THE whole chapter, but chiefly the context immediately
preceding, is spent in the description of a wonderful day, which, ver. 7, is
said to be one day; that is, one entire period and joint of providence; for, in
the manner of prophetical speech, days are many times put for years, or most
usually for such whole entire dispensations and periods of providence as
continue without interruption and eminent alteration, though perhaps for many
years; for a day, being the natural distinction of time (those of years, hours,
and months are artificial) most observed and used by the Hebrews in their
computes, and that only space of time which continueth without visible
alteration, is very properly used in this case. Thus why day.
But then, ver. 9,
it is called 'the day of the Lord;' it is called so because of the glorious
appearances of Christ in his power and sovereignty, and because, I suppose, the
evening of the day here spoken of will end with the coming of the Lord, and all
his saints with him, in glory to judge the world. This day is described, ver.
6, 7 : -
1. By its beginning and progress.
2. By its end and close.
1. Its beginning and progress for a long while is dubiously interchangeable:
'The light shall neither be clear nor dark; it shall be neither day nor night;'
that is, there shall be a sad conflict between truth and error, misery and
happiness (for they are often expressed by light and darkness in scripture),
and such a mutual vicissitude and alternate succession of each to other, that a
man cannot tell which shall have the upper hand. All the comfort is, this day
is 'known to the Lord;' that is, cometh by his appointment, and hath a special
mark and seal of providence upon it; and but one day, a providence of the
shortest size, sad and short, an uncertain day, a day known to the Lord - and
but one day.
2. For the evening and close of it, it is said, 'in the evening it shall be
light;' that is, peaceably glorious: truth shall gain upon error, happiness
upon misery, and all former distractions and miseries shall be hushed and gone,
for it is light as comfortable and as much day as you would have it. The
comfort and happiness of this glorious evening is set forth in three things : -
[1.] The propagation of the gospel.
[2.] The reign of Christ
[3.] The unity of the churches.
[1.] The gospel shall be propagated and the knowledge of it diffused far and near ; that is implied in the 8th verse: 'Living waters shall go out from Jerusalem towards the former and latter sea,' &c.; that is, gospel refreshments, the doctrine and knowledge of Jesus Christ, together with plenty of gifts and graces, shall be diffused and scattered abroad among all nations, who are here hinted at in those expressions of the former and latter sea, which allude to the watery borders of Palestina, which were the Lake of Sodom and the Mediterranean. Now it is usual in the scriptures to set out the evangelical church by terms proper to the Jewish border.
[2.] The next privilege of those times is in the beginning of the 9th verse, 'And the Lord shall be king over all the earth.' Why ! you will say, the Lord is so always; Christ was long since inaugurated into the kingdom, and hath for many ages actually administered it in the world. But the meaning is, he shall show himself to be king, he shall be known to be king; it is not spoken in regard of right or actual administration, but in regard of sense and apprehension. He will show it partly by his providence and his own dispensations, partly by doctrinal discoveries in the church ; men shall more distinctly 'hold of the head,' Col. ii. 18; Phil. ii. 10, 11; partly in the adoration and acknowledgments of men; 'every knee shall bow to him, and every tongue and language call him Lord;' all shall ascribe to him sovereignty; 'the Lord shall be king,' and, it is added, 'over all the earth;' not only over a few churches, but over all nations. Christ will show himself in the largeness of his power, not only as 'king of saints,' Rev. xv. 3, but as 'king of nations,' Jer. x. 9; as 'head to the church,' but yet so as over all things,' Eph. i. 22; ruling both with his golden sceptre and also his iron mace. This will be the state and happiness of those times ; you will see Christ upon his throne in all his royalty and glory.
[3.] The next privilege is the unity of the churches: in the words of the text,
The Lord shall be one, and his name one.
By this view we have found the words to be the third privilege of the glorious
evening. Observe in them : -
(1.) The time, in that day.
(2) The blessing, which is unity, The Lord shall be one, and his name
one. Which words do hint-.-.
(1st.) The cause of this unity, there shall be one Lord, a joint
subscription and submission to Jesus Christ.
(2d.) The measure of it, one name, such a unity and conspiring together in the
worship of Christ, that all names and badges of distinction shall be taken
away.
This resolution of the text doth somewhat open it to you. But let us go upon
the words more expressly and directly.
In that day; that is, the day spoken of in ver. 1, described in ver.6,7. What this day is, is somewhat doubted. Most grant it cannot be taken
properly, as if all these things could be transacted in the space of
twenty-four hours, though indeed some be so fond as to interpret all these
things in the rigour of the letter; but what is intended then?
I shall only mention the most probable opinions.
Some refer it to the first
times of Christianity and the dawnings of the gospel in the world; but sure
that is a mistake, for it must be such a day whose morning is miserably
troublous, whose evening is eminently glorious, which will hardly agree to
those times.
Others refer it to the day of judgment; but though the evening of
this day hath no end till then, yet I conceive that is not intended, for these
happinesses here mentioned - of the propagation of the gospel, the
anknowledgment of Christ's sovereignty, and the peace of the churches, &c.
- though rare and high privileges, yet are somewhat lower than those
dispensations which Christ will give out at the day of judgment.
Others refer
them to the times of the calling of the Jews, and the church's recovery from
the apostasy and defection of Antichrist; some more yet more particularly to
the destruction of the last enemies, and those secrets about Gog and Magog.
For
the present, because I drive at other things, I shall forbear the thorough
disquisition of this matter, and shall only generally and safely refer the
words to some latter providences, probably the times most nearly preceding the
day of judgment; for I conceive this text is exactly parallel to those promises
that are everywhere in scripture said to be fulfilled in the latter days, and
speak of so much glory and sweetness as then shall be exhibited and dispensed
to the world; therefore, if we will know what this day is, let us know what is
intended in that expression, 'the latter days.' It is used either : -
1. More largely, for all that efflux of time and succession of ages between
Christ's ascension and his second coming to judge the world. All that time in
scripture is looked upon as the latter days, for so the times immediately after
Christ are expressly called, Acts ii. 15; and I remember the apostle Paul
calleth his times 'the ends of the world,' I Cor. x. 11 ; the reason of which
expressions is, because after Christ's ascension there is no change of
dispensations, as there was before, from the law natural to the law of tables,
and from the law of tables to the gospel; but now beyond this time there is
nothing but the everlasting state: 'There remaineth no more sacrifice for sin,'
Heb. x. 26, no other ways of salvation to be expected beyond the gospel; this
is the largest sense, which not being noted, hath occasioned some mistakes.
2. More strictly for that space of time that immediately precedeth the world's
ruin, and that is to be considered in its morning and evening.
[1.] In its morning or former part, which is everywhere in scripture made to be
of a dismal and doubtful appearance, and therefore do we so often hear of the
evil of the latter times - days full of delusion and desolation, a world of
delusion and error there is then: 1 Tim. iv. 1, 'The Spirit speaketh expressly
that, in the latter days, men shall depart from the faith, and give heed to
seducing spirits.' God hath expressly foretold what will be the fate of those
times. So for desolation, 2 Tim. iii. 1 'In the latter times there shall come
hard or perilous times,' 'kairoi chalepoi' times of great difficulty and
distress.
[2.] In its evening or latter part, which is bright and glorious, and therefore
do we so much hear of the goodness of the latter days; as Hosea iii. 5, 'They
shall make haste to fear the Lord and his goodness in the latter days.' So of
safety; 'no provoking briar,' 'no pricking thorn,' Ezek. xxviii. 24. So also
Isa. ii. 1, 'The mountain of God, above all mountains, in the latter days;'
that is, above the reach of opposition and violence. Look, as there is a
morning light that goeth before the sunshine, so there are some streaks of
glory, and times grow better and better as they draw nearer and nearer to the
great day of the Lord. I have done with that expression, in that
day.
2. The next is there shall be one Lord. Hitherto there have been divers lords. The heathens had their several deities, the Turks their Mahomet, the Jews their imaginary Messiah, the Papists their lord the Pope. Many nations do not as yet call Christ Lord: 'Other lords have dominion over them,' Isa. xxvi.13. But then Jesus Christ shall be the person acknowledged ; he shall be acknowledged alone, he shall be acknowledged as Lord. All this is included in the expression, that Christ alone shall be spoken of, invocated, and adored in all the churches; they shall be subjected to him as the only king, and guided by him as the 'only shepherd,' Ezek. xxxiv. 23; hold of him as the only head, and stand to his appointment as the only lawgiver, James iv. 12. And, indeed, here is the ground of all; for it is unity of religion that begetteth unity of affection; the one Lord causeth the one name. When men have one king, give themselves up to the will of Christ, and have one shepherd, guided by the spirit of Christ, and have one lawgiver, are willing their opinions should stand or fall at the appointments of Christ, then will there be a sweet and happy agreement.
3. The last clause to be examined is that, his name one. At first I conceived the meaning to be that men should look only at one power and dignity whereby to endear themselves to the respects of God, and thought the expression parallel to these scriptures: Acts iv. 12, 'That there is no other name given under heaven whereby we must be saved,' but only by Jesus Christ, this is the one name; or that, Phil. ii. 10, 'That at the name of Jesus every knee shall bow.' But considering it more seriously, I saw the necessity of another sense, for this is but the result and effect of the former phrase. Now it seems to be added for the greater emphasis and aggravation of the mercy, that there should be not only one Lord, but one name; therefore, what is intended? There are divers acceptions of the name of God in scripture. That which I conceive most proper is, when it is taken for worship, the way of our religion and profession; as Micah iv. 5, 'All people will walk every one in the name of his God, but we will walk in the name of the Lord our God for ever and ever;' that is, several people have their several distinct ways of worship and profession, and the reason why the scripture useth this word in this matter is because men are called and named after the way of their worship and profession; thus the holy worshippers are called Christians from Christ, and Mahometans from Mahomet, &c.; and, among Christians, men are called according to their distinct way and chief opinion, as Papists, Socinians, Arminians, &c. Well, then, it is promised here that there shall be one name; that is, as one Lord, so one way of worship and badge of distinction. We see now, and we may bewail it, that among the holy people there are distinct names, as Lutherans, Calvinists, Presbyterians, Independents; but then all these shall vanish and be no more heard of; the whole family shall be named Christians from Christ. And, indeed, this is no mean blessing; the devil gets great advantage by names, and, therefore, his instruments are busy this way, inventing such as may either tend to contempt and derision,' as Chrestians of old, Puritans of late; or to tumult and division, as those names amongst us under which the members of Christ sadly gather into bodies and parties.
I have done with the explication; I come to the points, they are two: -
Doct.1. That in the latter days there shall be great unity in the church
of God.
Doct. 2. That this unity shall spring from their acknowledging of the
right Lord and the right way.
Purity is the ground of this unity. I shall at this time discuss the first
point, that in the latter days there shall be great unity and agreement. The
main confirmation of the point lieth in promises, for that is the assurance we
have of it; however, I shall forbear to heap up scriptures together. You will,
find many in this discussion reduced to their proper place and heads.
The reasons are these : -
I. Because this will suit best with the quiet and happy estate of those times;
God will usher in the glorious and everlasting estate by some preparative
degrees; the latter times are more blessed times, 'former things are to be done
away,' Rev. xxi. That is, the former kind of dispensations and providences.
Many promises there are which hint the great peace and rest that shall then be
in the church. Now that could not be if there were divisions and distinctions;
they would produce factions, and factions wars and contentions, and the
contentions desolations: Amos vii. 4, 'The fire devoured the great deep;' that
is, contention brought desolation upon places and countries that are most
populous. Public differences will end in public disturbances; this is all we
can look for in such cases; and therefore, if there were not unity, how could
the other promises be fulfilled ? - such as these: Isa. xxxiii, 20, 'Thine eyes
shall see Jerusalem a quiet habitation, a tabernacle that cannot be taken down;
the stakes thereof shall not be removed, nor the cords broken.' it is spoken of
the church in the times of the gospel, whose state hitherto hath been most
disturbed and perplexed, like the ark upon the waves. It may be there hath been
some relaxation and short breathing time, as it is said, Rev. viii. I, 'There
was silence in heaven for the space of half an hour;' a little respite given to
the church in Constantine's beginning, till Licinius (because not equally
prayed for and honoured by the Christians with Constantine) raised a new
persecution then; and so at other times there hath been silence for the space
of half an hour, but then the miseries returned again with violence enough.
Only in the latter days is Jerusalem a quiet habitation, a fixed tent; then
there are not such uncertain happiness, and such interchangeable removes. So
Ezek. xxviii. 24, 'And there shall be no more any pricking thorn,nor any
provoking briar of all that are round about her.' God hath promised to take
away all provocation and molestation, and whatever is grievous; therefore all
the cause of its difference and disagreement. Differences in religion stir
up the greatest violences and most deadly hatred; that which should restrain
and bridle our passions is the fuel of them. As long as there is difference
in religion and worship there will be disturbances, and there cannot be that
quiet and happy security which the promises do generally annex to those
times.
2. Because God will then make some visible provision against the scandal of
dissensions: the glory of Christ hath been mightily darkened by them; no such
stone of stumbling and rock of offence to the world as the contrariety of
opinions and great differences that have been among Christians. Observe and you
will find it always to be the great prejudice against Christianity in the
primitive times. Sozomen saith, many would turn Christians, but they were
always discouraged by that dissonancy of doctrines and opinions that were
amongst them.' And so Chrysostom speaketh of a certain Ethnick that came unto
him and told him, I would become a Christian, but there is such variety of
sects among you that I cannot anchor upon anything as certain in your religion.
Certainly nothing begets atheism so much as this. Men have suspected the gospel
because there hath been such differences and strife about it, it makes them
doubt of all to see distinct factions making the word of God ductile and
pliable to so man several purposes. Therefore now a universal unity would much
vindicate and recover the glory of Christ out of the hands of such a scandal,
and be an excellent provision for the credit of Christianity. To this end
Christ prayeth and urgeth this very argument to his Father: John xvii. 23, 'Let
them all be one;' and again, 'Let them be made perfect in one, that the world
may know that thou hast sent me;' as if he had said, Father! thou knowest how
easily the world do take up any prejudice against my doctrine; now, if there
should be division among my worshippers, they will think the gospel a fable,
religion but a device. Oh! let them be perfect in one, that the world may know
and own me for the true Messiah.
Should we go to our own experiences, this we find amongst ourselves, that
religion never lost its awe so much as now. God was terrible in his holy
places, in the assemblies of his saints, and in the lives of his holy people,
the gravity and the strictness of their conversation had a majesty with it, and
did dart reverence and awe into the hearts of men; but now all this glory and
power is lost, and religion is looked upon but as an empty pretence and covert
to some designs. It is said, Acts iv. 32, 33, 'The multitude of believers were
of one heart and one soul,' and then the truths of Christ 'had power,' and
'great grace fell upon them.' Christianity hath more lustre when there is such
a common consent and sweet brotherly accord. The truths of God have their
power, and the servants of God their grace with them.
Well, then, the scandal being so great, the prayer of Christ so urgent, God
will at one time or another do somewhat eminently and visibly to right the
honour of Jesus Christ, and to recover the lustre of Christianity and our
glorious profession; for I take this for granted, that, at some special times,
God will roll away the reproach of every imminent scandal that hath been cast
upon Christ and religion. And because God loveth, like the good householder, to
bring forth the best wine at last, it hath not been done hitherto, but is
reserved for the latter days; for, indeed, you shall find that all the latter
providences are but so many vindications and clearings of Christ from the
former scandals of the world; as for the scandal of meanness hitherto, 'not
many noble, not many wise men after the flesh, not many mighty are called.'
Christ's company hath been despicable and poor, but now, in the latter days, it
is everywhere promised that 'kings shall bring their glory into the church,'
that they 'shall hold their mouths' at Christ, Isa. lii. 16; that is, with
silence and reverence receive his commands; and the like everywhere. So for the
scandal of persecution, it is everywhere declared that in the latter days the
enemies shall be the subjected party, glad to 'take hold of the skirt of a
Jew,' Zech. viii.; 'Bow to the soles of their feet,' Isa. lx.; the magistrates
shall call the inhabitants of Jerusalem their strength; and the like elsewhere.
So, again, the church hath been under the abasure of reproaches; but God hath
promised a vindication in the latter days, that he will 'establish Zion a
praise throughout the earth,' 'set it as a royal diadem,' Isa. lxii. 3, with
the 7th; that 'he will give them praise in the land of their shame,' Zeph.iii.,
proportionably to their abasures that they shall have glory. So for paucity and
fewness, which is another scandal, there are promises of the gospel's being
propagated, of the flowing out of living waters, of the flying in of converts
like 'doves to the windows,' Isa.lx., and the like. So in this present case,
because of the variance of the people of Christ under former dispensations,
there are promises of special unity and sweet accord in the latter days, of one
Lord and one King, of one Shepherd, 'one Head,' Hoses I. ii; 'of one shoulder,'
Zeph. iii. 9; and that God will make Jew and Gentile, and all that fear him, to
lie down together in peace and safety, and to be all called by one name.
3. The misery of these times doth seem to enforce the greater unity. I take
this for the manner and course of heaven, to work one contrary out of another,
by the greatest distractions to make way for unity and order. It is said,
Ps.xviii.11, 'He hath made darkness his secret place.' God's counsels are
always carried under the covert of darkness; usually, when he intendeth the
greatest flourishing, he worketh the greatest desolation in the earth; and when
unity, he suffereth the greatest distraction (for what grounds I shall tell you
by and by); hence is it that we do so often hear of the misery of the latter
times, and yet again of the blessedness of the latter times; hard times, and
happy times, miserable in the beginning, happy in the end and issue. Hell is
let loose in the latter times: 'they shall give heed to seducing spirits;' and
heaven is opened in the latter times: there shall be great light and rare love.
When there is such a conflict and contestation between light and darkness, the
light will be the clearer afterwards, and the more doubtful the day is, the
more glorious will the evening be; for this, I say, is the law and the course
of divine dispensations, after the greatest distractions to bring forth the
greatest harmony, and the most blessed sweetness and accord; therefore, there
being in the latter days such eminent and visible distraction, by the
proportions of heaven there will be eminent and visible unity. Of this, more by
and by.
To application.
Use 1, of consolation.
For consolation to all them that wait or care for the consolation of Israel.
Many are ready to faint and stagger at the distractions of the times: Judges
v.15, 'For the divisions or breaches of Reuben there were great thoughts of
heart,' or, as the original will bear it, 'great impressions.' These things,
indeed, do sadly work with a gracious spirit; the enemies warm themselves by
these sparkles, and rejoice over the fire that devoureth the great deep;
others, whose hearts are bathed and steeped in pleasures, or cumbered with
worldly cares, have not a due sense of the times, and are not enough affected
with them; but now, for the people of God, external miseries are not so bad to
them, and do not so nearly reach a gospel spirit as differences in religion. Oh
! it is very sad to see the roses of the valleys become pricking thorns, and
saints in pretence to be devils in practice to one another, the sheep of
Christ's own fold to be like the bulls of Bashan, goring and wounding each
other; and would our hearts were more affected with it! But here is comfort;
God foresaw how troublous and distracted the morning of the latter days would
be, and therefore, that we might not be dismayed, hath given us many a
comfortable promise to support our hearts under such providences. When God
framed the world there was nothing but confusion; you do not know what God can
extract out of a chaos. Two things I shall urge upon you to set home this
comfort : -
1. Consider your hopes.
2. Know the reason of such providences.
1. Consider your hopes; your times are not to be measured and valued by
appearances; it least of all becometh a Christian to observe the clouds: Rom.
viii. 24, 'Hope that is seen is not hope;' that is, those that would hope are
not to judge by the present face of things, but by the promises. Teach your
faith to see things that cannot be seen, beauty in distractions, unity and
order in violence and division: faith is exercised not when you get water out
of the fountain, but out of the rock; when you make the eater give you meat,
devouring differences yield comfort and hope. It is better to look to a sure
word than to an uncertain providence. See what a promise you have, Isa. xi.6-8,
'The wolf shall dwell with the lamb, and the leopard shall lie down with the
kid, and the calf and the young lion and the fatling together, and a little
child shall lead them. And the cow and the bear shall feed, their young ones
shall lie down together, and the lion shall eat straw with the ox. And the
sucking child shall play on the hole of the asp, and the weaned child shall put
his hand on the cockatrice' den,' &c. I will not undertake to assign a
sense to every particular expression; only in the general note, God will effect
it, though there be no more hopes than to see lion and lamb, leopard and kid
come together, and to persuade natures that are most fierce aud contrary unto a
peaceable and friendly cohabitation.
2. Know the reason of such providences.
Men are perplexed when they do not know the reason of things; fear seizes upon
us in the dark: Judges vi. 13, 'If the Lord be with us, why is all this evil
befallen us?' They did not know the reason of the matter, and therefore were
troubled at it. If there be such promises of unity, why are there such bad
things befallen us? such great breaches and distractions, the ball of
contention bandied from one to another, clouds gathering every day thicker and
blacker? You will think this is but an ill time to look for unity, such general
consent and agreement Alas ! you err, not knowing the reason of your
providences; God useth to bring in unity and order by confusions. There are
divers reasons for it: I shall name three, which may encourage hope in the
saddest times : -
[.1.) God doth not love to let the creature look to the end of his designs, and
skill the way of his providences; therefore, he will try them by casting a veil
upon his work, and hiding his glory in a cloud: Isa. xlv. 15, 'Verily, thou art
a God that hidest thyself, O God of Israel the Saviour.' He meant to be a
Saviour, but they should know no such thing, a Saviour under a veil, a hidden
Saviour. Providencea are so disposed as if he meant to do quite otherwise; so
Isa. xlviii. 7, 'They are created now, not from the beginning, lest thou
shouldst say, I knew them.' God speaketh concerning the matter of Babylon and
the ruin of that empire, which should be effected so strangely that none should
see which way providence tended, or say, Now I know what God will do. God
loveth to hide the particular way and path of his providence, so that your
times shall seem not to have the least connection or respect to your hopes; it
is so in all his dealings; see John xi.6. Jesus loved Lazarus, and when he
heard he was sick, he abode two days; little love in that, to stand still when
there was need of help; yet that stay was for the advantage of the miracle and
commendation of his love. So John ii.; when Christ meant to give them wine he
calleth for water-pots; for God will not have you look to the way and end of
his counsels; Deus sum non sequax, as Luther seemed to hear God speak to
him when he complained of some cross providences. The creatures are not to
teach God how to effectuate his promises; there is encouragement enough to
wait, even when the face of things doth most lour upon your expectations.
[2.] Because God will show you a point of divine skill, to make poison become
your preservative, and your ruin your establishment; he will unite you by your
divisions, gather you by your own scatterings. Judas's treason was called
felix scelus, a happy wickedness, because it occasioned Christ's death.
Many times God maketh contentions happy in their issue and result, and though
for the present their influence is very deadly to religion, yet their effect is
confirmation to the truth, and, in the end, God's people are brought more
firmly and sweetly to close with one another and their God. The noise of axe
and hammers doth but square stones for the temple, that they may he the more
evenly in the buildings. Usually we find that religious controversies (like the
knocking of flints) yield more light, and, by the providence of God, occasion
more sincere love. Before we had but a negative affection to truth, and might
rather be said not to hate than to love it. Every vulgar and low spirit will
love truth when it is honoured and advantaged with common consent: true
affections are ravished with the beauty of truth, and have some positive ground
for which they can love truths; yea, and the more when they are suspected and
questioned, for then they shine with the greater lustre, as being able to
endure contradiction, and as being more strongly vindicated and asserted. Thus,
you know, trees shaken are the more firmly rooted, and dislocated joints, if
well set again, prove the stronger, as in the point of assurance. After
doubtings, the soul doth most sweetly and closely repose itself in the bosom of
Christ, so outwardly the more smoke there is in the temple, the greater glory
afterward. In times of common consent men keep together as those that are bound
with a chain; but in times of difference and dissenting, God's people are at
one with God and one another upon higher motives, and love truth for its own
sake, it being, as I said, more cleared and vindicated. I have often wondered
at that inference of the people of God, Micah iv. 5, 'All people will every one
of them walk in the name of his God, and we will walk in the name of the Lord
our God for ever and ever.' That which is a scandal to the world, is to them a
motive and engagement to firmness in the truth and union with one another.
There are different ways and persuasions in the world, therefore let us the
more cleave together in the right way ; the variety that was abroad made them
more at one. So at that of David, Pa cxix. 126, 127, 'They have made void thy
law, therefore do I love thy commandments above gold.' When the ways of God are
questioned, nay, disannulled, exploded with contempt and scorn, the more
precious to a gracious heart: therefore do I love them, saith David; that was
the very motive of his affection, ver. 127.
[3.] Because God loveth to bestow blessings when the creatures most want them,
to give them the greatest unity after the greatest distractions, that their
blessings may be according to the rate and degree of their miseries and
abasement. God, I say, loveth to make consolations abound,' 2 Cor.i.5, in the
very degree of sufferings, and therefore you may bear up in the greatest
breaches. When God meant them Canaan, he would first give them enough of the
wilderness, enough to carry some proportion with the future happiness:
Deut.ii.3, 'Ye have compassed this mountain long enough, turn you northward.'
They had been thirty-nine years compassing Mount Seir; it might have been done
in so many weeks or days, but the pillar of the cloud never went before them
till now. God may make you fetch compass enough about this mountain, keep you
in the wilderness of distractions, ere you can see providence before you
leading of you into better times. You shall see the people of God in the
wilderness did plead the equity of this rule and course of heaven: Pa, xc. 15,
'Make us glad according to the days wherein thou hast afflicted us, and the
years wherein we have seen evil.' It was the prayer of Moses in the desert, let
Canaan countervail the wilderness. The longer in the distractions, the more
abundance of honey and milk shall we find in that good land, more flowings of
grace, larger discoveries of the mind ot God.
Well, then, be sensible of the evil of the times, but with comfort in the Lord,
and hope in the promises.
Object. But you will say, These are generals that concern the whole
church: especially at such a season, what do you say to our distempers and
distractions?
Sol. Though the part followeth the reason of the whole, and God's
dispensations are alike to both the catholic and particular churches, so that
what is said of the whole may be applied to a part, as many times, on the
contrary, promises made to particular persons are reputed as catholic and of a
more universal use, and so applied to the whole, yet I shall speak a little
more expressly to our own case.
Much may be spoken in this matter about the cause and cure of our distempers,
the danger of the times and the hopes. But because this would engage to too
large a digression, and the discourse will rather be managed and carried on by
rational conjectures than sure and theological grounds, therefore I shall wait
for a more convenient season, and but a little touch upon matters that
otherwise would challenge an accurate discussion.
None can be ignorant of the state of the times, - that a spirit of division and
delusion is let loose and gone abroad amongst us, so that the pillars of
religion are shaken, the most concerning truths questioned, nay, exploded with
scorn and contempt; great agitations there are everywhere, and God only knoweth
whereunto they will grow. It is a thing of great advantage and benefit to us to
consider the ground and rise of our distempers, and what is the special genius
of that spirit of error that worketh amongst us, and so possibly we may come to
conceive some hope of the allaying and removal of it. Divers concurring causes
there are that help to beget, conceive, bring forth, and midwife such foul
productions into the world, and therefore, before I touch upon the hopes, I
shall a little reflect upon the rise and growth of our dissentiency and
division, and how it came to be thus with us as now it is. We may let pass, the
general causes, viz., God's providence, who usually maketh the morning of a
glorious day misty and dark; Satan's malice, who, when his own holds are
shaken, loveth to ruin all the world together with himself; the corruptions of
embased nature, by which the heart is either weak, and so apt to prostitute
itself to the grossest fancies if left by God, or wicked, and so naturally
opposite to the truths of God, very willing to blot out those impressions and
that sense that we have of them. I say, if we let pass these general causes, we
shall find upon an inquiry that thus our evils grew upon us: First, they were
hatched by the ignorance, iniquity, and violence of the former times (when
things are very bad, men are apt to fly out into the contrary extremities), and
began to break out upon this great change, which the former corruptions did
even necessitate and enforce; as usually, you know, great and violent changes
occasion great tumults, ill humours in the body discover themselves upon a
strain. When God changed his own ordinances, erroneous spirits were busy; I
mean, in the first times of the gospel. When a people begin to innovate, it is
a hard matter to keep them within the bounds of any moderation ; and,
therefore, it is the policy of the church of Rome to change nothing, ne
videatur errasse; reformations are very perilous, especially to corrupt
bodies. Here, then, was the occasion, and indeed a sad occasion to many, who,
in the extremity of opposition to antichristian ways, obtruded themselves upon
as sad or worse inconveniences, going off not only from vain rites, but
religion itself; and instead of leaving corruptions, left worship; and, indeed,
any other thing could not be expected, if we consider how loose and slack the
reins of government have been of late, with what violence and tumult this
change was managed, not in the solemn, grave way of conviction and humiliation.
Buildings stand whose foundations are laid in those deeps; but otherwise it
will be hard to settle things; partly because till the error be rightly stated
the truth is not found out; partly because such changes make men lose all awe
and reverence in the matter of religion, and so every man digresseth into his
own way, and adoreth the idol of his own brain. Usually you will find whatever
is carried on by scoffs and popular tumults seldom succeedeth well. I confess
God loveth to 'pour contempt upon the sons of Levi that are partial in the
covenant, Mal. ii. 9; and, it is his way many times to cause the voice of many
waters (id est, of the confused multitude) to go before the voice of
mighty thunderings, Rev. xix. 6 (id est, the regular act of the
magistrate, whose sentences and decrees are terrible as thunder) ; and
therefore I do adore the justice of divine providence in causing the former
ministry to become base and contemptible before all the people. But, however, I
cannot but sadly bewail the miechiefs that abound amongst us by the neglect of
men. Though the corruptions of Episcopacy made it justly odious, yet it would
have been better it had been disputed down rather than jested down; arguments
would have done more good than scoffs, besides the danger of returning to
folly. Do but consider the present inconveniences of making so great a change
without more public and rational conviction, when things that before were of
reverend esteem are of a sudden decried. What is the effect? Why! religion
itself is of less esteem; men suspect all can as well scoff out truth as error.
Calvin's observation is excellent: he saith that in times of changes there are
many that are of Lucian's temper, who, by jesting against received rites,
insensibly lose all sense and awe of religion, and by scoffing at false gods,
come the less to dread the true. Consider and see if the former liberty of
tongues and pens hath not begotten that present irreverence and fearlessness
that is in the spirits of men against things that undoubtedly are of God. But
this is not all ; do but consider how many are hardened in their old ways, and
prejudiced against the reformers, as if they were men that did procedere non
ad perfectionem sed ad permutationem, were men given to changes, Prov.
xxiv. 21, merely to leave things out of passion and present dislike, or, which
is worse, out of self-aims, and are ready to say of them, as Austin said of
some one who appeared against the pagans, non pietate everterunt idola, sed
avaritia - only to divide the spoil ; and all this because the grounds,
reasons, and necessity of the change have not been publicly enough discovered.
And truly it were very well if the loose principles and indirect practices of
some did not give occasion to these slanders. All that I shall further say is
this, that to leap out of one way into another, either out of base aims or
without due shame and sense of former miscarriages, will but make our own
station the more questionable, for, certainly, self-respects have no majesty
with them; and though we be in the right, yet having a wrong heart, God
recompenseth into our own bosoms the very measure of our dealing with others.
We now have found the great occasion of the spreading of those evils amongst us
which were hatched under the iniquity of the former times, and possibly let
alone as the last reserve against endeavours of reformation, and now meeting
with a people capable of such impressions, who love to wander, Jer. xiv. 10,
they are the more easily diffused and propagated. Some are ensnared by their
own pride and foolish singularity; others by discontent, base aims, unworthy
reflections upon their honour, profits, &c.; most by a spirit of opposition
against the ministry: God hath set us out to be men of contention to the whole
earth, Jer. xv. 10. Those that are censores morum, whose office is to
tax public abuses, will be looked upon as men of strife. We might justly
suspect ourselves if this were not the portion of our cup. This spirit
certainly acteth many: enemies will snarl when the great voice biddeth the
witnesses come up hither, Rev. xi. 12. Surely some do behold their late
ascension and glory with envy and indignation, others possibly may be led by a
desire of being somebody in the world. Simon Magus would be tis megas,
Acts viii. 9; there is a natural itch and desire after mastership in Israel.
James checketh it, James iii.1, 'My brethren, be not many masters:' we
naturally affect the honour of this chair: some bottles will burst if they have
not vent, Job xxxii. 19. Tertullian observeth that this was the reason why
divers went over to the Gnostics and the opposite parties in his time : young
men, and men otherwise unfit, presently commenced into some esteem and
mastership. Thus you see different menaced by different spirits, and all one
way or another increasing the distractions of the times, which, being thus
occasioned and diffused, are supported and kept up by factions and parties, men
severally prosecuting their cross designs without any regard to the truth and
advantage of religion; and if any party be opposed and discountenanced, their
delusion is the more strong by a supposal of persecution; for, by comparing
their state with the state of the people of God, who suffered under the fury of
former times, their prejudices are increased, and they think it can be no less
than religion, and truth of zeal for the glory of God, to expose themselves to
so many hazards; and they do the more confidently believe it, because God's
witnesses have mostly prophesied in sackcloth; and hitherto Christ hath
appeared for the most part against the worship and customs of nations. John
saith Christ came into the world, 1 John iii.8, 'ina analusei', to
unravel Satan's webs: he hath been indeed acting the demolishing rather than
the adstructive part; but therefore they go away with erroneous mistakes, as if
he would never build, establish, and set up, and as if the kings of the earth
should never bring in their glory to the church, and martyrs were made so more
by the blood and suffering than by the cause.
Thus I have touched upon the causes and state of the present distempers.
Much more might be said upon this subject, but now I was only willing to point
at the heads of things.
But you will say, Then what hopes? I answer - Our wound is grievous, but not
incurable; many things there are to encourage us to keep silence, and wait upon
God till he ordain better things for us. Let me speak a word or two on this
matter.
Consider, then, errors usually are not long-lived; the next age declareth the
folly of them: I Cor. iii. 13, 'The day shall declare it' Time will show what
is stubble and hay, though men have high thoughts of it for the present. We
raise so much dust by the heat of our contentions that our eyes are blinded,
the glory of truth darkened; but things will clear up again: we wonder at the
contests of former ages, and so will they at ours. 'When God cometh into his
holy temple, all the earth will keep silence,' Hab. ii. 20. The nearer we
approach to Antichrist's ruin, God will give out more light, Rev. xviii.
Babylon fell when the earth was enlightened with the angel's glory. Light will
increase towards the perfect day; and as light increaseth, so doth love; that
great unity, spoken of before, is when there shall be more knowledge, for that
is the reason rendered, Isa. xi. 9, 'For the knowledge of the Lord shall cover
the world as the waters cover the sea.' And then, again, the devil usually
overacts himself by appearing in some odious delusion, no longer as an angel of
light, but as a foul fiend, in such direct opposition to Christ that all good
men loathe him. Usually when God maketh any great change, things come to an
extremity and excess of corruption. The Arians prevailed for a long time, but
being so detestably vicious and insolently cruel, they ruined their own cause.
Or else Satan runneth himself out of breath in some civil commotions.
The Remonstrants in the Low Countries quite overturned their cause when they
began to raise tumults and troubles everywhere; so those under the conduct of
Munster, in Germany, did but run themselves violently, like the Gadarenes'
swine, Mat. viii. 32, upon their own ruin and destruction. Usually when Satan
hath such great wrath, his time is but short, Rev. xii. 12. God delighteth
mightily to ruin him by the violence of his own endeavours.
Use 2, for exhortation.
It serveth to exhort and press you to hasten and set on these hopes. Promises
do not exclude action, but engage to it. Hope keepeth up endeavours; what you
do in this kind will not be in vain in the Lord. The promises hold forth unity;
strive after it.
1. By prayers.
2. By endeavours.
1. By prayers. When things are otherwise irremediable, here is the last refuge:
Ps. cxxii. 6, 'Pray for the peace of Jerusalem; they shall prosper that love
it.' If you love it, that is the least you can do, to mourn over the matter to
God; indeed sometimes it is all that we can do. Learned Perkins said of his
times, Non sunt ista litigandi tempora, sed orandi - prayers are fitter
for these times than disputes. Carnal zeal may put us upon disputes; it is true
zeal that puts us upon prayer, when we are so tenderly affected for God's glory
as that, in that respect, we can go and mourn over the matter to him. When
Luther thought to redress the evils of his times, one told him, Abi in
cellam et die, Miserere nostri - go and cry, Lord, have mercy upon us.
Truly things seem past help and cure: I but go and urge the matter to God; that
which is marvellous in our eyes, Zech. viii. 6, is not so in his; a man goeth
most cheerfully to the throne of grace when he hath the encouragement of a
particular promise. Here is a promise not only to the case but to the times,
'In that day there shall be one Lord, and one name;' and that you may not think
it a casual promise and comfortable word that dropped out of the mouth of God
unawares, you shall see it is a blessing full in the eye of the general
covenant; for it is very observable that when the tenor of the covenant is
expressed, unity is made one of the chief blessings of it: Jer. xxxii. 39, 'I
will give them one heart and one way for the good of them, and of their
children after them.' Mark, he saith in the former verse that he will be their
God, and they shall be his people, which is the form of the covenant; and then
he undertaketh to give them one heart and one way, union in opinion and union
in affections: so Ezek. xix. 11, 'I will give them one heart, and I will put a
new spirit within them.' It is a main branch of the covenant to give them one
heart, a heart united to God, and so to one another. Urge God then with his own
promise and covenant; be instant and earnest with him: 2 Thes. iii. 16, 'The
Lord of peace give you peace always, by all means;' the Lord of peace, God that
loveth it, God that worketh it; and the latter phrases, always and by all
means, note the vehemency and intentness of his desires. One way or another,
let God find out a means to ordain peace for you. For your encouragement
consider, you do not only pray, but Christ prayeth with you; Christ intercedeth
with the Father for the same thing: John xvii. 21, 'That they maybe all one,
and that they may be perfect in one, that the world may know that thou hast
sent me.' That prayer is but the copy of his continual intercession. He knoweth
what a scandal it is to his name, &c., and therefore he saith, Let them be
one. Now, this is a great comfort when Christ prayeth for the same thing for
which you pray; he is worthy to be heard though you be not; God will not refuse
him that speaketh in heaven, however he dealeth with poor crawling worms on
earth.
2. By endeavours. Follow hard after it. I shall speak here to the people in
general, then to the ministry, and then shall be bold to lay two or three
considerations at the feet of this honourable assembly to help on this
work.
First, To the people.
Oh ! that all of us would now mind the things of peace and holiness in these
distracted times: 'The great house is smitten with clefts, and the little house
with breaches,' Amos vi. 11. There are divisiona in cities, divisions in
families, divisions in councils, divisions in the kingdom, and yet few healers
of the breaches. We are already at a great distance, and yet we do in alia
omnia ire, seek to go farther off from one another. Some make it a piece of
their religion and zeal to dissent and be otherwise minded. Christ saith love
shall wax cold in the latter days, Mat. xxiv. 12; the context showeth it is
meant of this dispensative love. Ludolfus said, the world was at first
destroyed with water for the heat of lusts; but it will be destroyed with fire
for the coldness of love. Oh I that we could stir you up to endeavour peace and
reconciliation. The first work is the people's; things are most managed
according to your love and hatred. Herod could do nothing to John for fear of
the people, and it is said of others they could not do what they would because
of the people. Oh! therefore, come, as the people did to John, and say, What
shall we do?
Truly much is to be done by you. I shall touch upon a few things. Besides
reconciling yourselves to God, which is the best way to make others be at peace
with you, and is to be heeded in a chief place; for when you are at one with
God, he will give you the one heart, and one way with other of his people: all
agreement ariseth from that oneness with God and Christ; but, I say, besides
this general rule, let me entreat you to mind these things.
[1.] Let every one of us mortify such ill affections as may any way engage us
to a disturbance and vexatious bitterness. Ill affections do as often divide us
as ill opinions; wars come from our lusts, James iv. I; distempered spirits
occasion distracted times. It is observed that when there was strife among the
Philippians, the apostle doth not state the controversies, but giveth rules
against pride and vainglory and self-seeking, Phil. ii. 3, 4. There are many
evils in the heart of man. I shall instance in these: There is an itch of
novelty; naturally we adore things that are new; they flocked about Paul
because they supposed him a setter forth of new gods, Acts xvii. Seneca
observeth right, Homini ingenitum est magis nova quam magna mirari - men
admire a glaring meteor and comet more than they do the glorious sun. So pride;
that will make a man singular. There is a holy singularity: Prov. xxx. 31, the
going of the he-goat is comely; that is, as he walketh before the flock. Thus
to be a leading man in religion is honourable, but pride puts a man upon an
evil singularity, Col. ii. 18, 'intruding himself into things not seen, being
puffed up with his own fleshly mind.' It puts men upon ungrounded conceits,
quintessential extracts, foolish niceties. So envy; that begets an evil eye
upon each others' renown and esteem: therefore, when God would reconcile
Ephraim and Judah, he would take away their envy: 'And Ephraim shall not envy
Judah, nor Judah vex Ephraim,' Isa. xi. 13. So revenge and discontent. Porphyry
and Julian, two bitter enemies, receiving injuries from the church, became
atheists. The devil worketh upon stomach and discontent, thoughts of
disrespect. So there is self-seeking: men care not what they do so they may
accommodate their own ends; they 'speak perverse things to draw disciples after
them,' Acts xx. 30. Some men love to be in the head of a train, and therefore,
if God's truths will not serve their ends, they can easily baulk them. So
self-conceit; men make idols of their own conceptions, love an opinion non
quia veram sed quia suam, not because it is true, but theirs; they are
angry because others dissent from them, not from Christ; as appeareth plainly,
because those that know little or nothing of the mind of Christ make most
bitter and loud outcries against errors. Men are passionate in their own cause,
and would have every one embrace their fancies: pray, what is the spring of all
your disputes? Self, or Christ's glory? I cannot go over all the corruptions;
only you see from small sparkles a great fire is kindled; that which goeth up
in thin exhalations descendeth in great showers; that which is at first but a
lust, a vain desire, a corrupt working in your own hearts, is at length a
tumult and combustion in a church or state. Therefore, in the general, note
that a mortified spirit is the most peaceable.
[2.] Keep yourselves pure from ill opinions. You must as carefully avoid an
error in judgment as a vice in conversation; many dally with errors, not
considering the danger of them. Oh! consider, God hateth filthiness of the
spirit as well as filthiness of the flesh, and a vain mind is as great a
judgment as vile affections, Rom. i. 26, 28: Yea, certainly, to the public,
errors are more dangerous than vices, for vices and gross sins are more against
natural awe and shame, and so less spreading, and though we yield to sin in
ourselves, yet we do not love it in others; and so among persons openly vicious
there is nothing to allure and draw into a faction or party. Therefore be
cautious and wary, if not for your own soul, yet for the common peace; as
Tertullian said to Scapula, Si non vis tibi parcere, parce Carthagini.
So, if you will not pity yourselves, pity England; a man would be careful of
being accessary to a kingdom's or a church's ruin; where the influence of an
action is so public, you had need proceed with good deliberation and advice.
However, that I may not in this point seem to press too hard upon any one
party, let me discover the extremities on both hands.
There are two evils abroad - easy credulity and stubborn prejudice, and both of
them increase the differences, whilst some men's judgments are forestalled by a
tradition, others seduced by an invention; therefore it is good to take the
mean between both, which is the course the apostle prescribeth, 1 Thes. v. 21,
'Prove all things, hold fast that which is good;' prove all things, that we
reject not truth by over-much prejudice; hold fast that which is good, that we
close not with error by over-much credulity. You owe so much to everything that
pretendeth to God as to consider it. When Ehud told Eglon, 'I have a message
from God, he arose out of his seat,' Judges iii. 20. I say, you owe so much
reverence to everything that challengeth descent from heaven as to weigh the
claim. I do the rather urge this, because the adversaries of Christianity have
been always those that have least inquired into it. Tertullian observeth it of
the enemies of the truth in his days, nolentes audire quod auditum damnare
non possent - they would not hear that which they had a mind to hate. God,
that gave man reason, never intended that he should take up love or hatred by
chance; therefore it is good to try things. Sometimes a man may meet with an
angel unawares, Heb. xiii.2; only, on the other hand, remember I persuade you
to a serious search, not to an easy credulity, not to play with opinions as if
there were no hurt in them, but to examine them in the fear of God, to call in
the help of the Spirit, and to use all the outward helps God hath left to the
church. The priest's lips are to preserve knowledge; and the apostle saith,
Eph. iv. 12, 14, that 'God hath given pastors and teachers, that we be no more
tossed about with every wind of doctrine.' That is a help which God hath
provided against this evil, and it is presumptuous arrogance to despise it.
[3.) Do not impropriate Christ to any one party or sort of professors. The
apostle reproveth those that said, 'I am of Christ,' as well as those that
said, 'I am of Paul,' 1 Cor. i. 13. Those that spake as if Christ were only
theirs, they were accounted a faction too. Jude wrote in times of division and
delusion, and he calleth the salvation a 'common salvation,' Jude's Epistle,
ver.3; mine, and yours, and theirs too. Men should not speak as if they only
were holy, they only were saints, and all others but the world at the best, but
civil and convinced men. Nothing enrageth more than to confine Christ to an
opinion, as if all religion did begin and end with it. Naturally we are apt to
do so; we envy the commonness of Christian privileges; but it should not be so
among the Lord's people. There were differences at Corinth, but how doth Paul
write to them? 1 Cor. i. 2, 'To the saints at Corinth, and to all that call on
the name of Jesus Christ, theirs and ours.' Mark that clause, 'theirs and
ours;' he checketh this natural envy in us which would impale and inclose the
free Christ, the common salvation. It was an expression Tertullian used of some
in his time, illic ipsum esse est promereri - it was religion enough to
be one of them. Oh! certainly this is not Christian. We must own that of God
that we see in them, though they do not every way come up to our mind. We prize
a jewel in a toad's head; how much more should we love grace in brethren whose
blemish is only some petty dissent. Christ loved the young man, Mark x. 21, for
the moral good that was in him; and I remember, in another place, he checketh
his disciples for prohibiting one to do miracles in his name, because he did
not follow them. It is in Mark ix. 38-40, where he speaketh expressly to this
very case; it is most Christian to own due work of the Spirit everywhere,
wheresoever we find it.
[4.] Never serve a faction or party to the prejudice and detriment of truth and
religion. Men cry up badges of distinction, and so divide Christ into different
bodies and parties: 1 Cor. iii. 4, 'I am of Paul, and I am of Apollos, and I am
of Cephas;' and so every one serveth the party upon which his interest hangeth,
and hence come state broils and divisions, and discontent and quarrelling with
one another, even to the apparent prejudice of religion; all acts of communion
and brotherhood are forborne, and men merely condemn and oppose things because
asserted or agitated by the opposite faction, blindly admire all that their own
party doth, yea, and will rather give up religion and all for a prey to the
enemy than lay aside their mutual animosities. Thus Eusebius witnesseth that
there was great siding one against another, pastor against pastor, and people
against people, some engaged in this faction, some in that, till the brethren
of the camp brought in Diocletian's persecution, which devoured them all. Nay,
when it cometh to this, they are so sworn to their own faction and party, that
they will defend the apparent and open enemies of Jesus Christ, and so as they
may strengthen themselves in the lesser differences, they will hazard the main
principles; as Meletius, who formerly suffered for religion, being discontented
with Petrus Alexandrinus (though his difference with the church was but small),
joined with the Arians, and his Meletians with him. Oh! it is sad when men, to
support their own interest and faction, will call in the open enemies of Christ
to their aid, and cover them under their buckler. We have an eminent instance
in scripture of this matter in Acts xxiii. 6, &c.; they looked upon Paul as
a damnable blasphemer, but when once he pretended to the Pharisees, as, indeed,
in the point of the resurrection he held with them, then 'We find no fault in
this man; but if a spirit or angel have spoken to him,' &c. Many things
might be spoken under this head, for, indeed, it proveth fatal to religion when
once we cry up names, and those names beget parties, for then men look only to
the accommodating of their own faction, though it be to the hazard of religion
and public welfare.
[5.] As far as truth and conscience will give leave, there should be a
profession of brotherhood, a condescension and yielding to one another in love,
a walking together, or, at least, a Christian forbearance: Eph. iv. 2, 'With
long-suffering forbearing one another in love;' the strong are to forbear the
weak, and the weak the strong, to suffer them a little to walk up to their
measures of knowledge; so Phil. iii. 15,16, 'Let us, as many as be perfect be
thus minded, and if in anything ye be otherwise minded, God will reveal even
the same to you; nevertheless, whereunto we have obtained, let us walk together
by the same rule, mind the same thing.' Every one hath not the same measure of
grace nor degree of light; as long as they hold to the head we cannot forsake
their communion. The apostle apeaketh those words last quoted in reference to
the controversies of those times; every one could not see so far into them as
others could, as how far the law was to be left and the Mosaical rites
discontinued; therefore, the apostle's rule is, that they should walk together,
go sweetly together as far as the could, and those that were grown and had most
light (whom he callet perfect) he wisheth to be thus minded, to act according
to their light, but not to discourage others in their weak beginnings; and for
the other sort he wisheth them to wait upon God without murmuring and
contention, and they would find their hearts directed into the same truths and
ways.
This is the rule, you see, in such cases ; but now the misery amongst us is, we
keep a proud and contemptuous distance, and do not yield, not only as far as
religion, but as far as our own private principles would give leave. We do not
walk together in the Lord, and therefore doth Christianity suffer such loss
everywhere, for we cannot be helpful to one another's faith.
[6.] Abstain from reproaches and undue provocations, and dispense all civil
respects with meekness. I put two rules together: our differences do not only
unchristian us, but unman us many times: Gal. v. 15, 'If ye bite and devour one
another, take heed ye do not consume one another,' The apostle useth such words
as are proper to beasts, for indeed such violence is brutish: God hath armed
the beasts with teeth and claws, but man with reason and judgment; to smite
with the band is beneath a man, and to smite with the tongue beneath a
Christian; and yet how often is it found that Christians are guilty of both!
The controversies between them degenerate into carnal strifes and debates, and
are no more religious but personal, because of those mutual reviings, base and
low reflections upon the name and credit of each other; every one will excuse
himself for not being first in the transgression. But revenge doth not differ
from injury, but only in the order; one is first, the other second. It was no
excuse to Adam that Eve was first in the transgression: Christ 'being reviled,
reviled not again' 1 Peter ii. 23. It is no shame to be overcome in such an
act; patient sufferings carry more majesty with them than carnal replies and
defences; and therefore, though provoked, forbear reproaches. The other part of
the rule is, that all civil respects must be dispensed with all meekness and
sweetness. Strangeness, and distance, and incivilities do enrage; we are bid
'to have peace with all men, if possible,' Rom. xii. 18. To pursue all honest
ways and means, if possible, noteth it must not be by any indirect course,
otherwise we may try the utmost; for damnable heretics, and such as raze the
foundation, there are other rules; we cannot, with safety, bid them God speed:
2 John 10, 'If he do not bring this doctrine, do not receive him into your
house, nor bid him God speed.' John, the disciple of love, persuadeth to such
strangeness in such a case; so the prophet telleth Jehoram, that were it not
for Jehoshaphat, he would 'not look towards him, nor see him,' 2 Kings iii.14.
So when Cerinthus came into the bath at Ephesus, John went away: 'Let us go
hence. Hic est Cerinthus, hostis veritatis - here is Cerinthus, the
enemy of the truth,' he having denied the Godhead of Christ. So Marcion, who
denied Christ, the resurrection, in effect the whole New Testament, when he
came glavering to Polycarpus with a Non agnoscis nos ? - Doat thou not
know me? It was answered by him - A gnosco te primogenitum diaboli - I
know thee to be the devil's first-born. In these extreme cases, the servants of
God have been thus austere; but in errors besides the foundation, and of a
lesser consequence, the other rule taketh place, and you will find that
meekness and sweetness of converse gaineth much.
More might be said, but I forbear. Oh! that that which is spoken were a little
considered. None have more engagements to love than Christians; none have been
more exemplary in love than Christians. Once it was said, Aspice ut se mutuo
diligunt Christiani - see how the Christians love one another; but, alas! a
little after it was said by a heathen: There are no beasts so mischievous to
men as Christians are to one another. Oh! it is too often too true.
Secondly, Because of the publicness of the auditory I shall be bold to speak a
word or two to my brethren in the ministry, and those who are to deal publicly
in these matters; they may do much to the calming of the times. We are
ambassadors of the Prince of peace; it will ill become us to be men of
violence. Oh! that the Lord would dispose of our hearts to think of healing the
breaches; the reproaches cast upon us are a hint from God to press us to the
more care. I hope I shall not take too much upon me if I commend something out
of the scriptures to myself and brethren. Admonitions are not accusations, and
when God giveth a call, it is not too much peremptoriness to admonish: by the
bowels of Christ let me entreat you to mind a few things.
1. Beware of passion in your own interests; though they may be much shaken and
endamaged in the present controversies, yet self-denying patience will be the
best way to settle them: the injury to us may be great, but the injury to truth
is greater; we must approve our faithfulness in afflictions as well as
doctrine. It is an excellent place that of the apostle Paul, 2 Cor. vi. 3,
'Giving no offence, but approving ourselves as the ministers of Christ in
necessities and distresses.' Mark, that we are to show ourselves ministers of
Christ in furthering the gospel by our necessities; and sometimes it is a duty
to depart from our just rights. Therefore be not too passionate in and for your
own interests. The hint is not needless: Christ's disciples, being too sensible
of their own contempt, called for fire from heaven, Luke ix. 54,55. A
tenderness of our own interests may soon raise us into an undue heat and rage,
and in a mistake of our spirits, we may think that a coal from the altar which
indeed is but taken from some common hearth. The false church hath been more
zealous for interests than truths. Luther might have been more quiet, if he had
not declaimed against the triple crown and the monks' bellies. Our conveniences
should learn to give place to the advantage of truth. It is said of our Lord
and Master Jesus Christ, Mat. xii. 19, that 'he shall not strive, nor cry,
neither shall any man hear his voice in the streets,' i.e., he shall not
keep a-bustling and astir for worldly glory and great matters in this life; and
truly we should learn of him. Paul would not take maintenance, because the
false teachers pretended they would preach the gospel freely : 2 Cor.xi.12,
'But what I do, that I will do, that I may cut off occasion from them which
desire occasion, that wherein they glory they may be found even as we.' It
seemeth that some, as now, to get credit and entrance, would take no relief
from the churches ; now, saith Paul, though I have a right, I will not make use
of it, that I may not, through their glorying in this matter, disadvantage my
endeavours in the gospel. Our esteem, credit, authority, must all be sacrificed
upon the interest and advantage of truth. Nazianzen, in his orations and
verses, doth often profess his desires of laying down his bishopric and all his
church honours for the peace of the church. In one place, I remember, above
all, he tells them of Constantinople, that rather than he would any way be
guilty of the least concurrence to their distractions, he should count it a
high mercy to go aside and spend the rest of his days in obscure silence, for
he had learned to prefer Christ above all : A good resolution and worthy to be
imitated.
2. Press doctrines of Christ, and the main things of religion.
Some men love to live in the fire, and to handle the red-hot questions of the
age with passion and acrimony; but, alas! this doth no good. Zuinglius was once
asked by a friend, Cur non contra pontificios ? - why he was not more
keen against the Papists, and preached not oftener against them ? He answered,
he would first plant the fear of God, and then men would be for the cause of
God. To gain men to a party before they be gained to God is not so warrantable,
and to press zeal in some particular ways doth but produce blind fury, which
undoeth all. Tertullian' noteth it as a miscarriage of the heretics in his
time, that they were more for gaining men to a party than Christianity. Suppose
you press the truth, yet Christ telleth us that 'wisdom is justified of her
children,' Mat. xi. 19. God's own people are most zealous for God's truths:
Jude 4, 'They turn the grace of our God into wantonness.' Sense of interest
begetteth the purest, freest zeal for God. The intent of our ministry is not
that we should gain men to the support of our faction and party, but to Christ
and Christianity. Other differences would be allayed were it not that we do
so often revive them by unseasonable agitations; and, indeed, for the lesser
differences, they were better wholly, laid aside than so often stirred. Calvin,
after his return to Geneva, would never contend about the business of
wafer-cakes, for which he was at first cast out; though he altered not his mind
in it, yet would never publicly contend in that matter, only many times
modestly suggested what he thought was the better way.
3. When you deal with the errors of the time (for certainly that is necessary;
we must stablish our hearers 'in the present truth,' 2 Peter i. 12), do it with
a great deal of caution and wariness. Though I would not prescribe, yet give me
leave humbly to offer three things, which possibly may prevent some abuses
[1.] Beware of loose flings and general declamations against errors and
heresies; these do but exulcerate minds, prejudice our testimony, and much
hinder it from being received. This is a miscarriage on both sides: men urge
their ways in loose flings, conceited nicks, and implications, general outcries
of one side against superstitious antichristianism and the men of the world
(words soon spoken) ; on the other side, against errors, new lights, and new
opinions. The word worketh most when it is most particular and demonstrative:
thunder at a distance doth not so much startle me as a clap in my own zenith.
It is good to go by way of particular proof and argument against opinions;
prove them to be errors, and then call them so; otherwise loose and general
invectives will make but superficial impressions. It is very observable that
when James had proved that conceit of God's being the author of sin to be an
error, then he said, James i. 16, 'Err not, my beloved brethren;' he first
disputeth and then dissuadeth. It is very observable too, Mat.xxiii. from the
13th to the 33d ver., that our Saviour never denounceth a woe against the
Pharisees, but he presently rendereth a reason for it: 'Woe to you, Scribes and
Pharisees, hypocrites, for ye devour widows' houses,' &c.; 'Woe,
for ye shut the kingdom of God,' &c. Usually ungrounded zeal stayeth
in generals, and ordinarily it is out of deceit or weakness.
[2.] Deal herein with all soberness and meekness. We should do what we can to
remove prejudices; men drink in truths when they are sweetly propounded; God
was in the still voice; the small rain falleth sweetly upon the tender grass;
men presently engage themselves to a fervour and heat, and that marreth all; it
is but as oil to the flames. I remember a speech of Darius, when one of the
soldiers of the camp railed against Alexander, he telleth him, I kept you to
fight against Alexander, not to rail against him: those arrows of bitter words
are not the weapons of our warfare. Passion showeth we are angry more against
the person than the error; too often it maketh us forsake the main controversy
and go on upon a wrong scent. One saith, He that speaketh to kings must speak
with silken words: he that speaketh to dissenters had need make his speech as
smooth and soft as may be. I am sure it is agreeable to the apostle's advice,
'In meekness instruct those that oppose themselves,' 2 Tim. ii.25. And in the
same place he showeth that the servants of God must be gentle and patient.
[3.] Take heed of aggravating and greatening matters, making them of more
importance than indeed they are; former ages were possessed with this spirit,
every lesser dissent and mistake was made a heresy or error in the faith, as
appeareth by their catalogues.
Tertullian had but spoken two or three words in favour of Montanus, and the
priests of Rome presently cried him up for a Montanist, and accordingly dealt
with him, quo protinus offensus (saith he that wrote his life)
prorsus in Montani partes transivit. I confess it is good to be watchful
to dash Babylon's brats, and take the little foxes, Cant.ii.15, i.e., to
oppose the first and modest appearances of error: the party last amongst us
began with words, and would have brought in things. Therefore, I
say, it is good to be watchful; however this will not justify rough dealing
with those that vary from us but in an expression, and straining everything to
the worst sense and most odious consequences, that it may appear to be
heretical. Christ's own words were mistaken and wrested into a sense which he
would not own; he said he would destroy the temple in three days, John ii. 19.
He meant it of his body, they accused him of the same words; and yet they are
called false witnesses, Mat.xxvi.61, who accused him of it, because they
wrested it to another sense, applying it to the material temple. Many have a
faculty of turning Eloi into Elias, molehills into mountains, making men
offenders for a word, and by false glosses causing innocent things to seem
odious.
[4.] Let me entreat you to improve your interests for brotherly and friendly
collations; public conferences cannot be had without tumult, and there is a
prejudice against public sermons; and, again, private disputes are more for
victory than truth; usually there is more of strife than love in them.
Tertullian saith of his private disputation with a Jew, Both drew out their
reasonings, and, through the heat of contention, both went away unsatisfied.
But now, if there were meetings instituted for the propounding of things rather
by way of case than controversy, and matters were carried not so much in a
disputative way, but by way of friendly collation and loving discourse, it
would much conduce to the ending of our differences; certainly, where such
meetings have been set up and wisely ordered, much good hath come by them. If
we could allure Christians, the lot of whose dwellings is disposed among our
churches, into these conferences, we should find them of much avail. I conceive
much might be said out of scripture for them ; certainly we do not come
together so often as we should, to 'comfort ourselves with the mutual faith of
one another,' Rom. i.11,12. I believe that 'episunagogein' spoken of
Heb. x. 25, will infer some other meeting besides the public assembly. This
benefit you would find by such a course, that your own would be stablished,
others would be less violent. If brought to these friendly consultations, haply
it may be a business that may engage you to much labour and self-denial ; but
that should not sway with a Christian minister, whose work is not ended with an
hour's discourse in the pulpit. We are very often calling for power to punish
heretics; but let us sadly smite upon the thigh, and consider if any of us in
private have improved those loving courses to gain them that have been in our
power. Luther hath a pretty saying: Igne caritatis comburendi sunt
haeretici - you talk of burning heretics, burn them first in the fire of
love, or, at least, burn them with the fire of the Spirit. The apostle speaketh
of 'trying the work by fire,' 1 Cor. iii.13. Rational and friendly conviction
will do much, at least it will beget a sweet and brotherly correspondence, and
it is to be hoped we shall find more meekness where things are not carried in
the way of a set disputation.
I have done with my address to the ministry.
Thirdly, Give me leave to speak a word to yourselves, not as if I would
prescribe to you, but only humbly offer two or three considerations to your
thoughts. It may be I may not show so much discretion in it, yet, if I do
affection, I have my aim, which is not so much to direct you, as to draw you
into a consultation about these matters; and therefore I humbly propose the
business to your care. Think of the church's unity; you have covenanted to
endeavour that 'the Lord be one, and his name one.' Consider, civil
peace depends much upon church peace; religion is called so a religando,
it being the greatest bond to link men together; contrary opinions in religion
usually cause much alienation of affection, and great disturbances in the
commonwealth. Therefore this matter appertaineth to you in reference to unity.
I humbly desire : -
1. That you would seriously do your utmost to draw things to an agreement. You
have appointed a committee of accommodation already: we do not know what is
done; suppose you tried once again. When the Remonstrants troubled the churches
of the Low Countries there were often collations, and they did select men once
and again and again to consider how to compose the differences. It is true,
those endeavours did not succeed, because those meetings were made up of the
most violent sticklers; and the Arminians, by the means of Utenbogardus, had
the secret encouragement and countenance of some of the magistrates, that
nothing should be done to their disservice and disadvantage, and so both
parties strove to make the best of their opinion and faction. But now, if you
would be pleased to try once again, God knows what will be the success. I
suppose there can be no danger in trying. Call some men together, whose
eminency for the power of godliness will make the matter the more venerable,
entertained with the more reverence and awe. When the people smell self and
interest in any endeavours, they have the less majesty with them. Call men
through age and experience versed in such a work, men of a moderate and sober
spirit, who prefer the interest of religion before that of a party. Blessed be
God, England doth not want such! Call them together to think of ways of
reconciliation. Though many thirst and pant after it, yet cannot effect it,
being but private men, and so not so much regarded, and in bodies and
assemblies they cannot so well drive it on. Men of middle interests, being
always suspected, have a prejudice upon their endeavours; and, indeed, good men
cannot be imagined to be so without all touch and sense of their own particular
opinion, as not to dispute, stickle, and engage for it in such bodies and
assemblies. But now, if such were called together by your authority, to make it
their only work to provide for the advantage of religion, and to compose the
differences, possibly, and by the blessing of God, much good might be done.
However, you will manifest that you have not been wanting to your duty; and
therefore weigh it in your thoughts.
2. That you would quicken your ministers and elders, in their provincial and
classical meetings, by some charge and command to think of ways how best to
gain and deal with dissensions. The matter is not below the care of a Christian
magistrate. Histories tell us how Constantine did beseech his bishops to an
agreement, oversee their counsels, travail in the peace of the churches.
Socrates saith he was affected with the schisms of the church as his own
calamity.2 Well, then, if you would be pleased to quicken them by your command,
and enable them by your authority to find out and to act in such ways as may
tend to the ending of the differences and controversies, much good might be
done. I humbly conceive the true nature and intent of such meetings is not
altogether or chiefly to give laws authoritatively to the particular churches,
as to consider how to compose differences that do arise in them; and it were
sad if the mint and cuminin were preferred above the weighty works, and the
chief of their care were spent either in trivial disputes, or in making rules
for their own rather than in studying all brotherly ways of gaining those that
differ, and healing the breaches of the church. This, I say, were sad indeed;
the true intent and nature of these meetings being to give satisfaction, and to
carry things with more clearness of demonstration, and to give out the sense of
the church in matters of difficulty: for, indeed, the less of a court and the
more of a council they have in them the better; therefore, if you would command
and chiefly commend these things of unity to their care and debates, some hope
might arise that way.
3. That you would take care that ministers put out for scandal may not be so
easily taken in again. Against those that are humbly penitent and modestly
ingenuous, no man would open his mouth; but for the others, I am persuaded they
are, and will be, a great means of our troubles; partly as they occasion no
small offence to the godly; the dead body of Amasa in the way to discourage the
people of the Lord from going on to union and accord; the sons of Eli, that
cause many to abhor the offering of the Lord: partly as those that are very apt
to be the cinifloes that will blow up the coals of strife amongst us. The first
stirs about religion in the Low Countries were occasioned by the ministers of
the old leaven, whom they were fain to take in out of necessity in that
scarcity of ministers, and to allow some of them, because of their parts, in
eminent places. The story nameth Wiggerus, Coelhaasius, and others, who kindled
those sparks of trouble, which afterwards were blown up by James Arminius into
a great flame. Many observe that the Jesuits go over to the Lutherans and
foment differences between them and the Reformed; and truly we may fear their
influence; men that have the old malice and a new irritation will stir in a way
of revenge. The Lord guide you! I am sorry to hear the complaints that are
abroad.
4. In the liberty that you give, use great caution. Some things you may be
forced to bear with for a time; take heed of endangering the truth of God; you
ought to be tender of Christ's little ones; woe to those that offend them,
Mat.xviii. But you ought to be more tender of Christ's truths; you owe somewhat
to Christ's saints and servants, but, I say again, more to his truths. It is
somewhat unheard of that these two should come in contest and competition.
However, you will find Christ more jealous of his ways than of his servants, of
his truths than of his saints. It is truth makes saints: John xvii. 27,
'Sanctify them by thy truth, thy word is truth;' and husbandmen are ever more
careful of their seed-corn than of the increase; and, besides, we may be
deceived in saints - we do not know hearts; but we cannot so easily in truths,
because there is a sure standard to measure them by. Therefore, take heed of
doing anything against truth. It is a good old caution, In veste varietas
sit scissura non sit - though there be divers colours, yet let there be no
rent in the church's coat. I will not take upon me to state the matter; what
liberty you may give, and how far. Perhaps that may be unseasonable. However it
will not, I hope, be too much presumption to present you with the most obvious
miscarriages of magistrates in this matter. Three sorts of men there are in the
world, and concerning every one of them we may say, 'The way of peace they have
not known,' Rom.iii.17.
[1.] Some are of a preposterous zeal in lesser differences, and are all for
extremity and violence towards those from whom they differ in the least degree
and circumstances. Most of the censures inflicted by the late bishops were
because of ceremonies, things not weighty in any regard, no, not in their own
esteem. Some men breathe out nothing but rage and threatenings upon the least
dissent.
I remember I have read of Joab, David's general, that when his teacher had
falsely vowelled one word in the Hebrew, he slew him; the place was that charge
to destroy Zechar. He read it Zachar, the males of Amalek.
It is good to preserve truth, but small distempers will not need so violent a
cure. It is as if a man should fire a house to destroy the mice in it. Union is
good, but rigorous enforcements, especially in trifles, and things that lie far
from the heart of religion, are not so warrantable. Paul is everywhere most
zealous against errors; there is never an epistle of his but hath somewhat
against them; however, none more earnest than he to bring circumcision and
uncircumcision to a profession of brotherhood.
[2.] Some are for medleys and compounds of religion, as if that would be peace.
Thus Charles V. thought to please all by that wicked book called the Interim ;
it did a great deal of harm, and did not any way heal the difference. Many of
late amongst us, and in other reformed churches, endeavoured to blend us and
Rome, Babylon and Zion, together. God hateth those iniquos syncretismos,
profane mixtures and intermistical designs. Unity consists in an agreement in
the truth, not in a coagulation of errors. Strings that are in tune must not be
stirred, others must be set up to them. The disobedient must be brought up to
the wisdom of the just, not that brought down to them, Luke i.17. When the
'language is pure' the shoulder is one, Zeph. iii.9. Little hopes of agreement
till you set up pure doctrine, unmixed discipline. The new cloth set upon the
old will make the rent the greater. The world thinks the less purity the more
unity, but it is otherwise. All the troubles are because iron will not mix with
clay, God's ways with man's inventions.
[3.] Some drive at a promiscuous leave and toleration of all opinions and
differences, though never so contrary to truth, as if this were the best way to
bring things to any peace and quiet. Oh! consider how great a prejudice this is
to religion. This is the very way that Julian, the apostate, took to destroy
it. Socrates Scholasticus, Ammianus Marcellinus, and others that write of him,
say that, to ruin religion, he would equally tolerate and countenance all
parties. I shall but take notice of what one saith, that he was thoroughly set
upon this, as knowing it to be the ready way to bring all to naught; and,
indeed, it was not only the policy of this subtle adversary, but of all the
enemies of truth. And, indeed, where it doth not destroy religion, it doth
embase it, partly because men content themselves in having made a better choice
than others about them; partly because men spend all the heat and firstborn of
their strength and zeal in the contentions, and let practice go. Certainly
there would be but little security to truth and its followers where there is
such a promiscuous toleration. Where men are godly they cannot be so easily
amassed into one body and confederacy with persons erroneous; they being bound
up by conscience, and having religion on their sides, are not so flexible, and
then the others cannot so well agree with them, for two different errors can
better agree and cotton among themselves than one error and the nearest truth.
Darkness and darkness can better agree than light and darkness: always you will
find it, men hate the nearest truth as being that light by which their deeds
are reproved. The Eunomians and the Arians, though they held different
errors (the one denied the Godhead of the Son, the other of the Spirit), could
better agree with one another than with the orthodox. The Pharisees and
Herodians, though of different principles (the one being for, the other against
the liberty of the Jews), yet both could conspire together to entrap Christ.
Gebal and Ammon and Amalek could better accord with one another than with Zion.
In such a case truth would be worst provided for ; always under fears of some
Sicilian vespers or a Saint Bartholomew's matins, some sudden eruption of
violent counsels and dangers hatched against it.
Thus I have been bold to commend a few things unto you. God direct your
hearts to all seasonable counsels, for his glory and the church's good !
Object. But you will say, This a work of time. What is to be done to
avoid the danger of the present distractions ?
Sol. I answer - That question is to be put to God, not man: Ps. xi. 3,
'If the foundations be destroyed, what can the righteous do,' i.e, if religion,
laws, authority, and all have lost their awe, what can they do ? The answer is
in the next verse: 'God is in the holy temple,' i.e., there is a God above, one
in heaven, go to him. I suppose you are met this day, as those at Ahava, to
seek a right way, Ezra. viii. 21; when we are at a loss and past the help of
means, the address may be the better made to God.
2. If you go to God, you must go to him in his own way. How is that? You shall
see Job xxxiv.31, 'Surely it is meet to be said to God, I have borne the
chastisement of mine iniquity; I will offend no more.' This is meet for you to
be said to God, to come before him with humiliation and reformation.
[1.] With humiliation. Sadly reflect upon your miscarriages. I would not
willingly declaim upon that theme; too many do. It is natural to us to speak
evil of dignities: envy would blast eminency. Some are mad upon idols; they
will blemish you, for you have vexed them. Others are burdened with payments
and they will say, 'The former times were better than these,' Eccles. vii.10.
Haply Solomon relateth to his own times. They complain of Solomon's yokes,
though occasioned by the temple work in those days. Some affect the repute of
bold men; it feeds the humour of the times to lay things to your charge. The
Lord make others more sober, and you more humble ! It is your duty to smite
upon the thigh. Surely there is a cause,when there were such great distractions
that they groped like a blind man, and could not find the way. They said, 'Our
iniquities are with us; as for our transgressions, we know them,' Isa.
lix.10-12. When those that speak trembling are little feared, surely there is
some offence, Hosea xiii.1. Commune with your own hearts; guilt works best when
it results from your own consciences; being represented from without; it
irritateth; sweetly arising from within, it humbleth. What is the matter then?
Have you dealt with God so faithfully, with the people so kindly, as you
should? Have grievances been redressed, justice executed, the glory of God's
house provided for? I remember a story in Plutarch of Demetrius, king of
Macedonia, who, when his subjects tendered their petitions to him of having
their grievances redressed, he cast them into a river: afterward Seleucus the
Great came with an army against him; not a man would stir; he was taken
prisoner, and deprived of his kingdom. People will bear anything rather than
neglects of justice. Consider these things. Come with humiliation.
[2.] Come with purposes of reformation: 'I will do so no more.' Do your first
works if you would recover your lost glory. You know by what insinuations
Absalom stole away the hearts of the people; by those of justice and kindness.
He kissed them. He did perjicere oscula, adorare vulgus, as the
historian saith of Otho; and you know he said, 2 Sam. xv.4, Oh I that I were a
judge in the land, then I would do them justice; and it would be sad if
corruptions be found in you when distractions are upon you. It is said of the
assembly of 'the gods,' that had not done justice to the afflicted, nor
defended the poor widow and fatherless, Ps. lxxxii.5, 'That they know not,
neither will they understand; they walk on in darkness, though the foundations
of the land be out of course;' they continued in perverting justice and right,
though God ruined the commonwealth and plucked it asunder. Oh ! let it be never
said of you; it shall be my prayer to God for you.
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