close with him whereby the heavenly virtue of Gods spirit cooperating they become saved from those destructive sins which from the Devils serpentine instigations they had incurred Another advantage of this kind of suffering was that by it the nature of that Kingdom which he did intend to erect was evidently signified that it was not such as the carnal people did expect an external earthly temporal kingdom consisting in domination over the bodies and estates of men dignified by outward wealth and splendour managed by worldly power and policy promoted by forcible compulsion and terrour of Arms affording the advantages of safety quiet and prosperity here But a kingdom purely spiritual celestial eternal consisting in the governance of mens hearts and minds adorned with endowments of wisdom and virtue administred by the conduct and grace of Gods Holy Spirit upheld and propagated by meek instruction by virtuous example by hearty devotion and humble patience rewarding its loyal subjects with spiritual joys and consolations now with heavenly rest and bliss hereafter No other kingdom could he presume to design who submitted to this dolorous and disgraceful way of suffering No other exploits could he pretend to atchieve by expiring on a cross No other way could he rule who gave himself to be managed by the will of his adversaries No other benefits would this forlorn case allow him to dispense so that well might he then assert My kingdom is not of this world when he was going in this signal way to demonstrate that important truth It was also a most convenient touch-stone to prove the genuine disposition and worth of men so as to discriminate those wise sober ingenuous sincere generous souls who could discern true goodness through so dark a cloud who could love it though so ill-favouredly disfigured who could embrace and avow it notwithstanding so terrible disadvantages it served I say to distinguish those blessed ones who would not be offended in him or by the scandal of the cross be discouraged from adhering to him from the crew of blind vain perverse haughty people who being scandalized at his adversity would contemn and reject him Another considerable advantage was this that by it Gods special providence was discovered and his glory illustrated in the propagation of the Gospel for how could it be that a person of so low parentage of so mean garb of so poor condition who underwent so lamentable and despicable a kind of death falling under the pride and spite of his enemies so easily should gain so general an opinion in the world even among the best the wisest the greatest persons of being the Lord of life and glory how I say could it happen that such a miracle could be effected without Gods aid and special concurrence That King Herod who from a long reign in flourishing state with prosperous success in his enterprises did attain the name of Great or that Vespasian who triumphantly did ascend the Imperial throne should either of them by a few admirers of worldly vanity seriously be held or in flattery be call'd the Messias is not so strange but that one who was trampled on so miserably and treated as a wretched caitiff should instantly conquer innumerable hearts and from such a depth of extreme adversity should be advanced to the sublimest pitch of glory that the stone which the builders with so much scorn did refuse should become the head stone of the corner this with good assurance we may say was the Lords doing and it is marvellous in our eyes Hereby indeed the excellency of divine power and wisdom was much glorified by so impotent so improbable so implausible means accomplishing so great effects subduing the world to obedience of God not by the active valour of an illustrious Hero but through the patient submission of a poor abused and oppressed person restoring mankind to life and happiness by the sorrowful death of a crucified Saviour V. Lastly The consideration of our Lords suffering in this manner is very useful in application to our practice No point is more fruitful of wholsome instruction none is more forcible to kindle devout affections none can afford more efficacious inducements and incentives to a pious life for what virtue will not a serious meditation on the cross be apt to breed and to cherish to what duty will it not engage and excite us 1. Are we not hence infinitely obliged with most humble affection and hearty gratitude to adore each person of the B. Trinity That God the Father should design such a redemption for us not sparing his own Son the Son of his love dear to him as himself but delivering him up for us to be thus dealt with for our sake That God would endure to see his son in so pittiful a condition to hear him groaning under so grievous pressures to let him be so horribly abused and that for us who deserved nothing from him who had demerited so much against him for us who were no friends to him for even when we were enemies we were reconciled to God by the death of his son who were not any waies commendable for goodness or righteousness for Christ did suffer for sinners the just for the unjust and God commended his love to us that while we were sinful Christ died for us that God thus should love us sending his son to be a propitiation for our sins in so dismal a way of suffering how stupendious is that goodness how vast an obligation doth it lay upon us to reciprocal affection If we do owe all to God as our Maker from whose undeserved bounty we did receive all that we have how much farther do we stand indebted to him as the author of our Redemption from whose ill-deserved mercy we receive a new being and better state and that in a way far more obliging for God created us with a word without more cost or trouble but to redeem us stood him in huge expences and pains no less than the debasing his only son to our frailty the exposing him to more than our misery the withdrawing his face and restraining his bowels from his best beloved If a Jew then were commanded by law if a Gentile were obliged by nature to love God with all his heart and all his soul what affection doth a Christian under the law and duty of Grace owe unto him by what computation can we reckon that debt what faculties have we sufficient to discharge it what finite heart can hold an affection commensurate to such an obligation And how can it otherwise than inflame our heart with love toward the Blessed Son of God our Saviour to consider that merely out of charitable pity toward us he purposely came down from heaven and took our flesh upon him that he might therein undergo those extreme acerbities of pain and those most ugly indignities of shame for us Greater love said he hath no man than this that a man
Davies Mayor Martis xxiiij die Aprilis 1677 Annoque Regis Caroli Secundi Angliae c. vicesimo nono THis Court doth earnestly desire Dr. Barrow to Print his Sermon Preached at the Guild-Hall Chappel on Good Friday last before the Lord Mayor and Aldermen of this City Wagstaffe A SERMON UPON THE PASSION OF OUR Blessed Saviour PREACHED At Guild-Hall Chappel on Good Friday the 13th day of April 1677. By ISAAC BARROW D.D. late Chaplain in Ordinary to His Majesty and Master of Trinity-Colledge in Cambridge Sacramentum salutis humanae non licet tacere etiamsi nequeat explicari P. Leo I. Serm. de Pass 7. LONDON Printed for Brabazon Aylmer at the Sign of the three Pidgeons in Cornhill over against the Royal Exchange MDCLXXVII A SERMON UPON THE Passion of our Blessed Saviour Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto death even the death of the cross WHen in consequence of the original apostacy from God which did banish us from Paradise and by continued rebellions against him inevitable to our corrupt and impotent nature mankind had forfeited the amity of God the chief of all goods the fountain of all happiness and had incurred his displeasure the greatest of all evils the foundation of all misery When poor man having deserted his natural Lord and Protector other Lords had got dominion over him so that he was captivated by the foul malicious cruel Spirits and enslaved to his own vain mind to vile lusts to wild passions When according to an eternal rule of justice that sin deserveth punishment and by an express Law wherein death was enacted to the transgressors of Gods command the root of our stock and consequentially all its branches stood adjudged to utter destruction When according to St. Paul's expressions all the World was become guilty before God or subjected to Gods Judgment all men Jews and Gentiles were under sin under condemnation under the curse all men were concluded into disobedience and shut up together as close Prisoners under sin all men had sinned and come short of the glory of God Death had passed over all because all had sinned When for us being plunged into so wretched a condition no visible remedy did appear no possible redress could be obtained here below for what means could we have of recovering Gods favour who were apt perpetually to contract new debts and guilts but not able to discharge any old scores what capacity of mind or will had we to entertain mercy who were no less stubbornly perverse and obdurate in our crimes than ignorant or infirm How could we be reconciled unto Heaven who had an innate antipathy to God and goodness sin according to our natural state and secluding evangelical grace reigning in our mortal bodies no good thing dwelling in us there being a predominant law in our members warring against the law of our mind and bringing us into captivity to the law of sin a main ingredient of our old man being a carnal mind which is enmity to God and cannot submit to his law we being alienated from the life of God by the blindness of our hearts and enemies in our minds by wicked works How could we revive to any good hope who were dead in trespasses and sins God having withdrawn his quickning Spirit How at least could we for one moment stand upright in Gods sight upon the natural terms excluding all sin and exacting perfect obedience When this I say was our forlorn and desperate case then almighty God out of his infinite goodness was pleased to look upon us as he sometime did upon Jerusalem lying polluted in her blood with an eye of pity and mercy so as graciously to design a redemption for us out of all that woful distress And no sooner by his incomprehensible wisdom did he fore-see we should lose our selves than by his immense grace he did conclude to restore us But how could this happy design well be compassed how in consistence with the glory with the justice with the truth of God could such enemies be reconciled such offenders be pardoned such wretches be saved Would the omnipotent Majesty so affronted design to treat with his rebels immediately without an intercessour or advocate Would the sovereign governour of the world suffer thus notoriously his right to be violated his authority to be slighted his honour to be trampled on without some notable vindication or satisfaction Would the great Patron of justice relax the terms of it or ever permit a gross breach thereof to pass with impunity Would the immutable God of truth expose his veracity or his constancy to suspicion by so reversing that peremptory sentence of death upon sinners that it should not in a sort eminently be accomplished Would the most righteous and most holy God let slip an opportunity so advantageous for demonstrating his perfect love of innocence and abhorrence of iniquity Could we therefore well be cleared from our guilt without an expiation or re-instated in freedom without a ransome or exempted from condemnation without some punishment No God was so pleased to prosecute his designs of goodness and mercy as thereby no wise to impair or obscure but rather to advance and illustrate the glories of his sovereign dignity of his severe justice of his immaculate holiness of his unchangeable steddiness in word and purpose He accordingly would be sued to for peace and mercy nor would he grant them absolutely without due compensations for the wrongs he had sustained yet so that his goodness did find us a mediatour and furnish us with means to satisfie him He would not condescend to a simple remission of our debts yet so that saving his right and honour he did stoop lower for an effectual abolition of them He would make good his word not to let our trespasses go unpunished yet so that by our punishment we might receive advantage He would manifest his detestation of wickedness in a way more illustrious than if he had persecuted it down to Hell and irreversibly doomed it to endless torment But how might these things be effected where was there a mediatour proper and worthy to intercede for us Who could presume to sollicit and plead in our behalf Who should dare to put himself between God and us or offer to skreen mankind from the Divine wrath and vengeance Who had so great an interest in the Court of Heaven as to ingratiate such a brood of apostate enemies thereto Who could assume the confidence to propose terms of reconciliation or to agitate a new covenant wherewith God might be satisfied and whereby we might be saved Where in heaven or earth could there be found a Priest sit to atone for sins so vastly numerous so extremely hoinous And whence should a sacrifice be taken of value sufficient to expiate for so manifold enormities committed against the infinite Majesty of Heaven
this circumstance which crosseth the fleshly sense and worldly prejudices of men so as to have rendred the Gospel offensive to the superstitious Jews and despicable to conceited Gentiles for so Tryphon in Justin M. although from conviction by testimonies of Scripture he did admit the Messias was to suffer hardly yet that it should be in this accursed manner he could not digest so the great adversaries of Christianity Celsus Porphyrie Julian did with most contempt urge this exception against it So S. Paul did observe that Christ crucified was unto the Jews a stumbling-block and unto the Greeks foolishness wherefore to avoid those scandals and that we may better admire the Wisdom of God in this dispensation it may be fit to assign some reasons intimated in H. Scriptrue or bearing conformity to its Doctrine why it was thus ordered such are these 1. As our Saviour freely did undertake a life of greatest meanness and hardship so upon the like accompts he might be pleased to undergo a death most loathsom and uncomfortable There is nothing to mans nature especially to the best natures in which modesty and ingenuity do survive more abominable than such a death God for good purposes hath planted in our constitution a quick sense of disgrace and of all disgraces that which proceedeth from an imputation of crimes is most pungent and being conscious of our innocence doth heighten the smart and to reflect upon our selves dying under it leaving the World with an indelible stain upon our name and memory is yet more grievous even to languish by degrees enduring the torments of a long however sharp disease would to an honest mind seem more eligible than in this manner being reputed and handled as a villain to find a quick and easie dispatch Of which humane resentment may we not observe a touch in that expostulation Be ye come out as against a thief with swords and staves If as a man he did not like to be prosecuted as a thief yet willingly did he chuse it as he did other most distastful things pertaining to our nature the likeness of man and incident to that low condition the form of a servant into which he did put himself such as were to endure penury and to fare hardly to be slighted envied hated reproached through all his course of Life It is well said by a Pagan Philosopher that no man doth express such a respect and devotion to virtue as doth he who forfeiteth the repute of being a good man that he may not lose the conscience of being such this our Lord willingly made his case being content not only to expose his life but to prostitute his fame for the interests of goodness Had he died otherwise he might have seemed to purchase our welfare at a somewhat easie rate he had not been so complete a sufferer he had not tasted the worst that man is lyable to endure there had been a comfort in seeming innocent detracting from the perfection of his sufferance Whereas therefore he often was in hazard of death both from the clandestine machinations and the outragious violences of those who maligned him he did industriously shun a death so plausible and honourable if I may so speak it being not so disgraceful to fall by private malice or by sudden rage as by the solemn deliberate proceeding of men in publick authority and principal credit Accordingly this kind of death did not fall upon him by surprize or by chance but he did from the beginning fore-see it He plainly with satisfaction did aim at it He as it is related in the Gospels did shew his Disciples that it was incumbent on him by Gods appointment and his own choice that he ought 't is said to suffer many things to be rejected by the chief Priests Elders and Scribes to be vilified by them to be delivered up to the Gentiles to be mocked and scourged and crucified as a flagitious slave Thus would our B. Saviour in conformity to the rest of his voluntary afflictions and for a consummation of them not only suffer in his body by sore wounds and bruises and in his soul by doleful agonies but in his name also and reputation by the foulest scandals undergoing as well all the infamy as the infirmity which did belong to us or might befall us thus meaning by all means thoroughly to express his charity and exercise his compassion toward us thus advancing his merit and discharging the utmost satisfaction in our behalf 2. Death passing on him as a malefactour by publick sentence did best sute to the nature of his undertaking was most congruous to his intent did most aptly represent what he was doing and imply the reason of his performance for We all are guilty in a most high degree and in a manner very notorious the foulest shame together with the sharpest pain is due to us for affronting our glorious Maker we deserve an open condemnation and exemplary punishment wherefore he undertaking in our stead to bear all and fully to satisfie for us was pleased to undergo the like Judgment and usage being termed being treated as we should have been in quality of an heinous malefactour as we in truth are What we had really acted in dishonouring and usurping upon God in disordering the world in perverting others that was imputed to him and the punishment due to that guilt was inflicted on him All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all he therefore did not only sustain an equivalent pain for us but in a sort did bear an equal blame with us before God and man 3. Seeing by the determinate counsel of God it was appointed that our Lord should die for us and that not in a natural but violent way so as perfectly to satisfie Gods justice to vindicate his honour to evidence both his indignation against sin and willingness to be appeased it was most fit that affair should be transacted in a way wherein Gods right is most nearly concerned and his providence most plainly discernible wherein it should be most apparent that God did exact and inflict the punishment that our Lord did freely yield to it and submissively undergo it upon those very accompts All judgment as Moses of old did say is Gods or is administred by authority derived from him in his name for his interest all Magistrates being his Officers and instruments whereby he governeth and ordereth the world his natural Kingdom whence that which is acted in way of formal judgement by persons in authority God himself may be deemed in a more special and immediate manner to execute it as being done by his commission in his stead on his behalf with his peculiar superintendance It was therefore in our Lord a signal act of deference to Gods authority and justice becoming the person sustained by him of our Mediatour and
proxy to undergo such a judgement and such a punishment whereby he received a doom as it were from Gods own mouth uttered by his Ministers and bare the stroke of justice from Gods hand represented by his instruments whence very seasonably and patiently did he reply to Pilate Thou hadst no power over me or against me except it were given thee from above implying that it was in regard to the originally Supreme authority of God his Father and to his particular appointment upon this occasion that our Saviour did then frankly subject himself to those inferiour powers as to the proper ministers of divine justice Had he suffered in any other way by the private malice or passion of men Gods special providence in that case had been less visible and our Lords obedience not so remarkable And if he must dy by publick hands it must be as a criminal under a pretence of guilt and demerit there must be a formal process how full soever of mockery and outrage there must be testimonies produced how void soever of truth or probability there must be a sentence pronounced although most corrupt and injurious for no man is in this way persecuted without colour of desert otherwise it would cease to be publick authority and become lawless violence the prosecutor then would put off the face of a Magistrate and appear as a cut-throat or a robber 4. In fine our Saviour hardly with such advantage in any other way could have displayed all kinds of vertue and goodness to the honour of God to the edification of men to the furtherance of our salvation The judgement Hall with all the passages leading him thither and thence to execution attended with guards of souldiers amidst the crouds and clamours of people were as so many theaters on which he had opportune convenience in the full eye of the world to act divers parts of sublimest vertue to express his insuperable constancy in attesting truth and maintaining a good conscience his meekness in calmly bearing the greatest wrongs his patience in contentedly enduring the saddest adversities his entire resignation to the will and providence of God his peaceable submission to the law and power of man his admirable charity in pitying in excusing in obliging those by his good wishes and earnest prayers for their pardon who in a manner so injurious so despiteful so cruel did persecute him yea in gladly suffering all this from their hands for their salvation his unshakeable faith in God and unalterable love toward him under so fierce a trial so dreadful a temptation All these excellent vertues and graces by the matter being thus ordered in a degree most eminent and in a manner very conspicuous were demonstrated to the praise of Gods name and the commendation of his truth for the settlement of our faith and hope for an instruction and an encouragement to us of good practice in those highest instances of vertue It is a passable notion among the most eminent Pagan Sages that no very exemplary vertue can well appear otherwise then in notable misfortune whence 't is said in Plato that to approve a man heartily righteous he must be scourged tortured bound have his two eyes burnt out and in the close having suffered all evils must be impailed or crucified And it was saith Seneca the cup of poyson which made Socrates a great man and which out of prison did transferr him to heaven or did procure to him that lofty esteem affording him opportunity to signalize his constancy his equanimity his unconcernedness for this world and life And The vertue saith he again and the innocence of Rutilius would have lien hid if it had not by condemnation and exile received injury while it was violated it brightly shone forth And he that said this of others was himself in nothing so illustrious as in handsomly entertaining that death to which he was by the bloody tyrant adjudged And generally the most honourable persons in the judgement of posterity for gallant worth to this very end as such Philosophers teach were by divine providence delivered up to suffer opprobrious condemnations and punishments by the ingrateful malignity of their times So that the Greeks in consistence with their own wisdom and experience could not reasonably scorn that cross which our good Lord did not only as did their best Worthies by forcible accidental constraint undergo but advisedly by free choice did undertake to recommend the most excellent vertues to imitation and to promote the most noble designs that could be by its influence So great reason there was that our Lord should thus suffer as a criminal II. We may consider that in that kind his suffering was most bitter and painful Easily we may imagine what acerbity of pain must be endured by our Lord in his tender limbs being stretched forth racked and tentered and continuing for a good time in such a posture by the piercing his hands and his feet parts very nervous and exquisitely sensible with sharp nails so that as it is said of Joseph the iron entred into his Soul by abiding exposed to the injuries of the Sun scorching the wind beating the weather searching his grievous wounds and sores Such a pain it was and that no stupifying no transient pain but one both very acute and lingring for we see that he together with his fellow-sufferers had both presence of mind and time to discourse Even six long hours did he remain under such torture sustaining in each moment of them beyond the pangs of an ordinary death But as the case was so hard and sad so the reason of it was great and the fruit answerably good Our Saviour did embrace such a passion that in being thus content to endure the most intolerable smarts for us he might demonstrate the vehemence of his love that he might signifie the heinousness of our sins which deserved that from such a person so heavy punishment should be exacted that he might appear to yield a valuable compensation for those pains which we should have suffered that he thoroughly might exemplifie the hardest duties of obedience and patience III. This manner of suffering was as most sharp and afflictive so most vile and shameful being proper to the basest condition of the worst men and unworthy of a free man however nocent and guilty It was servile supplicium a punishment never by the Romans under whose law our Lord suffered legally inflicted upon free men but upon slaves only that is upon people scarce regarded as men having in a sort forfeited or lost themselves And among the Jews that execution which most approached thereto and in part agreed with it for their Law did not allow any so inhumane punishment hanging up the dead bodies of some that had been put to death was held most infamous and execrable for Cursed said the Law is every one that hangeth upon a tree cursed that is devoted to reproach and
malediction accursed by God saith the Hebrew that is seeming to be rejected by God and by his special order exposed to affliction Indeed according to the course of things to be set on high and for continuance of time to be objected to the view of all that pass by in that calamitous posture doth infuse bad suspicion doth provoke censure doth invite contempt and scorn doth naturally draw forth language of derision despight and detestation especially from the inconsiderate hard hearted and rude vulgar which commonly doth think speak and deal according to event and appearance Sequitur fortunam semper odit Damnatos Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made a gazing stock or an object of reproach to the multitude is by the Apostle mentioned as an aggravation of the hardships endured by the Primitive Christians And thus in extremity did it befall our Lord for we read that the people did in that condition mock jeer and revile him drawing up their noses abusing him by scurrilous gestures letting out their virulent and wanton tongues against him so as to verifie that prediction I am a reproach of men and despised of the people all they that see me laugh me to scorn they shoot out the lip they shake the head saying He trusted in the Lord let him deliver him seeing he delighted in him The same persons who formerly had admired his glorious works who had been ravished with his excellent discourses who had followed and favoured him so earnestly who had blessed and magnified him for he saith S. Luke taught in the Synagogues being glorified by all even those very persons did then behold him with pitiless contempt and despight In correspondence to that prophesie they look and stare upon me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people stood gazing on him in a most scornful manner venting contemptuous and spiteful reproaches as we see reported in the Evangelical Story Thus did our Blessed Saviour endure the cross despising the shame despising the shame that is not simply disregarding it or with a Stoical haughtiness with a Cynical immodesty with a stupid carelesness slighting it as no evil but not eschewing it or not rating it for so great an evil that to decline it he would neglect the prosecution of his great and glorious designs There is innate to man an aversation and abhorrency from disgraceful abuse no less strong then are the like antipathies to pain whence cruel mockings and scourgings are coupled as ingredients of the sore persecutions sustained by Gods faithful Martyrs And generally men with more readiness will embrace with more contentedness will endure the cruelty of the latter than of the former pain not so smartly affecting the lower sense as being insolently contemned doth grate upon the fancy and wound even the mind it self for the wounds of infamy do as the wise man telleth us go down into the innermost parts of the belly reaching the very heart and touching the soul to the quick We therefore need not doubt but that our Saviour as a man endowed with humane passions was sensible of this natural evil and that such indignities did add somewhat of loathsomness to his cup of affliction especially considering that his great charity disposed him to grieve observing men to act so indecently so unworthily so unjustly toward him yet in consideration of the glory that would thence accrue to God of the benefit that would redound to us of the joy that was set before him when he should see of the travel of his soul and be satisfied he most willingly did accept and most gladly did comport with it He became a curse for us exposed to malediction and reviling He endured the contradiction or obloquy of sinful men He was despised rejected and dis-esteemed of men He in common apprehension was deserted by God according to that of the Prophet We did esteem him stricken smitten of God and afflicted himself even seeming to concur in that opinion So was he made a curse for us that we as the Apostle teacheth might be redeemed from the curse of the Law that is that we might be freed from the exemplary punishment due to our transgressions of the Law with the displeasure of God appearing therein and the disgrace before the world attending it He chose thus to make himself of no reputation vouchsafing to be dealt with as a wretched slave and a wicked miscreant that we might be exempted not only from the torment but also from the ignominy which we had merited that together with our life our safety our liberty we might even recover that honour which we had forfeited and imbezled But lest any should be tempted not sufficiently to value these sufferances of our Lord as not so rare but that other men have tasted the like lest any should presume to compare them with afflictions incident to other persons as Celsus did compare them with those of Anaxarchus and Epictetus it is requisite to consider some remarkable particulars about them We may then consider that not only the infinite dignity of his person and the perfect innocency of his life did enhance the price of his sufferings but some endowments peculiar to him and some circumstances adhering to his design did much augment their force He was not only according to the frame and temper of humane nature sensibly touched with the pain the shame the whole combination of disasters apparently waiting on his passion as God when he did insert sense and passion into our nature ordering objects to affect them did intend we should be and as other men in like circumstances would have been but in many respects beyond that ordinary rate so that no man we may suppose could have felt such grief from them as he did no man ever hath been sensible of any thing comparable to what he did endure that passage being truly applicable to him Behold and see if there be any sorrow like to my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger as that unparallel'd sweating out great lumps of blood may argue and as the terms expressing his resentments do intimate for in respect of present evils he said of himself My soul is exceedingly sorrowful to death he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in great anguish and anxiety to be in an agony or pang of sorrow In regard to mischiefs which he saw coming on he is said to be disturb'd in spirit and to be sore amazed or dismayed at them To such an exceeding height did the sense of incumbent evils and the prospect of impendent calamities the apprehension of his case together with a reflection on our condition skrew up his affections And no wonder that such a burthen even the weight of all the sins the numberless most heinous sins and abominations that ever were committed by mankind by appropriation of them