Discipline of Christ towards the Souls and Consciences of men But herein they laid it aside as an useless tool that might do some Service in the hands of the Apostles and the primitive Churches whilst there was Spiritual Life and Sense left amongst Christians but as unto them and what they aimed at it was of no use at all The Deformity of this Image in the several parts of it its universal dissimilitude unto that whose name it bears and which it pretends to be the several degrees whereby it was forged framed and erected with the occasions and advantages taken for its exaltation would take up much time to declare For it was subtilly interwoven with other abominations in the whole mystery of Iniquity until it became the very Life or animating Principle of Antichristianism For however men may set light by the Rule and Discipline of Christ in his Church and its Spiritual Power or Efficacy towards the Souls and Consciences of men the Rejection of it and the setting up of an horrid Image of worldly power domination and force in the room of it and under its name is that which began carried on and yet maintains the fatal Apostacy in the Church of Rome I shall instance only in one particular on the change of this Rule of Christ and together with it the setting up of Mauzzins or an Image or God of Forces in the stead of it they were compelled to change all the ends of that Discipline and to make an Image of them also For this new Instrument of outward Force was of no use with respect unto them For they are as was declared the Spiritual Peace Purity Love and Edification of the Church Outward Force is no way meet to attain any of these ends Wherefore they must make an Image of these also or substitute some dead Form in their room and this was an universal subjection unto the Pope according unto all the Rules Orders and Canons which they should invent Vniformity herein and Canonical Obedience is all the end which they will allow unto their Church Discipline And thâ—se things hang well together for nothing but outward force by Law and Penalties is fit to attain this end So was there an Image composed and erected of the Holy Discipline of Christ and its blessed Ends consisting of these two parts outward Force and fained Subjection For hardly can an Instance be given in the World of any man who ever bowed down to this Image or submitted unto any Ecclesiastical Censure out of a
Princes Laws that they may not suffer It is some sign of a regard to God and your Salvation that you are troubled about Religion and careful to know which is the right even Controversie is better than Atheistical Indifferency that will be on the upper side be it what it will If you cast Acorns or Pulse among them Swine will strive for it or if it be Carrion Dogs will fight for it but if it be Gold or Jewels Dogs and Swine will never strive for them but tread them in the dirt but cast them before men and they will be all togeâ—her by the ears for them Lawyers contend about Law and Princes about Dominion which others mind not and Religious Persons strive about Religion and what wonder is this It doth but shew that they value their Souls and Religion and that their Understandings are yet imper-But if you will follow these plain Directions Controversies need not break your Peace I. See that you be true to the Light and Law of Nature which all Mankind is obliged to observe If you had no Scripture nor Christianity Nature that is the works of God do tell you that there is a God and that he is the rewarder of them that diligently seek him it tells you that God is absolutely perfect in Power Knowledge and Goodness and that man is a reasonable free Agent made by him and therefore is his own and at his Will and Government It tells you that a mans Actions are not indifferent but some things we ought to do and some things we ought not to do and that Virtue and Vice moral Good and Evil do greatly differ and therefore that there is some universal Law which obligeth us to the Good and forbids the Evil and that this can be none but the Law of the universal Governour which is God it tells all men that they owe this God their absolute Obedience because he is their most wise and absolute Ruler and that they owe him their chiefest Love because he is not only the chief Benefactor but also most perfectly amiable in himself It tells us that he hath made us all sociable Members of one world and that we owe Love and Helps to one another It tells us that all this Obedience to God can never be in vain nor to our loss and it tells us that we must all die and that fleshly pleasures and this transitory world will quickly leave us There is no more cause to doubt of all or any of this than whether man be man Be true to this much and it will be a great help to all the rest II. And as to Gods Supernatural Revelation hold to Gods Word the Sacred Bible written by the special Inspiration of the Holy Ghost as the sufficient Records of it It is not Divine Faith if it rest not on Divine Revelation nor is it Divine Obedience which is not given to Divine Government or Command Mans word is to be believed but as it deserveth with a humane Faith and mans Law must be obeyed according to the measure of his Authority with a humane Obedience but these are far different from a Divine There is no universal Ruler of all the World or Church but God no man is capable of it nor any Council of men Gods Law is only in Nature and in the Holy Scripture and that being the Law by which he will judge us it is the Law which is the only Divine Rule of our Faith or Judgment our Hearts and Lives Though all in the Scripture is not of equal clearness or necessity but a man may be saved that understandeth not a thousand Sentences therein yet all that is necessary to Salvation is plainly there contained and Gods Law is perfect to its designed Use and needeth no Supplement of mans Hold close to Scripture-Sufficiency or you will never know what to hold to Councils and Canons are far more uncertain and there is no agreement among their Subjects which of them are obligatory and which not nor any possible way to come to an Agrement III. Yet use with thankfulness the help of Men for the understanding and obeying the Word of God Though Lawyers as such have none of the Legislative power you need their help to understand the Use of the Law aright And though no men have power to make Laws for the Church Universal yet men must be our Teachers to understand and use the Laws of God We are not born with Faith or Knowledge we know nothing but what is taught us except what Sense or Intuition perceiveth or Reason gathereth from thence If you ask Whom must we learn of I Answer of those that know and have learnt themselves No Name or Title or Relation or Habit will enable any man to teach you that which he knoweth not himself 1. Children must learn of their Parents and Tutors 2. People must learn of their able faithful Pastors and Catechizers 3. All Christians must be Teachers by Charitable Helps to one another But Teaching and Law-making are two things To Teach another is but to shew him that same Scientifical Evidence of Truth by which the Teacher knoweth it himself that the Learner may know it as he doth To say You shall believe that is true which I say is true and that this is the meaning of it is not Teaching but Law-giving and to believe such an one is not to learn or know though some humane Belief of our Teachers is necessary to Learners IV. Take nothing as necessary to the Being of Christianity and to Salvation which is not recorded in the Scripture and hath not been held as necessary by all true Christians in every Age and Place Not that we must know men first to be true Christians that by them we may know what Christian Truth is but the plain Scripture tells all men what Christianity is and by that we know whom to take for Christians But if any thing be new and risen since the Apostles writing of the Scripture that can be no Point essential to Christianity else Christianity must be a mutable thing and not the same now as it was heretofore or else there were no Christians before this Novelty in the world The Church were not the Church nor were any man a Christian if they wanted any essential part of Faith or Practice But here take heed of Sophisters deceit Though nothing is necessary to Salvation but all sound Christians have still believed yet all is not necessary or true or good which all good Christians have believed or done much less all which the tempted worser part have held For though the Essence of Christianity have been ever and every where the same yet the Opinions of Christians and their Mistakes and Faults have been none of their imitable Faith or Practice Humane Nature is essentially the same in Adam and in all men but the Diseases of Nature are another thing If all men have Sin and Error so have all Churches their Christianity is of
People shouted and Jerico fell down to the ground Our Amens must not drop like a cold Bullet of Lead out of the mouth of a Musquet bowing to the ground but they must be Fired by preparations of the Heart and warm affections they must be Discharged and Shot off with the utmost valde of the Soul and fervency of the Spirit Samuel Thundred in Prayer and God Thundred upon Israels Enemies So David Prays Psal 144.5 that God would bow the Heavens and come down c. Ps 1.8 9. he did bow the Heavens and come down verse 13. the Lord Thundred in Heaven the highest gave his Voice Hailstones and coals of Fire When Gods People can unite in one Voice God gives his Voice with them and for them Use The First Inference then is of Reproof for our deep silence and too much neglect of this hearty Amen which proceeds from these Four ill Causes 1. From thence whence all ill things come in upon us even from Popish ignorance and darkness When Men grew dull and stupid and neither understood or cared to understand either the word of God to us or ours to him in Prayer Religion was looked upon as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a By-business or troublesome laborious and needless curiosity It was enough to Beleive as the Church Beleived and to Pray as the Church Prayed and so they devolved all their Devotions on a pack of idle Monks and Friers whom they called Religious Omers who should serve God supererogate and merit for them yea not only procure a freedom from Purgatory and Pardons but Paradice also for their Moneys And as soon as their Silver did chink in the Bason of the Priest out springs the Soul from Purgatory as if the sound of Money was powerful in Purgatory as true Amens are in Heaven 2. The Divisions among Christians of the reformed Religion is another Cause of this defect and neglect 1 Cor. 14.26 when ye come together every one hath a Psalm a Doctrine a Tongue a Revelation an Interpretation One was for Singing another for Reading a Third for Preaching one for Prophesying another for Interpreting the Apostle gives two Rules to oppose this and Womens talking in the Church let all things be done distinctly and in order to edification natural decency forbids all confusion In our days some have such Schismatical Phrases Notions and Doctrines in Preaching Praying and Praising that a sober Christian cannot say Amen Some so zealous for Forms that nothing else must be a Prayer but the Lords Prayer as if because Cyprian calls it a Legitimate Form all others were spurious when 't is the Sense that is the Prayer and not the words which are differently set down in Luke from Mathew as Chemitius well observes Others are so vehement against all Forms that they would reduce all Devotion to an invisible Spirituality as if they had drop'd their Bodies and were crouded within the Vail into the Triumphant Quire of Spirits in Heaven But certainly while we are in the Body we ought to glorifie God with our Bodies as well as our Spirits and with our Tongues as the Bodies Instruments in publick Worship Verbo deus laudandus quia deus verbum says Lactan God was made Flesh to speak to us therefore we ought to speak to him Psal 16.9 the Tongue is Mans Glory as it differenceth us from Beasts so it make us Priests to God Rev. 1.6 to offer up our own and the dumb Creatures Sacrifices of Praise to God to him be Glory and Dominion for ever Amen 3. Another rate of this defect is the degenerating of Assemblies from their first Constitution and Plantation For these as all Bodies contracted defilements both in Ministers and People Formality hath over-run that Zeal Piety and Charity which formerly burned among them So that many Assemblies are run down so into the Spirit of the World that they differ little from Papists How have some Ministers been thrust in upon the Assemblies by a secular hand who never understood how to preach or pray a live Prayer and many Congregations full of such ignorance and prophaness that the Arches and Vaults in the Building give as good an Eccho as their dead Amens One comes in his Drink another pipeing hot out of their Wordly Businesses a Third in huffing Finery and Bravery to be gazed on another is heavy laden with Sleep and comes for a Nap. How can they that are not concerned for Gods Glory his Church his Word the pardon of their Sins nor think themselves beholden to God for Daily-Bread or that they need daily Grace say either Our Father or Amen with any Sense When either Ministers or People Drink and Swill and Swear and roar with one another at the Tavern all the Week and yet will be the most Vocal and Loud in their responsals on the Lords Day it turns Mens Stomacks and Consciences from publick expressions as something to rankly of Hypocritical Formality That with the wise Heathen in the Ship when a Company of wicked Persons cried and prayed hold your peace sad he least the Gods know you are here and so destroy us D. Laer. Roaring at the Ale-house and bellowing at the Church are both alike beastly and ugly to be heard 4. Worldly Peace Plenty and Prosperity dirty and dull the Wheels of the Soul so as Activity and Fervency are Bird-limed 'T is unreasonable yet too true that those Tenants who have the best Farms pay God his Rent worst When Christians were kept warm by the Zeal of their Persecutors they met in Caves and Woods with the hazard of their Lives they had a Zeal for God and the Gospel they heard and Prayed as for their lives and for the life of Religion it might be their last Sermon or Prayer they might joyn in and so they had a fervent hearty love for one another which made them not only seal their Prayers with warm Amens but they sealed one another also with an holy kiss not knowing whether they should ever see one anothers Faces again in the Flesh or no they fell on one anothers Necks and kissed at parting Rom. 16.16 another expression springing naturally from strong affection truly Christian in those times which if practised in this dirty Age would be perhaps proved as well as judged a piece of wretched carnality But their Flesh was kept under by poverty and persecutions so as such filthy tentations were burnt up by the love of God and each other And we have cause to fear God hath some such Irons in the Fire to fear of that dead yet proud Flesh which in these days is bred in the hearts of many professors In the mean time this Flesh hinders our very lips from closing in a sound Amen Use 2. This then informs us that if ever the Church recover primitive purity and fervency it must have such administrations as 1. The whole Worship of God must be in a known Tongue that so all may say Amen in the
or promise of Christ to his Disciples about Persecution jearingly telling 'em 't was for their good Let such Persons know and O that they would consider that though God hath and doth and will bring good out of evil and over-rule the fury of men for the good of his People yet this is not the least excuse for their Sin nor can it be pleaded to abate their Punishment To give you an Instance I can't give a greater and I need give no more The Jews Persecution of our Blessed Saviour 't was predetermin'd of God and eventually proved the greatest good to man yet no thank to them nor alleviation of their guilt f Acts 2.23 Him being delivered by the determinate Counsel and fore-knowledge of God ye have taken and by wicked hands have Crucified and slain They pretended high to Piety and necessity for their Process against him they Charge him with Blasphemy against God Treason against Caesar Devilism against the Souls of People and Luxury as to his common Conversation whereas he was no other than g Act. 7.52 the just one of whom ye have been now the Betrayers and Murtherers 'T was Good Counsel that Gamaliel gave those Rulers h Act. 5.29 who were cut to the Heart i. e. vext at Heart and counted it Criminal that the Apostles should dare to tell 'em We ought to obey God rather than men Refrain from these men and let them alone for if this Counsel or this work be of men it will come to nought but if it be of God ye cannot overthrow it lest haply ye be found to fight against God for 't is said of others of them that slighted this i 1 Thes 2.15 16. They have persecuted us and they please not God and are contrary to all men forbidding us to speak unto the Gentiles that they might be saved to fill up their sin alway for the wrath is come upon them to the uttermost And how heavy doth that Doom ly upon them to this day I 'le add no more to this Caution but a Request to Persecutors to read and think and pray over the Second Psalm This premised much may be said of the good which God doth in and for and by his Children by bringing them into his presence in and deliverance out of Persecution how God increaseth their Graces heightens their Comforts multiplyes their Experiences beyond what he doth any other time of their lives I remember Augustine hath a Passage though being separated from my Books I cannot name where That if a Person suffer death for Christ before Conversion his Martyrdom shall be to him instead of Regeneration But if you will not receive his Testimony about the first Grace I am sure you 'l not deny my next about the Exercise of Grace k Heb. 5.8 Our great Exemplar thô he was the Son of God yet as he was the Son of man he experimentally learned Obedience by the things which he suffered And the Holy Ghost tells us l Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings 'T is hard to say what kind of Perfection Christ had by Suffering but 't is easie to observe how Sufferings tend to the Perfecting of Christians they force them to a more severe examination of Heart and Life and to a more thorow Repentance of what provok't God to lay them under Sufferings then their Prayers are more fervent and their whole Conversation more regular than at other times so that I know not whether as well the former as the latter part of that passage may not be a gracious Promise m Psal 89.30 31 c. If his Children forsake my Law and walk not in my judgments if they break my Statutes and keep not my Commandments then will I visit their Transgression with a Rod and their Iniquity with Stripes nevertheless my Loving kindness will I not utterly take from him nor suffer my faithfulness to fail my Covenant will I not break c. In short their greatest Sufferings shall be medicinal not destructive the more they exercise their Graces the more they increase them for here 's the difference between an Earthly and an Heavenly Treasure the one the more you spend the less you have the other the more you lay out the more you augment the Treasure n James 2.5 Hearken my beloved Brethren hath not God chosen the poor of this World those especially who are impoverished for Righteousness sake rich in Faith and according to our Faith are all our other Graces and all our other Comforts for 't is o 1 Pet. 1.8 by believing we rejoice with joy unspeakable and full of Glory And the Apostle tells you expresly that 't is for the Comfort of others he acquaints 'em p 2 Cor. 1.5 As the Sufferings of Christ abound in us so our Consolation aboundeth by Christ Those Christians that have walkt droopingly all their dayes when God hath singled them out for Sufferings God hath clear'd up their Evidences Never did any Martyr dye in desertion 'T was in the Captivity * Dan. 10.10 c. that one while Christ the Angel of the Covenant another while a created Angel one of his menial Servants did revive instruct support and comfort Daniel as Gods greatly beloved The Blessed Apostle in one Chapter q 2 Cor. 11. gives us an account of his Sufferings and in the next r 2 Cor. 12. of his some degree of s beatifical vision and both beyond all the other Apostles And God doth not only this in and for themselves but God makes them more eminently useful unto others Persecution was the occasion of spreading the Gospel all the world over Blessed Paul wrote more Epistles in his Bonds than any one of the other Apostles in their Liberty and 't was in one of those Epistles that he appeals to his Readers †Ephes 3.4 to understand his Knowledge in the mystery of Christ 'T was in the time of the beloved Disciple's banishment into Patmos that Christ gave him a Prospect of the State of the Church from his time to the End of the World thrô all the times of the Heathen Persecutions and thrô the rise reign and ruine of the Antichristian Apostasie with peculiar Prophesies suitable Directions terrible Threatnings and chearing Promises thrô the several Visions all which thô not very easie to be understood yet well deserve the Name of Revelation evidencing Christs peculiar care of his persecuted Servants that nothing befalls them by Chance but that the main outrage of Enemies is ordered and bounded by Christs infinite Wisdom and Compassionate Love And thô time hath confuted many mistaken Calculations of the continuance of the Churches troubles yet God will not delay the Churches deliverance one moment in favour to their Enemies but gradually to ripen his own design and God will in the
't is next to impossible to be too shye of Sin unless when Satan frights us into the omission of some duties for fear of the Sins that inevitably cleave to them In short I would have you understand this Instance to referr to Sins past not future to Sins already committed that there 's no other possible way of undoing what 's done but by Repentance not of Sins not yet committed as if I gave so much as the least encouragement to so much as the least Sin Thus understanding the instance I dare say it over again Serious Godliness will force something of good out of the Evil of Sin These are the Persons that cannot forget the Wormwood and the Gall of their Mortification x Lam. 3.19 20. their Soul hath them still in remembrance and is humbled in them These are the Persons that put a due estimate upon pardoning Mercy and love Christ the more for the more Sins he hath forgiven them As Christ said of Mary Magdalen y Luke 7.47 Her Sins which are many are forgiven for she loved much but to whom little is forgiven the same love little The Blessed Apostle that brands himself for the chief of Sinners z 1 Tim. 1.15 before Conversion dare own it that a 1 Cor. 15.20 he laboured more abundantly than all the Apostles after his Conversion and 't is peculiar to him to coyn words b Rom. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Tim. 1.14 to magnifie the Grace of God in Christ Christians I beseech you let not any one take encouragement hence to Sin but let the worst of Sinners take encouragement hence to repent What thô thou hast been one of the vilest wretches upon earth thou mayest through Grace be one of the highest Saints in Heaven and the sense of what thou hast been may promote it The rising ground of a Dunghill may help to raise thy flight towards Heaven Once more Thô to your own Apprehension you have no Faith at all to believe any one word of all this nor any skill at all to know what to do yet Serious Godliness will make all this good to thee Here you see I take it for granted that one may be seriously godly who in his own present Apprehensions hath no Faith at all nor skill at all for any thing that is Spiritually good many may be in this like Moses their Faces may shine their Grace may shine to others and they themselves not c Exo. 34.29 know it Many that are dear to God live many years in the growing Exercise of Grace and yet dare not own it that they have any at all God bestows the Faith of Assurance upon those of his Children that are not able to bear up without it mistake me not as if it were not every ones duty to seek it and a great Priviledge to have assurance when others of his Children which have a stronger Faith live and 〈◊〉 without it To give you an Instance beyond all instances Our 〈◊〉 Jesus Christ who 't is certain could not want assurance yet died in as great desertion as 't was possible to befall him d Mark 15.25 with Mat. 27.46 When he had hung six hours upon the Cross He cried with a loud Voice My God my God why hast thou forsaken me q. d. This is beyond all my other Torment And when he had cryed again with a loud Voice with a vehement affection and a strong Faith e Verse 50. he lay'd down his Soul But what was that he spake with such vehemency the second time f Luke 23.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father into thy hands I will commend my Spirit I will depose my Soul with thee I will thrust it into thy hands Now that Jesus Christ was under this unexpressible Desertion during the three hours preternatural Darkness 't is more than for the best of Christians to be so during their whole life which doth more than prove what I asserted That a Person of great Grace may be so much in the dark as not to see he hath any But what must he do in this case Can Serious Godliness afford any Relief Christians pray mark it these Persons they are and through Grace cannot but be seriously Godly and their serious Godliness finds 'em work enough and support enough to keep 'em from sinking They daily do what they complain they can't do g Isa 50.10 They do fear the Lord they fear nothing more than sinning against him they do obey the voice of his servants there 's none receive Instructions more Obediently thô they walk in Darkness they 'l never follow a false Fire if they have no light from God they 'l have none from any else They do trust in the name of the Lord they lye at Gods foot let him do what he will with them they do stay upon their God they come up from h Cant. 8.5 the Wilderness of the World leaning upon their beloved Religion is the whole business of their life and comparatively they do nothing else And thô they have not ravishing Comforts they have that Peace that exceeds i Phil. 4.7 all understanding that is meerly humane and that doth guard their hearts and minds through Christ Jesus against all the Stratagems and Fiery Darts of Satan Their State is good their Souls are safe and they can't but be happy in both Worlds And thus I have endeavoured to be so practical in the Doctrinal part that there needs but little to be added for the Application the Lord make that little to be like Chymical Spirits to be more effectual than a greater quantity Rouze up your selves to do your part that it may be so Vse 1 Set your hearts upon Serious Godliness This must be the first Use for you can make no Use at all of this Doctrine till you have made this Use of it Every thing without this is but an abuse of it you do not only wrong the truth but you wrong your selves what ever you say or do about it till you make it your business to experiment the truth of what hath been spoken in its Commendation and this I can assure you never any one repented of his down-right Godliness Therefore live in the practice of those plain Duties without which 't is in vain to pretend to Religion e. g. Daily read some Portion of the Old and New Testament not as your Child reads it for his Lesson but as 〈◊〉 Child reads it for his Profit Be more frequent in Prayer not as those that pass their Prayers by number but as those that pour out their Hearts to God in Holy fervour Let your thoughts be so fill'd with Heavenly Objects that you may in some respect make all things such you think of Discourse of the things of God not in a captious or Vain-glorious manner but as those that feel the Truths they speak of Receive the Sacrament not as a Civil Test but as sealing that Covenant
Cor. 9.3 you may call it an Apologetical or defensive answer as relating to their Enemies accusation or charge against them or Examination of them they might look upon the Religion of Christians as an unreasonable thing and therefore require a reason of their Faith and Practice which if they should the Apostle would have them ready to make their defence and shew how good grounds they had for both 3. How they were to be always ready to give an answer It doth not imply that they were bound to do it to every Caviller or trifler but when the Glory of God and the Honour of the Gospel required it and when their silence might be injurious to the Truth to their own Consciences or their Brethrens Souls and so Christian Prudence ought to judge of the seasonableness of their making their defence they were not bound always actually to do it but to be always actually ready whenever God in his Providence should call them to it Now from what our Apostle enjoyns these Saints to be always ready to do I inferr what all true Saints may be able to do at least what the nature of the thing is capable of and so the doctrinal Inference I deduce from the words is this That true Christians may give a satisfactory account of their Christianity that it is something both real and reasonable Doct. not Folly nor Fancy In speaking to this Truth two things are to be done 1. I shall shew that true Believers may give an account of the Religion they profess according to the Gospel 2. I shall give Directions in answer to the Question How a Believer may be able to experience in himself and evidence to others that his Religion that powerful Godliness in the Practice whereof he lives is more than a Fancy 1 That true Believers may give a good account of the Religion they profess Most that the carnal World is wont to object against powerfull Religion in the Saints may be reduced to three heads 1. Against their Faith in which I include their Hope as of kin to it and the Fruit of it it is objected that it is but a fancy 2. Against their Obedience and close walking with God and diligence in Duty which is the fruit of their Faith that it is but the effect of Fancy and so no better than folly an unreasonable and groundless niceness and scrupulosity 3. Against their Comforts and spiritual Enjoyments that they can be no better than their Faith and Obedience from which they proceed and are no more than meer Imaginations and delusive Conceits In answer to each of these I shall I hope evidence the contrary to be most true 1. That the Faith of a true Believer is something reall and not a Fancy By the Faith of a Saint I understand only that lively and effectual Faith which is the Instrument or Means call it as you please not only of a Saints Justification a Rom. 5.1 but Sanctification b Act. 15.9 that which is called precious Faith 2 Pet. 1.1 the Faith of Gods Elect Tit. 1 1. as being peculiar to them and the effect of their Election c Act. 13.48 that Faith in a word which is an apprehending Christ as the author of eternal Salvation d Heb. 5.9 a believing the record God hath given of his Son that eternal life is in him 1 Joh. 5.11 This Faith imports in it a respect to Christ as the Author of all other spiritual benefits antecedent to eternal Life Justification whereby a Believer is entitled to it Sanctification whereby he is prepared for it Consolation by which he is encouraged in seeking it and supported under the opposition and difficulties he meets with in the way to it But here I speak of Faith especially as respecting Eternal Salvation which is one principal act of it and which includes or supposes the other and the rather because the belief and expectation of Life and Immortality after Death is that which the unbelieving World looks upon as most strange and unreasonable and takes all a Believer can say of his expecting future things in another World to be but strong fancies of great Nothings There is no act of Faith against which the Objections of carnal Reason are more usually levelled than against this and if the reality of a Christians Faith appears in this it can scarce be denyed in others Now that this belief of Eternal Life is something real in a Saints Heart and not meerly a Fancy in his Brains might appear more than probable in that it hath been and still is to be found in those who are least fancyfull men as serious as judicious as rational as any in the World though not many wise men after the flesh are called e 1 Cor. 1.26 yet some are And it cannot reasonably be imagined that they who are confessedly Grave and Prudent and Discreet and free from Conceits and Fancies in all other things should dote in those only which are of the greatest Concernment to them especially if we consider that this Faith is stirring in them at such times as men use to be least given to Fancies as on the most solemn Occasions under the greatest Afflictions and at the approach of the most terrible of all temporal evils Death it self Men are most apt to be taken with Fancies and Appearances when they are wholly at Ease and flush in the World and have hope or some prospect of great things in it then they are apt to fancy things according to their Appetites and fondly to believe that that will be which they desire may be But when Death draws nigh they have nothing to encourage such imaginations and then usually their Fancies vanish they come to discover their folly and deceitfulness they judge quite contrary to what they did before they then see those things to be real which they counted but Fancies and those things to be but Fantastical which they had thought to be real Now at such a time as this the Faith of a Saint saving what desertions or Temptations may occasion in particular instances is ordinarily more-strong and active as his judgment of earthly things is more true when he is leaving them so his apprehension of heavenly is more clear when he draws nigh to them the approach of Death proves an enlivening to his Faith he hath the fairest view of the Crown of Glory when his Lord is about to set it on his head the same thoughts indeed he then hath which before he had only more clear and affecting they are at the last there being less to interrupt or discompose him It were hard to say that all the Comforts and Joyes of dying Saints and Martyrs have been meer Delusions and Cheats and yet so they must be if the apprehensions they have had of heavenly things were but Fancies and Ravings But to pass this by it will sufficiently evince the reality of a Christians Faith if we can make it appear that the
corrupting Additions to Christianity as the circumstances of the Text shew vers 15. How like a Case this is to ours with our Popish Enemies I need not tell you And now in this Case when the Faith of many was overthrown so much hurt was already done and the danger of greater was so manifest partly by the most insinuating methods of Seduction partly by the terror of Persecution the great care was to secure the uncorrupted residue and preserve unextinct the true Christian Interest The urgency of this Case puts the solicitous concerned spirit of this great Apostle into an inexpressible Agony as his words do intimate I would you knew what conflict I have and not for these Colossians only but for them of Laodicea which was not very remote from Colosse and for as many as have not seen my face in the flesh For it was a common Case and upon him lay the care of all the Churches So that hence his musing meditative Mind could not but be revolving many thoughts and casting about for Expedients how the threatning danger might be obviated and averted And these in the Text which he fastens upon and wherein his thoughts center how apt and proper they were to that Case and consequently to ours which so little differs will be seen 2. By our opening and viewing the Import of the Text it felf Wherein he 1. Proposes to himself the End which he apprehended was most desirable and above all things to be coveted for them That their hearts might be comforted A word of much larger signification than in vulgar acceptation it is understood to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with profane as well as the sacred Writers not only to administer Consolation to a grieved Mind but to exhort quicken excite and animate to plead and strive with dull and stupid wavering and unresolved minds It was thought indeed comprehensive enough to expresse all the Operations of the divine Spirit upon the Souls of men when not only the Christian Church but the World yet to be Christianiz'd was to be the Subject of them as we see Joh. 16.8 In respect whereof that holy Spirit hath its name of Office the Paraclet from this word And it being the passive that is here used it signifies not only the endeavours themselves which are used to the purpose here intended but the effect of them wherein they all terminate a lively vigorous confirm'd State and habit of Soul And that not indefinite but determined to one thing the Christian Faith and Profession which the Apostles drift and scope plainly shewes 'T is not to be thought he so earnestly coveted and strove that they might be jocund chearful abounding with joy and courage in any course right or wrong But that they might be encouraged establish't confirm'd in their Christianity And if the word he here uses were large enough to signifie as was noted above all that was necessary to make men Christians it may as well all that is necessary to continue them such In short the end which the Apostle aims at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intended to these Christians was their Establishment and confirm'd State in their Christianity as the Effect of all Apostolical or Ministerial Exhortations Perswasions Encouragments or any whatsoever endeavours made efficacious to that purpose by the powerful Influence and Operation of the holy Ghost And that it was no lower thing than this we have sufficient Evidence by comparing the close of the foregoing chapter with the beginning of this Where we find chap. 1.28 the avowed design of his preaching warning and teaching in all wisdom was that he might present every man perfect in Christ Jesus That whereas there were various Arts and Endeavours used to adulterate the Christian Religion and pervert men from the simplicity of it he might lose none but to his very uttermost keep all in a possibility of being presented perfect in Christ Jesus at last i. e. That they might be all entire compleat and persevering Christians to the end And for this he adds vers 29. he did labour striving according to his working which wrought in him mightly All his labour and the strivings of his Soul acted by divine Power and by a Spirit greater than his own did aim at this End And now hereupon he intimates how fervid these his strivings were chap. 2.1 I would you did but know what it is not for me to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what an Agony I endure how great this my conflict is for you and for them at Laodicea and for as many as have not seen my face in the flesh And for what That their Hearts might be comforted as we read meaning manifestly the same thing he had exprest before that notwithstaning all endeavours of others to the contrary they might be compleat and confirm'd Christians to the last 2. We have next to consider in the Text the means or what expedients the Apostle conceives would be most effectually conducing to this blessed purpose They are two Mutual Love to one another And A clear certain efficacious Faith of the Gospel The former is shortly and plainly exprest The other by a copious and most Emphatical Periphrasis or Circumlocution He most earnestly covets to have them knit together by both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compacted as the word imports in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unto or into the other as that Particle signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Mutual Love to one another q. d. The thing were done or much were done towards it if they were knit together in Love compacted made all of a Piece if by Love they did firmly cohere and cleave to one another For then it would be One and all and 't is scarce ever supposeable they should all agree to quit their Religion at once But if that were to be supposed he adds another thing that would put all out of doubt 2. A clear certain efficacious Faith of the Gospel For the several expressions that follow are but a descripton of such a Faith Where we are to note What he would have them apprehend And The apprehensive Principle 1. What he would have them apprehend viz. The Summ and Substance of the Christian Doctrine which he calls a Mystery both because it was so in it self and 't is often spoken of under that name by our Lord himself Mat. 13.11 and familarly by this Apostle Rom. 16.25 Epes 3.3 9. Col. 1.26 and elsewhere And because of the high pretence of the Gnosticks to the knowledge of Mysteries which sometimes he slights Especially being unaccompanied with Love as with them it most eminently was Thô I understand all Mysteries and all knowledge and have no Charity I am nothing 1 Cor. 13.2 Knowledge puffeth up love edifies chap. 8.1 Sometimes as here he makes the sincere Doctrine of the Gospel to outvy theirs herein intimating that such as made Profession of it could have no Temptation to go over
against their Consciences nor to take order that continual endeavours should be used from age to age to satisfy them or that the Church should be alwaies vexed with a vain controversy about needless things that if they were never so lawful might as well be let alone without detriment to the Christian Cause and perhaps to its greater advantage Yea the attempt of imposing any thing upon the Disciples but what was necessary is judg'd a tempting of God Acts. 15.10 a bringing the matter to a tryall of skill with him whether he could keep the Church quiet when they took so direct a course to distemper and trouble it But it was thought necessary and sufficient that all did unite and were knit together in the mutual love of one another and in a joynt adherence to the great mysteries of Faith and Salvation In the same case when there were so many Antichrists abroad and 't is likely Ebion with his partakers made it their business to pervert the Christian doctrine the same course is taken by the blessed Apostle St. John only to endeavour the strengthning of these two vital principles Faith in Christ and Love to fellow-Christians as may be seen at large in his Epistles These he presses as the great commandments upon the observation whereof he seems to account the safety and peace of the sincere did entirely depend This is his commandment that we should believe on the name of his son Jesus Christ and love one another as he gave us Commandment 1 Epistle 3.23 He puts upon Christians no other distinguishing test but whosoever believeth that Jesus is the Christ is born of God And every one that loveth him that begat loveth him also that is begotten of him chap. 5.1 Is only solicitous that they did practise the Commandment they had from the beginning i. e. that they loved one another 2 Epist 5. and that they did abide in the Doctrine of Christ vers 9. The prudence and piety of those unerring Guides of the Church themselves under the certain guidance of the Spirit of truth directed them to bring the things wherein they would have Christians unite within as narrow a compass as was possible neither multiplying articles of Faith nor rites of Worship These two principles as they were thought to answer the Apostles would fully answer our design and present enquiry And we may adventure to say of them that they are both sufficient and necessary the apt and the only means to heal and save us such as would effect our cure and without which nothing will Nor shall I give other answer to the proposed question than what may be deduced from these two considered according to what they are in themselves and what they naturally lead and tend unto I shall consider them in the order wherein the Apostle here mentions them who you see reserves the more important of them to the latter place 1. The sincere love of Christians to one another would be an happy means of preserving the truly Christian Interest among us That this may be understood we must rightly apprehend what kind of love it is that is here meant It is specifi'd by what we find in conjunction with it The understanding and acknowledgment of the mystery of Christianity Therefore it must be the love of Christians to one another as such Whence we collect lest we too much extend the object of it on the one hand or contract it on the other 1. That it is not the love only which we owe to one another as men or humane Creatures meerly that is intended here That were too much to enlarge it as to our present consideration of it For under that common notion we should be as much obliged to love the enemies we are to unite against as the friends of Religion we are to unite with since all partake equally in humane nature It must be a more special love that shall have the desired influence in the present case We cannot be peculiarly endeared and united to some more than to others upon a reason that is common to them with others We are to love them that are born of God and are his children otherwise than the children of men or such of whom it may be said they are of their father the Devil them that appear to have been partakers of a divine nature at another rate than them who have received a meer humane or also the diabolical nature 1 Joh. 5.1 Yet this peculiar love is not to be exclusive of the other which is common but must suppose it and be superadded to it As the reason of it is superadded For Christianity supposes humanity and divine grace humane nature 2. Nor is it a love to Christians of this or that Party or denomination only That were as much unduly to straiten and confine it The love that is owing to Christians as such as it belongs to them only so it belongs to all them who in profession and practice do own sincere and incorrupt Christianity To limit our Christian love to a Party of Christians truly so called is so far from serving the purpose now to be aimed at that it resists and defeats it and instead of a preservative union infers most destructive divisions It scatters what it should collect and gather 'T is to love factiously and with an unjust love that refuses to give indifferently to every one his due For is there no love due to a disciple of Christ in the name of a disciple It is founded in falshood and a lye denies them to be of the Christian community who really are so It presumes to remove the ancient land-marks not civil but sacred and draws on not the peoples curse only but that of God himself 'T is true and who doubts it that I may and ought upon special reasons to love some more than others as relation acquaintance obligation by favours received from them more eminent degrees of true worth and real goodness but that signifies nothing to the withholding of that love which is due to a Christian as such as that also ought not to prejudice the love I owe to a man as he is a man Nor am I so promiscuously to distribute this holy love as to place it at randome upon every one that thinks it convenient for him to call himself a Christian thô I ought to love the very profession while I know not who sincerely make it and do plainly see that Jewes and Pagans were never worse enemies to Christ and his Religion than a great part of the Christian world But let my apprehensions be once set right concerning the true essentials of Christianity whether consisting in doctrinal or vital principles then will my love be duly carried to all in whom they are found under one common notion which I come actually to apply to this or that person as particular occasions do occur And so shall alwaies be in a preparation of mind actually to unite in Christian love with
it only as the Religion of their Countrey and which was delivered to them by their forefathers And so are Christians but upon the same terms as other Nations are Mahometans or more gross Pagans as a worthy Writer some time since took notice * Pink's Trial of a Christians love to Christ How few make it their business to see things with their own eyes to believe and be sure that Jesus is the Christ the son of the living God! How far are we from the riches of the full assurance of understanding How little practical and governing is the faith of the most How little doth it import of an acknowledgment of the mystery of God viz. of the Father and of Christ How little effectual is it which it can be but in proportion to the grounds upon which it rests When the Gospel is received not as the word of man but of God it works effectually in them that so believe it 1 Thes 2.13 2. Let us endeavour the revival of these principles This is that in reference whereto we need no humane laws We need not Edicts of Princes to be our warrant for this practice loving one another and cleaving with a more grounded lively Faith to God and his Christ Here is no place for scruple of Conscience in this matter And as to this mutual love What if others will not do their parts to make it so What shall we only love them that love us and be fair to them that are fair to us salute them that salute us do not even the Publicans the same What then do we more than others as was the just expostulation of our Saviour upon this supposition Mat. 5.47 And let us endeavour the more thorough deep radication of our faith that it may be more lively and fruitful which this Apostle you see not forgetting his scope and aim further presses in the following verses testifying his joy for what he understood there was of it among these Christians Thô I be absent in the flesh yet I am with you in the Spirit joying and beholding your order and the stedfastness of your faith in Christ vers 5. And exhorting them to pursue the same course As ye have received Christ Jesus the Lord so walk ye in him rooted and built up in him stablished in the faith as ye have been taught abounding therein with thanksgiving vers 6 7. And what also must we suspend the exercise and improvement of our Faith in the great Mysteries of the Gospel till all others will agree upon the same thing Let us do our own part so as we may be able to say Per me non stetit it was not my fault but Christians had been combined and entirely one with each other but they had been more thoroughly Christian and more entirely united with God in Christ that Christianity had been a more lively powerful awful amiable thing If the Christian community moulder decay be enfeebled broken dispirited ruin'd in gteat part this ruine shall not rest under my hand We shall have abundant consolation in our own souls if we can acquit our selves that as to these two things we lamented the decay and loss and endeavoured the restitution of them and therein as much as in us was of the Christian Interest Quest How ought we to bewail the Sins of the Places where we live SERMON V. 2 PET. II. 7 8. And delivered just Lot vexed with the filthy Conversation of the wicked § 1 THE Apostle vers 6. recollects the destruction of Sodom and Gomorrah as the Ensamples of the Punishment that should befall those impure Seducers against whom he wrote By occasion whereof he mentions Gods delivering care of Lot whose holy carriage being so contrary to the unholy Practices of the Sodomites God made his Condition happily different from theirs also for so saith the Text he delivered just Lot vexed c. § 2 In the words there are these two distinct parts 1. Gods happy Delivering of Lot delivered just Lot 2. Lots holy Severity to himself for he was not only vexed but he vexed himself he vexed his righteous soul with their unlawful deeds The Second part is the subject of my ensuing Discourse which presents us with this doctrinal Observation Doct. It is the disposition and duty of the righteous to be deeply afflicted with the sins of the Places where they live In the discussing of which divine and seasonable Truth I shall 1. Produce those obvious Scripture Examples that clearly agree with it 2. Principally shew after what manner the righteous ought to Mourn for the sins of others 3. Shew the Reasons why it is the Disposition and Duty of the Righteous to be so afflicted and mournful for the sins of others 4. Lastly I shall endeavour to Improve the whole by Application I. For the obvious Scripture Examples Our Lord Jesus shall be the § 3 first whose pattern herein amounts to a Precept Mark 3.5 Christ saith the Text was grieved for the hardness of their hearts viz. in opposing his holy and saving Doctrines David professeth that rivers of water ran down his eyes because men kept not Gods Law and that when he beheld the Transgressors he was grieved because they kept not his Word Psal 119.136.158 The next Example shall be Ezra's who hearing of the sins of the People in marrying with Heathens in token of bitter grief for it rent his garment and mantle and pluckt off the hair of his Beard and Head and sate down astonied Ezra 9.3 And Chap. 10.6 he did neither eat bread nor drink water for he mourned because of the transgression of them that had been carryed away To these I might add the Example of Jeremiah who Chap. 13. vers 17. tells the wicked that if they would not bear his Soul should weep in secret places for their pride and his eyes weep sore and run down with tears I shall conclude this with that expression of holy Paul Philip. 3.18 Many walk of whom I tell you weeping that they are enemies of the Cross of Christ II. The Manner how this Duty of Mourning for the Sins of others § 4 is to be performed This I shall consider in three branches 1. How we should mourn in respect of God before whom we mourn 2. How we should mourn in respect of the Wicked for whom we mourn 3. How we should mourn in respect of our selves who are the Mourners 1. For the first Branch as our Mourning respects God It is to be performed with advancing of those perfections of his that relate to those great Sins and Sinners for which and for whom we mourn And in our mourning for the Sins of others in respect of God we must advance 1. His great and unparallel'd Patience and Long-suffering extended towards those whose Sins we mourn and lament over This was evident in Nehemiah's confessing and bewailing the sins of the sinful Jewes Nehem. 9.30 At large he confesseth their sins in that Chapter but vers 30 31. he
some a Dram of Cremor Tartary in broth will do it in the Morning 4. Sit not down nor walk as soon as you rise in the Morning but stand still upright a quarter of an hour when you are drest and as long after Dinner it helpeth the excrements too descend And if you feel the least possibility go to Stool and make not too much haste away 5. If you have no Rheum or cold windiness of Stomach eat sometimes ten or twelve stewed Prunes and sometimes four or five roasted Pippens half an hour before Dinner 6. Take Chio Turpentine or Venice Turpentine if that cannot be had wash it well and make it into hard Pills with Powder of Epithyme as much as you can get it to take up Let the Pills be small and take a Dram or more or less as you are able to get them down all at a swallow covered in a Spoonful of Syrup of Apples or of Balm or of Mallows a little before a late Supper to work the next morning or Turpentine with Liuqorice powder or of it self in an Egg or any way got down may serve 7. If more be needful make the same Turpentine into Pills with Rubarb powdered or Senna powdered or both together and take it before Supper It goeth down easily in a Spoonful of any pleasant Syrupe But use no more Clysters nor purging things when once the Melancholly is overcome then you needs must for it difuseth nature as to its proper office 8. Their drink is of great moment that unless in cold bodies they take no strong Wines nor Claret but either Ale or good Beer with a little white Wine or Possit drink made but with little Milk and some strong Ale and white-Wine or Posset drink made with Syder Ale and a little white Wine Or take a quart of the juice of Balm with a little ground Ivey and put it into a Vessel of good Ale or Beer of about three or four gallons and drink this at meat Or sometimes some Wormwood Ale but not long But cold dull bodies may drink good strong Beer or Ale that is not hard and fat cold persons may endure Sack The Devil hath another cure for the sad and Melancholly than such as I have here prescribed which is to caste away all belief of the immortality of the soul and the life to come or at least not to think of it and for to take Religion to be a superstitious needless fancy and for to laugh at the threatnings of the Scripture and go to Play-Houses and Cards and Dice and to drink and play away Melancholly Honest Recreations are very good for Melancholly Persons if we could get them to use it but alas this Satanical cure is but like the Witches bargain with the Devil who promiseth them much but payeth them with shame and utter misery The end of that mirth is uncureable sorrow if timely repentance cure not the cause the Garrison of Satan in the hearts of Sinners are strongly kept when they are in peace but when they have fool'd away time and Mercy and Hope dye they must there 's no remedy and to go merrily and unbelievingly to Hell after all Gods calls and Warnings will be no abatement of their torment to go out of the world in the guilt of Sin and to end life before they would know the use of it and to undergo Gods Justice for the mad contempt of Christ and Grace will put a sad end to all their mirth for there is no Peace to the wicked saith my God Isa 48.22 and 57.21 But Christ saith to his mourners Mat. 5.4 Blessed are you that mourn for you shall be comforted and John 16.20 Ye shall weep and lament but the world shall rejâ—â—câ— and ye shall be sorrowful but your sorrow shall be turned into joy And Solomon knew that the House of Mourning was better than the house of feasting and that the heart of the wise is in the House of Mourning but the heart of Fools in the house of mirth Eccles 7.2 3 4. But holy joy of Faith and Hope is best of all Quest How we may grow in the Knowledge of Christ SERMON XII 2 PET. III. XVIII And in the Knowledg of our Lord and Saviour Jesus Christ Petrus Cruci affigitur capite in terram verso elevatisque in sublime pedibus Plat. in vit Pet. p. 14. THE Apostle Peter when he wrote this Epistle lookt upon himself as a Dying Man the Ministers of the Gospel would preach with more Life if Death were but more within their view His Death which was violent for he ended his days upon a Cross had been foretold by Christ himself accordingly he was perswaded that quickly he should be made to put off his earthly Tabernacle But like a good Shepherd before he departed he expresses his care of the flock which he was to leave behind him He commends the Gospel to them as that which is of the Highest Authority of the Greatest Certainty That their Faith might be firm and that they might persevere in their Obedience The Apostle having lookt as far as the Grave he looks farther he beheld his own and likewise the Worlds Dissolution he plainly foresaw the end of all things and tells them to whom he writes That the Day of the Lord will come as a Thief in the night and that the Heavens will pass away with a great noise the Elements melt with fervent heat the Earth and the Works therein will be burnt up and then most rationally infers seeing all these things shall be dissolved Mali sunt intâ—rpâ—â—â—es qui in arguâ—â—s speculationibus multum consumunt operâ— cum Apostolus totam hanc do â—rinam ad piaâ— exâ—â—rtationes accommodâ—t Ca vin ad loc what manner of Persons ought ye to be in all holy conversation and Godliness He speaks of a new Heaven and a new Earth wherein dwells Righteousness Interpreters conclude that this refers not to the substance of the World which will remain but to the qualities of it which will be changed and even at last quâ—te purged out of it Calvin thinks meet here to give a caution against Curiosity and too great Inquisitiveness which will be unprofitable which may prove dangerous and tells us that the scope of the Apostle is mainly to be attended which is to awaken and exhort unto serious Holiness since this World must be purged by Fire all that are Christians should endeavour after a greater measure of Purity and ought to be growing in Grace and in the Knowledg of Christ continually In the words we find 1. A growth and Increase urged the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposes Imperfection but also that perfection ought to be aspired unto and that the Christians growth does make him truly great 2. This growth must be in the Knowledg of Jesus Christ the Object Christ is high and large unto Infiniteness his fulness his riches unsearchable the Knowledg of this Object must not be meerly notional verbum
unbelievers but address my self to you that are Saints who have known Christ with a saving Knowledg and shall shew you how Christ and the knowledg of him may be used and improved 1. Improve the knowledg of Christ with reference to God himself God out of Christ is very dreadful thus considered sinful man must look upon him as the Devils do and tremble Jam. 2.19 He has fury in his Face curses in his mouth and a glittering Sword in his hand and what flesh can stand before him But you that are Believers are to look upon him as he is in Christ now his wrath is taken away he is the God of Love and Peace and Grace and comfort you may discern his bowels yearning towards you his everlasting arm embracing you his Language is most sweet and full of kindness nay He swears he will bless you with all sorts of blessings but especially with the best namely spiritual and everlasting Under the Old Testament God was called the Lord that brought Israel out of Aegypt Afterwards the Lord that brought Judah out of the Land of the North. But under the New Testament he is styled again The God and Father of our Lord Jesus Christ Eph. 1.3 1 Pet. 1. â— Behold him in Christ and you will see him to be a Father a Guide a Shield an exceeding great reward you may abound in Faith and Hope and Joy in the Lord for he is the God of your Salvation 2. Improve the Knowledg of Christ with reference to the Law of God The Law considered in it self since the fall of Man is the ministration of Death it condemns the Transgressors and concludes and leaves them under wrath and t is so weak through the flesh that it can give righteousness and Life to none but if this Law be lookt upon in the hand of Christ the Mediator its Curse is removed its rigour abated The Believer may delight in the Law of God Ps 1.2 and prefer it before thousands of Gold and Silver Ps 119.72 and is to account it one of the choice new Covenant Blessings to have this Law written in his very heart Heb. 8.10 Christ heals the natural enmity against the Law of God which was in the hearts of believers and strengthens them to yield obedience to it and that promise is fulfilled Ezeck 36. â—7 I will put my Spirit within yoâ— and cause you to walk in my Stutures and ye shall keep my Judgments and do them 3. Improve the knowledge of Christ with reference to Sin Behold the Lord Jesus for Sin condemning Sin in the flesh that is by being made a sin offering he condemned sin Sins cause Falls sin is as it were cast and the sinner believing in Jesus is acquitted If you are in Christ Sin though it has damned thousands yet you are freed from it's condemning Power Rom. 8.1 There is therefore no condemnation to them that are in Christ Jesus Behold this Lamb of God who bare your sins himself a Load too heavy for you to bear Are you afflicted with the remainders of Lusts and Corruptions Still look to Jesus No Lust so strong but he can easily mortify it The death of Christ has a killing Power in reference to sin without this all means of mortification will be of little efficacy The Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being planted together in the Likeness of his death Rom. 6.5 As the branch derives vertue from the Vine so the Christians mortifying Power from Christ's death When he the second Adam was crucifyed the old Adam was crucifyed with him and truly the old Man with his Lusts and Deeds must be mortifyed by the improvement of Christs Crucifixion Rom. 6.6 Knowing this that our Old Man is crucifyed with him that the Body of Sin might be destroyed that henceforth we should not serve Sin Hoc benâ—ficium Christo acceptum ferre convenit quia sine ipso hostile potius Angelis nobiscum diâ—cidium est quam familiaris juvandi nostri cura Ideo super ipsum ascendere descendere dicuntur non quod illi soli ministrent sed quod ejus respectu in ejus honorem complectantur sua cura totum Ecclesiae corpus Calvin in Johan c. 1. 4. Improve the Knowledg of Christ in reference to Angels and that both good and evil Angels The good ones have Christ to be their Head Col. 2.10 And they holding this Head are confirmed and established These good Angels are said to ascend and descend upon Christ John 1.51 Which Luther refers to their Contemplation of Christs divinity and humanity V. derâ— in eadâ—m Persona summa infima conjunctissima But Calvin refers it to the Angels Ministration here is an allusion to Jacob's Ladder Christ is that Ladder whereby we may ascend 't is through Him that Heaven is open and 't is upon his Account that the Angels are ready to do Offices of kindness to believers and are so ready to be ministring Spirite to minister for them that are Heirs of Salvation Heb 1.14 And as from Christ you are to expect care from the good Angels so he can easily defend you from the bad ones He stops the mouth of the Devil who is the Accuser of the Brethren by that full satisfaction he haâ— made to divine Justice He detects him as a Lyar and discovers his wiles and devices He opposes Satan as a Murtherer and hinders him from devouring the least Lamb of his flock he is ready to aâ—m you with the whole armour of God and strengthens you both to combate and to conquer He has tryed Satans Strength in his own person and had got the Victory He had spoiled Principalities and Powers and made a shew of them openly triumphing over them Col 2.15 5 Improve this Knowledg of Christ with reference to this present World Christ in the days of his flesh had little of the world and in the hour of Temptation he despised the offer of the whole Surely 't is a thing of small value and it usually proves a great snare else Christians should have more of it They are enemies to the Câ—oss of Christ who mind eâ—rthly things Phil. 3.18 19. They are Strangers to the power of his resurrection whose hearts and Treasure are not in Heaven Look unto Jesus and look off from the World or look upon it with contempt Be not so eager after that which Christ lost his Life to deliver you from Gal. 1.4 He gave himself that he might deliver us from this present evil world acccording to the Will of God and our Father 6. Improve this knowledg of Christ with reference to Duties Grace and perseverance in Grace Let all your Duties be done in his Name Gal. 3.17 that is in his Strength and with expectation of acceptance â—â—â—â—rely upon the account of his Mediation Apply your selves to him for grace to help in every time of need Heb. 4.16 for grace to do for grace to suffer for grace to persevere and stand perfect and
Actions and Accidents two things considerable 1. The Action for example such a Text was handled such a charitable Action done such a Man brake his Leg was drunk or the like 2. The Inference or Observation to be gathered from thence for all Events whether good or bad are intended by the wise God for mans Instruction Now the Memory lays up the former and can retain it a long time but the Lesson which we should learn from it that 's neglected that 's forgotten 2. Things Hurtful to us to wit Injuries These usually stick in the memory when better things slip out If any body hath spoke or done evil to us the memory is trusty enough about these As one says we can remember Old Songs and Old Wrongs long enough yea those whom we profess to forgive yet we declare that we cannot forget them Not but that a man may have a natural remembrance of an injury so that he have not an angry remembrance of it As our heavenly Father himself remembers all a Believers sins but puts away his anger so we may rationally remember them but we must spiritually forget them for else the remembrance of them generally doth us a great deal of hurt but no good at all it cools our love weakens our trust and prepares us for revenge as did Amnon towards Absolon 2 Sam. 13.32 3. Things Sinful thus we can remember a filthy Story seven years when we do forget a saving Sermon in seven hours And herein the Memory is the great Nurse of Contemplative wickedness and represents to the idle and sinful heart all the sins it wots of with renewed delight and so strengthens the impression and doubles the guilt Ezek. 23.19 She multiplyed her Whoredoms in calling to remembrance the days of her youth wherein she had played the Harlot in the Land of Egypt The depraved Memory is herein fitly compared to a Sive that lets the good Corn fall through and reserves only the chaff by which its plain that the Faculty is not lost but poyson'd So that in this respect we may say as Themistocles did to Simonides when he offered to teach him The Art of Memory rather says he teach me The art of Forgetfulness for the things which I would not I remember and cannot forget the things I would 2. The cortuption of the Memory stands in Forgetting those things which we should remember But these things being so exceeding many great and useful though I cannot enumerate them yet I shall comprize the chief of them in these following general heads 1. Our Creator and what he hath done and what he hath done for us Eccles 12.1 Remember now thy Creator in the days of thy youth And yet whom do we more forget Jerem. 2.32 Can a Maid forget her Ornaments or a Bride her Attire yet my people have forgotten me days without number And our Forgetfulness here is most inexcusable because we may see taste and feel him every moment forasmuch as he is not far from every one of us seeing in him we live and move and have our Being and yet we can make shift to forget Him which shews the great Craze we had by the Fall And then the great things which he hath done to wit in the Works of Creation and Providence especially for his Church these we early forget but should remember Psal 77.11 I will remember the Works of the Lord surely I will remember thy wonders of Old And particularly what he hath done for us the many and great Mercies and Deliverances especially the most remarkable of them which every good Christian should have a Catalogue of in his mind or in his Book Deut. 8.2 And thou shalt remember all the way which the LORD thy GOD led thee these Forty Years c. 2. Our Redeemer and what he hath suffered for us Never was there such an Instance of free and transcendent Love in the World as that the Eternal Son of God should give himself to be a Sacrifice to expiate our Sin and yet we that can profess of far less kindnesses from men that we shall never forget them can forget this else he had never instituted the Lords Supper on purpose to keep up the solemn and useful Remembrance thereof which Remembrance sets a work all our Graces our Faith Love Repentance Thankfulness c. And without the frequent Use of this Ordinance where it may be had a defect will be forced in these Graces for the greatest things wear off with time and Holy David himself found cause to charge it uopn his Soul Ps 102.3 Bless the Lord O my soul and forget not all his benefits c. 3. The Truths of Religion especially the most weighty Malach. 1.4 Remember ye the Law of Moses my Servants which I commanded unto him in Horeb for all Israel with the Statutes and Judgments And of these the Apostle Peter saith 2 Pet. 1.12 13 15. he would put the Christians in remembrance though they knew them that they might be established in present Truth yea he would stir them up by putting them in remembrance as long as he lived The Doctrine of God of Christ of the Creation of the Fall of the Covenant of Grace of Faith Repentance the Resurrection as in my Text and Judgment to come these things should be so ingrafted into the hearts of Christians that they should know and remember as well as their own Names or the rooms of their Houses and yet it is a shame to find how easily and almost utterly these things are forgotten by too many How few do we find that have been long Hearers of Gods Word that can give any tolerable account of the Nature of that Faith by which the Soul lives 4. The Duties of Religion The Scripture that so often requires us to remember them plainly implies that we are apt to forget them what 's the meaning of that Exodus the 20 Chap. Verse 8. Remember the Sabboth to keep it holy but that we easily forget it we are surprized by it it returns ere we are aware so that Heb. 13. Verse 2 3 16. which is called by some a Chapter of Remembrance be not forgetful to entertain Strangers Remember them that are in Bonds to do good and to Communicate forget not All which as they shew our duty so do they imply our defectiveness herein though to forget those and such like are as absurd as if we did forget to eat or sleep For as Christians we live by Faith and breath by Prayer so to forget to repent to believe to pray and to discharge the duties of our Relation Callings and all other duties toward God and toward men is to forget Christianity it self 5. Our Sins As there is a culpable so there is an useful and necessary remembrance of them when we remember sin to renew our love to it that 's damnable but when we remember it to loath it and to loath our selves for it that 's saving Ezek. 36.31 Then shall ye remember
somthing when they are nothing and so deceive themselves They take Gifts for Grace and the common for the saving works of the Spirit Presumption goes with them for Faith and a little sorrow for Sin is Repentance They do not distinguish between the Form and Power of Godliness betwixt a blockish Stupidity and true Peace of Conscience Thus I have told you many but not one half of the evil Effects of Pride let me proceed a little farther in this Discovery Pride makes men censorious and uncharitable Proud persons are very prone to judge and censure others especially if they differ from them in Opinion a little matter will make a proud person to count and call such Hypocrites or Hereticks he no sooner espies a Mote in their eyes but he thinks it a Beam he would have others to think the best of him but he himself will think the worst of others Again it makes men Whisperers and Back-biters Such are joyn'd by the Apostle Paul with proud persons Those who are proud don't only censure others in their hearts but they reproach and defame them with their Tongues they hope by speaking evil of others they shall be the better thought of themselves they endeavour to build their own Praise upon the Ruines of others Reputation Again it makes men dislikers and haters of Reproof Proud persons are ready to find fault with others but they do not like to hear of their own faults Solomon says of a Scorner that is a proud person as ye heard before that he doth not love one that reproves him Prov. 15.12 and in another place he says that he hates him Though the Reprover was his Friend before yet now he counts him as his Enemy Herod imprison'd John for telling him of his Sin though before he reverenc'd him Again Pride makes men heretical One says of Pride Haereticorum mater Superbi◠Aug. that it is the Mother of Hereticks Simon Magus that great Haeresiarch was a very proud man the Gnosticks the Manichees the Eunomians were all noted for Pride the latter vainly and blasphemously boasted that they knew God as well as he knew himself Experience teacheth that if any Infection of Heresie comes into a place those that are proud do soonest catch it Mark those says one that are turn'd any where from the way of Truth and see if they were not proud and conceited persons Again it makes men Separatists and Schismatical There are such persons amongst the professing People of God though all are not such that go by that Name These are they says Jude that separate themselves They went out from us says the Apostle John because they were not of us Proud conceited Christians are not contented to come out and separate from the unbelieving Idolatrous world but they will separate also from the true Church of Christ and cast off all Communion with them who hold communion with him they will say to those that are holier than themselves Stand off for we are holier than you Oh 't is Pride that is the chief Cause of all Church-Rents and Divisions We may thank Pride for all the Factions and Fractions that are in the Churches of Christ at this very day Again Pride makes men Hypocrites It prompts them to put on a Vizard and Mask of Religion and to be in appearance what they are not in reality Proud persons love the praise of men more than the praise of God and therefore they are more careful to seem religious than to be so indeed they more study to approve their ways to men than they do their hearts to God Again Pride makes men malicious and wrongful Proud persons are forward to do wrong but backward to bear or endure it they expect that others should forgive and bear with them but they will not forgive or bear with others they require an eye for an eye and render evil for evil nay sometimes evil for good A proud person careth not whom he wrongs or betrays so he may accomplish his own ends he makes no bones of Falshood Slander Oppression or Injustice if he apprehend it necessary to his own honour or ambition Again it makes men Murmurers and Complainers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud persons find fault with their Lot and are discontented with their condition they think themselves wiser than God himself that in some things they could mend what he doth or hath done They suppose they could guide Gods hand and teach him knowledge if they were of his Counsel they could give him direction for the better governing of the world in general and for the better ordering of their own conditions and concernments in particular Again Pride makes men to slight the Authority and Command of God Proud persons don't only oppose their wisdom to Gods wisdom but their wills also to Gods will they not only disobey but despise the Commandment of God and say at least in their hearts as that proud King Who is the Lord Jer. 2.21 that we should obey his voyce or as those proud ones in Jeremiah We are Lords and will come no more to thee The Prophet calling the Israelites to hear and give ear Jer. 13.15 17. he immediately subjoyns and be not proud and by and by he adds If ye will not hear my Soul shall weep in secret places for your pride Again it maketh persons to establish their own righteousness and to set that up in the room of Christ's righteousness Proud persons will not submit themselves to the righteousness of God so it is exprest in the Epistle to the Romans God hath provided a righteousness for sinners of the Children of men such as is every way sufficient to justifie and save them and that is the righteousness of his Son What he did and suffered may by Faith be imputed and made over to them as if they themselves had done and suffered it so that as by the disobedience of Adam they were made sinners by the obedience of Christ they might be made righteous and as Christ was made sin for them so they may be made the righteousness of God in him But such is the Pride of mans heart that he will not submit to this way of Justification and Salvation he will not be beholden to another for that which he thinks he hath in himself he will not go abroad for that which he thinks he hath at home A proud Sinner sees no need of a Saviour and thinks he can do well enough without him Thus I have set before you two Decads of the evil Effects of Pride I might have given you as many more May all serve to shew you the sinfulness of this Sin 2. Be throughly perswaded that this Sin of Pride is in your selves that Direct 2 you are deeply guilty of it and in great danger by it Though you see it to be a sin and a great sin yet if you do not see it to be your sin and that 't is in you in a prevailing and dangerous
degree you will let it alone and little trouble your selves about it This therefore is a Second thing that you must be convinced of and one would think there needed not much ado to bring you to this Conviction Pride indeed is such a hateful thing that few will own it the proudest persons would be accounted humble But if you look into your selves you will easily discover the manifest Symptoms and Indications of this evil disease run over the foregoing effects of Pride and then consider how many of them are found in your selves Effects do always imply and suppose their proper Causes Some bless themselves and say they thank God they are not proud because they do not follow Fashions and go brave in their Attire because they do not affect great Titles and high Places but would rather move in a lower sphere but let such know this Plague may be in their hearts though they have no such tokens of it in their faces Little do men think what a humble outside what contempt of honourable Places and Titles what meanness and plainness of Apparel in themselves what exclaiming and crying out against Pride in others yea what confessing and bemoaning of this sin to God will consist with the prevalency and predominancy of it in their own hearts You remember I distinguish'd in the beginning betwen fleshly and spiritual Pride and the latter is much the worser sort and more hateful to God he is a Spirit and as he likes best of spiritual worship so he hath the greatest dislike of spiritual Pride What matters it then that thou art not lifted up with aiery Titles with gay Apparel and the like so long as thou art puft up with things of a more spiritual Nature as with thy Gifts and Knowledge thy Priviledges and Enjoyments thy Graces and Duties Pride is a Worm that will breed in any of these The Apostle Paul was like to have been catch'd in this Snare by means of his being caught up into the third Heaven A Christian if he hath not a care may be proud of his very Humility it is hard starving this sin when as there is nothing almost but it can live upon But I remember I was too long in the first Direction therefore I must be the shorter in this and those that follow 3. Be much in the Meditation of Death and Judgment The serious Direct 3 and frequent meditation of Death will be a means to kill Pride Some to mortifie the Pride of their hearts have kept a Death's-Head or a dead mans skull always in their Chambers it is of more use to have the thoughts of Death always in their Minds What is man but a little living Clay and what is his Life but a Vapour that appears for a little while and then vanishes away Augustine doubted whether to call it mortalis vita vel vitalis mors a dying life or a living death One says of mans Life that it is a little warm Breath turn'd in and out at the Nostrils The Prophet Isaiah tells us that mans Breath is in his Nostrils and therefore in nothing is he to be accounted of And as for this reason man is not to be accounted of by others so neither by himself 't is but a little a very little while more and you must be gone hence and be seen no more your Breath goeth out and all your thoughts perish and you your selves will rot and perish and shall rotting and perishing things be proud things Shall man be lifted up with what he hath who shortly himself must not be I mean in this world Now you differ it may be from other men and are above them in riches and greatness in parts and priviledges but two Questions may clip your wings and keep you from soaring too high in your own conceits 1. Who made you to differ I suppose none of you will say as one once did that you made your selves to differ you 'll confess I hope that you have nothing but what you have received and so there is no room for pride or glorying therein If you excel in any gift or grace you must say of it as he of his Hatchet alas it is but borrowed 1. How long will there be this difference Death is at hand it stands at the door and that will level you with those that are lowest In the grave whither we are all hastning there is no differece of skulls there the rich and the poor the learned and the unlearned do all meet together the dead bones of men are not distinguish'd by the ornaments or abasures of this temporal Life As the meditation of Death will be a means to mortifie Pride so will also the meditation of Judgment The time will come when you must be accountable unto God for all you have and do enjoy all your mercies and enjoyments are but as so many Talents with which you are intrusted and for which you must give an account You are not owners but stewards of them and the time will come when you must give an account of your Stewardship So the Apostle Paul concludes Rom. 14.12 Every man must give an account of himself to God He must give an account of himself in his natural capacity as a man in his civil capacity as a great or rich man and in his spiritual capacity as a good or religious man he must give an account of all his Receipts of all his Expences what he hath received of God and how he hath laid it out for God A serious Reflection upon this one thing will have a double Effect 1. It will make you careful 2. It will keep you humble you will not easily over-reckon your selves for any thing when you consider the reckoning that you must make for all things Especially if this be added that the more you do receive the greater will be your Reckoning that is a sure word of our Saviours Luke 12.48 To whomsoever much is given of him much shall be required When God sows much he expects to reap much he requires not only an improvement of our Talents but a sutable and proportionable improvement of them that they should be doubled that two Talents should be be made four and five Talents ten 4. Consider the many and great imperfections of your Graces and Direct 4 Duties 1. Consider the imperfections of your Graces How much water is mingled with your wine and dross with your silver and honey-comb with your honey how much greater your ignorance is than your knowledge your unbelief than your faith how the love of the world is as much if not more than your love of God if you were perfect in Grace and Holiness then you would have no Pride at all how is it then that you are so proud and conceited when Grace is so imperfect when you are so short of what is attainable and of what others have attained should that man be proud who hath so little love to God and delight in him as thou hast
whose faith and patience whose holiness and heavenly mindedness is so little as thine is Should that man admit of a proud thought whose Grace and Holiness is so small that he is uncertain whether he hath any at all in sincerity Surely the weakness and imperfection of your Graces should prevent the Prid and haughtiness of your hearts 2. Consider the imperfections of your Duties If you did all that was commanded you were but unprofitable Servants what are you then when you fall so short of your duty you neither do what God commands you nor as he commands it to be done How often are Duties neglected and how often are they negligently performed how listless are you to them how lifeless in them how quickly weary of them Can they be proud who consider how coldly they pray how carelesly they hear how distractedly they meditate how grudgingly they give Alms and the like Leave Pride to the Papists who vainly think their works are works of supererrogation let us be humble who know that our works are works of subtererrogation God may say of the best of us as he doth of the Angel of the Church of Sardis Rev. 3.2 that our works are not perfect or full before him oh no! the Lord knows they are full of gaps and imperfections 5. Reflect seriously upon the sinfulness of your hearts and lives Our Direct 5 defects in Grace and Duty may keep us low but our abounding in Sin and wickedness may keep us much lower Can that heart be proud and lifted up that considers the desperate wickedness and deceitfulness that dwells in it and proceeds out of it those Thefts Adulteries Murders Blasphemies and such like that appear abroad in the lives of others they lie lurking at home in your hearts How would it humble and shame you if others should know the one half nay the hundredth part of that sin and wickedness by you that you know by your selves In order therefore to the Cure of spiritual Pride be you much in self-reflection be not strangers to your selves and to the sinfulness of your own Hearts and Lives Should that man be proud that hath sinn'd as thou hast sinn'd and liv'd as thou hast liv'd and wasted so much time abus'd so much Mercy omitted so many Duties neglected so great Means that hath so grieved the Spirit of God so violated the Laws of God so dishonoured the Name of God Should that man be proud who hath such a heart as thou hast so full of Atheism Unbelief Ignorance Impenitency Hypocrisie Envy Malice Discontent Worldliness Selfishness c. Nay should not thy very Pride it self be a matter of great Humiliation to thee Surely it should greatly humble thee to think that a sin so odious in it self so mischievous in its effects should be still so predominant in thy Soul 'T is possible that a Christian may turn his Pride against its self and his very reflecting upon it may be a means of the subduing of it Direct 6 6. Labour after a more distinct knowledge of God and of his Excellencies 'T is helpful to cure Pride for a man to know himself his own nothingness and vileness but 't is a greater help to know God his Holiness and Greatness c. The Apostle Paul saith that some knowledge puffs men up but this pulls them down 'T is true by all our searching we cannot find out God unto perfection we can never come to a full understanding of all his Excellencies but so much may be known of God as may make us to admire him and to abhor our selves What is man the best of men in comparison of him Job sometimes thought and spake overvaluingly of himself but when once he came to compare himself with God to set God before him then he is presently in the dust yea he abhors himself in dust and ashes Job 42.6 We never have such low thoughts of our selves as when we have the clearest discoveries of God When the Prophet Isaiah had a glimpse of the Glory and Holiness of God he presently cries out Isa 6.5 Wo is me for I am undone I am a man of unclean lips He had a deep sence upon him of his own vileness and wretchedness The true reason why mens hearts are so lofty and lifted up within them is because they have not right Notions and Apprehensions of God and do not consider that infinite distance that is betwixt him and them It might serve a little for the Cure of spiritual Pride to compare our selves with such men as are above us as it is a good means to keep down discontent to consider that many others are below us so 't is a good means to keep down pride to consider that many others are above us Our Knowledge is but Ignorance our Faith but Unbelief our Fruitfulness but Barrenness if compared with theirs But this will more subdue our Pride if we compare our selves with God and consider how infinitely he is above us We are no more to him than a drop to the Ocean than the small dust of the Balance to the whole Body of the earth our Wisdom is Foolishness to God our Strength is Weakness and our Holiness is Wickedness unto him Direct 7 7. Be well instructed in this that Humility and Lowliness of Mind is the great Qualification and Duty of all Christ's true Disciples and Followers They must be converted and become as little Children in two things especially they must be as such in Malice and in Humility instead of contending to be greater than others they must be servants of all Mat. 20.27 Rom. 12.10 John 13.14 Mat. 11.29 Col. 3.12 Eph. 4.1 2. Phil. 2.3 in honour preferring one another They must follow their Lords Example in stooping to wash one anothers feet and must learn of him to be meek and lowly in heart As the Elect of God they must put on bowels of Mercy and humbleness of mind They must walk worthy of the Vocation wherewith they are called with all lowliness and long suffering In lowliness of mind they must esteem others better than themselves These are all Scripture-Injunctions and they plainly shew how all Christians ought to be qualified Let me add that excellent Passage 1 Pet. 5.5 Be all of you subject one to another and be ye cloathed with humility The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to tie or fasten together Humility is the Ribond or string which ties together the Graces and Fruits of the Spirit if that fails they are all scattered and weakned Humility as well as Charity is the Bond of Perfectness The Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Verb is derived doth signifie a Knot 'T was the Usage of old and so 't is still for persons to adorn their Heads and other Parts with Knots The Apostle exhorts Christians to adorn themselves rather with Humility that is the great Ornament of a Christian therewith all Christ's Disciples must be cloath'd and adorn'd This
which brings the other to its Temper is said to Master and overcome it so when another's malice towards us cools our love to him and brings us to the like evil disposition towards him our love may be said to be overcome by his malice And great reason there is that we should take heed that we be not overcome of evil 1. If we consider what Relicks of Corruption there are in good men We live not among Angels but men compassed about with many Infirmities which will be apt to make them sometimes offensive to us When the Seer came to Asa with a Message from God because it was that which did not please him he was wroth and in a rage with him 2 Chr. 16.10 and put him in Prison a strange act of a good King yet so he was for the Scripture testifies of him 1 Kings 13.14 That Nevertheless Asa's heart was perfect with the Lord all his days Aaron the Saint of the Lord Numb 12.1 as he is called Psal 106.16 and Miriam are found chiding with Moses their brother Two of the most eminent Preachers of the Gospel of Peace Paul and Barnabas are at variance Acts 15.39 and the contention is so sharp between them that they depart asunder one from the other So true was that saying of theirs to the men of Lystra who seeing a Miracle wrought by them were about to do Sacrifice as if they had been Gods Sirs why do ye these things we also are men of like passions with you Acts 14.15 Sin is a troublesome thing and will not suffer him in whom it is to be at rest nor any that are near to it or about it One would think That if any men in the world were like to have been free from disturbing-passions the Disciples of Christ and Moses should be the men whose Masters taught and practised Meekness to that degree as no man ever did the like yet we find that such as were brought up under their wings had their infirmities and disturbing passions as well as others Joshua Moses his Servant hearing that Eldad and Medad prophesied in the Camp is disturbed himself and endeavours to disturb Moses about the matter and would have had him disturb them Numb 11.28 My Lord Moses forbid them but he checks his passion and calms his spirit by wishing there were more of them I would all the Lords people were prophets The like you find in Christs own Disciples even in John who lay in his bosom Mark 9.38 he comes to Christ saying Master we saw one casting out devils in thy name and we forbad him because he followeth not us They would have had Christ it 's like joyn with them in the prohibition but he forbids them to forbid him saying He that is not against us is on our part So that you see you may find enough from good men to exercise you so far as to try the strength of all your Graces 2. Besides this you will find in some a rooted enmity to that which is good There are two Spirits by one of which all the men in the World are led the Spirit of the World and the Spirit which is of God 1 Cor. 2.12 These two Spirits being contrary one to the other do lead two contrary ways They have striven long and will strive as long as they breathe The contrariety of these two Spirits first appeared in Cain and Abel and hath continued down along thorough all Generations unto this day and will do so hereafter It is like the War between Rehoboam and Jeroboam 1 Kings 14.30 all their days The hatred of the Philistines against Israel is called by the Prophet Ezek. 25.15 the old hatred not only because they were alway full of spite against them but because it was of the same nature as that of old to the people of God This old hatred is not like by waxing old to vanish away as the old Covenant is said to do Heb. 8.13 It was under the old Administration and appeared against the holy Prophets then Acts 7.52 Which of the prophets have not your fathers persecuted And it continued to shew it self against Christ who gave his Disciples warning to expect the same under the new Administration Mat. 10.25 Mat. 5.11 If they have called the master of the house Beelzebub how much more shall they call them of the houshold And he tells them Men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake How this was verified the Scripture first and Ecclesiastical History afterward doth abundantly shew The Apostle tells us 1 Cor. 4.12 13. they were reviled persecuted defamed and made as the filth of the world and the off-scouring of all things And in after-times one would wonder had not John said Epist 1. Chap. 3.13 Marvel not that the world hateth you that a people so holy so good so peaceable and inoffensive as the Primitive Christians were should be so unworthily dealt with both by tongue and hand as they were Their Adversaries reported That they fed upon Man's flesh that they practised lewdness in their Assemblies Such enemies have they Christians had in all Ages and in these our days the same is practised and will be to the world's end Perkins on the Creed and that they were the Authors of all the Tumults in those days and what not all manner of evil but falsly yet by this means great persecutions were raised against them And if Christians will be Christians still they will find the World to be the World still so that unless they be the more careful they will be in danger to be overcome of evil For if they find it hard sometimes not to be overcome of the lesser evil of good men how will they not be overcome by the greater of bad men If the footmen weary them how will they contend with horses Jer. 12.5 3. There is something in every man that makes him more easie to be overcome Malice and other foolish and hurtful lusts and roots of bitterness that lye deep in the heart of every man by nature You see how early they will be putting forth even in Children themselves Revenge is a Lesson that every child hath at his fingers end The more to blame are they who being conversant about them do teach and prompt them to use their hands to avenge themselves on persons or things before they be able to use their tongues to that or any other purpose And as they grow up they live in them Tit. 3.3 in malice and envy hateful and hating one another This is found so common a thing among Men that Joseph's Brethren thought it almost impossible that he should not hate them for the evil they had done to him Therefore when their Father was dead they say Joseph will certainly requite us all the evil we did unto him Gen. 50.15 And so it 's like he might if God had not taught him another Lesson
De cult Foem in initio c. Why then dost thou provoke Lust in thy own heart Quid autem alteri periculo sumus c. Why do we endanger the souls of others Qui praesumit minus veretur minus praecavet plus periclitatur timor fundamentum salutis est presumptio impedimentum timoris He that presumes fears little uses little precaution and runs into great danger Fear is the original of security but presumption the enemy to fear I easily grant that there is a great difference between a Cause and an Occasion of evil A Cause is much more than an occasion yet is not the latter so small and light a matter but that many of God's weighty Laws were grounded on this that the Occasion of sin in themselves and others might be avoided The Civil Law determines That if Archers shooting at rovers should kill a man passing on the Road they shall make satisfaction That they who dig Pitfalls to catch wild Beasts if accidentally a man falls into them they shall be punished and that he shall be severely punished that being set to watch a Furnace falls asleep whence a scarefire ariseth But the New Testament is very full We are not to lay a stumbling-block nor an occasion of offence nor to use our liberty in that wherein our weak brother is offended IX Lastly Let us lay it to heart That Pride is the forerunner of destruction whether Personal Domestical or National Prov. 16.18 Pride goeth before destruction and a haughty spirit before a fall a Truth so obvious to the observation of Heathens that Seneca could say Quem dies videt veniens superbum Hunc dies vidit fugiens jacentem There is the pride of the rich who boast themselves in the multitude of their Riches there is the pride of the ambitious who swell with Titles and Dignities and there is the childish pride of Women and effeminate Men who glory in Apparel And tho this last may seem below the notice of the Divine Nemesis yet these light and small things draw down great and heavy Judgments What more trifling and ludicrous than those Fopperies mentioned Isa 3.18 The tinkling Ornaments as if they would imitate Morrice-dancers or Hobby-horses their round Tires like the Moon an Embleme of their lunacy and levity The Nose-Jewels very uncomely sure in such Epicurean Swine And tho many of them seem to be innocent as Bonnets Ear-Rings and Mantles yet God threatens v. 24. That instead of sweet smells there shall be a stink instead of a girdle a rent instead of well-set hair baldness and burning instead of beauty All which threatnings were punctually accomplisht in the Babylonish Captivity whither God sent them to spare the cost and trouble of fetching home their new Fashions their strange Apparel Archbishop Usher and Mr. Bolton Two great Lights of our Church have long since forewan'd us That God would punish England by that Nation which we were so ambitious to imitate in their Fashions of Apparel And how much is the ground of fear encreased since their days The Plague is never more easily convey'd than in cloaths And it 's to be feared that with their strange Apish Fashions we have imported their vitious Manners if not their Idolatries The Degeneracy of the Romans in this Point prognosticated their declining greatness And there 's no more easie observation than that when a People cease to be great in generous and noble Atchievements they begin to affect this Trim way of glory by Apparel But I must conclude The Use and Application must be your own This Sermon will never be compleat till you have preach'd it over to your Souls by Meditation and to the World by a thorough Reformation And if you slight this advice and counsel yet rememer the Text however That God in the day of his sacrifice will punish all such as are cloathed with strange Apparel Quest How may Child-bearing Women be most encouraged and supported against in and under the hazard of their Travail SERMON XXII 1 Tim. II. 15. Notwithstanding she shall be saved in child-bearing if they continue in faith and charity and holiness with sobriety THAT I may with all Christian tenderness give a satisfactory Answer to that Practical Case of Concernment to be resolv'd for the sake of fruitful pious Wives whose manifold sorrows call for the best aids viz. How may Child-bearing Women be most encouraged and supported against in and under the hazard of their Travail I shall by Gods assistance according as I am able with some respect to the time allottel for this Exercise open and apply this notable Text I have read to you To find out the true importance of which words it will be requisite to cast an eye upon the foregoing part of the Chapter wherein the Apostle exhorteth all Christians to pray for persons of all Ranks a Ver. 1 2 8. and particularly Christian Women to practise answerable to their profession of godliness b Ver. 9 10. instructing them about their deportment in Church Assemblies and at home both in reference to their habits that they be modest without excess in their Apparel and Dress and to their Actions which they are 1. injoyned viz. to hear with silence and subjection 2. forbidden viz. to teach because that were to usurp authority over the man c Ver. 12. which the womans posteriority in the creation d Ver. 13. and priority in the transgression e Ver. 14. doth not allow of but on the contrary brings Her by whom her Husband was deceived into subjection and Child-bearing sorrow with the Fruit of her Womb. For tho Adam was first formed Eve first sinned and so infested all with Original sin However as one notes f Testard de Nat. Gratia Thes 20. the Opposition is not to be consider'd of the Thing but in respect of the Order that the sense might be Adam was not first seduced but the Woman agreeing with the scope foregoing Yet that the Female Sex at home may not despond under the sense of that suffering which Eves forwardness to sin had more especially brought upon them the Apostle here in these heartning words prepares a most sweet and strengthning spiritual Cordial for the chearing up of all good Women and the clearing of their eyes from fumes in fainting fits And therein it eminently concerns Child-bearing ones to copy out the most approv'd Receipt in the comfortable Expressions of the Gentile Doctor That tho they breed and bear children with much trouble which may argue God's displeasure in his Sentence and is indeed a consequent of the first sin which they are very sensible of in the Antecedents Concomitants and Consequents of their sore Labour that may as it sometimes hath done in Rachael and Phineas his Wife c. bring their bodies or their Babes if not both to the Grave yet the Pains shall be sanctified and be no obstacle to their welfare their souls shall be safely deliver'd The
or observing the Duties required abiding in the Exercise of Christian and Conjugal Graces wherein they continue to be employ'd Here to speak distinctly we are to look upon the Persons and their Exercises Gagneius Estius 1. The Persons Some following the vulgar would have the word rendred singularly if she continue or remain as conceiting there is nothing Antecedent to agree with a Plural Verb But it is certain that the Original word is in the Plural Number by the full consent of all Copies as Beza notes so that there can indeed be no ground for that conceit The generality therefore render it Plurally according to truth as we do If they continue abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain persist or persevere noting the necessity of being constant in holy duties But then of those who render the word thus 1. Some as the Ancients c. * Syriac Aethiopic Hierom c. Estius c. refer it to the children brought forth expounding it of their abiding in the exercise of the following Graces But this doth no way please the most judicious modern Expositors any more than some of the Ancients as not so consonant to the Context wherein we have nothing of children And therefore a Learned Protestant ‖ Chamiâ—r doth justly wonder it could come into the mind of any who understand Greek Be-like they took it to respect the generation of children if they by the Mothers care did continue in the faith c. But these did not well consider that the compound werd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 child-bearing is of the Singular Number Waltheri Harmonia When therefore this Verb Plural hath Two Nouns going before it i. e. the Woman and child-bearing we should look to which of the Two continue may be best accommodated If to the word child-bearing what more uncouth Then the Paraphrase would thus trip The Women shall be sav'd in child-bearing if child-bearing continue in the faith c. Who then that duly weighs the thing would refer the Verb continue unto the Person namely the Woman and not to child-bearing which is her allotted work or Function Besides if it should be expounded of her childrens perseverance in Grace it would follow That a godly Mother who had faithfully done her duty towards her children would endanger her own salvation should her children prove untoward and impenitent Whereas this were contrary to Scripture which doth engage both Parents Fathers as well as if not more than Mothers in the pious Education of their children and doth clear godly Parents having done their own duty from being chargeable with the guilt of their children when they perish through their own personal default k Ezek 18.3 Calvin So that tho too often the wickedness of children may be imputed to the Parents neglect yet certainly the righteous God will accept of the faithful Mothers discharging of her own duty tho her children do wickedly miscarry Wherefore 't is most rational yea necessary to refer it as most do 2. To the woman and not to her children to pious Mothers and not their Off-spring Nor is there sufficient warrant considering it is in contexture with the Womans proper Office of child-bearing to take in both Parents as Chrysostome thinks * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. Adv. vitup vit Monastic Enallagen Numeri And however the Verb continue be of the Plural Number that is easily understood by an Hebraism frequent in the New Testament or a Figure very usual in sacred and civil Authors both Greek and Latin suddenly to pass from one Number to another when there is an agreement in the Structure with somewhat understood So here from the Singular to the Plural as before in this very Chapter from the Plural to the Singular speaking of Women ver 9 10. to speak of Woman 1 Tim. 5.4 See 1 Cor. 4.2 Gal 6.1 c. ver 11. and again in this Epistle l from a Widow in the Singular to speak of Widows in the Plural Let them learn to shew piety at home Where in like Construction a Noun Collative singular is joyned to a Verb Plural Woman noting the Sex may be conjoyned with either Number Glassii Gramat Sacra it being a Grammar-Rule That a Verb of the Plural Number is joyned to a Noun of the singular be sure when the Noun is Collective or Indefinite and the reason of the Construction is of it self plain because the Singular Number doth indeed comprehend in it the plurality of the Collective Noun And the reason of the Apostles sudden transition here might be because he had briefly discoursed of the Office of all Christian Women ver 9. But Collectively under the Noun Woman he saith emphatically of Christian Wives if they continue constant noting the whole body of Christian Wives who passing through the pangs of child-bearing as the allotment of God do 2. Exercise the Graces proper to such who mind their eternal welfare by persevering in their Christian walk suitable to their high Calling and holy Profession being qualified and adorned with Faith Charity Holiness and Sobriety those rare Jewels which in the sight of God are of great price And the last of these which some render Modesty or Chastity as a Species of Temperance the Apostle makes necessary to married Women as well as to Virgins * Beza Chamier Tho not as the Papists do ridiculously imagine that Matrimony is a Sacrament and doth confer Grace or that with the Papists we are to restrain the Graces in my Text only to the four Matrimonial Vertues opposite to the four Evils too often incident to a married state ‖ Bellarm. To. 2. de Matrim Sacram. viz. Fidelity in opposition to Adultery Charity to Enmity chiding and brawling Sanctity to Dishonesty or Lasciviousness and Rebellion of the Members Sobriety to Intemperance and Incontinence But I know no warrant we have to speak thus narrowly when 't is most rational to conclude that the Apostle doth respect Faith in Christ for Justification and Salvation and not only the Faith of Matrimony Charity or Love to Christ and his and not only Conjugal Love Holiness which becomes all Christians i. e. sanctification of the whole Inward and Outward Man and not only the peculiar sanctity of the Marriage-bed Sobriety noting that Moderation all who are Christs should be endow'd with m Gal. 5.24 and not only the continency of a Wife So that I shall take these Graces in their Exercises comprehensively as relating to a Christian Conversation in the general and a Marriage-state in special Thus having been took up much longer than I wish'd in obviating the difficulties which some cast in the way to the clearer explanation of the Terms in my Text I shall be straitned in speaking to the Deductions from it as to the present solution of the case propounded by reason I want that dexterity some others might have used I beseech you bear with me a while to touch upon Two or
Three Doctrinal Observations which my thinks do clearly result from the words thus explain'd with respect to what went before in the chapter viz. Obs I. Not teaching in the publick Assemblies but a patient breeding bearing and bringing up of children when God opens the Womb is the commendable Office of a good Woman in a marriage state 'T is clear from the Apostles discourse in the foregoing verses that he might take off such Women who from the pride of their Gifts were apt to take a liberty in publick Church-meetings which doth in no wise appertain to them he enjoyns them silence and enforceth it from this reason of the Womans subjection and certain sorrow inflicted for her forwardness in the transgression And that such a temporal penalty might not obstruct their eternal felicity he shews it doth not become the weaker Vessel n 1 Pet. 3.7 to be so puft up as to be talking publickly about Church-matters in the Assemblies where they ought to behave themselves modestly and not indecently o 1 Cor. 14.35 but rather by a patient demeanor suitable to their condition * L. Viv. de Christianâ Foem p. 21. to glorifie God in the Parturition and Education of an holy seed to serve him If so be the Lord hath called them into that eligible and honourable estate of Marriage qualified them with an ability to conceive and blessed them with a power of bringing forth and if he is pleased to exercise them with the many troubles of breeding but yet gives them a miscarrying Womb for ends best known to himself p Hos 9.14 they are more eminently called to patience quietness and meekness of spirit which in the sight of God is of great price q 1 Pet. 3.4 not desponding of Gods mercy in that doleful condition Some Improvement of this First Point may be made in a short Application for the Reproof Applicat 1. Of such malapert Women who mind not their own business the duties properly appertaining to their Sex but contrary thereunto as the Apostle speaks in this Epistle r 1 Tim. 5.13 14. will be Busy-bodies speaking the things they ought not as the Pepuzens of old * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pandect Can. Tom. 2. p. 50. thrusting themselves into Church-Assemblies and invading the Ministerial Function Yea those who tho they do not as some have done contradict the pure Doctrine of the Gospel in the faces of Christian Congregations yet at least in their Conferences do imagine that all their Teachings and conceited Opinions should pass for uncontrollable Dictates and Doctrines If Women professing godliness did really labour more after those things which the Apostle here looks upon as most commendable for their Sex Christians in our Age had not had so many sad Experiments of the inconveniencies which have risen from the liberty of speech in Church-matters which some who would be reputed godly Women and of great attainments have usurped to themselves And if preaching in a fixed Church do not belong unto Women then be sure baptizing doth not Both are to be performed only by Men called and solemnly set apart for the Ministerial Office ‖ See Mr. N.C. on Tit. 1.5 Hence those Women who from an unwarrantable Indulgence of such as made Baptism absolutely necessary to the salvation of all did usurp a liberty and power to baptize weakly children did evidently contradict the Apostolical Canon as may be gathered from what in the Hampton-Court-Conference * Fuller Ch. Hist lib. 10. ad an 1603 4. against the Arguings of some of the then Bishops for the permission of Midwives in case of necessity to baptize Infants King James did assert from our Saviours Commission Å¿ Mat. 28.20 Go preach and baptize c. That it was essential to the lawful Ministration of that Ordinance that it should be performed by a Minister duly called Again it is for the Reproof of 2. Such soft and delicate Women who like the pleasure but are impatient of the pain which ordinarily attends those in a married state To say nothing of those bad Women who from a lustful cruelty or cruel lustfulness as Augustin speaks * De Nupt. conj l. 1. c. 15. do wish that their issue should perish rather than live and therefore do use ill Arts either to prevent Conception or procure Abortion which must needs be very displeasing to God who in his Law t Exod. 21.15 hath breeding-bearing Women much upon his heart to provide for their safety There be some who from pre-apprehensions of their own pains forbear to render their Husbands their due u 1 Cor. 7.3 4. not well weighing the ill consequents of such forbearance Others are ready to conceit 't is a discouragement to them to take pains when very well able about the nursing and education of their children 'T is true they are not of such Nun-like dispositions as some others idolizing a single life for their ease regarding not to be serviceable to God in their Generation according to their capacities when called For our Apostle in this Epistle w 1 Tim. 5.14 wills young Women to marry bear children not as too many in our Age to bear children when not married guide the house give none occasion to the adversaries to speak reproachfully Yet they are so greatly addicted to sensual pleasures in the married state that they like not to take pains in going through their appointed time with their child-breeding and child-bearing but do so over-eagerly pursue their Appetites Frolicks and Fancies that they too often forget the condition into which God hath brought them and so deprive themselves and their Husbands of those blessings which if they did behave themselves soberly and Christian-like they might well hope for at Gods hands supposing them to continue duly careful as they should be to forbear excess in Diet and violent Recreations and to suppress vehement Passions using that moderation in all things which their condition notably calls for Which leads me to the Obs II. That the sorrows of child-bed should not dishearten Chrisâ—ian Women from entring into a marriage-state We plainly see here lest the pains of child-bed should deter good Women from enjoying the comfort of the Marriage-bed Paul doth in my Text introduce the great benefit of Womens Temporal and Eternal safety that they might not despond under the Temporal chastisement of child-bearing sorrows if they were true Believers and liv'd in subjection to God and their Husbands wherein their Husbands act agreeably to Gods Word so that through Gods gracious vouchsafement they should receive no final damage by their Grand-Mother Eves being first seduced but upon their unfeigned returning to God and resigning entirely to him they should find in his favour life x Psal 30.5 The penalty of their sorrows being converted into a blessing by the sanctifying Spirit they shall receive comfort in their sharp and tedious throws and the thousand pains they sustain in
life that she may present her body a living sacrifice holy acceptable unto God which is her reasonable service and so by universal obedience prove what is that good and acceptable will of God n Rom. 12.1 2. in the prevailing desires of her soul to please God who hath called her into a conjugal Relation and enabled her therein to conceive and so in her proper Office to serve her own generation by the will of God o Acts 13.36 waiting upon him with chearfulness in filling up her Relation to give her in due time an holy seed for his glory and the enlargement of his Church as holy Mrs. Joceline above mentioned earnestly desired of God that she might be a mother to one of his children * Mothers Legacy p. 1. Then 2. To submit to the effecting and disposing will of God who works all things according to the counsel of his own will p Eph. 1.11 in preparing for death not to neglect but make ready for so great salvation as is purchas'd by Christ and offered in the rich and precious promises q Heb. 2.3 If all should hearken to the charge our Saviour gives to his own Disciples r Mat. 24.44 Therefore be ye also ready then it eminently concerns a big-belli'd woman to be in a readiness for her departure that she may not be surpriz'd sith the pangs are perilous that she is to pass through and the more if she be but of a weak and not of an hail constitution * Mrs. Joceline The last mentioned pious Gentlewoman when she felt her self quick with child as then travailing with Death it self she secretly took order for the buying a new Winding-sheet thus preparing and consecrating her self to him who rested in a new Sepulcher wherein was man never yet laid and privately in her Closet looking Death in the Face wrote her excellent Legacy to her unborn child None ever repented of making ready to die And every Christian is ready who can entirely submit to Gods disposal in Life or Death Yea and then a good woman is likest to have her will in a safe temporal deliverance when she is most sincerely willing that God should have his in dealing with her as seemeth best to himself When the Yoke of Christ is easie and his Burden is light then is the good Wife in the fairest way to be most easily delivered of the burden of her belly so that she shall have the truest joys afterwards Thus of Holiness considered more generally and how the child-bearing Wife is concern'd to exercise it 2. Holiness may be considered more specially as it is conjugal and more peculiarly appropriated to the marriage-state This being a more particular exercise of Christian holiness in the Matrimonial band wherein as every one both Husband and Wife in that Relation are concerned so the childing-woman is obliged to be singularly careful to possess her Vessel in sanctification or sanctimony and honour Å¿ 1 Thes 4.4 in a special kind of conjugal cleaness and chastness which is opposite to all turpitude and lust of Concupiscence in the very appearance of it that there may be as much as possible no shew or tincture of uncleanness in the Marriage-bed but that there may be an holy seed and she may keep her self pure from any taint of Lasciviousness 'T will chear up in the hour of her Travail if she can sincerely say in the sight of God as it is said in the Apochryphal story * Tobit 3.14 15. Sara the Daughter of Raguel did Thou knowest Lord I am pure from all sin with man and that I never polluted my name nor the name of my father This is the true Eagle-stone to be constantly worn for the prevention of miscarrying that there may not indeed be labouring in vain or bringing forth for trouble but her seed may be the blessing of the Lord and her off-spring with her t Isa 65 23. with 21. who may solace her self in her Integrity and unspotted Reputation having her chast conversation coupled with fear u 1 Pet. 3.2 that all shall issue well with her and the Fruit of her Womb. But this is so much of the same Nature with the last Grace mentioned here in my Text that the Apostle annexeth that to Holiness with 4. Sobriety So we render it others Temperance others Modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in our old Translation others Chastity And taking it largely the word seems to speak that gracious habit which may best become a prudent grave temperate moderate or modest Mother of a Family * Beza for that seems to reach the Apostles sense comparing it with what he hath in the 9th Verse of this Chapter and elsewhere w Tit. 2.4 5. Acts 26.25 I might consider this like the former Graces more generally and specially 1. More generally as Christian every one that nameth the name of Christ being under an obligation thereby to depart from iniquity x 2 Tim 2.19 is engag'd to labour after a sound mind y 2 Tim. 1.7 to be modest sober and temperate in all things z Tit. 1.8 and 2.2 4 6. 1 Cor. 9.25 learning to use this world as if we used it not minding that which is comely and attending upon the Lord without distraction a 1 Cor. 1.31 35. Yea we should let our moderation be known unto all men as those that are Christ's who have crucified the flesh with the affections and lusts b Phil. 4.5 Gal. 5.24 Certainly then a Christian Wife and that in a child-bearing condition is concern'd to seek that she may be endew'd with Sobriety which purgeth the Mind from Distempers and putteth the affections into an orderly frame acceptable to God and so doth morally give the best ensurance to the promises of temporal and eternal safety But more particularly 2. The special conjugal Grace of Temperance and Modesty is to be exercised by the child-bearing woman in sobriety chastity and gracefulness both with reference to her affections and senses I have warrant from the Apostle as well as the Philosophers * Wallaei Eâ—hic â— Arist l. 4. to take the word so largely as to comprehend both Modesty and Temperance Whereupon I conclude 1. With modesty she is to govern her passions and affections so that there may be only an humble appetition of due respect and an abstinence from those unbecoming An holy care as to avoid pride on one hand so ignominy and contempt on the other as well as to give check to boldness and indecency in her gesture speech and behaviour as to lightness and wantonness in any of these So that she may by a graceful deportment as much as she can in minding things venerable just pure lovely and of good report c Phil. 4.8 not with the outward adornings of plaiting the hair and of wearing gold or of putting on of apparel d 1 Pet. 3.3 shew her self to be a vertuous
kindness to Men as to communicate himself to them as I said before and to admit men to make such near approaches to himself both these manifest his great goodness II. Take notice wherein Christianity excels Philosophy properly Vse II so call'd The one directs us the way to Communion with God which the other cannot do Philosophy speaks nothing of the Mediator the Man Christ Jesus by whom alone we can draw nigh to God Philosophy improves the Principles of meer Nature but cannot confer a new Nature doth not infuse such Principles as the Gospel doth to lead men into Communion with God Philosophy whether Natural or Moral hath an excellency in it in its proper Sphaere but yet falls far short of Christianity the Principles of the Gospel and the Mysteries of Faith wherein Men are led to the true knowledge of God and fellowship with him III. This may be matter of Lamentation in this prophane and Apostate Vse III Age that there is so little of this Communion with God to be found among men Some understand not what it is some desire it not nor seek after it some have lost what once they had And some deride and scoff at it as a foolish fancy a dream a delusion of some fanatick people Though some may pretend to it that have it not yet God forbid we should deny it The Apostle in the Text asserteth it and the experience of real Christians in all Ages bears witness to it And if it be not a fancy but a real thing I am sure it is the most solemn and important thing in the whole World Q. But why are there so few that attain it A. 1. Some are under an evil heart of unbelief whereby they depart from the living God Heb. 3.12 And what stands opposite to Communion with him more than departing from him 2. Others walk in Hypocrisie and have only External Communion with the Church and Ordinances of it but for want of true Grace and sincerity in their hearts have no real Communion with God 3. Others walk in Pride and God resisteth the proud knoweth him afar off and all Communion with God is intercepted hereby 4. Others are in such friendship with the World which as the Apostle saith is Enmity against God and where there is Enmity there can be no Communion 5. Others are under the disturbance of head-strong Passions and Communion with God requires a quiet serene and sedate frame of Spirit 6. Others concern themselves only about Disputes and Controversies in Religion and mind not that wherein the Life and Power of it consisteth which is Communion with God 7. Others satisfie themselves with notions and speculations with fine Language strains of Rhetorick well compiled forms of devotion and look no farther 8. Others give way to wandring thoughts and serve God with a distracted mind whereby their Hearts are carryed from God even while they are serving of him 9. Others make Religion meer matter of Discourse please themselves to talk of it and that 's all 10. And Lastly Others are fall'n into down right Atheism question Gods very Being and indeed are of no Religion at all and can have no Communion with the Deity which they doubt of or deny Now is not this to be lamented for Men to have no Communion with that God who gave them their Being that God in whose favour is their Life that God in whom is treasured up the true felicity of Man God is a Fountain of Living water a Spring of endless Pleasure an Ocean of all Perfection and Holiness but what is this to him that hath no Communion with him and hath not a drop of all this falling upon himself But in stead of this Communion with God have not these Men Fellowship with unrighteousness and the unfruitful works of darkness which the Apostle forbids Eph. 5.11 Fellowship with the Adulterer or Adulteress in Uncleanness with the Swearer in Prophane Oaths with the Unjust in Unrighteousness with the deceiver in his frauds the Lyer in false Speaking the Drunkard iâ— riotous and intemperate Drinking which Men call good Fellowship c. And I could wish that the Fellowship that men call clubbing at Taverns and Coffee-houses at unseasonable hours whereby the duties of their Families are neglected were forborn at this day Certainly a more circumspect walking is required of us especially such as pretend to Religion in a day wherein God is visiting the Nation and rebuking his own people for their Iniquities And many in stead of Fellowship with God have Fellowship with the Devil I mean not so much Witches Sorcerers or such as Confederate expresly with him but such as do his Lusts and carry on his work in the World What is the Devils great work Is it not to propagate Wickedness to persecute the Church to obstruct the Gospel to foment Divisions to corrupt the Truth with Error and to sow Tares among the Wheat And how many are there that have Fellowship with the Devil in such works as those But they little think of the Fellowship they are in danger to have with him in his Torments who at present have this Fellowship with him in these works of Wickedness IV. I shall next proceed to exhort men to seek after this Communion Vse IV with God And I shall first speak to such as are meer strangers to it have lived many years in the World and in a Land where the Gospel hath been long preached and yet know nothing of it 1. Let me perswade them that there is really such a thing and that all that is spoken of it is not meer canting and vain pretence 2. Let me perswade them seriously to seek it and to make it the great work of their lives and their great scope and end in all Religion to attain unto it 3. As the Gospel invites sinners to Christ let them make haste to him that in him they may have their peace made with God and receive that Grace whereby they may be capable of Communion with him 4. Let them no longer walk in darkness For if we say we have Fellowship with him and walk in darkness we lie and do not the truth as the Apostle speaks in this Chapter And here remember what I spake in the opening of the Text. Wisdom is Light and Folly is Darkness Knowledge is Light and Ignorance is Darkness Truth is Light and Error is Darkness Holiness is Light and Sin and Wickedness are Darkness Let Men then first walk wisely and not as Fools Wisdom lyes in choosing to a Mans self a good end and in fitting means sutable to that end let Men do this Wisdom lies in preferring things according to their true worth and value let Men do so Wisdom lies in embracing of Seasons and redeeming of Time let Men practise this Wisdom lies in looking to things in their End and Issue and not only how they appear at the present let Men do this also And secondly I said Knowledge is Light Ignorance is Darkness
in reforming Religion and destroying Idolatry wherewith the Land was so universally polluted had a great influence on the keeping off Gods judgments from it while he lived 6. Lastly God may sometimes spare a People for the sake of his Children among them that they may be useful and helpful to them in his work This end God had in sparing the Gibeonites he intended they should be hewers of Wood and drawers of Water for his Sanctuary and so assistant to the Priests and Levites in their Service So Isa 61.5 6. Strangers shall stand and feed your Flocks and the Sons of Aliens shall be your Plowmen and Vine-dressers but ye shall be named the Priests of the Lord Men shall call you the Ministers of our God Not that Saints are to be all Officers or all Rulers and carnal Men their Slaves and Drudges for as to their worldly State worldly Men may be above them and they may owe subjection to them but that they shall be in their worldly Employments and Callings useful and serviceable to the Saints in the things of God and either of their own accord or as overruled by Divine disposal be assistant to them in maintaining and promoting the interest of true Religion God can make even Moab hide his out-casts Isa 16.3 4. the Earth helps the Woman Rev. 12.16 Ahab favours a good Obadiah that may hide the Lords Prophets 1 Kings 18.3 4. an Heathen Cyrus let go his Captives and build his City Isa 45.13 a Darius an Artaxerxes an Ahasuerus countenance and prefer a Daniel a Nehemiah a Mordecai publick instruments of good to his People sometimes God may raise up such on purpose as he did Cyrus sometimes preserve and maintain them in their power and places for his Servants sake and that they may be helpful to them Nay sometimes he may so twist and combine the interest of worldly Men with the interest of his Children that they cannot promote their own without helping on the others Sometimes religious and civil Liberties may be both together struck at so that if the former go down the latter will be ruin'd too and then it is the Wisdom of those that are not truly religious yet to favour those that are it being as it were in their own defence and for their own securities and in such a case God may help them out of respect to his own and keep some from civil slavery that he may keep others from spiritual Use 1. By way of information If the religious of a Nation are the Strength and Defence of it then the same may be said of the religious of the World they are the substance of it the support the strength of it The World it self is preserved chiefly for the sake of the godly in it the Holy Seed The World is a great Field in which the good Grain bears but a small proportion to the abundance of Tares and that God doth not pluck up the Tares and burn them it is lest the good Corn should be plucked up with them What is Gods end in preserving the World and holding it up in its being but the glorifying himself in his several attributes Wisdom Power Goodness but especially his Holiness in the Service he enables his Saints to do him and his Grace is the Salvation he affords them that therefore he may have that Glory it is needful there should be a continuance of some to serve him and that may be the subjects of his Mercy and Grace and they are this Elect those Vessels of Mercy whom he hath before prepared unto Glory Rom. 9.23 The World therefore shall stand so long as there be any of Gods Elect in it to be brought in by actual conversion or their Graces to be completed in further degrees of Sanctification but when the number of those whose Names are written in Heaven is filled up and they themselves fitted for Heaven then shall the end of all things come It cannot be thought that God would ever endure so much wickedness as he sees in the World every day committed or so long bear its manners with so much patience had he not a further design in it viz. the gathering together the whole Body of those he hath given to Christ He never made this great Fabrick for the lusts and pleasures of wicked Men that they might enjoy their ease and gratifie their sences and devour their neighbours but for his own Glory and he will have some still in it to glorifie him by serving him and living according to his Laws as well as he glorifies himself in saving them and were there none in it to serve him he would not suffer others continually to dishonour him were it not for the Holy Seed he hath scattered abroad in it he would soon set the Field on a Flame 2. The Religious of a Nation are not its Enemies not the troublers of a Nation not the Pests of a State the disturbers of a Peace as some count them Ahab indeed reviled Elijah as one that troubled Israel 1. Kings 18.17 but David would not have said so he was a godly King and had other thougts of his godly Subjects he calls them the excellent of the Earth and his delight was in them Psal 16.3 the Jews said of the Apostles Acts 17.6 that they had turned the world upside down but they were unbeleiving Jews that saw it The same Apostles were counted the Off-scouring of all things and the Filth of the Earth 1 Cor. 4.13 but it was by those that rather were such themselves The Idolatrous Heathens were wont to condemn the Christians as the cause of all their publick calamities that befel them but they were Heathens that did so Yet sometimes we shall find wicked Men themselves under a conviction of the contrary and clearing them of this imputation so Joash King of Israel calls Elijah the Chariot of Israel and the Horsemen thereof Sometimes as before they beg their Prayers sometimes wish themselves in their condition and whatever they esteem them while they live they would be like them when they die wicked Baalam would die the death of the righteous Numb 23.10 Thus Conscience absolves whom Malice had condemned and when Men come to be cool and sober they purge the godly from those crimes with which while they were heated with passion or intoxicated with a concern for some contrary interest they had groundlesly aspersed them True indeed the Religious of a People almost every where are the occasion of Divisions and Distractions and so was Christ himself Luke 12. he came to send Fire on the Earth verse 49. and not to give Peace but rather Division verse 51. nay a Sword Matth. 10.34 to set a Man at variance against his Father c. verse 35. And yet nor Christ nor his Saints are really the troublers of the World nor the direct and proper causes of those broyls and confusions which many times have been made on their accounts which indeed proceed from the lusts of
the wicked not the Graces of the godly Sinners cannot endure the Light of the Truth nor the power of Holiness in the Lives of Saints and therefore quarrel with them but are those Saints to be blamed for such troubles as only accidentally and by reason of the corruptions of others arise on their doing but their Duty Is a Bridge to be blamed for troubling the Water because keeping its place it stops the Waters passage and is the occasion of its swelling and roaring Are Sheep to be blamed for incensing the Wolves Or Doves for provoking the Hawks Truly just such incendiaries are Gods Children in the places where they live they disquiet their Neighbours only by the good things they enjoy which others love and covet and fain would get from them or by the good they do which wicked Men hate and fain would hinder in them The quarrels of the ungodly World with the Holy Seed among them are but like that of Cain with Abel he slew his Brother because his own works were evil and his Brothers righteous 1 John 3.12 3. The Sinners of a Nation are really the weakness of it It is they of whatsoever Party or Sect or persuasion they are that troubles any People and occasions their dangers and procure their ruin Righteousness exalts a Nation Prov. 14.34 it is Sin that is a reproach to it that humbles it and brings it down Wicked Men are they that betray Nations and Kingdoms expose them to Gods wrath subject them to his judgments Did Noah bring the Flood upon the old World or did the wicked of it by their wickedness Did Lot bring down Fire from Heaven upon Sodom or did the Sodomites do it by their own lewdness Did Jeremiah by his Preaching or Baruch and Ebedmelech and those few other godly in Jerusalem by their Praying and Weeping and Mourning bring on the Captivity of that People or did not they themselves by their Idolatry their Prophaneness their Swearing their Sabbath breaking their polluting Gods Ordinances their shedding Innocent Blood c. were the Apostles and primitive Christians the cause of the destruction of Jerusalem by the Romans or were not the unbelieving Jews by their rejecting Christ and persecuting those that adhered to him I deny not but the Sins of the best of Saints may sometimes contribute to the bringing down judgments upon others Jonahs Sin raised a Tempest upon the Mariners chap. 1. and David numbring the People brought the Plague upon them 2 Sam. 24. God will not only manifest his own Holiness by punishing them that are dearest to him when they Sin against him but teach them more care watchfulness against Sin when they find how far the direful effects of it are extended unto others And yet what is this to the numerous instances on the other side Which doth ordinarily do most mischief the Sins of the truly godly which are fewer and lesser and mourned over and repented of or the Sins of the prophane the Hypocrites the Impenitent May we not say that if the Sins of the one have slain their Thousands those of the other have slain their Ten-Thousands The greatest danger any can be in is to be liable to the displeasure of God who is Holy and cannot endure to behold iniquity powerful and able to destroy those that offend him can Arm and Commission innumerable Enemies against them raise the Posse of Heaven and Earth upon them let flie Thousands of Arrows at them and command what judgments he please to consume them And who are they that do ordinarily make a People naked and lay them open to the Wrath and Revenge of God Is it they that love God or they that hate him the obedient or the rebellious they that please him or they that provoke him they that intercede with him or they they that defie him they that mourn for the abominations of a Land or they that commit and encourage them they that tremble at his judgments or that dare his vengeance In a Word they that hinder all the Sin they can or that hinder all the good they can they that dare not be wicked or that will not be Holy 4. It is the Interest of any People where God hath a Seed of righteous ones to favour them and make much of them They are their best Friends that are Gods Friends They should favour them most whom God favours of whose good things they partake for whose sakes they are preserved receive many a mercy enjoy many a privilege escape many a judgment It is their interest to be kind to those that have most interest in God most power with him and can get most of him What Society of Men but usually favours them most whom their Prince favour most and they think it their interest to do so They know they may need them and many a good turn they may do them They that are the greatest among Men and sit at the upper end of the World may need the help of the Faith and Prayers of the meanest Saints they may need them to interpose with God for them and ward off his blows or remove his plagues and when he hath no respect to a People for their own sakes yet he may for the sake of his Servants among them 5. It is folly in any People to Persecute them that are truly Religious That is but to fall foul upon their Friends and then they lie open to their Enemies or are indeed their own greatest Enemies to pluck the Stakes out of the Hedge and turn the Vineyard into a Common to pull up the Sluces and then there is nothing to keep out an Inundation of evils to pull down the Pillars and then the House comes tumbling about their Ears It is indeed but to dig their own Graves to make way for their own destruction by destroying those that are their preservers For by this means they lose 1. The benefit of the Saints Prayers When Men go on maliciously to abuse and oppress the godly among them God may refuse to hear even their Prayers for them The Jews persecuted Jeremiah slandered him as a Traytor Jer. 37.13 smote him with their tongues devised devices against him 11 19. put him in the Dungeon and God would not hear his Prayers for them Their posterity persecuted the Lord Jesus Christ and though his Prayers were heard for many of them converted Acts 2. and afterward by the Preaching of the Apostles yet when they still persevered in their persecuting those very Apostles their Prayers could not prevail for them but God gave them up first to hardness of heart and blindness of mind Acts 28.26 and then to their Enemies Sword Or God may stop the mouths of his Saints that they shall not so much as pray for them he may as was before intimated straiten them and withdraw from them When they begin to open their lips for those whom he hath appointed for destruction Nay he may set their Hearts to pray against them