Correct 'em therefore but in Love Wisdom Measure Season Obj. But I hear the bleatings of fond Parents O forbear good Sir forbear These are hard sayings The Land the City is not able to bear them 'T is nothing but Love that makes us to bear with our Children Alas who could find in their Hearts to beat so sweet a Child Sol. Nothing but Love That 's not so the Holy Ghost gives thee the lye It is not Love but real Hatred Pro. 13.24 22.15 29.15 17. not to Correct offending Children Obj. But they are little and time enough hereafter Sol. Betimes While there is hope Nip them in the bud Prov. 19.18 small hopes afterward if neglected now Obj. I cannot endure to hear him cry Sol. Let not thy Soul spare for his crying 'T is strange to see how the Holy Ghost meets with these fond Parents at every turning Obj. But would you have me cruel to my own Child Sol. No. And therefore Correct him Thou art unmerciful and cruel to thy Child if thou dost not Correct him Pro. 23.13 He will dye and perish if thou Correct him not His Arm is gangreen'd he dies if thou dost not cut it off He is in an Apoplexy cup him lance him scarifie him or he is gone and that for ever Obj. Alas Childrens faults are nothing Sol. What is their Stubornness Pride Lying Disobedience it may be Cursing Swearing nothing These all lead to Hell from whence thy Rod is ordain'd and sanctified by God to deliver him Prov. 23.14 Obj. But this is the way to make my Child hate me yea to make him a Dullard a Sot so that I shall never have any comfort in him Sol. Better that thy Child should hate thee for doing thy Duty than thy God for committing sin yea a comprehensive complicated sin All the sins thy child commits upon thy neglect of Correction are thine own but read and believe Solomon Pro. 29.17 Correct thy Son and he shall give thee rest yea he shall give delight unto thy Soul 3. When ever you Correct be sure you admonish your Child So in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 join'd Thus David saith thy Heavenly Fa-doth He Chasteneth first and then teacheth Psal 94.12 Lay Gods Law and his sin against that Law before him I have known a man that when he Corrected his Child would bring his Bible forth cause his Child to read such a Scripture as spake home to the Case and this hath pierced deeper than the Rod. Not beat with rigor nor yet with silence nor give strokes without words which may possibly cause the Child to see his fault and come to an amendment In publick Justice there goes Eviction of the fact before the Sentence and a word of Admonition before Execution If our Child heedlesly fall into the dirt we do not let him lye and beat him but first help him up settle all rhings well about him after that Correct him but close all with charging him to look better to his feet 4. To Correction and Admonition Add faithful fervent constant supplications Without this all other means are ineffectual 'T is thy Heavenly Father that must do the feat at last 'T is he alone must work effectually in thy poor Child both to will and do Bring him to Bethesda put him in there begg thy God to stir the waters and to make them healing With the woman of Canaan carry thy Child to Christ Mat. 15.22 Remember Job He sent and sanctified his Children Job 1.5 Would'st thou have thy Child a Samuel a Solomon an Austin Be thou an Hannah a Bathsheba a Monica 1 Sam. 1.12 to 19 20. Pro. 31 2. Let thy Child be the Child of thy Prayers Vows Tears and that 's the way to make him a Child of thy Praises Joys and Triumphs with the Father in the Parable Luk. 15.32 5. For a close of all Add a good Example Cause it to appear to thy Childs Conscience that thou hast begun to mend first to repent of thy darling sin of Indulgence That done thou mayst fairly hope that this Load-stone may draw him to Repentance Parents Examples are high Magneticks 2 King 14.3 15.3.34 Obj. Say both Severe and Indulgent Parents These things have we done and that faithfully and yet our Children remain wicked Sol. 1. However none have more cause to expect and with patience to wait for Gods blessing on use of means because your Children are certainly under Gods faithfull Promise Gen. 17.7 Isa 44.3 2. You have delivered your own Souls Ezek. 3.19 3. Your Endeavours graciously accepted Isa 49.4 2 Cor. 8.12 4. Your Prayers shall return into your own bosom Psal 35.13 Quest How may we best cure the Love of being Flatter'd SERMON VIII PROV XXVI v. 28. A Lying Tongue hateth those that are afflicted by it and a flattering Mouth worketh ruine IT was the Psalmist's complaint of that Age he lived in That there was no faithfulness in their mouths that while they flatter'd with their tongue their throat was an open Sepulcher Psal 5.9 10. equally devouring and insatiable In these words we may take up as mournful a complaint of our own Age or in the words of the Psal 12.1 The faithful fail from among the Children of men whilst Lying Tongues first afflict the Innocent and then hate those they afflict which is the Method that opener Enemies do observe and is the subject of the former part of the Verse Among these men Truth and Justice have no place nor bear sway but is it any whit better among pretended Friendships Flattering mouths work Ruine such smooth and Oily tongues do more slily and yet not less surely undo us The former ruine us by others the latter ruine us by our selves and these the more dangerous and cruel because they do destroy under the Covert of abused friendship making that which should be sacred among men a means to effect the most barbarous Tragedies of this the latter part of the Verse speaketh which doth present us with a Picture that in different positions sets forth the counterfeit of the greatest and most amiable beauty the counterfeit of Friendship appears in the face and at first view but if you change your place and view it at nearer distance it presents to your view a secret dangerous and destructive Enemy one that worketh ruine With this I must entertain you who either hear or read me and make it as I suppose Solomon designed it a Preservative against the ruine which Loved and affected flattery draws upon men There are few I think none but have been sometime or other more or less wounded with the sting of this Scorpion I begg you will patiently suffer me to bruise the head on the wound the Sting hath made that you may be heal'd at least the deadlyness of the Venom may be prevented This I am to endeavour while I state this Case How may we best Cure the Love of being flatter'd Solomon in our
as to their being no delusions and then let Scoffers scoff on they shall never be able to laugh you out of those Comforts whereof you find such real effects in reviving your Hearts enlivening your Graces breaking the Snares of worldly Temptations abating the force of your Lusts and adorning even your outward Conversations I dare say they may as soon perswade you that Honey is not sweet when yet you tast it Snow not white when yet you see it is or not cold when you feel it so as perswade you either that these Comforts are not real or that holy Principle in you which is attended by them is but Fantastical To these Directions I shall add two general Rules by which you may best judge if you would pass a right Verdict on your selves as to your spiritual State 1. When you would judge of the reality of Grace in your Hearts Judge of your selves by what you are alone in the most secret Duties of Religion Closet-Prayer Meditation Self-Examination c. What men are when alone that usually they are for the main the Heart which may be awed or some way swayed when in Company with others is most apt to discover it self then if ever Grace be working at all it will be at such a time and if none appear then it is odds but there is none in the Heart As some Corruptions may be most apt to shew themselves such is the secret Atheism of mens Hearts and little sence of Gods Presence in secret when men are free from the restraint of Fear and Shame and such like motives which many times give check to and keep them under in the Company of others so likewise Grace may more readily act in secret where men may use such means and take such liberty for the awakening and exciting it as might not in the presence of others be so convenient and be rid withall of some Temptations which at least in some tempers may prove a hinderance to the more free actings of it If you would therefore take the just measure of your spiritual Stature and know what in you is real do it when alone when retired when your Hearts are most like to discover themselves fairly and have least Temptations to deceive you or impose upon you 2. Be curious and diligent in observing not only the inward workings of your Souls but the ordinary settled inclination and main bent of your Hearts observe them therefore as to what they are in the main and not only what they are by fits at some certain times or when it may be under Temptations The Heart of a carnal man may seem to be very good under a pang of Conscience or fit of Conviction or in relation to some more gross and scandalous sin which yet in the general is stark naught Ahab may humble himself and put on Sackcloth when under the apprehensions of threatned Judgments q 1 King 21.27 Pharaoh may cry God mercy when under his hand r Exod. 10.16 17. and Herod may do many things when convinced by John Baptists Ministry Å¿ Mark 6.20 and yet still they may continue the same they were And on the other side the Heart of a Saint may appear very wicked under a Temptation as David's did in the business of Vriah and of Numbring the People in both which Grace was for the present run down by a Lust and so many times Passion or carnal Fears or Distrust may lye uppermost in the Saints when yet there is Grace within and that which at present appears is not the ordinary settled frame of their Hearts and though whatever corruption at any time breaks out you may be sure it is within yet that may not make a discovery of the habitual temper and disposition of your Spirits nor argue that there is no Grace in you Judge therefore of your selves by your course and ordinary carriage and by that you may see what is most prevalent in you and if you find your Souls mainly looking to God and respecting his wayes and best pleased when ye keep closest to him you may be sure there is something more in you than a Fancy or humour you may in some particular go astray like lost Sheep and yet not forget Gods Commandments Psal 119. last 2. The Second part of the Case is How may we Evidence to others that serious Godliness in us is more than a Fancy In this there seems to be more difficulty than in the former we may more easily satisfie our selves concerning our inward workings and the temper of our own Minds than we can others we Judge of our selves by our inward actings and Principles of which by inspecting our own Hearts we have a more immediate knowledge and therefore are less liable to be deceived in our Judgment but when others have to do with us they can judge of what is in our Hearts only by our outward Carriage which is patent to them and so are liable to more Errors in their thoughts about us Here therefore if we cannot give so clear proofs and evident indications of a real Principle in us as may work a full Conviction of it in Gainsayers and Cavillers so as to force them to an acknowledgment of it it may be sufficient if we can go so far as to stop their mouths and put them to silence t 1 Pet. 2.15 that they may not be able reasonably to oppose what yet they are unwilling to grant and if it amount not to a demonstration which may over-power their Reason and compell it to yield us to be real in our Profession yet may as before was intimated lay an obligation upon their Charity to believe us to be so and in this we must especially have respect to that outward carriage of Professors which may make the best discovery of their inward frame and is most obvious to the sence and observation of those that are to be satisfied 1. In general Let men see that you live up to the Faith you profess that your Practice is agreable to your Principles and then they cannot deny the reality of your Faith when it is so powerful nor the reasonableness of your Practice when it is so answerable to it You profess before men to believe there is a God let them see that you walk as before him desire to approve your selves to him dare not sin against him you believe a Christ let your Conversations be an imitation of him Walk as he walked u 1 Joh. 2.6 You believe a future Judgment live as becomes those that would be able to stand in it and give an account of your selves to the Judge Let your carriage be such as not only your own Consciences but your Adversaries when they quarrel with you tell you it ought to be that is such as best suits your Faith and Hope even in their judgment as well as your own What is it makes the profane World question the reality of Godliness in Gods people but
when his Heart is most under the impressions of Holiness and he is nearest to God in Communion with him Then are such desires after the serving of Jesus Christ in the Ministry most powerful And the Sincerity of his desire is also to be examined and when it 's found it addes greatly to a Mans peace When his Heart bears him witness that it is neither Riches nor Honour nor Ease nor the Applause of men that he seeks after but singly Christs Honour in the saving of men 2. It helps to clear a mans Call that there hath been a conscientious diligence in all the Means of attaining fitness for this great work That Love to the End that doth not direct and determine unto the use of the appointed Means may justly be suspected as irregular and not flowing from the Holy Ghost Even extraordinary Officers seem not to have been above the use of ordinary Means 2 Tim. 4.13 Old dying Paul sends for his Books and Papers 3. A competent fitness for the work of the Ministry is another proof of a mans Call to it The Lord calls no man to a work for which he doth not qualifie Though a sincere humble man as all Ministers should be may and should think little of any measure he hath whether compared with the greater measures of others or considered with regard unto the weight and worth of the work yet there must be some confidence as to his Competency for clearing a mans Call 2 Cor. 3.5 6. What this Competency is is not easie at all times to determine Singular Necessities of the Church may extend or intend this matter of competent Fitness But in general there must be 1. A competent Knowledge of Gospel-Mysteries 2. A competent Ability of Utterance to the Edifying of others This is aptness to Teach required of the Apostle in 1 Tim. 3.2 Tit. 1.9 That a Minister be able by sound Doctrine to exhort and to convince gainsayers 4. The savour of a mans Ministry on the Hearts and Consciences of others both Ministers and People helps much to clear a mans Call So that indeed ordinarily a man can never be so well confirmed in the Faith of his being called of God untill he make some Essay in this work Deacons must first be proved 1 Tim. 3.10 much more Ministers A single Testimony given by Ministers and Christians that the Word dispensed by the Man is savoury and hath Effect on the Conscience is a great Confirmation especially if sound Conversion of some follow his Labours That is indeed a Seal of his Ministry 2 Cor. 3.3 1 Cor. 9.2 3. Take heed unto thy self that thou be a lively thriving Christian See that all thy Religion run not in the Channel of thy Employment It is found by Experience that as it fares with a Minister in the frame of his Heart and thriving of the work of God in his Soul so doth it fare with his Ministry both in its vigor and effects A carnal frame a dead heart and a loose walk makes cold and unprofitable Preaching And how common is it for Ministers to neglect their own Vineyard When we read the Word we read it as Ministers to know what we should teach rather than what we should learn as Christians Unless there be great heed taken it will be found that our Ministry and Labour therein may eat out the Life of our Christianity not that there is any discord betwixt them but rather a friendly Harmony when each hath its place and respect The honest Believer meditates that he may excite his Grace and Ministers too often meditate only to increase their Gifts When we Preach the sincere Hearer drinks in the Word and it may be we seldom mix Faith with it to grow thereby O how hard is it to be a Minister and a Christian in some of these acts We are still conversant about the things of God it is our study all the Week long This is our great advantage but take heed to thy self lest ordinary medling with Divine things bring on an ordinary and indifferent impression of them and then their Fruit to thee and thy benefit by them is almost gone and hardly recovered 4. Take heed unto thy self in reference to all the Trials and Temptations thou mayest meet with Be on your guard watch in all things 2 Tim. 4.5 No men are shot at more by Satan than Ministers and he triumphs not more over the foyls of any than theirs And Christ is liberal in his warnings of Dangers and in his Promises of help in them 2. The Second word in the Text to this purpose of directing Ministers how to be useful to others is Take heed unto thy Doctrine Art thou a Minister thou must be a Preacher an unpreaching Minister is a sort of contradiction Yea every sort of Preaching is not enough thou must take heed unto thy Doctrine what it is Here is warrant for Studying what we are to teach and what we have taught People But the great matter is to take heed or study aright Students commonly need little direction about ordinary study But concerning the Doctrine I shall entreat to take heed unto it in these things 1. Take heed unto thy Doctrine that it be a divine Truth Let a man speak as the Oracles of God 1 Pet. 4.11 And therefore it is needful that Ministers be well acquainted with the Holy Scriptures A bad token of the Temper of that man that relishes any Book more than the Word of God The World is full of Books written on pretence and design to explain the Scriptures and mens Studies are full of them there is also a Blessing in them and good use to be made of them But also a bad use is made of them Many Ministers have found that they have preached better and to more profit to the People when they got their Sermon by Meditation on the Word and Prayer than by turning over many Authors From this neglect of the Word also comes a great many Doctrines that are learn'd by Man and borrowed from Philosophy which though they may have some Truth in them yet since it is divine Truth that a Minister should bring forth to the People he should not rest on such low things 2. Take heed unto thy Doctrine that it be plain and suited to the capacity of the hearers Learned Preaching as it is called is a Vanity pleasing principally to such as neither design nor desire Edification True godly Learning consists in preaching Plainly and therein is no no small difficulty Two things would help to plain Preaching 1. Clearness of Knowledge The alledged depth of our Doctrine often proceeds from our own darkness 2. Humility and Self-denyal We must not seek our selves nor the Applause of men but Gods glory and mens Salvation It is found that the holiest Ministers preach most plainly and the plainest Preachers are most successeful 3. Take heed unto thy Doctrine that it be grave and solid and weighty Sound Speech that cannot
and keep us in a sensible watchful state for just fear is made to preserve us from the hurt and danger feared XXVII He that goeth fearing and trembling to Heaven will there quickly be past all fear and doubts and heaviness for ever XXVIII When Christ for our sins was in his agony and when he cryed out My God my God why hast thou forsakâ—n me He was then nevertheless beloved of his Father And he was tempted that he might succor them that are tempted and suffered such derision that he might he a Compationate High-Priest to sufferers XXIX By how much the more the troubles and blasphemous temptations and doubts and fears of a man are grievous displeasing and hateful to him by so much the more he may be assured that they â—hall not condemn him because they are not beloved sins XXX All our troubles are over ruled by Gâ—d and it is far better for us to be at his choise and disposal than our own or our dâ—aâ—est friends and he hath promised that all things shall work together for our good Rom. 8.28 XXXI A delight in God and goodness and a joyful praising frame of soul from the belief of the love of God through Christ is far more to be desired than grief and tears which do but sweep away some dirt that love joy and thankfulness may enter which are the true Evangelical Christian temper and likest to the heavenly state Digest these Truths and they will cure you III. But if Melancholly have got head already there must be besides what is said some other and Proper remedies used and the difficulty is great because the disease makes them self-conceited unreasonable wilful and unruly and they will hardly be perswaded that the disease is in their bodies but only in the souls and will not believe but they have reason for all what they think and do or if they confess the contrary they plead disability and say we can think and do no otheâ—wâ—se then we do But supposing that there is some use of reason left I will give them yet some further Counsel and what they cannot do their friends must help them to their power which I shall add 1. Consider that it should be easie for you in your confounding troubling thoughts to perceive that your understandings are not now so sound and strong as other mens and therefore be not wiiful and self-conceited and think not that your thoughts are righter then theirs but believe wiser men and be ruled by them Answer me this question Do you know any Minister or friend that is wiser than your self If you say no how foolishly proud are you if you say yea then ask the Minister or friend what he thinketh of your condition and believe him and be ruled by him rather then by your crazed self 2. Do you find that your troubles do you more good or hurt Do they make you fitter or unfitter to believe and love God and rejoyce in him and praise him If you feel that they are against all that is good you may be sure that they are so far from the Devils temptations and are pleasing to him and will you cherish or plead for the work of Satan which you find is against yourselves and God 3. Avoid your musings and exercise not your thoughts now too deeply nor too much long Meditation is a duty to some but not to you no more than it is a mans duty to go to Church that hath his leg broken or his foot out of joynt He must rest and ease it till it be set again and strengthened you may live in the faith and fear of God without setting your self to deep disturbing thoughts Those that will not obey this counsel their friends must rouse them from their musings and call them off to something else 4. Therefore you must not be much alone but always in some pleasing cheerful Company solitariness doth but cherish musings Nor must such be long in secret prayer but more in publick prayer with others 5. Let those thoughts which you have be laid out on the most excellent things pore not all on your selves and on your distempered hearts the best may find there much matter of trouble As Milstones wear themselves if they go when they have no Corâ— so do the thoughts of such as think not of better things then their own hearts if you have any power of your own thoughts force them to think most of these four things 1. The infinite goodness of God who is fuller of Love than the Sun is of light 2. Of the unmeasurable Love of Christ in mans Redemption and of the sufficiency of his sacrifice and merits 3. Of the free Covenant and offer of Grace which giveth pardon and life to all that do not prefer the pleasure of sin before it and obstinately refuse it to the last 4. Of the unconceivable Glory and Joy which all the blessed have with Christ and which God hath promised with his Oath and Seal to all that consent to the Covenant of Grace and are willing to be saved and ruled by Christ These thoughts will cure melancholly fears 6. Use not your selves to a complaining talk but talk most of the great mercies of God which you have received Dare you deny them if not they are not worthier of your discourse than your present sufferings let not all men know that you are in your troubles complaining doth but feed them and it discourageth others Open them to none but your secret Councellours and friends use much to speak of the love of God and the riches of Grace and it will divert and sweeten your sowrer thoughts 7. Especially when you pray resolve to spend most of your time in Thanksgiving and Praising God If you cannot do it with the joy that you should yet do it as you can You have not the power of your comforts but have you no power of your tongues say not that you are unfit for thanks and praises unless you had a praising heart and were the Children of God For every man good and bad is bound to Praise God and to be thankful for all that he hath received and to do it as well as he can rather then leave it undone And most Christians want assurance of their Adoption and must they therefore forbear all praise and thanksgiving to God Doing it as you can is the way to be able to do it better Thanksgiving stirreth up thankfulness in the heart but by your objection you may perceive what the Devil driveth at and gets by your melancholly he would turn you off from all thankfulness to God and from the very mention of his Love and goodness in your praises 8. When vexatious or blasphemous thoughts are thrust into your mind by Satan neither give them entertainment nor yet be overmuch troubled at them 1st Use that reason and power that is left you resolutely to cast them out and turn your thoughts to somewhat else do not say I cannot If you
renders them comly in the sight of men yea and in the sight of God too As the Ornament of a meek and quiet spirit so the Ornament of an humble and lowly spirit is in his sight of great price Indeed all along this was the great Requisite in the People of God The main thing that he required of them was to do justly to love mercy and to walk humbly with and before him so the Prophet informs us Mic. 6.8 To do justly and to love Mercy that is the Sum of all Duty to man to walk humbly that is the Sum of all Duty to God 8. Set before your eyes the Examples of humble and lowly Persons Direct 8 Some are greatly influenc'd by Examples more than they are by Precepts 1. Look upon the most eminent Saints that ever were upon the earth and you will find they were most eminent for humility Jacob thinks himself less than the least of Gods Mercies David speaks of himself as a worm and no man Agur says that he was more brutish than any man The Apostle Paul says of himself 1 Tim. 5.15 Eph. 3.8 that he is the chiefest of sinners and less than the least of all Saints How does that great Saint and Apostle vilifie and nullifie himself Bradford that holy man and Martyr subscribes himself in one of his Epistles a very paintâ—d Hypocrite The Apostle Peter said unto our Saviour Depart from me Luke 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am a sinful man O Lord a man that is a great sinner Thus the heaviest ears of Corn do always hang downwards and so do those Boughs of Trees that are most laden with fruit 2. Look upon the Angels of God the elect Angels they excel in strength and so they do in humility likewise they readily condescend to minister unto the Children of men that are abundantly inferior to themselves they take charge of them and bear them up as it were in their arms Are they not all ministring Spirits says the Apostle to the Hebrews The Interrogation is an Affirmation The greatest Angels do not disdain to minister to the least Saints When they have appeared to men they have utterly rejected the reverence they would have shewn them and have openly declared themselves our fellow-servants that we and they have but one common Lord. 3. Look upon the Lord Jesus Christ himself he is the great instance of humility though he was in the form of God and thought it not robbery to be equal with God yet he was made in the likeness of men and took upon him the form of a Servant and made himself of no reputation or as the word signifies he emptied himself of all his Glory he sought his Fathers glory and not his own yea he humbled himself so as to become obedient unto Death even the death of the Cross The very Incarnation of Christ is condescention enough to pole both men and Angels what then was his Crucifixion When you feel any Self-exaltation then remember and reflect upon Christ's Humiliation and think how unsutable a humble Master and a proud Servant is a humble Christ and a proud Christian This alone through the Spirit 's assistance is sufficient to bring down the swelling of the Spirits Direct 9 9. Use all Gods dealings with you and dispensations towards you as so many Antidotes against this Sin You hear they are design'd by God I pray you let them all be improv'd by you for this very end and purpose Hath God shined into your hearts and given you the knowledge of his Glory in the face of his Son Jesus Christ says Judas not Iscariot How is it Lord that thou dost manifest thy self unto us and not unto the World Hath he quickned and saved you from Sin and Death Say then By Grace we are saved not by works of righteousness which we have done but according to his Mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost Is Grace and Life preserved and increased which was at first infused into your Souls give God the Glory Say Not unto us O Lord not unto us but to thy Name be the praise Yea let all Gods outward Dispensations have this operation upon you Let Mercies humble you if God gives you worldly wealth and honour and lifts you up above others in Estate or Esteem say as David Who are we Lord and as Jacob We are less than the least of thy Mercies Let Afflictions humble you if God lays his hand upon you then lay your mouths in the dust if he smites you upon your backs do you smite upon your own Thighs We are call'd upon in Scripture to humble our selves under the hand of God 2 Chro. 33.32 You read of Manasseh how when he was in affliction he humbled himself greatly before the God of his Fathers May your Afflictions have the like effect Direct 10 10. Be much in the Duty of Prayer Give thy self to it If Pride doth not hinder Prayer Prayer will subdue Pride and whilst thou art in this Duty make this one of thy chief Petitions that God would cure thee of this evil disease Some are ready to wonder why Prayer in all cases is one of our chief Directions and Prescriptions they may as well wonder why Bread in all Meals is one chief part of our Food Why Prayer is the principal thing that calls in God to our Assistance without whose help we shall never be able to master the Pride of our hearts This was the course the Apostle took when he was like to be exalted above measure he besought the Lord thrice that is often a definite Number for an indefinite he did not only pray that God would take the Thorn out of his Flesh but that he would also cure the Pride that was in his heart he knew if the Cause were taken away the Effect would cease Oh for this do you beseech the Lord again and again pray and that earnestly that God by his Spirit would help thee to mortifie the Pride of thy Spirit be humbled as Hezekiah was for the Pride of thy heart in times past and pray as Paul prayed that God would prevent and cure the Pride of thy heart for time to come Desire God to use what Preservatives and Medecines he pleaseth so that the Cure be effected Beg of God that he would help thee on with this Ornament and cloath thee with Humility he hath promised to give Grace to the humble do you pray that he would give you the Grace of Humility Quest Wherein is a middle worldly condition most eligible SERMON XVII PROV XXX VIII IX Remove far from me Vanity and Lies give me neither Poverty nor Riches feed me with food convenient for me Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the Name of my God in vain MY Text presents you with a short yet very pithy Prayer of Agur concerning whom
be without the help of an Omnipotent Spirit which only is able to enlighten our Minds and turn our Hearts from the power of Satan unto God All which supposes the Third Person of the Trinity the Holy Ghost By this 't is very manifest that such is the frame of the Christian Religion such the great Fundamentals thereof that without the supposing the Truth of the Doctrine of the Trinity of Persons in the Godhead the Christian Religion is gone 't is lost And how to comprehend this Mâ—stery is impossible There is no contradiction in this Doctrine nothâ—ng in it contrary to our Reason for 't is not said that Three Gods are One but Three Persons are One One God But how to fathom the Mystery we are at a loss 't is certainly beyond Us. So much concerning the Nature and Persons of the Godhead 3. Those Doctrines that have regard unto the ACTS of God are also very profound and mysterious 1. There are the Immanent Acts of God which do not terminate on any Objects ad extra off from God such as Divine Knowledge and the Decree whether of Election or Reprobation 2. Transient Acts such as terminate on an Object off from God namely the Works of Creation and Providence In my discoursing about the Immanent Acts of God I might be very distinct in considering what is very much insisted on by the School-men with reference to the Knowledge of God and acquaint the Reader with the many Distinctions that are used by that sort of men but if I do so I shall exceed the Bounds allotted me I will therefore pass by the Doctrine of Praescience which whatever may be said of it by some has such difficulties in it as admit not of our Solution and make some search into these profound Doctrines about the Decrees of Election and Reprobation That God has decreed the Salvation of some particular Persons is evident enough to any that will deliberately consult the Word of God and that 't is the Vnchangeable Determination of God That such as die in their Sins shall be eternally damned is as manifest The Eternal Decree of Election is so clearly so fully and distinctly reveal'd in Scripture that few or none presume wholly to deny it and such is the known Nature of Election that 't is not easie to believe the Doctrine of Election but withal we must take in the other of Reprobation for Election is but of some and if but some are taken the other are left they are not chosen they are refused they are reprobated But how this Doctrine of Gods leaving or reprobating any from all Eternity is reconcileable to these other that concern the Glory of Divine Goodness and Righteousness is above us The Sublapsarians have done very much towards the clearing up of this by supposing all in their lapsed estate under the guilt and pollution of Sin and God from all Eternity concern'd for his own Glory to Elect some who by being interested in the Blood of Christ should through the sanctification of the Spirit obtain Salvation with eternal Glory but left others to themselves who continuing in Sin are determined to die Hereby the glorious Grace of God in the eternal purpose of Calling Justifying Sanctifying some and thereby preparing them for Heaven is excellently displayed and the purposing from Eternity to leave others to themselves in their Sins for which after much long-suffering they shall be eternally damned is no way inconsistent with that goodness that is so infinitely extended to the Vessels of Mercy but does most fully illustrate how just and righteous God is in condemning them for their Sins and Transgressions Besides 't is obvious enough that the Decrees are but internal Purposes which have no influence on the thing decreed Decreta nil ponunt in Esse Though there is a certainty of the Event yet neither the Sin nor Destruction of the Reprobate is an Effect of the Decree What is here said towards the clearing up the Difficulties that attend this Doctrine is very well urged by the Synod of Dort and 't is no more than what has great countenance from the Holy Scriptures which suppose all in a laps'd and fallen Estate and therefore represents the Elect as Chosen in Christ Ephes 1.4 and Predestinated unto the Adoption of Children by Jesus Christ Elect according to the Fore-knowledge of God the Father through Sanctification of the Spirit c. 1 Pet. 1.2 All which Expressions seem to suppose the Elect in a fallen estate standing in need both of a Redeemer and Sanctifier even as the Reprobates are said Jude 4. to have been before of Old ordained unto Condemnation which Condemnation does presuppose a Judicial Procedure and the Sentence past against them for their Sin which sufficiently suggests that they were considered to have been in a sinful a fallen state Nevertheless it must be acknowledged That this does not remove the difficulty it only supposes it to be insuperable and therefore to be passed over in silence The great Difficulty is How the Absolute Decree of Reprobation is consistent either with the Goodness or Righteousness of God or those other Methods which are taken for the salvation of all men What of Goodness is there in destinating men to eternal Misery or what of Justice in purposing to punish them for ever without any regard to their Sin even before any evil done or how can the unalterable secret Decree for their damnation accord with the sincerity of God in the many Offers which are made of future Glory 'T is true supposing the consideration of their faln state as antecedent to the Decree 't is goodness enough that any are chosen out of the sinful Mass and it would have been a righteous thing for God to have proceeded against all to a Sentence of Condemnation and seeing Christ has died and thereby satisfied Justice and the Spirit strives and that common Grace which is sufficient to enable men to do more towards their Salvation than they do is offered them and that 't is their Sin which is the only proper cause of their denying due Subjection unto Christ these things seem to be cleared up only the greatest difficulty remains to wit How 't is supposeable that such who came pure out of the hand of God can be considered as fallen without some respect unto the anteceding Decree of God What! is their Fall on the supposition of which depends all the Discoveries of the glorious Perfections of God made unto us in the Scriptures a meer casual hit One would assoon think that this curious and beautiful Fabrick the World was owing only unto the casual concourse of Epicurean Atoms for its being so as that the Glory and Beauty the Wisdom and Harmony that shines forth most illustriously in the Christian Religion should be only the product of Casualty or Chance but if the Fall or Sin of man must be considered to be decreed by that God the Purity and Holiness of whose Nature is infinite
rest content with an inferior sort of Ornaments It would be a culpable effeminacy for the Man to affect and imitate all the Lawful little Ornaments of Women Nevertheless this Indulgence is clog'd with some humbling considerations 1. Has God indulg'd them a fairer liberty the very indulgence argues the Sexes weakness it speaks her the weaker vessel because she needs it small reason have they to glory in a priviledge which is but a badge of their infirmity As if a Noble Mans servant should be exalted for his laced Livery and Silvâ—â— cognizance which is but the mark of a more honourable servitude 2. Has God indeed indulg'd that Sex with a greater latitude How should it humble them that they have transgress'd the bounds of Heavens Indulgence God has given them a longer Tedder and must they needs break it Will nothing serve nothing satisfie unless they range abroad in the boundless waste of their own capricious wills and fancies 3. Know therefore That the same Authority that has given the liberty has assigned due limits to it which that they may be better understood I shall open that of St. Paul 1 Tim. 2.9 10. I will that women adorn themselves with modest apparel with shame-facedness and sobriety not with broided hair or gold or costly array but which becomes women professing godliness with good works A divine glass wherein that Sex may contemplate both their glory and their shame 1. Here they may hehold their real glory which consists 1. in being adorned in modest Apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no steam no smoak no vapour flame of immodesty without discover a latent fire of lust burning within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the very apparel should indicate the gravity of the soul So Theodoret. Jude 23. In Loc. hating the garments spotted with the flesh A soul spotted with Lust will stain the the garment So Theophylact speaking of ancient women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Tit. 2.3 They ought says he to appear modest by their very habit and cloathing 2. In being adorned with shame-facedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The face will bear a proporion to the heart and the habit to both Rolling eyes wandring looks out-stretcht necks flearing smiles and lenocinating glances disparage the most modest apparel Isa 3.16 The daughters of Zion aequivocally so call'd were haughty in heart and it soon appear'd in the haughtiness of their necks An humble soul will adorn its Ornaments when proud gestures and postures deform them 3. In being adorned with sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of affection towards outward things is a Christian's Holy-day-Suit not to overprize them or over-use them This Temper should shine through all our garments 4. With good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there 's no doubt had less been laid out in good cloathes more had been expended in good works but rich cloathing has beggar'd charity and since Women shone in Apparel their light has shone less bright to the glorifying their Father which is in Heaven 5. Here is the Rule by which all is to be regulated as women professing godliness Godliness must be your Caterer and Cook for the belly Godliness your Taylor and Sempster for the back Godliness must be consulted what to buy how to make up what you have bought and how and when and where to wear what you have made up But did Godliness advise to paint or patch the face to curl or crisp the hair From what principle of Godliness can these Vanities proceed By what Rule of Godliness are they order'd or to what end of Godliness are they design'd 2. In this Gospel-glass they may view their own shame and it lies in that wherein they most of all glory curiosity and costliness 1. In curiosity doing much to no purpose and nothing with a world of pains plaiting the hair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as St. Peter phrases it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curling crisping twirling variegating into a thousand shapes into Rings into Mats into Shades Folds Towers Locks Tertullian inveighs bitterly against this sort of impertinency Quid crinibus vestris quiescere non licet De Hab. Mulieb modo substrictis modo relaxatis modo suscitatis modo elisis What ailes you says he that you cannot let your poor hair be quiet but sometimes it must be bound up by and by dishevelled and loose about your ears one while staring up in Towers Ibid. and presently polled and notched close Aliae gestiunt cum cinnis coercere aliae ut volucres vagi elabantur Some of you are all for curling it up into rings De cultu Foeminar others for a loose mode Nay says he Affigitis nescio quas enormitates sutilium atque textilium capillamentorum not content with that you stitch or I cannot well tell what monstrous extravagancies of false Locks and artificial Hair and Periwigs O that I could give you a real prospect of a converted Magdalene Luke 7.38 She wiped our Saviours feet with the hair of her head as if she would take a holy revenge on that which had been the effect of her own pride and the cause of ensnaring others as if she thought nothing too precious for him that had rid her soul of Seven Devils as if she had found more honourable employment for her locks than when they were woven into Nets to catch poor silly souls deckt with Ribbands to be a lure to gazing Youth 2. Their shame lies in the excessive costliness of their Ornaments in Gold and Pearl O the reproach that a little refined Earth should be accounted the glory of the rational creature that we should esteem that our treasure which came out of Oyster-skells that we should be at such vast charge to paint a walking Sepulcher to embroider a Tabernacle whose cords e're long must be cut asunder whose stakes in a while must be pluckt up and whose Canase-covering must shortly be fretted into Rags by the consuming Moth In a word God has given the Woman some grains of allowance She that takes more forfeits all the rest Look to it lest whilst you adorn with Gold God should call you Reprobate Silver and when you load your selves with Jewels you be not found in Gods Ballance much too light § 4. The Climate where we dwell may be of some consideration to fix the Rules of Decency God has provided us wholsome Cloath and expects we should cut our Coat according to it When the Soveraign Lord appointed the Nations the bounds of their habitations he as a careful and common Parent provided suitably for all the Inhabitants of the Earth Some he ordered to dwell under the Aequinoctial Line others under the Polar Circles To these he gave numerous flocks of Sheep that as they needed more and warmer cloathing they might have it of their own growth To those he gave the Silk-worm that as they required less and lighter Apparel they might have answerable provision But Luxury has romaged
Millions of such as perished in the deluge of the old World or to keep the bodies from destruction of those wretches that perished by fire in Sodom and Gomorrah but when Souls were in danger and rather than they should perish he comes nay he delights to do God's Will in suffering for them And what did he suffer what did he not suffer Here we must draw a vail as that Painter did who could not express grief enough to the life Go with Christ a little cannot ye watch an hour with him to contemplate this go into the Garden to the Judgment seat to Golgotha behold him on the Cross hear his strong sighs and groans they will break thy heart if any thing will and broken it must be and why did God suffer his beloved Son in whom he was well pleased to be thus tormented Why God would rather afflict him for a time than lose our Souls for ever And why did Christ who might have chosen otherwise so freely give his cheeks to the smiters Why Only he had set his love upon our Souls which he would not suffer to perish Indeed the Text supposes that there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exchange for a Soul 't is a Phrase borrowed from former times when men did not pay in coin for what they bought but did exchange Commodity for Commodity as yet in some of our Islands c. and it does imply that there is nothing no not the World that bears a parity of value with the Soul Now though this be most certainly true that our Soul out-vyes in worth the whole World 1 Pet. 1.18 19. Yet the Blood of Christ which is the Blood of God by reason of the Hypostatical Union of his Humane Nature with the Divine is a sufficient ransome for all the Souls that shall believe in him nay 't is sufficient were it but applyed for the whole World But how highly does God prize a Soul seeing that when they were to be purchased he ask'd and would receive no less a rate for it from his own Son than his Life-blood and yet men barter it away as Judas and the Priests did our Saviour for thirty pence at what rate how low soever the Devil and the World will give for it 2. I might add unto God's giving of his Son for our Souls his giving of his spirit to the Soul and this too that it might not perish but have Everlasting Life that he who dwelt in the highest Heavens and whom the Heaven of Heavens is not able to contain should dwell in the Soul or Heart of man after a more excellent manner than in the most glorious Temple that ever was made and therefore it must as far exceed it It is true our Bodies are said to be Temples of the Holy Ghost 1 Cor. 3.16 1 Cor. 6 19. but they are only Temples of the Holy Ghost as they are the Bodies that are animated by such Souls otherwise they had been no more dignifyed than any other clay or earth That God should come and knock and stay and wait for entrance into our Souls until to speak with Scripture after the manner of men his head is wet with the dew of the morning and be grieved at any repulse unkindness or denyal he meets with Nay that God where he is entertain'd should never leave or depart from a Soul Nay with his good will would not absent himself for one moment from it It must needs declare his great love unto it and esteem of it Nay by thus loving of it he makes it worthy and valuable whatsoever it might otherwise have been 3. God's valuing of our Souls appears in the care and pains which he takes for our Souls dayly 1. In that he hath instituted means whereby he might come to obtain our Souls nay to strengthen and comfort them and have communion with them These are his Ordinances the Word Sacraments and Prayer He is brought in by the Prophet as one rising up early and sending his Messengers and Ministers Jer. 7.13 25. He neglects no time with the very first he is as it were seizing upon us and crying to us return why will ye dye 2. Nay secondly He bears with us and exercises a great deal of patience towards us if so be he might at length gain our Souls and says when shall it once be Every sin we commit presseth God as a Cart is pressed with sheaves All the Patience and meekness in all the best of Creatures if joyn'd together could not endure such an indignity as every sin offers to God but they would ease themselves of such a burden which yet God endures multitudes of only that his Long-suffering might be Salvation to our Souls 2 Pet. 3.15 3. Yet further His bearing with the whole World of wicked men notwithstanding their Blasphemies and open defyances of him is only out of Love to some few Souls who serve and fear him Hence the Psalmist says concerning the World Psal 75.3 I bear up the Pillars of it A gracious Soul is the true Atlas that keeps the World from falling God out of respect unto such withholds that destroying fire that shall when their number is made up consume it 4. And lastly All the Providences of God in which he worketh hitherto are intended by him for the good of our Souls and done by God out of respect unto them 1. By his Mercies God would allure our Souls to love and serve him Hosea 11.4 Plaintus these are the Cords of a man quo magis extendas eo astrugunt arctius by these God would oblige and tye our Souls the closer unto him Mercies are vocal they all have a Language or Speech which we ought to learn to understand whereby they recommend God unto our Souls and as they came from God so for this purpose they came from him that our Souls might by their means go to God who indeed sent them on that very errand to bring our Souls unto him 2. Nay the very Judgments of God in the World prove his value for our Souls who rather than miss of them does this his strange work Isa 28.21 God does not afflict willingly but rather than to be deprived of mens Souls he will do that which he is so loath to come unto Thus he does not only afflict the wicked who obstinately remain so to caution and instruct the Souls of his people as Princes Children are lessoned when their Proxyes are whip'd but he corrects his dearest Children and Servants though it goes to his heart and he himself is afflicted in all their afflictions Isa 63.9 Yet rather than their Souls should perish with the world he is ready to do nay to suffer any thing But when all is said these are but a few shreds of what might be layd before you God's Love to and prizing of our Souls need not so much to be proved I would hope that it is felt 2. But on the other side as God does endeavour 2.
cloaths and keeps us and we trust in him to do so for us but if we be not provident and diligent in the well ordering and improvement of the helps and benefits and instructions which God affords us in and by second Causes and so expect that Manna come not only down from Heaven but that it also fall into our Mouths we may easily turn this trust into presumption and starve our selves in the midst of Manna round about us So he that expects God should miraculously inspire trust into him without the intervenient use of his own faculties in the improvement of those helps which God affords will find such hopes and trust fitter to be rebuked and frustrated than to be gratified and fulfilled He that would trust in the Lord as his God is to consider 1. Whom he is to trust in the Lord. 2. For what he is to trust in him that he may either see his Face again or be supported and preserved under the Eclipses of it 3. Why he is to trust in him because of his own necessities and Gods Power and Fidelity to help him and the encouragements God gives him 1. Think then O gracious Soul what a God thou hast to trust in God All-sufficient Gen. 15.1 17.1 Now Gods All-sufficiency lies as far as we can know it yet in the vast reaches of his infinite Wisdom In the unboundedness of his Power for it is Omnipotent and in the Riches of his Goodness which knows no bounds in the expressions and efforts thereof but the inviolable harmony of his own Blessed Name and Nature who worketh all things after the Counsels of his own Will and the Capacities of his Favourites Eph. 1.11 God hath an heart to do thee good for he is Love and Goodness is his Nature and Delight Jer. 9.24 1 John 4.16 Now Love is Communicative and diffusive of it self in all such instances and expressions as the Case and Circumstances of the beloved object may require Jer. 31.3 Hos 2.19 20. Hence you may see Gods Paraphrase upon this attribute and his most Copious explication of it in Exod. 34.6 7. Love pities Favourites in their miseries and self-bemoanings Jer. 31.18 20. Love helps them in their straits Isa 63.8 9. Love supplies them in their wants Phil. 4.19 Love hears their cries Phil. 4.6 7. 1 Pet. 3.12 Love emboldens delivers and preserves them and commands all within its Reach and Empire to befriend and serve them to all these purposes and in all these ways that are most suitable to it self and them Isa 61.1 3. Canst thou not therefore trust in him who without any violence or repugnancy to himself is so propense to do thee good Let then the Love and Goodness of thy God come into thy fresh remembrances and most lively thoughts that so thy trust in him may be encouraged and spirited hereby How greatly are we reconciled and quickned to place our confidence where Love is most predominate and natural For thy great mercies sake thou didst not utterly consume them nor forsake them for thou art a gracious and merciful God Now therefore our God who keepest Covenant and Mercy let not all our trouble Hebr. weariness seem little before thee that hath come upon us saith Neh. 9.31 32. And as God hath an heart to do thee good so he hath wisdom to contrive and manage the means and methods of his purposed and free Goodness Eph. 1.8 Now to him that is able to keep you to the only wise God Jude 24.25 1 Tim. 1.17 God guided the wandring Israelites under the Wilderness Eclipses of his Face by the Skilfulness of his Hands Psal 78.72 God best knows when to shew his Face to what degrees and how He sees what ails and what will help thee he is no stranger to thy gloominess and droopings he understands wherein how far and upon what accounts thou so lamentest his withdrawments from thee and what these manifestations of himself are which will afford the best relief to thee He cannot overlook the proper Article of time wherein those friendly Aspects and Appearances which thou covetest so much will most befriend and serve thee the best Men have a Complication of Soul Distempers in them and those Divine Discoveries which might relieve them in their droopings may when desired by them were they but then afforded possibly make them proud or careless However possibly God hath not sufficiently served those purposes to which thy doleful present exercise is directed and so the birth might prove too hasty to be perfect were it produced when desired by thee Job little knew and all his confident pressing Friends as little what God was doing by those so rigid usages whereto that Holy patient Person was exposed God hath more Souls and things to mind than one and he will make every part and instance of his Grace and Goodness to harmonize each with other and is it not more desirable to every resigned Soul to God to abide in this darkness for a while than to have the Course and Methods of Gods orderly proceedings disordered and disturbed for the meer pleasing of some precipitant desires Let God alone and turn not a censurer of his dealings till thou canst comprehend his whole Design upon his whole Creation his Family and on thy Self and let it suffice thee that infinite Wisdom is concerned and engaged for thee and trust him more for thou mayest safely do it because he is infinitely wiser than thy self and knows best when to hide and when to shew his Face God hath Ability and Authority as well as an Heart and Wisdom to relieve and Favour thee Jude 24. 2 Cor. 9.8 He shall be holden up for God is able to make him stand Rom. 14.4 He is the God of Power Job 42.2 He can revive or damp thy Spirit at his pleasure Job 34.29 so that there can be no suspicion of impotence or inability with him He that made Heaven and Earth can succour drooping Hearts and he that revives this Sence of God upon him will find his trust in God more sweet and easie 2. Think also what thou art now allowed to trust him with and for 1 Pet. 4.19 even with thy whole self and with all that can concern the Church the World and thee Wisdom for Conduct Power for due Deliverances and Protections and Salvations and Grace and Comforts to bear thee up under Burthens and Temptations and to furnish thee to every good Word and Work and to carry thee safe to everlasting rest and for the wise and happy issue of every Duty Burthen and Temptation mayst thou firmly trust in God But be sure to trust to him for nothing as far as thou canst learn or know it that is unworthy of God to give and unfit for thee to ask or have But this you may trust him for that he hide nothing of that Face from thee without which thou canst not be an holy and an happy Person and that he lay nothing on
and thereby hasten his judgments on them It is true Gods Children are commanded to pray for their Enemies and Persecutors Matth. 5.44 and there may be Mercy in store with God for them when what they do they do as Paul did before his conversion 1 Tim. 1.16 ignorantly in unbeleif Thus Stephen Prayed for those that stoned him Acts 7.6 Lord lay not this Sin to their charge and Christ for those that Crucified him Luke 23.34 Father forgive them for they know not what they do And yet Christ himself excludes the World out of his Prayer John 17.9 I pray not for the World i. e. not for the reprobate World or the World in opposition to those his Father had given him How often doth David pray against his Persecutors especially Psal 69. 109. though his Prayers are generally prophetical yet Prayers still they are and how often do we find him and other Saints Praying against Idolaters Psal 97.7 haters of Zion 129.5 obstinate and hardened Enemies of Gods Truth and Ways and People see Psal 74. 94. And though the Jews in Babylon were commanded to pray for the Peace of the City Jer. 29.7 yet that must be but a limited command they were to pray for the Peace of Babylon during its time and so long as it was to be the place of their abode but they were not to pray for its perpetual Peace and Welfare for that had been to pray against the declared mind of God in all those Prophesies which foretold its ruin and indeed against their own deliverance which was to follow upon the beginning of Babylons destruction in the dissolution of that Empire Nay do we not find them praying for Vengeance on it Jer. 51.35 The violence done to me and my Flesh be upon Babylon shall Zion say and my Blood upon the Inhabitants of Chaldea shall Jerusalem say Gods Children ought to pray for their own private Enemies nay for those that at present are Enemies to the publick Weal of Zion as not knowing who of them may come to be her Friends God may have a Seed among them all have not sinned the sin unto death though many may for whom they are expresly forbid to pray 1 John 5.16 and if they knew in particular who they were they ought no more to pray for them than for the Devil himself if Austin may be beleived But certain it is they must not cannot dare not pray for the implacable incorrigible Enemies of their Lord and Master Nay they cannot pray for the exaltation of Christs Kingdom but they at the same time pray for the downfal of such whenever they pray Gods Will may be done and his Kingdom come They pray for the confusion of those that obstinately oppose his Will and whose ruin must make way for the coming of his Kingdom and so all the Saints in the World are every Day Praying against the Malignant hardned Enemies and Persecutors of Christ and his People And is it not a Dreadful thing to have the Prayers of Saints of Thousands of Saints of all the Saints upon Earth against them Those Prayers which shall not be lost which will be heard and not one of them be in vain See Rev. 11. what power the Prayers of the Saints have Gods Witnesses even in their Sackcloth Vers 5 6. what is the Fire that proceeds out of their Mouths but the Judgments they Denounce and by Prayer bring down upon the Anti-Christian World No Army with Banners more Terrible than a Company of Praying Saints When Saints are full of Prayer Heaven is big with Vengeance and their Prayers cannot go up so fast but Judgments will soon come down as fast 2. They lose the help of the Saints God his Protection and whatever Favour he hath been wont to shew them for the sake of his Saints This follows upon the former and I shall meet with it again under the next use To conclude this therefore The Enemies would fain now as well as in former Ages extirpate Gods Seed from out of the Earth their Language is as the Jews was of Paul Acts 22.22 It is not fit that they should Live They would have the Name of Israel be no more in remembrance Psal 83.4 But what would they get by that were the Holy Seed the Plants of Gods Planting stub'd up how soon would the Vineyard be laid wast If the Green Trees were out of the way the Fire of Gods Wrath would quickly consume the Drie and what should hinder Who should Interpose with the Lord of the Vineyard Who should say Destroy it not when alas there were no Blessing in it I dare say had some Men their wish it would be the Blackest Day thâ—â— ever England saw and it may be Blacker to none than to them 〈◊〉 wish for it Use 2. EXHORTATION 1. To the truly Religious of all sorts and persuasions I mean â—et it appear that you are indeed the Substance and Strength of a Sinful Land Act like those that are so do what you can to help a poor sinking Nation stand in the Gap and make up the Hedg and Labour to convince your Enemies themselves that you are their Friends and the best they have too 1. Intercede witb God for the Land Improve all the Interest you have in Heaven to keep off approaching Destruction And to quicken you consider 1. You know not how far you may prevail with God for the prevention of National Judgments When other means fail yet Prayer may prevail Human Strength and Human Wisdom may be able to do little the Power and Policy of Enemies may be too hard for the Wisdom and Strength of the Godly but when you can do least your selves you may Engage God by Prayer to do most He is Wise in Heart and Mighty in Strength Job 9.4 If he take your part he can turn about the Hearts of Enemies disappoint their Devices befool their Politicks or if need be break their Power Enemies are commonly the Instruments of Evil brought upon a Land yet they are but Instruments God himself is the principal Agent Amos 3.6 they are the Rods in his Hand the Scourges which he useth or lays aside when he pleaseth You may be helpful in diverting the Evils which Enemies might do though you touch not themselves but Address to God and set him against them You may do in this Case as when you have to do with Men in Civil things if a Prince be offended with you and like to punish you though what he doth he doth by Ministers and Officers yet you do not fall a quarrelling with them but apply your self to the Prince if he be pacified toward you his Officers dare not meddle with you his Pardon is a Supersedeas to all their Actions Try what you can do with God if he side with you either Men shall not desire to touch you or not be able if they would to hurt you Think how many times have the Prayers of the Saints prevailed with God in the