The Burning Yet Unconsumed Bush, Sermon 1
THE BURNING, Yet Un-conſumed BUSH: OR The Holineſs of Places diſcuſs'd.
Held forth in Two Farevvel-Sermons at Chriſt-Church London, Auguſt 17th. 1662.
By Mr. WILLIAM JENKINS.
2 Sam. 23.1. Now theſe are the laſt words of David, the ſweet ſinger of Iſrael.
LONDON, Printed in the Year, MDCLXII.
THE PUBLISHER TO THE READER.
THe words of a dying man uſually are very ſerious, weighty, and much regarded: The enſuing Notes being this Preachers laſt Legacy to his Congregation, a little before his civil, though voluntary death, by reaſon of the great concourſe of People that were then aſſembled to leave their dying Paſtor preach his own Funeral Sermon whilſt he was yet alive, many being too diſtant from him, or too much diſturbed by the croud, fell ſhort of their ſhare and portion in them: For the benefit of ſuch as well as other, who loſt much by committing to memory, are theſe Notes expoſed to publike view; I conceive I need not add any one Letter to take off the clamor that hath bin caſt upon him, as if out of Humour and Faction, or which is worſe, diſobedience to Authority, he refuſed to conform; enough you will find here to give an account why he choſe to take up his Croſs, and follow Chriſt in a way of Conſcience and Fidelity.
Farewell.
Mr. JENKINS's Forenoon SERMON Aug. 17. 1662.
TEXT:
HEBR. 11.38. The former Part of the Verſe, Of whom the World was not worthy.
THe Apoſtle in this excellent Chapter (that by ſome is deſervedly called, a little Book of Martyrs) diſcovers the triumph of Faith, or victory againſt all difficulty we meet with:
Firſt, Faith it aſſents to Truths be they never ſo improbable.
Secondly, It puts men upon Duties, be they never ſo irrational, or againſt carnal Intereſt.
Thirdly, It inables to ſufferings, be they never ſo afflictive. Theſe Wo…thies went through all by the victory that overcame the world, the bitterneſs as well as the ſweetneſs thereof.
In theſe Verſes the Apoſtle doth two things: Firſt, He ſets down the greatneſs and ſmartneſs of their ſufferings, which are by ſome Learned men reduced to three Heads:
Firſt, Thoſe ſufferings that were to tempt them, and draw them from God, by thoſe pains and tortures they were to undergo.
Secondly, Thoſe ſufferings they underwent in dying.
Thirdly, Their ſufferings in regard of wandring and leaving their comforts, rather then they would looſe God.
There were all kind of perſecutions laid upon theſe Saints, through all which they waded, and never would be brought to forſake God and his truth, for any of them. 2. We have here the excellency of the ſufferer, and that is in that expreſſion, Theſe men, or theſe perſons, wh…n they were under all theſe diſtreſſes from the world, yet they were ſuch of whom the world was not worthy.
Brethren, The excellency of theſe Saints and ſervants of God is conſiderable two ways, that we may proceed diſtinctly and clearly.
Firſt, in reference to the wicked, their excellency was ſo great that the wicked world was not worthy of them.
Secondly, Their excellency is diſcovered from the eſtimate or judgment that the Apoſtle paſſes upon them, who tells us, that he accounted them to be ſuch, though they were under ſuch diſtreſſes and troubles, yet they were a people of whom the world was not worthy.
I ſhall fall upon the due eſtimation the bleſſed Apoſtle raiſes upon theſe perſecuted Saints, who was enlightned by the Spirit of God, and ſo was able to paſſe a right ſentence upon theſe perſecuted Saints; from this I raiſe this enſuing Obſervation.
Obſerv. That a godly man doth ſee a very great worth and excellency in the people of God in the midſt of all their troubles and diſtreſſes; Or, That a godly man, a gracious heart, one that hath ſpiritual Spectacles, does ſee an excellency and worth in the people of God, in the midſt of all trouble and perſecution that can befall them.
Here I ſhall handle it firſt doctrinally according to my conſtant method, then come to improve it by way of Application. For the Doctrinal handling of it, there are two things muſt be diſcovered;
Firſt, Wherein the high eſtimation of a gracious heart does appear, wherein it doth diſcover it ſelf, wherein they ſhew they have ſuch an high eſtimation.
Secondly, Whence it is, and how it comes to paſs, that godly men have this high and honourable eſteem of the Saints and people of God in their troubles and diſtreſſes which befall them.
For the firſt, Wherein the high eſtimation of a gracious heart does appear, I ſhall ſhew it in five or ſix following particulars.
Firſt, It appears in this, In that they are not aſhamed of owning their perſons and faith, that they profeſs in their troubles and diſtreſſ…s; the ſociety of the people of God, and the fellowſhip of the Faith and profeſſion, is highly reſpected by a gracious heart, let the Saints lye under never ſo great diſtreſſes. This is manifeſt in Moſes in the 25. and 26. Verſes of this Chapter, He choſe rather to ſuffer affliction with the people of God, then to injoy all the pleaſure and preferment of Pharaohs Court. The Iſraelites Religion the profeſſion of the true God, and owning the faith and thoſe Truths the Iſraelites ſtood up for, this was that which Moſes would not deſert: and thence it was he did not deſert their company and ſociety, but went and viſited them when they lay under thoſe burthens under which they lay.
Secondly, The ſecond thing wherein is diſcovered ſo high an eſtimation of the Saints and people of God in ſufferings, is their ſympathizing, and follow-feeling with them in their ſufferings, if it goes ill with the Church and people of God, all the reſt ſympathizes with them; if one member ſuffers all the reſt ſuffer. Inſtance, Nehemiah (who had the greateſt favour of the greateſt Prince then on earth) he lookt with a ſad countenance becauſe of the ſufferings of the Saints and people of God; Nehem. 2.2. Wherefore the King ſaid unto me, Why is thy countenance ſad, ſeeing thou art not ſick? this is nothing elſe but ſorrow of heart. Then I was very ſore afraid, and anſwered the King, Becauſe of the diſtreſſes the people of God lie under: The pleaſure of Muſick ſhould never be with him, ſays David in Pſal 137.6. If I do not remember th…e, let my tongue cleave to the roof of my mouth; if I prefer not Jeruſalem above my chief joy. As it is with two ſtrings in an inſtrument rightly tuned, if one be touched, the other trembles; if one ſervant of Chriſt be in a ſuffering condition the reſt ſuffers with him; this is the damp of all worldly delight, if it be ill with any of the people of God the reſt ſuffer in the way of compaſſion.
Thirdly, In that they can plead for them, and take their parts, when they are never ſo much out of favour, when they are never ſo much deſpiſed and abuſed: This was in the caſe of Jonathan, how he pleaded for poor David before his cruel father Saul, though Saul called him a curſed ſon, and fell foul on his mother becauſe of him. See this in the caſe of Eſther, though it was death to go in to the King to plead for the Jews, yet for all this ſhe ſays, If I periſh, I periſh; reſolved I am, come what will come of it, in I will go, I can die, but I cannot be ſilent.
Fourthly, In that they will relieve them, and help and ſupply them with all needful good things they can, if they cannot do what they would, they will do for them what they can: See this in the caſe of Jeremiah, chap. 38. verſ. 8, 11, 12, 13. Ebedmelech went forth out of the Kings houſe, and ſpake to the King—: So Ebedmelech took the men with him, and went into the houſe of the king under the treaſury, and took thence old caſt clouts, and old rotten rags, and let them down by cords into the dungeon to Jeremiah. And Ebedmel on the Ethiopian ſaid unto Jeremiah, Put now theſe old caſt clouts, and rotten rags under thine arm-holes under the cords. And Jeremiah did ſo… So they drew up Jeremiah with cords, and took him up out of the dungeon, and Jeremiah remained in the court of the priſon. He would never be quiet, till he had got the Prophet out of the dungeon, and though the cords were lined with rags, yet more with love, and this ſavour of Ebedmelech God remembred, 1 Kings 18.4. Obadiahs maſter was not only an oppreſſor of the Saints and Prophets of God, but a very great perſecutor: This good man Obadiah took and hid 400 Prophets of the Lord and fed them with bread and water: (I will not undertake to propheſie to you this day, yet time may come when bread and water may be good food for a faithful Prophet.) Here note the gracious diſpoſition of good Obadiah; as well as the providence of God in this act. 2 Tim. 1.16, 17, 18. The Lord give mercy unto the houſe of Oneſiphorus, for he oft refreſhed me, and was not aſhamed of my chain. But when he was in Rome, he ſought me out very diligently and found me. The Lord grant unto him, that he may finde mercy of the Lord in that day: and in how many thing's he miniſtred unto me at Epheſus, thou knoweſt very well. A moſt admirable Scripture to this purpoſe; Bleſſed Paul being thrown into priſon, being in bonds, Oneſiphorus often refreſht him, and was not aſhamed of his chains? How did he ſhew this? When he was in Rome, he ſought him out diligently; By the way note, That Rome was the place where the cruel Nero was Emperour, it was the place where much blood of the Martyrs was ſpilt, yet there this good man ſought out Paul diligently: Mark what follows, which is the prayer of Paul, The Lord grant to him that he may find mercy of the Lord in that day. I profeſs Sirs, I had rather have the prayers of Paul, then the preferments of the greateſt Court on earth: Chriſtians, it is the greateſt treaſure in your houſe, to have the prayers of good men to God for you: You that have ſhewn your great and abundant love to the Saints and Servants of God in diſtreſs: I do from my ſoul beg the like mercy for you, that whatever you have done for his, may be ten thouſand times made up by him, that you may find mercy in that day, and truly Sirs, in that day mercy will be worth receiving.
Fifthly, They ſupplicate to God for them, they do not go to the Throne of Grace for themſelves, but Sion is in their thoughts. I am confident it is ſo with ſome, and am perſwaded it is ſo with all; they never beg daily bread for themſelves, but they remember Sion: In the 51 Pſalm, David was under trouble of Conſcience, ſoultrouble, which is the ſoul of trouble, yet at the latter end of the 51 Pſalm he breaks out into this earneſt ſupplication to God. Do good in thy good pleaſure unto Sion, build thou up the walls of Jeruſalem: So long as it is ill with the people of God, ſo long they are earneſt with God; and though they cannot overcome men with their prayers (which by the way they are to endeavour) yet they will never leave ſupplicating the Almighty, till they have overcome. As the ſufferings of Gods people are precious in the ſight of God, ſo they are in the ſight of the people of God.
I come now to ſhew whence it is, That there is ſuch an high eſteem in the people of God, of the people of God, when under trouble and diſtreſs; for this take two Heads of Reaſons.
Firſt, In regard of thoſe of the people of God that do behold their ſufferings.
Secondly, In regard of thoſe people of God that are in ſufferings.
Firſt, In regard thoſe of the people of God, that do behold their ſufferings, troubles and diſtreſſes, in three regards.
Firſt, Thoſe of the people of God that look upon others in trouble, though they are ſuch as may differ from them, in regard of outward eſtate; one may be in honour, the other in diſhonour, yet they have an intereſt in the ſame head, and do belong to the ſame body that they do; they are not wooden leggs, nor glaſſe eyes; therefore Chriſt is called the ommon aviour, and the Saviour of the body, the whole Church: Faith it is called, the like precious faith, 2 Pet. 1 ch. in the beginning. The ſaith of one believer does as trnely lay hold on Chriſt, as the ſaith of another. This ſalvation is called common ſalvation: my meaning is, this outward diſproportion, as to birth and education, puts no difference at all in a ſpiritual reſpect, between believer and believer: a King and a Beggar all one in Chriſt; a Iew or a Greek, a great Scholar, or a poor ignorant man, as to the ſpiritual ſtate, all one, made happy the ſame way.
Secondly, Becauſe they look at Spiritual excellency, and are able to diſcern ſpiritual excellency; they have a renewed Judgement, as they look upon their old courſes and ſinnes with a new eye, ſo they look upon their company with a new e…e: thoſe that before they highly eſteem'd they now diſeſteem: thoſe perſons that before hey eſteem'd a damp to their mirth, they now look upon them as the excellent ones of the earth Prov. 12. v. 26. The righteous is more excellent than his neighbour. In the 16 Pſalme, ſayes David My goodneſſe extends not to thee, but to the Saints; the excellent ones in wh…m is all my delight. Here was a renewed eſtimation, David ſaw excellency in theſe which worldlings deſpiſed. A carnal eye ſees no glory but in carnal objects; Worlding bleſſe the Covetous, whom the Lord abhorrs. A gracious heart ſees a ſpiritual worth in a man diveſted of worldly enjoyments, as a curious eye may, and does ſee a great deal of Art and Curioſity in a picture, though in a broken frame. A Beaſt can ſee the ſhining of a Diamond, but knowes not the worth of it; a beaſt will rather lick up a lock of Hay, then a Diamond, though of never ſo great value. A wicked man wants a ſpirit of diſcerning. The people of God are the Workmanſhip of God, which a godly man is very much taken withall; not with the greatneſſe, but with the goodneſſe that is in them. The four Monarchs of the earth is expreſt by four beaſts, which ſhews their cruelty, not their curioſity, in obſerving that of God which may be obſerved. A child is taken with the Gay, but a Learned man is taken with the Learning, and Art of a leſſon.
Thirdly, A child of God, is one that highly eſteemes the people of God, judging of them as God judges. The child eſteems as the father eſteems: if the father cannot love any one, the ingenious child cannot endure that he ſhould come into the houſe. The Courtier followes the favorite of the King; whom the King honours, they cringe to. But to be ſure it is true as to ſpirituals: God judges not by the gold ring, or ſilken ſhute; a ſinner is a vile perſon in Gods account, and ſo he is in a godly mans account; God is more taken with a broken-hearted ſigh, than with all the gaudery in Solomons Temple. He did not chuſe the Eagle, or the Lion for ſacrifice, but the Lamb and the Dove: not many noble, not many rich, but the poor hath God choſen: He that hath the life of God, he hath the love of God.
2d. Reaſon, Is from the people of God that are beheld. This will appear in five or ſix particulars.
Firſt, The people of God, thoſe that are truely ſuch let their preſent condition be what it will, their end ſhall be happy. Men are not regarded in reference to what they have in poſſeſſion, but what they ſhall have in reverſion: the poor her care rich in faith, and ſhall be rich in glory. 1 Peter, 3 ch. The people of God are Heires of glory, coheires with Chriſt; when he ſhall appear, they ſhall appear with him in Glory: they are not poſſeſſors here but they are Heires, and are to be look'd upon as what they ſhall be hereafter: Here they are Princes going to their Crown, hereafter they ſhall be poſſeſſed of it: Here they may be oppreſſed baniſh'd, diſgrac'd, libeli'd, hereafter they ſhall ſhine as the Sun in Glory.
2dly. They are not only ſuch as ſhall be happy, but they are very uſefull and beneficiall in the world, they are thoſe for whoſe ſake the world was made, they are the great common bleſſings of the world, like fire and water, they are thoſe for whoſe ſake God ſpares the world. If God would have ſpared the City for ten righteous perſons ſake, ſurely for many tens God ſpares the world; thoſe that are pull'd down by the world, are thoſe for whoſe ſake God doth not pull down the world, they are the ſoul of the world, as I may ſo ſay; If God had gathered in all his Elect, the world would not continue one hour longer.
3dly. The excellency of their performances is highly eſteemed, there is a worth in every Holy work that Worldlings are not able to diſcern; Every Heavenly Prayer, and ſincerely beſtowed Almes, hath a worth that a carnall eye does not ſee: Luther ſayes, I had rather do the leaſt truly good work, then obtain all the Conqueſts of Caeſar and Alexander; if their good works ſhall be ſo rewarded, do you think a holy man can ſee them and not be taken with them? Many a wicked man when he hears a holy man make an excellent Oration, wiſhes that he could do ſo too, it is not from the goodneſſe he obſerves in it, or the principle from whence it comes, but from ſomething of naturall accompliſhments that he is taken with it; ſo a Godly man when he hears another Pray excellently, and live holily, he wiſhes from his heart that he could do ſo too, his aim is to grow in Holineſſe.
4thly. The preſent privileges of the people of God, not only what they ſhall have hereafter, but what they have here, they are freed from a world of Evils that Worldlings lye under, whatever befalls them turns to their benefit, they may be afflicted, but not hurt by affliction; the greateſt hurt the world does to them, tends to their greateſt good; Worldlings may take away their Heads, they cannot their Crown: There is a reall communication of a bleſſed intereſt in all that is good, for they have an intereſt in all that God hath or i…; the power of God is theirs to protect them, the love of God is ſet upon them, the righteouſneſſe of God imputed to them, ſo as to acquit them from ſin; ſo that a childe of God may not only appeal to the bowells of Gods mercy, but to the bar of Juſtice, all the providences of God ſhall tend to their good; in the 25. Pſalm, about the 10th. verſe, the Holy Ghoſt ſayes, All the wayes of God are Mercy and Truth, to them that are in Covenant with him; they are Mercy becauſe they are appointed to do them good, and Truth becauſe they ſhall certainly do them good; Chriſt, and God, and all is laid out for the good of a Godly man. In this world they may go to God and tell him wherein they are troubled, pained, or afflicted, and they are never more welcome to him, then when they ask moſt from him; if thou askes great things from God, God is well taken with ſuch requeſts, but if thou askes Riches and Honours, theſe are the low things of the Foot-ſtool: God is exceedingly taken with thee when thou askeſt Peace and Pardon, Peace of Conſcience, Pardon of Sin, Strength againſt Sin, Power to overcome thy Luſts, to withſtand Temptations; The people of God may have from God all that they want, and all they can regularly wiſh.
5thly. Theſe are ſuch as have an incomparable dear and near relation to God, they are his delight, they are ſet apart by God as his own, his peculiar people; though God have a propriety in all, yet he hath a peculiar propriety in, and relation to theſe, therefore they are called his Children, his Houſe, his Jewells, his Garden; Gods whole Treaſure and Portion is his people; as God is his peoples portion, ſo his people are his portion, they are thoſe that he hath been at a great deal of coſt to purchaſe.
6thly. They are ſuch as have the Image of God imprinted upon them, take notice of this word Image, for the Image of God appears in Holineſſe; Now an Image does not repreſent any thing of imperfection or deformity, but of Excellency. If a man takes the Picture of a man, he will not take it of his backſide, Leg, or Hand, or the like, but of his Face, his beautifulleſt part is chiefly aimed at in the Picture; Wicked men diſcover Gods bounty in having wit and wealth, this is not the Image of God, the Image of God is that which is moſt excellent in a man, which is Holineſſe: The power of God is the Hand of God, the Wiſedome of God is the Eye of God, the Holineſſe of God is the Face, the Beauty of God, the people of God reſemble God in Purity, Be ye Holy as your Heavenly Father is Holy, there's the Pattern, they have the Divine Nature, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promiſes, that by theſe you might be partakers of the divine nature, having eſcaped the corruption that is in the world through lust. Epheſ. 4.18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſſe of their heart. Rom. 3 23 For all have ſinned, and come ſhort of the glory of God. There is more of God in Grace, then in all the works that ever God did in the World beſides; there is much of God ſeen in making the Sun, Moon, and Stars, but in giving a man a new Nature, a renewed underſtanding in changing of a man from being a Veſſel of wrath, and Veſſel of Sathan, in making of him become a new man, a Veſſel of Glory; God ſhews more of himſelf then in making ten thouſand worlds
Ʋſe. Here I ſhall raiſe theſe following Inferences: If it be ſo that there is ſuch an excellency in the people of God here, then firſt, what excellency ſhall there be ſeen on the people of God in Heaven? If they are ſo beautifull in their rags, what will they be when they appear in their Robes? The Glory of Chriſt ſhall be admired in them that believe. Oh what a Head is he that hath ſuch members? What a Lord is he that hath ſuch Attendance? The people of God are in a ſtate of Nonappearance now, hereafter it ſhall appear what they are, the very wicked themſelves ſhall admire them.
2. Inference. What are we to think of thoſe that have no regard either for Religion, or for Religions ones, any farther forth then it is deckt and adorn'd with advantagious Beauty and outward Glory? If Religion be not lookt upon with a favourable Eye from Authority, farewell Religion and Religiouſneſſe. Theſe love the Child for the Nurſes ſake, what is the thing in faſhion theſe are for, what Authority commands they'le creep and cringe too; When the Dear is ſhot, the Heard flies from her, when Religion is ſhot at, then farewell Religion; what is this but to have the Faith of God in reſpect of Perſons? If I love Religion for the countenance of Authority, then it is certain I love Religion for the Authorities ſake; This is a ſign thou ſhalt not have communion with thoſe hereafter that thou contemneſt here: If the people of God are too bad for thee when they are in trouble and affliction, they will be too good for thee in Glory.
3. Inference. Note here the excellency of Holineſſe above Wordly Glory; Here a man is dignified by what is conferr'd upon him, when outward Honour ceaſeth, the man is contemned, but Holineſſe it dignifies a man, and ſhall remain here and hereafter; Set a Gyant in a valley he is a Gyant ſtill, a Pearl is a Pearl though on a dunghill, a Holy man is a Holy man though never ſo much diſgraſt and contemned by men: John Baptiſt had a Leathern Girdle, and had Locuſt for his food, yet there was not a greater then John Baptist born of women; He was the forerunner of Chriſt, the Friend of the Bridegroom; on the other ſide Herod, that was like the Voyce of God, and not of man, what was he in Gods account? The Angel ſmote him and he became Worms meat. There is a ſilent dignity in reproached piety, and a ſilent ignominy in advanced iniquity: As it was with Chriſt, ſo it is with the Servants of Chriſt, when he was on Earth no man had more ignominy poured upon him, yet there was a ſecret Glory attended him in all that befell him, though Born in a Manger, yet Worſhipped there, ſometimes he was driven to be hungry, the Fiſh brought him money, ſometimes a weary, at that very time converts a Woman, ſometimes laid hold on by his Enemies, at that very time his Enemies fell down before him; Look through the whole courſe of his life, there was a ſecret glory under all ignominy: Juſt thus it is with the Servants of Chriſt, they are in trouble and diſgrace, but there is a ſecret Glory and dignity ſhines in them, the Spirit of God and of Glory reſts upon them, if ye ſuffer for righteouſneſſe ſake bleſſed are ye, to be in high place and yet to be a Drunkard, or a Swearer, or a Whoremaſter, or Prophane, this ſpoyles all thy glory, be thou never ſo high.
4. Inference. This is the way for a man to have a good name; wouldſt thou gain a good report living and dying? Take heed of ſin, take heed of diſhonoring God, then God will have thee in everlaſting remembrance.
5. Inference. Note here the certain happineſſe of theſe beholders, that do ſee certain excellency in Holineſſe, though diſgraſt and undervalued; if there be any thing in the world that is a ſign of ſincerity it is this, to love Holineſſe when diſgraſt, abuſed, and ſpit upon; to croſſe the ſtream, and thwart the multitude, is a ſign of the truth of Grace, and ſtrength of Grace: This is a ſign of a true ſight, and ſtrong ſight. To ſee beauty in a Godly man in ſufferings, the Lord will certainly have an eye upon thee in times of troubles; Here is comfort in thine infirmities. Doſt thou love Holineſſe when compaſſed about with ſufferings and perſecution? God will take notice of thy Grace, though compaſſed about with abundance of infirmities; the Lord will take notice of a little of his, in a great deal of ours: Here's comfort in ſufferings, if you regard his in their ſufferings, the Lord will remember you in your ſufferings, the Lord will remember what thou didſt for ſuch and ſuch a Servant of his in trouble or diſtreſſe; God doth not caſt away any in their lowneſſe, that have kept cloſe to him in their highneſſe; and this will be comfort in inward trouble, when thou canſt find nothing from which to fetch comfort. And this will be comfort in the laſt day, though we can ſay nothing in that day by way of merit, yet it will be comfort to be able ſincerely to ſay, that thou haſt owned God and his people in the midſt of ſufferings: Do ye think that Judge would not ſave that Malefactor that had ſaved the life of his Wife? If thou haſt owned Chriſt when he was in his rags, do not fear but he will own thee when he comes in hi… Robes.
6. Inference, and laſt, The People of God ſhould learn not to be diſcouraged under any miſery or affliction that can befall them in this world, at this very time God hath a high eſteem of you; At this time you are his delight, his Garden, his Spouſe. The Saints of God are the wiſemen of the world, they have choſen that which cannot be taken from them: I profeſſe Sirs, the love of one Saint makes amends for all the hatred you undergo from ſinners, the very wicked themſelves have a good opinion of you, when you do not baſely comply, their Conſciences cannot but have an high eſteem of you, when peradventure their tongues might ſpeak againſt you. If all this will not do, remember your own Conſciences are more then a thouſand witneſſes, for you will then comfort you; No man is a miſerable man for any thing in the world that is done to him, or ſaid of him; No, it is a good Conſcience that will give the beſt acquittance; for thee to have the whole number of Gods people to look upon thee as an unworthy wretch, and as a vile perſon, I look upon it as a greater ignominy and diſgrace, then to have all the diſgraces of wicked men caſt upon thee: That man that hath a Godly man to be afraid of him, had need to be very much afraid of himſelf. I ſhall conclude all with this one word, There is great reaſon to look narrowly to your hearts and wayes, when they ſtand at a diſtance from you, and are afraid to come near you.