Exhortation to Repentance and Union Among Protestants, Text

Exhortation to Repentance and Union Among Protestants · Text

p. 1THE BURDEN OF DUMAH OR A Diſcourſe upon thoſe words of the Prophet,

Iſaiah, XXI. 11, 12.

The Burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The Watchman ſaid, the morning cometh, and alſo the night: if ye will Enquire, Enquire ye: Return, come.

THe great difference among Interpreters is, whether by Dumah be meant the Country of the Ishmaelites, or that of the Idumeans; Gen 24.14.Gen 24:14whether the Race of ſcoffing Ishmael, or the Poſterity of prophane Eſau. We read of one of Ishmael's Sons of that name, and that part of Arabia, where he ſeated himſelf, was called Dumah on that account. But the following expreſſion, One calleth to me out of Seir, Gen. 32.3, 4.Gen 32:3Gen 32:4makes it more probable that the Edomites or Idumeans are underſtood, Seir being the Land of Eſau, or the Country of Edom, which God gave to Eſau and his Poſterity, and would not permit the Iſraelites ſo much as to paſs thro it, without their leave; p. 2which Moſes requeſted as their neareſt way to Canaan, but it was denied 'em, Deut. …. ….and they paſſed by the borders of Idumea, without entring into it.

For the better underſtanding of this and ſeveral other places of H. Scripture, I ſhall premiſe ſomewhat, 1. Concerning Eſau. 2. His Country. 3. The Idumeans, his Poſterity.

§ 1. Of Eſau, the Brother of Iacob, and Father of the Idumeans, we read that he is called Edom. Gen. 25. v. 30. Eſau, quaſi Factus, Gen. 25.25. Joſeph: An tiq: lib. 2. c. 1.Gen 25:25ſaith D^r. Lightfoot, being born Hairy, as if he had been of mature Age: or Edom, red, from the Colour of his Hair. And afterwards that name was confirm'd to him on the Sale of his Birthright, for a meſs of red pottage, to his Brother Iacob. The Contentions and Enmity that ſhould happen between the Poſterity of the two Brothers was preſignified by their ſtruggling in their Mother's Womb. Gen. 27. The Lord ſaid unto Rebecca, two Nations are in thy Womb, and two manner of People shall be ſeparated from thy Bowels; and the one shall be ſtronger than the other, and the Elder (Eſau) shall ſerve the Younger. This Oracle ſhe kept in her mind, and ſo firmly believ'd it, that when Iacob ſcrupled to follow her Counſel, as to the manner of obtaining his Father's Bleſſing, leſt inſtead of it, (being diſcovered) he ſhould meet with a Curſe, Gen. 27.12, 13.Gen 27:12Gen 27:13ſhe tells him, Ʋpon me be thy Curſe, my ſon, only obey my voice. It is not improbable that ſhe ſeared leſt the whole Family might otherwiſe be excluded from the Bleſſing of Abraham: apprehending, that God might juſtly diſannul the promiſe, as to Eſau, becauſe of his Prophaneneſs, which he diſcovered, not only by the contempt of the Bleſſing, in ſelling his ſhare in it, and right to it, Gen. 26.34, 35.Gen 26:34Gen 26:35with his Birthright, for ſo ſmall a matter, butin his whole Converſation, eſpecially by his Marriage among the Hittites, who were under the Curſe of God, and to be rooted out. Concerning one of Eſau's Wives, 'tis ſaid expreſly, that ſhe was a Daughter of Ishmael; and by that marriage, (againſt the Conſent of his Parents, as is intimated by their grief and concern at it,) He endeavored to eſtabliſh the Pretenſions and Plea of Ishmael, the ſon of the Bondwoman, for the Bleſſing of Abraham, to the excluſion of his Father Iſaac, Heidegeri Hiſt. Patriarch: de Eſavo. Diſſert. 12. Deut. 2.12. 21.Deut 2:12Deut 2:21in whoſe line God had fixt it.

§ 2. Concerning the Country of Pſau. He at firſt inhabited the Eaſtern part of Idumea, and therein Mount Seir, or the Land of Seir, as 'tis called, Gen. 32.3. But before Iſrael came out of Aegypt, p. 3his Poſterity ſlew the Horites or Horims, of the race of Cham, (who inhabited the ſouthern part) and ſo poſſeſſed themſelves of all Idumea (a)(a)See Spanhemii F. Hiſt. Jobi: c. 4. Gen. 32.Gen 32By the South is ſometimes meant Idumea, and confounded with the Southern part of Iudaea. Eſau dwelt in Seir before the death of Iſaac; for from thence he came in an Hoſtile manner to meet his Brother Iacob, returning from Meſopotamia, whither he had retired, after he got the Bleſſing, to avoid the Revenge which his Brother threatned. Upon their Reconciliation Eſau returns to Scir. Gen. 32.16. He came afterwards with his Family to Hebron; and was there with his Brother, Gen 36.6, 7, 8.Gen 36:6Gen 36:7Gen 36:8at the Death and Funerals of their Father Iſaac. But ſuch was the Increaſe of the two Families, that the Land could not bear them both; there was not ſufficient Paſtorage for their Cattel: therefore Eſau departed with his Family and Subſtance, and went to Mount Seir, and there remained the reſt of his Life.

He being the Prince of that Country, Mare rubrum, mare Erithraeum, vel mare Idumaeum, ab Edomo vel Erithro. N. Fulleri Miſe 5. lib. 4 cap. 20.the adjoyning Red-ſea had its name from him. Solomon is ſaid to have ſent ſhips to Ophir, on the banks of the Red ſea, in the Land of Edom, 1 Kings. …. c. 26. The Country o… Idumea is commonly divided into the Greater and Leſſer: the former ſwallowed up; (ſaith (a)(a)Decas choragr. marco praef § 1. & 5 Spanhemii Hiſt. Jobi. cap. 4.Dr. Lightfoot) under the name of Arabia, and the Leſſer or new Idumea is mention'd by the Evangeliſt Mark. 3. c. 8. which at length was a part of Iudaea, as poſſeſſed by the Idumeans, after they were Proſelites to the Jewiſh Religion. A (b)(b)Steph. Morin: Diſſert: de cognatione Laced: & Hebraeorum.learned man hath lately attempted to prove the Phaenicians and Idumeans to be all one: Phaenices dicti quaſi Idumaei, & rubri a mari Edom.

§ 3. Concerning the Edomites or Idumeans, (who bordered on Indaea, as did the Moabites, Ammonites, & Ishmaelites,) three things are obſervable.

1. That notwithſtanding their Agreement in Circumciſion, yet the Jealouſies and Contentions between them and the Iows were irreconcileable. They lookt upon their Father Eſau as the Firſtborn, and that by the priviledge of Primogeniture, the premiſed Bleſſing of the Meſſiah ſhould come in his line: rivalling the Iſraelites as having no Right unto it, but by Iacob's ſupplanting their Father Eſau. But God had particularly promiſed that Bieſſing to the line of Abraham, Iſaac, and Iacob. On this account he is ſo often ſtiled, the God of Abraham, the God of Iſaac, and the God of Iacob, to denote a ſpecial Relation to the Iews as his p. 4peculiar people, Mr. Alliae Reflexions ſur le Pentat: part. 2. chap. 15.in oppoſition to the pretences of all their Neighbours. The God of Abraham, and not of Lot, againſt the Moa bites, who deſcending from Lot pretended to the Bleſſing of the promiſed ſeed in that line. The God of Iſaac, and not of Ishmael, againſt the Ishmaelites, who to the like purpoſe pleaded the Primogeniture of their Father Ishmael. The God of Jacob, and not of Eſau, to exclude the Idumeans, of the race of Eſau, who therefore hated the Iſraelites, and were always Jealous of them.

Some conformity and agreement in Sacraments among Chriſtians, we find by Experience, doth rather produce Jealouſie, than procure love. The differences in other things are therefore thought the more unreaſonable, and hard to be born by the differing parties, and are the more inſiſted on to the exaſperating of one another. Inſtances of the like may be given in the diſcord between the Iews and the Samaritans. Epiphanii opera. Tom. 2. lib. 1. Hzres. 29.Epiphanius takes notice of the Nazarites, who acknowledged J. Chriſt, but withal continued the Cuſtoms and Ceremonies of the Iews, that ſuch was the hatred of the Iews againſt them, that they did ſolemnly curſe'em three times a day in their Synagogues. The Turks have an honourable Eſteem of our Saviour J. Chriſt, which the Tartars have not, yet the latter imbrace the Chriſtian Faith ſooner than the Turks. So for the Turks and Perſians, tho both are Mahumetans, and both Circumciſed, they yet deteſt one another more than they do the Chriſtians, and will ſooner permit the Chriſtians to live among them, than tolerate one another.

2. I would farther obſerve, that the Hatred and Enmity of the Idumeans againſt the Iews, did on all occaſions diſcover it ſelf, till the time of the Macchabees. Not only did they deny them a paſſage thro their Country, Namb. 22.but they took all opportunities to joyn with their Enemies, to ravage and ſpoil them. When Nebuchadnezzar burnt the City and Temple of Ieruſalem, 2 Chron. 36.2 Chr 36the Edomites (with others who ſerv'd under him) rejoyc't in its Ruin, and aſſiſted the Chaldaeans. They cried, Raze it, Raze it, even to the ground. Pſalm. 137. v. 7. Following the Chaldaean Army like Ravens to feed upon the Carcaſſes, which fell by their Cruelty: & taking the advantage of their miſeries, to be Revenged upon them. Ezek. 25.12: 15.Ezek 25:12Ezek 25:15For which God threatens to take vengeance on Edom. Of this the Church profeſſeth her Confidence, 60 Pſalm. Jer. 49. c. 8.Jer 498. God hath ſpoken in his Holineſs — over Edom will I caſt out my shoe. Tis an Emblem of ſubduing them under his feet. I will p. 5walk thro poſſeſs, & tread down the land of Edom: which was true when David put garriſons in Edom, and all they of Edom became his ſervants. He penned this Pſalm, 2 Sam. 8.14.2 Sam 8:14when his General Ioab ſmote twelve thouſand Edomites or Idumeans, in the Valley of Salt, and Abiſhai ſix thouſand; and therfore called **1 Chron. 18:12.1 Chr 18:12Eighteen thouſand. They are called Syrians in one place, and Edomites in another.

During the captivity of the Jews in Babylon, 'tis thought the Idumeans did invade thoſe parts of Iudaea, that were next adjoyning to their Country and fixed there, till rooted out by the Macchabees. They ſerved the Iſraelites (the Seed of Iacob) for about ſeven hundred years: and had no proper King of their own, till the time of Iehoram, when they caſt off the yoke of Judah. 2 Kings 8.20.2 Kgs 8:20Every Vice-roy was called a King till that time. So we read, 1 Kings 22.47. There was no King in Edom, a Deputy was King:

It was foretold by old Iſaac, Gen. 27. c. 40. Joſeph: Antiq lib. 8. c. 8 l. 9. c. 2.Gen 27that the Time ſhould come when Eſau should have the Dominion, & break the Yoke of Jacob from off his neck. This began in Solomons time (when he forſook God, and turned to Idolatry) by Hadad, who fled to Aegypt for ſhelter, when Ioabs Army conquered Idumea; afterwards under Iehoram, they wholly revolted, and ſlew their King, who had been ſubject to Jehoſaphat the Father of Iekoram. For about eight hundred years they continued a free People, Ibid. lib. 13. c. 17.till the time of Johannes Hircanus, the ſon of Simon the Macchabee, who forced and compelled them to receive Circumciſion and the Religious Rites and Ceremonies of the Jews. This was one of the firſt Inſtances of Force uſed in the matter of Religion, which as it was a ſymptom of the degenerate State of the Iewish Church at that time, ſo it was attended with the ordinary Conſequent of ſuch Compulſion, viz. inſtead of making the Idumaeans ſincere Profeſſors of the Iewish Religion, it did but exaſperate them the more againſt their Religion and Nation. 'T was an Evidence the Spirit of God had greatly forſaken the Iews under the ſecond Temple; and it ſucceeded accordingly: for the Phariſees, who were lately his Favorites, and ſuggeſted that Counſel to Hircanus; Ibid lib. 13. c. 18; 19.and put him upon it, were the next whom he ſeverely proceeded againſt; for under the moſt grievous penalties he forbad (and endeavor'd to abolish) their Opinions and Ordinances, and within a few years, the very Family of Hircanus too, (by contentions and quarrels among themſelves) was extinquiſht, and by the p. 6righteous Judgment of God, the Government of the Iews fell into the hands of the Idumeans, when ſuch as Antipater and Herod ruled over them. After this the Jews were more careful, as well they might, not to make Proſelytes to their Religion by fraud or Force, or to admit any but ſuch as offered themſelves freely, of their own accord.

From that time the Idumeans were comprehended among the Iews, Light foot, centur: Choragr. Matth. praem. cap 3and Idumea began to be confounded with Iudea, and reckon'd as a part of Palleſtine. Balaam's prophecy had now been fullfilled, that Edom should be a Poſſeſsion, and Seir a Poſſeſsion for his Enemies. 24. Numb. 18. They were now reputed as Iews, and Herod, the ſon of Antipater, of an Idumean ſtock, being the ſon of Parents who were Proſelites, might be called the Brother of the Jews, and being by profeſſion a Iew, and ſtanding in the third Generation, might enter into the Congregation, and be their King. Joſeth de bello Jud. lib. 1. c. 15. Spanhemii dub. Evang. pars. 1. dub. 16. De Herodis M. genere. Cauſabon Exercit. 1. ad appar. Baron.Herod's family, of the race o' Edom, did by leave of the Romans reign over the Iews for the ſpace of an hundred years, then had Eſau dominion over his Brother Jacob, as foretold Gen. 27. c. 40. till this time they were ſeparated from the reſt of the world, under Governours of their own, who deſcended from Iacob; and this is the time, when the coming of Shiloh the Meſſiah drew near. And many do here reckon the Accompliſhment of that Prophecy 49. Gen. 10. The Scepter shall not depart from Judah, till Shiloh come. But the learned **Medes, diatribe in Gen 49.10. & Petavli Animadv. ad Hzr. 29. Epiphan.Gen 49:10Mr. Mede hath prov'd that Shilo, or the Meſſiah, was to come, and the gathering of the Nations (or Gentiles) unto him, was to be accompliſht, before the Scepter ſhould finally depart from Iudah, which was not ſo ſoon. Joſephus mentions many inſtances of the violence of the Idumeans againſt their Brethren in the laſt Civil Wars of the Iews, which iſſued in the Final Deſtruction of Ieruſalem, De bell. Jud. lib. 4. c. 5, 6.their Temple, City, and Nation, by the Romans: when Wrath came upon them to the uttermoſt, and the Scepter departed from Iudah, ſo that they have continued without King or Prince, or diſtinct Government of their own, to this very day.

3. It is farther to be obſerv'd concerning Edom or the Idumeans, that they being the old Inveterate Enemy of Iſrael, all the Adverſaries of the Church of God are ſometimes expreſt by that name. We read 83 Pſalm. 7, 8. in a ſhort Catalogue of the Enemies of the Church, that Edom is ſet in the head of them. p. 7And the Meſſiah, when deſcribed as a Conqueror over his Enemies, is ſaid to come from Edom, Iſa. 63.Isa 63with dyed Garments (or garments ſtained with Blood) from Bozra, the chief City of Idumea. As the name of Iſrael is uſed for the whole Church of God, ſo the Edomites by reaſon of their ancient Malice, and near Neighborhood, are mention'd by a ſynecdoche for all other Adverſaries. On this account we read of ſo many Complaints, and prayers, and imprecations of the Prophets againſt them, and the Deſtruction **Ezek 25. c 9 and chap 35. Jer. 49. c. 17: 18. Obad v. 10. Amos. 1, c. 11: 12. Joel. 3. c. 19: 20.Ezek 25Jer 49Amos 1Joel 3threated by God is anſwerable, in ſeveral places. The modern Jews would feign make the ††See Galatin. de Arcan. lib. 4. c 28. B…xtorf ſyn: Jud cap. 10. Schickardi Jus R. Hebr c. 1. theor. 3.Judg 10Heb 1Chriſtians, whom they call Romans, to be the Edom, that ſhall be deſtroyed, and the Roman Empire they call by the name of the Edomitical Empire. The ancient Jews by Edom, and the Remnant of Edom, underſtood all the reſt of Mankind beſides themſelves, or the Jewish Nation, who deſcended from Jacob. The ſpiritual victory of the Meſſiah over all Nations is thus deſcribed by the Prophet, that his Miniſters shall lay their hand on Edom and Moab. Iſai. 11. c. 14. Moab is ſometimes taken in this general ſenſe. as Iſai. 25. c. 10. What we tranſlate the Remnant, or Reſidue, of Edom, Amos. 9. c. 12. (according to the preſent reading of the Hebrew Text,) the Apoſtle Iames more truly renders, the Reſidue of men. Acts 15. c. 16, 17. as Mr. Mede, and Dr. Pocock obſerve. Mr. Mede's Letter to A. B. Usher. Pocock, Porta Moſis Miſc. c. 4. in loc.'Tis there fore-told, that when the Tabernacle of David ſhall be raiſed up in Chriſt, and the Breaches thereof cloſed, that the Gentiles ſhall be taken in, as well as the Iews.

I now proceed from this Hiſtorical Account of the Idumeans. to conſider what is here ſaid of them, or what is contained in this Burden of Dumah. He calleth to me out of Seir, ſaying, Watchman, what of the night? &c. The Prophet is commanded by God, in his viſion, to ſet a Watchman in a Watch-tower, v. 6.who having related what he had ſeen concerning old Babylon, doth now declare what he had heard concerning Dumah, or Idumea: that he heard one call to him out of Seir, ſaying, Watchman, what of the night? for the better explication of this Queſtion, and the Anſwer to it, in the following words, the Original Text (as is **See Sentimens de Qu: Theol. ſur l'Hiſt. Crit. lett. 15.neceſſary in other places) muſt be paraphraſed, becauſe the ſenſe will not otherwiſe be entire and full, by a literal Tranſlation into any other Language.

One calling to the Watchman out of Seir, repreſents the temper p. 8of all the reſt; who were ready to ask the ſame queſtion, having the ſame Apprehenſions of things, and as deſirous to be inform'd. And this being repreſented in a Viſion, the metaphorical ſenſe of Night is principally to be conſidered, ſignifying a dark ſeaſon of Calamity, Fear and Terror, as the morning light is frequently expreſſive of Joy and Comfort.

The Queſtion may be conſidered in a double ſenſe, according to the Principle, from whence we may ſuppoſe it did proceed: either 1. In Raillery, as the effect of a ſcoffing humour, that argued the greatneſs of their Confidence and ſecurity; whereupon they derided the Prophet, and made a mock of the Judgments he denounced, and threatned. Or 2. As a ſerious Enquiry, from the real Danger of their caſe, and correſpondent Fears, and apprehenſions of it.

1. In Raillery, and ſo the queſtion is ſuppoſed to be put by the Edomites to Iſaiah, or ſome other Prophet of the Iews, who had denounced Judgment on Edom. (If it be to one of their own Watchmen, that had done the like, it will differ very little.) Watchman, what of the night? Watchman, what of the night? the doubling of the Expreſſion implies the greater Deriſion and ſcorn, i. e. You profeſs to be commiſſion'd by God to foreſee evils to come, and to give warning of approaching Calamity; you have often threatned us with deſolating Judgments, and told us they were near at hand, even at the door; but where is that Night of darkneſs, and diſtreſs you would have frightned us with? whence is it, that we have not long ago been deſtroyed, as you told us we ſhould be? We ſee nothing of the denounced Tribulation and Miſery; we feel nothing of all thoſe diſmal Things you prophecied ſhould come to paſs. Our Sun is not yet ſet: no, we have a Bright and a Proſperous Day; and have had ſo ever ſince we caſt off the Yoke of Iudah. Or thus. 2 Kings 8.20.2 Kgs 8:20Watchman, what of the Night? What Tidings of Judgment do you farther bring us? You have ſaid, it did hang over our heads; Is it now any nearer than formerly? What is become of all your ſad ſtory of an approaching Night? Where are all the Terrible things you were wont to preſage? Watchman, what of the Night? you pretend to be a Man of God, who know the times and the ſeaſons, and are favor'd with Viſions and Revelations of things to come; what further Evils do you threaten p. 9us with? what is the next Miſchief and Calamity, we are to expect? What are we now to look for? Can you tell us any thing more? or is there any thing like to be true, of all that which you have already told us? We have Liberty, Peace, and Plenty for the preſent, and will not be afraid of any tragical Story you can threaten for the future.

To this there is a modeſt and ſerious Anſwer in the following words; The Watchman ſaid, The Morning cometh, and alſo the Night. i. e. Tho now you Rejoyce in Proſperity, think your ſelves Happy for the preſent, and are confident and ſecure, with reſpect to the future; as men after a dark and tedious Night, rejoyce in the light of the Sun; yet your Country ſhall be made deſolate; Tribulation and diſtreſs ſhall as certainly overtake you, as the Morning will be ſucceeded by the Evening, or the Day by the Night. And ſuch a Night it ſhall be, as no morning of Deliverance ſhall follow after it. 1 Mal. 2, 3. Therefore if you will Enquire, Enquire; Return, Come: i. e. if you would know the mind of God, ask ſeriouſly about it, and not in an Ironical and ſcornful manner: if you would before it be too late underſtand your Danger, and prevent it; you ought without delay to conſider your caſe, and Enquire in good Earneſt what is to be done: and with that Temper and Reſolution, you may return, and come again, and Enquire farther. Or

2. Suppoſe the Queſtion to be Serious, from Fear and Terror, on the account of real and apprehended Danger; the Edomites are then repreſented, as ſetting a Watchman in an high Tower, to obſerve the motions of an Enemy; & by reaſon of their Fears, they call often to him, to know what he diſcovereth. Watchman, what of the night? Watchman, what of the night? i. e. Hath the Enemy attempted any thing farther? doth he approach nearer? in what a poſture doth he ſeem to be? are we in any better, or in a worſe Condition than before? What Time of the Night is it? Is the Morning at hand? When ſhall theſe Clouds be blown over? this night be ended? Is there no proſpect, no approach of Deliverance? ſhall we alway be thus in Fear and Terror? To this the Anſwer is very ſerious and proper, The Watchman ſaid, the Morning cometh, and alſo the Night, i. e. You think at the approach p. 10of this morning that your Fears will be ſcattered, and the grounds of them removed, and your danger be altogether paſt, and therfore wiſh for the Morning, and would fain be inform'd how near it is: But you deceive your ſelves if you think your Calamity will be of ſo ſhort a Continuance, as only for one day: for after the break of day hath put an end to this Night, you muſt expect another. If you are not pillag'd, and deſtroyed, and made Deſolate, by this attempt of the Enemy, during the preſent Night, another will quickly come, and your Danger will not be leſs after the preſent cloud is diſperſt. The Morning may come, as to a deliverance from preſent fears, but the Night will alſo come: tho you get out of one Trouble, you will be involved in another; and you will need to Enquire again, be as much at a loſs as now, and as ſolicitous to be inform'd of your danger, and to prevent it. Therefore, if you will Enquire, Enquire, and Tarry here with me (ſo the Septuagint expreſs it,) or abide near me, and you ſhall know what I can tell you. Or thus, If you will Enquire, Enquire; i. e. you may go, and come, and ask again, one Morning after another, and one Night after another; as far as I can diſcern, your Danger is not paſt, or like to be. If therefore you will Enquire, do ſo, go and Return again, and come for Information another time; as far as I perceive, there will be need of further Inquiries. Your Fears, as to the grounds of them, may juſtly Continue: at leaſt, I ſee nothing for my part to the Contrary: if you can ſee any thing that hath a better and more favorable Aſpect, we would be glad to hear it; Return, and come, and tell us. But the moſt take theſe laſt words, as an Exhortation to Repentance. If you will Enquire, make ſuch an Enquiry as may be of ſome uſe and advantage. Not only to ſatisfie your Curioſity by the knowledg of your Danger, but ſuch as may aſſiſt you to eſcape it. Let me adviſe you to ſuch an Enquiry, as may do you real ſervice. Such queſtions as you put will ſignifie little, if not in order to ſomewhat farther. The great Queſtion ſhould be, How to appeaſe the diſpleaſure of God, and turn away his Wrath; or how to meet him in the way of his Judgments. Therefore Return to God by Repentance, and Come, and joyn your ſelves with his People. (Tarry with me, or near me) and try what may be done by Prayer p. 11and Supplication, with Repentance and Amendment, to divert the Effects of his Anger, ſo that the threatned ſtorm may paſs away, and this feared approaching Night may not overtake you.

This Burden of Dumah being thus Paraphras'd, and explain'd, let me conſider, 1. From the Title of this Prophecy, The Burden of Dumah, in what reſpects the threatned Judgments of God (Temporal and Eternal) do anſwer that name of a Burden. 2. From the Queſtion, Watchman, what of the Night? as in Raillery and Deriſion of the Prophet, conſider the ſin, and folly, the miſchief and danger of Mocking at the threatned Judgments of God. 3. From the Succeſſion of the Night to the Day, in a Metaphorical ſenſe, the Morning cometh, and alſo the Night; Conſider how a Time of Darkneſs and Diſtreſs, a ſeaſon of Calamity and Trouble doth ſucceed, and follow the Peace and Proſperity of the wicked, both as to particular Perſons, and Nations. 4. From this Queſtion of the Edomites, as a ſerious Enquiry (by thoſe who apprehended themſelves and their Country in more than ordinary danger) and the Anſwer to it, as Containing proper counſel to prevent a threatned Calamity, I ſhall conſider them both with Relation to English Proteſtants. 1. That we may take notice, what time of the Night it is with us: or what ſigns of the Times may be reflected on, as to the approach of a Darker Night, if not ſpeedily prevented. 2. Upon ſuch an Enquiry, what Returning is our Duty, to divert the Anger of God; What may and ought to be done, to lengthen out our Day of Peace, and render the Light, which yet ſhines, more ſteady and glorious, as well as laſting.

1. Let us conſider the Title of this Prophecy, The Burden of Dumah. The word [Maſſa] ſignifies in general any thing that is carried or deliver'd from one to another; and ſo ſtrictly imports no more than a Meſſage, or prediction from God, Dr. Pocock, comment on M…l. 1. c. 1.concerning any perſon, or people. It is not alway taken in an ill ſenſe, being prefixt to the promiſe of Bleſſings, Zach. 12. c. 1. as well as to the threatning of Judgments. But becauſe the Jews derided the Meſſage of the Prophets, and retorted theſe very words upon them, The Burden of the Lord, in contempt and ſcorn; God ſeverely reproves and threatens them for it, Jer. 23. c. 34, 36. I will punish that man and his houſe, that shall thus ſay, the burden p. 12of the Lord; Every man's mouth shall be his Burden. Ye have therein perverted the words of the living God: therefore ye shall rather ſay, what hath the Lord anſwered, or what hath he ſpoken. However, ſince the Predictions and Menaces of Calamity againſt a People, are ſo frequently mention'd under this name, and the Execution of them have the ſame appellative, (Every man shall bear his own burden, Gal. 6.5.Gal 6:5i. e. ſuffer the punishment due to his ſin,) we may therefore conſider the Threatnings of Judgment, as very fitly ſtiled by this name of a Burden, with relation, 1. to God, who threatens and inflicts Judgment. 2. To his Prophets, and Miniſters, who in his Name denounce, and declare his threatned Wrath. 3. To the People, againſt whom theſe Judgments are threatned, and upon whom they are Executed.

1. To God himſelf. The Judgments which he threatens and inflicts may be term'd Burdens, becauſe he doth not Afflict willingly, Lament. 3.33.Lam 3:33or grieve the Children of men, much leſs deſtroy them.

Judgment is his ſtrange work, and he cometh out of his Place, when he cometh to make deſolate. He waits long, and calls often and loud, he gives frequent warning, and doth not execute Judgment haſtily, and in a Paſſion; And when the Honour of his Name makes Punishment neceſſary, yet how loath and unwilling doth he ſeem to be! How backward and Averſe to ſuch a work! How shall I give thee up, Ephraim! How shall I deliver thee, Hoſ. 11.8, 9.Hos 11:8Hos 11:9ô Iſrael! How shall I make thee as Admah! How shall I ſet thee as Zeboim! my Heart is turned within me, my Repentings are kindled together, &c. i. e. Thô thou deſerveſt to be forſaken by my Mercy, which thou haſt abuſed, and ſeized by my Juſtice, which thou haſt provok't; yet how ſhall I find in my Heart to permit it? tho I can hardly tell how to bear with thee any longer, or without the diſhonour of my Government, delay the Execution of my threatned Anger, yet Oh Ephraim, my dear ſon! How ſhall I give thee up? O Iſrael! the Poſterity of my ancient Friend Jacob, how ſhall I deliver thee over to final ruin, and (as Admah and Zeboim, that were deſtroyed with Sodom and Gomorrah?) Jude v. 7. Deut. 29. c. 23.Deut 29My Heart is turned within me. I find ſuch ſtrugglings of kindneſs in my Heart towards thee, that I know not how to forſake thee: when it comes to the Execution, my Bowels are moved, my affections ſtirr'd, and I p. 13know not how to do it. My Repentings are kindled together; all the thoughts and arguments that might perſwade me to repent of my threatned Judgments, are all muſter'd together to diſſwade me, ſo that I begin to Repent of the Evils I have threatned. I will not Execute the fierceneſs of mine Anger, and make a full end of thee. The like in other Places: O Iſrael! what ſhall I do unto Thee? O Judah! what shall I do unto thee? Oh! Hoſ 6. c. 4. Iſei. 5. c. 4. Mic. 5. c. 3, 4, 5.Hos 6Mic 5that there were ſuch an Heart in them? Oh that they knew the things of their Peace! How long doth he wait on a ſinful Nation! how earneſtly doth he ſummon them to Repentance! ſometimes by the voice of his Prophets; Woing them by his prophets, who have the Sword of his mouth, 6. Hoſ. 5. That they may not be cut off by the ſword of Judgment. And ſometimes in the threatning of Judgment, he roars like a Lion, that he may not devour, and tear in pieces. By leſſer ſtrokes of Judgment, he ſometimes gives warning to prevent greater. He firſt makes uſe of a pruning Hook, before he takes the Ax in hand; he ſpeaks once, yea twice, and a third time, doubling and trebling his calls to Repentance, by the Voice of his Rod, before he gives over a people called by his Name. He ſhoots his arrows of leſſer Judgments, 1 Sam. 20. c.1 Sam 20as Jonathan did his to David, with Letters round about them; not utterly to deſtroy, but mercifully to inſtruct. Hoſ. 5. c. 12, 15.Hos 5He is firſt as a Moth to Iſrael, and as rottenneſs to Judah, before he comes like a Lion, and a Bear, to deſtroy. The Impenitent Jews had leſſer Judgments, the beginning of ſorrows, before Wrath came upon them to the uttermoſt. We read of Golden Vials full of the wrath of God, 15. Rev. 7. Golden Vials, becauſe the death of men is precious, and God delights not in it: and Vials, ſuch veſſels as no great Evils can come out of at once; coming out thro a narrow neck, they hinder one another, and cannot come out but by degrees; unleſs we break the Vials in pieces by bolder provocations, and haſten deſtructive Judgments on our ſelves. Nay, he doth not preſently deſtroy, tho his warnings be ſlighted; but all the day long, he is ſaid to ſpread out his hands to a ſtiff-necked and rebellious People; thô he might have conſum'd them in the morning, or at noon. He ſets many Beacons on fire, ſhoots off many a warning piece, and gives many an Alarm to awaken us to Repentance. He firſt whets his ſword, Pſalm 7.12.Ps 7:12and bends his bow, and makes ready his arrows. He was but ſix days p. 14in making the World, but was ſeven days in deſtroying one little City, Josh. 6.Josh 6as Chryſoſtom obſerves concerning Jericho. He departs gradually, as if he were loath to be gone. He gives orders for their deſtruction, and then recals the Warrant, and tries one year longer. When Juſtice renews her plea, Mercy interpoſeth to beg a reprieve, and pardon. On this account God permitted Abraham to plead with him ſo long on the behalf of Sodom and Gomorrah, and the other Cities of the Plain; If there be but Fifty, if there be but Forty, if there be but Thirty, but Twenty, Gen. 18. c. 23.Gen 18but Ten Righteous Perſons, for whoſe ſake he ſhould ſpare them, it ſhould be done. God was willing to hear the utmoſt which Abraham could urge, to prevent their deſtruction: as if he had told him, that he would have been glad to meet with an Argument, that might diſſwade him from ſo unpleaſing a work. He grants him ſo often, till the Patriarch was aſhamed to ask further. So unwilling was God to deſtroy; ſuch a Burden is the inflicting of Judgment, even to God himſelf.

2. Tis a Burden to the Prophets and Miniſters, who are imployed to denounce and declare the Judgments of God. How doth the Prophet Iſaiah expreſs his Affection in ſuch a caſe, when he was to threaten Judgment in the name of the Lord, and foreſaw the Execution of it, 22 Chap. 4, 5. Look away from me, I will be bitter in weeping; labour not to comfort me, becauſe of the ſpoiling of the Daughter of my people. For it is a day of Trouble, and of treading down, and of Perplexity by the Lord God of Hoſts, in the valley of Viſion. So the Prophet Jeremy. 4. c. 19. My Bowels, my Bowels; I am pained at my very heart; my Heart maketh a noiſe in me, I cannot hold my Peace, becauſe thou haſt heard, O my ſoul, the ſound of the Trompet, the alarm of War. By the ſpirit of Prophecy he knew it was at hand, and as certain, as if he had already heard it. And when the Iews ſcoffed at the word of the Lord, and dar'd his vengeance, ſaying, let it come, 17. c. 15. How doth he appeal to God, v. 16. As for me, I have not haſtned from being a Paſtor to follow thee: (i. e. as I did not on my own head, without thy call, ſeek the Office of a Prophet to this people, ſo being called, I did not decline to follow thee) neither have I deſired the woful day, thou knoweſt: that which came out of my Lips was right before p. 15thee. i. e. I was loath to be a Meſſenger of ſuch ſad Tidings, but I have done it in obedience to thee, Lord, thou knoweſt.

So for Spiritual and Eternal Iudgments, threatned by the Miniſters of Chriſt to the Impenitent; Tis a Burden to their ſouls to conſider the Folly, and fore-ſee the Miſery of hardned, deluded ſinners, and declare the woes and curſes in the book of God againſt them.

But tho we tell you weeping, as the Apoſtle, 3 Phil. 18. we muſt declare, that their End will be Deſtruction, who are Enemies to the Croſs of Chriſt by wicked works. You force us to ſpeak terribly, in the name of the Lord. We had rather be Ambaſſadors of Peace, than Heralds of War: We would feign be every one a Barnabas, Sons of Conſolation; but in faithfulneſs to our truſt from God, and to the ſouls of men, we muſt frequently be Boanerges's, Sons of Thunder: We would rather bring nothing but glad-tidings of Joy, but 'tis part of our Commiſſion to publiſh the Severity, as well as the Mercy of God; and knowing the Terrors of the Lord, do endeavor to perſwade men, 1 Corin 5.11.1 Cor 5:11by that which may work upon their Fears, as well as their Hopes. We would rather be like Doves, to bring an Olive branch in our mouths, as a ſymbol of Peace and Reconciliation, than like Ravens, to preſage Death, croak Funerals, and foretel deſtruction; but Neceſſity is laid upon us, to declare the whole Counſel of God; not only, that whoſoever believes and obeys the Goſpel shall be ſaved; but that he who doth not, shall be damned, John 3. c. 16, 18. Hebr. 10. c. 26, 31. Luke 13. c. 3.John 3Heb 10Luke 13he is condemn'd already, and the wrath of God abideth on him; that there is no eſcaping, if we neglect ſo great ſalvation: and except you Repent, you shall perish.

3. A Burden to the People, and Perſons, againſt whom Iudgment is either threatned, or inflicted. Moſt men would have us Prophecy nothing but ſmooth and pleaſant things, and care not to hear of the Terrors of the Lord, of the certain and intolerable Damnation of the Wicked, who will not turn and live. This is legal preaching, ſaith one; this will fright men out of their wits, ſaith another; theſe are hard ſayings, who can bear 'em; this is the way to make men run diſtracted, and to drive them to Diſpair; and if all this be true, who shall, who can be ſaved? Therefore many think, and ſome ſay, of the moſt Faithful Miniſters of Chriſt, what the Prieſt of Bethel ſaid to p. 16Icroboam concerning Amos, Amos 9 c. 10.Amos 9The land is not able to bear his words. According to the prediction, that in the latter days, men shall not endure ſound (and ſearching) Doctrine. 2 Tim. 4. c. 32 Tim 4On this account the men of the Earth, or Carnal, ſenſual men, are ſaid to Rejoyce at the ſilencing and ſlaying of the Witneſſes, Rev. 11. c. 10.Rev 11becauſe they tormented them with their Words. But if the threatning, and Denunciation of divine Judgments be ſo burdenſom, what will the Execution of them be? If the roaring of the Lion be ſo dreadful, what will it be, when he ſhall devour and tear in pieces? If the menacing Voice of God by his Meſſengers be ſo heavy, (when he is ſaid to Hew men by his Prophets,) how much heavier will his Hand be in the inflicting Judgment? If the meſſage of the Word be inſupportable, which tells you, you muſt Turn or Dye, Repent or Perish; if that flash Hell fire in your faces, and you cannot bear it; how much leſs will you be able to bear the Wrath of God, as a Conſuming Fire, when he ſhall make good his word, and fulfil his threatnings? Jer 17 c. 15. Ames. 5. c. 18. Iſai. 5. c. 19.Jer 17Isa 5They therefore who ſay, where is the word of the Lord? let it come; who deſire the day of the Lord, and ſay, let him make ſpeed, and haſten his work, that we may ſee it; and let his Counſel draw nigh, that we may know it; they know not what they ſay; for the day of the Lord is Darkneſs, and not Light. They know not what they wiſh; for all his threatnings will prove Terrible Burdens when ever they are executed, however now they be deſpiſed, and made light of. Which brings me to the Second thing propos'd, viz.

2. From the Queſtion, Watchman, what of the Night? as in Raillery and deriſion of the Prophet, to conſider the Sin, and Folly, and Danger of mocking at the threatned Judgments of God, whether temporal, or Eternal. I mention both, becauſe the ſame Principle of Infidelity is the ſource of both: and that I may render this diſcourſe the more uſeful to every Reader, let us conſider.

1. The Sin of Scoffing. The Devil hath tried without ſucceſs, by the Rage of Perſecutors, and by the ſubtilty of Deceivers and falſe Teachers, to deſtroy Religion, and banish the Fear of God out of the world: but of late he hath attempted the ſame thing by Atheiſts and Sadduces, and Epicurean Deiſts, endeavoring by drollery, and Buffoonry to expoſe the Myſteries of Religion to contempt, and render them ridiculous; deriding p. 17the Threatnings and Fears of divine Judgment as a groundleſs Bugbear, as only the trade of Miniſters, and the trick of States Men. Such Scoffers, 'tis foretold, ſhould ariſe in the Latter days, Jude v. 18.walking after their own luſts. In other ſins men do not ſo directly ſtrike at God, but ſeek the Satisfaction of ſome luſt or appetite; but in this ſcoffing humour there is an immediate Affront to God, a downright Cotnempt of him, and oppoſition to him: whereas the very Devils own his Being, and tremble at his Power and Vengeance.

2. However they may ſet up for Wits, and think themſelves conſiderable, aſſoon as they are Impudent enough to break a Jeſt upon the H. Scriptures, and deride Religion, yet this their way is their Folly. Not only as againſt all the rules of good Manners, to make a mock of that, which the greateſt part of their Neighbors and Acquaintance do reverence, and reckon ſacred; but as they employ their Underſtanding, Fancy, and Wit againſt the God who gave them Reaſon, and a Capacity for Religion, to diſtinguiſh them from Brutes: and as in defiance to all reaſon, they contradict the faith of all Hiſtory, and the Experience of all Ages; and run againſt the ſetled Judgment and Teſtimony of all wiſe and ſober men, who have inquir'd into theſe things: yea ſome of them againſt their own Convictions and Experience, which they have drown'd by ſenſuality, and made a ſhift to forget: but the Folly of it will be more apparent, if we conſider,

3. The Danger of it: for if there be a God, an infinitely Holy, Almighty, and Righteous God, and the Scriptures be his word, they pull down vengeance on their own heads, laugh themſelves into Miſery and Ruin, and ſhall dearly pay for their ſcoffing Humour: let them read 28 Iſai. 14, 15, 18. and tremble.

'Tis ſeldom they eſcape the Righteous Judgment of God in this world; Yea the places where ſuch infect the Air, and the Societies to which they are related, do fare the worſe for them. 2 Chron. 36. c. 15, 16. They mocked the Meſſengers of God, and deſpiſed his word, 'till the wrath of God roſe againſt his People, and there was no Remedy. But if in this world they eſcape, the day is haſtning, (and oh how certain, and how near is that day!) when God will ſpeak to them in his wrath, and vex them in his ſore diſpleaſure. And when Death and Judgment are in view, will p. 18they then ſtand to what now they ſcornfully utter in their drunken Mirth? Will you then maintain your Slanders? and juſtifie your contempt of God, and his threatned Judgments? will you then avouch it as your ſetled opinion, when you are to leave this world? Alas! while you are ſcorning the Judgment of God, and by foolish Jeſts, and Raillery, make a mock of Sin; how many Thouſands are ſuffering under endleſs Deſpair, that threatned ſeverity of God, which you deſpiſe, and ſome of them too did once deride! Will the Holy God, think you, be afraid to fulfil his word, becauſe you make light of it? Will he not laugh at your Calamity, Prov. 1. c. 25.26.Prov 1and mock when your Fear cometh? That day is haſtening; for as the Morning cometh, ſo alſo the Night, which is next to be conſidered.

3. From the Succeſſion of the Night to the Day, that a Time of Darkneſs and Diſtreſs, a ſeaſon of Calamity and Trouble, shall ſucceed and follow the Preſent Proſperity and Peace of the wicked.

This will appear to be true, both as to particular Perſons, and Nations. 1. Particular Perſons have their Morning, their time of Light, and a Day of Gods Patience, to which a Night of Darkneſs and Affliction ſucceeds. Let us not be confident and Secure in the midſt of Plenty, Health, and Peace, while the light of God ſhines upon our Tabernacle, and the Evil day ſeems afar off; becauſe Clouds and Darkneſs, Storms and a Tempeſt may overtake us, ere we are aware; and tho they ſhould not, yet the Night will quickly come. And oftentimes when we are moſt ſecure and confident, and pleaſe our ſelves with dreams of a long Continuance of Earthly Bleſſings, ſome great Diſaſter and Calamity, ſome ſurprizing Stroke of Judgment doth ſeiſe us on a ſudden, when we leaſt expect it: The tables may be turned, the ſcene alter, and our Light go out in darkneſs. Let us therefore uſe this World as not abuſing it, knowing that the Fashion of the World paſſeth away. 'Tis certain, the cleareſt and moſt proſperous and brighteſt Day of the Wicked, will be followed by an Everlaſting Night. Yet a little while, and their Sun will ſet, and groſs Darkneſs, that may be felt, Vuter, and Eternal Darkneſs, be the Portion of their Cup. If we believe and foreſee it, let us not envy their preſent Sun-shine; for after they have warm'd themſelves a while, with the ſparks of their own kindling, they ſhall lie down in Sorrow. 2. 'Tis true of Nations p. 19and Countries, they have their Morning, and a day of Peace, which is ſucceeded by a Night of Judgment and publick Calamity. Thô God had favor'd the Jews above all other People, and by a Covenant of Peculiarity they were his Portion and Inheritance; yet there was a Time when it might be ſaid by the Daughters of Sion, in the valley of viſion, Wo be unto us, for the day goeth away, Jer. 6 4.Jer 6:4and the shadows of the Evening are ſtretched out. Their day had many a dark cloud, and violent Storms, when their Country was made Deſolate, and their people carried Captive: and at laſt Deſtruction by the Romans put an end to the day of their Peace. And tho more than ſixteen hundred years are paſt, their Night is not yet ended. The like is fore-told ſhould happen to the Enemies of the Church. All mine Enemies, ſaith ſhe, have heard of my Trouble; they are glad that thou haſt done it: Lam. 1.21.Lam 1:21but thou wilt bring on them the Day of Calamity, that thou haſt proclaimed, & they shall be like unto me. They ſhall have their time of darkneſs and diſtreſs, as I have mine. There is an hour of Temptation for Nations, Luke 8.13. 21 Chap. 22.Luke 8:13Luke 8:21as well as particular Perſons. 'Tis true, God waits long, and gives frequent warning before he doth execute vengeance on a Wicked People; but when they have filled up the meaſure of their ſins, all their Priviledges and prayers ſhall not ſave them. Tho Noah, Job, and Daniel ſhould intercede for them, he will not be intreated. Then ſhall they cry unto the Lord, but he will not hear them, he will even hide his face from them at that time, Mic. 3.4. 1 c. 14.Mic 3:4Mic 3:1as they have behaved themſelves evil in their doings: And all their Auxiliaries and Succors, all their Friends, Confederates, and Allies ſhall prove a vain Refuge. Now that we may know how far we and our Brthren are concerned in this, and what uſe we ought to make of ſuch a Reflection, let us

4. Conſider this Queſtion in the Text, as a Serious Enquiry, by thoſe who apprehended themſelves, and their Country, in a more than ordinary Danger, and the Anſwer to it, as containing proper Counſel and Advice to prevent a threatned ſtorm, that we may be informed, 1. What time of the Night it is with us, and reflect upon the ſigns of a Darker Night approaching, at leaſt enquire, whether the ſtate of our Caſe be not ſuch as may cauſe us to apprehend and fear it. 2. Upon ſuch an Enquiry, conſider what Returning to God by Repentance, and to love and unity with one Another, is our preſent Duty, that if it be not too p. 20late, we may yet prevent it. That there are ſome Signs of the Times that we not only may, but ought to obſerve, cannot be denied; becauſe ſome are operative and Moral, which have an active influence on the diſmal Events they preſignifie: There are others which are only Indicative; and concerning them 'tis more difficult certainly to determin or to make a Judgment by 'em. Altho I am far from preſcribing limits to the Long-ſuffering of God, or pretending to tell, when his Patience will Expire, and bear no longer with the Provocations of English Proteſtants; yet, to reflect on the Moral Prognoſtications, and propable fore-runners of National Calamity, can neither be preſumptuous or impertinent, but a ſeaſonable duty; becauſe 'tis by a ſerious obſervation of ſuch things, that God awakens his People to betake themſelves to their Hiding place, in obedience to that Call, 26 Iſai. 20, 21. Come my People, enter thou into thy Chambers, and shut thy doors about thee: hide thy ſelf as it were for a little moment, until the Indignation be over paſt; for behold the Lord cometh out of his place to punish the Inhabitants of the Earth for their Iniquities. Such things the wicked, who continue to do wickedly, shall not underſtand; but the wiſe shall underſtand. 12 Dan. 4, 10. And the neglect of obſerving theſe things, is the ſubject of a divine Complaint and Threatning: that the ſtork, and the Crane, and the Swallow ſhould know their time; but my People, ſaith God, Jer. 8.7. Pſalm 28.5.Jer 8:7Ps 28:5know not the Judgment of the Lord. i. e. They will not obſerve they do not take notice of what I have done, or am about to do in the Earth.

That the night is not paſt, with reſpect to the Reformed Churches, but further Darkneſs to be expected, may be argued in the general, from the flourishing of that Antichriſtian Kingdom, and Intereſt, whoſe Deſtruction God hath promis'd, and we expect. And who can imagin, that ſuch great things, as God hath foretold, concerning the final Ruin of Babylon, ſhould ever be effected without great Commotions? The laſt ſtrugglings of Antichriſt to ſupport the throne of the Beaſt, we may preſume, will be the fierceſt. We read of an Earthquake to precede the Raiſing of the Witneſſes, Rev. 11.13. and of another great Earthquake, at the Fall of Babylon. 16 ch. 18. Bleſſed is he, who ſhall be counted worthy to eſcape the things coming on the Earth, and to ſtand before the Son of Man. p. 21Therefore he that hath Ears to hear, let him hear, not only what the ſpirit ſaith to the Churches, but what the Providence of God ſpeaks to the Profeſſors of the Reformed Religion, in Great Brittain, Ireland, and Holland. He calls loudly to us, by the Bonds, by the Banishment, by the Blood of our Brethren in other places; (which will be found in the skirts of Babylon;) by a Voice out of Hungary, a Voice out of France, a Voice out of Savoy, and Fiedmont, to conſider our Ways, and turn to the Lord; and not to think or ſay, that they were Greater Sinners than we; but enquire, whether the cup of Trembling be not like to go round, Except we Repent. Some of the grounds of our Fears, with reference to an Approaching Night, I ſhall now mention.

1. Tho in the Evening time it may be Light, yet the diminution of Heat, by the declining Sun, betokens Night to be at hand. Such is the increaſe of Knowledg among Proteſtants, (and Bleſſed be God, the Light is much greater than formerly) that ſome are ready to conclude on that account, that we have nothing to apprehend or fear. But we have no ſuch reaſon to be Confident, conſidering the prevalency and ſpreading of many pernitious Errors againſt the Myſteries of Faith; that a Flood of theſe is of late come out of the Mouth of the old ſerpent. If withal we conſider the Prejudices and obſtinacy of the moſt for the Opinions they have blindly receiv'd, againſt the Evidence and Conviction of farther Light. And the miſerable neglect of Catechiſing younger perſons, in private and in publick, to the ſhame of English Proteſtants in compariſon with the Dutch, or French: ſo that multitudes have a Zeal for the Reformed Religion, but not according to Knowledg; and by ignorance of the grounds and Principles of Faith and Practice, are prepared for Apoſtacy: and of thoſe who know the Truth, the greateſt part hold it in Ʋnrighteouſneſs; the Light ſhines in darkneſs, and they have not received the Truth in the Love of it. However, granting that there is more light than formerly; may it not be the laſt blaze of the Candle of the Lord, gaſping as it were a little flaſh of Light, before it be quite Extinct, and the Candleſtick remov'd? Becauſe the Light of Truth is accompanied with little warmth of Devotion, little love to God, and fervor in his Service. A ſpirit of Lukewarmneſs, Indifference, and p. 22Formality hath overſpread all Churches, and all Places. And who almoſt is free from the Common Contagion? When the Generality of Proteſtants grow Looſe and Vain, Covetous and Worldly, Proud and Senſual, in any particular Country, may we not fear that God will ſpue them out of his Mouth? Rev. 2.4, 5.Rev 2:4Rev 2:5when they have loſt their Firſt Love, that he will come quickly to the like ſeverity againſt them, as againſt the Church of Epheſus?

God departs by degrees from a People, as he doth from Particular Perſons. Firſt he is caſt out of the Heart, then out of the Cloſet, ſecret Devotion is neglected; then out of the Family, he is not invok't and called upon there; then out of the Congregation, publick Ordinances are laid aſide as uſeleſs; and at laſt they are given up to a ſpirit of Prophaneneſs and Irreligion. Any of thoſe degrees have a threatning aſpect as to a further progreſs. The Tree is firſt Barren, and brings forth no Fruit, then no Leaves, then no Bark, and ſo is fit for the Ax, and to be caſt into the Fire. Ezek 9.Ezek 9So a gradual Departure of the Preſence of God from his Temple (as repreſented in the Prophet's viſion by five ſeveral removes) threatens further and final forſaking. For as it was not the Ark of God alone, with the Mercy-ſeat covered with Cherubims, but the Anſwers given immediately by God in the Holy Place, that were the undoubted evidences of the Preſence of his Glory with Iſrael; ſo it is not the Doctrine of the Goſpel alone, and the publick Miniſtry of it, in our days, but the Powerful Operations of the Spirit by the Goſpel on the Conſciences and Lives of men, that is the cleareſt demonſtration of his Gracious Preſence. 'Tis true, there is much Light by Preaching, but few hard Hearts are melted and ſoftned, few blind Eyes open'd, comparatively but a few in moſt places. The Word is a dead Letter for the moſt part, preacht and heard without the Life, and Heat, and Power of the Quickning Spirit. Iſai. 6.9, 10, 11. John 12.40.Isa 6:9Isa 6:10Isa 6:11John 12:40Thus it was with the Jews before the Babylonish Captivity; and ſo in our B. Saviour's time before their final Ruin.

2. When Drowſineſs, a ſpirit of ſlumber and ſecurity, doth generally obtain; not only among the Foolish Virgins, but even thoſe who would be accounted Wiſe: When Chriſtians are more careleſs and confident than ordinary, ſetled on their lees, little concern'd for any thing but their own Repoſe, and loath to p. 23be ſtirred up, and kept from ſleeping. 'Tis an ill ſign, when tho their Neighbours Houſe be on Fire, they are no more affected with it, than men faſt aſleep on their beds; ſuch a ſpiritual Judgment doth commonly end in Temporal Plagues: that they who are not ſenſible of the one, may be made to feel the other. For ſuch a provocation, God commands the Prophet, to ſet the Trumpet to his mouth, and proclaim war againſt Iſrael. Hoſ. 8.1.Hos 8:1Eſpecially when former warnings have been ſlighted, preceding Judgments diſregarded, the word of God deſpiſed, his Meſſengers mockt, and his Miniſters ſilenc'd; in ſuch a caſe we read, that his wrath aroſe againſt them, and there was no Remedy. For this God threatned, to ſearch Jeruſalem with Candles, 2 Chron. 36.16. Iſai. 30.8. 9, 12, 13. Zoch. 1.12.2 Chr 36:16Isa 30:8Isa 30:9Isa 30:12Isa 30:13and punish the men ſetled on their lees: who ſay in their Hearts, The Lord will not do good, neither will he do Evil. The Security of Particular Perſons is a preſage of their Ruin; when the ſlothful and wicked ſervant thinks his Lord doth delay his coming, he will come, Math. 24.50.Matt 24:50and cut him aſunder in a day when he looketh not for him, and in an hour that he is not aware of: when Agag ſaid, the Bitterneſs of death is paſt, he was neareſt Execution: When the Rich Fool in the Parable, ſaid, ſoul take thine eaſe; the next news we hear of him, is that the Pillow is pluckt from under his Head, and he is caſt into Hell. So for Nations, in the Inſtances of the old world, of Sodom and Gomorrah, the People of the Jews, and the Romish Babylon, whoſe Plagues ſhall come ſuddenly upon her, as in one day, when ſhe ſits as a Queen, Rev. 18.7, 8.Rev 18:7Rev 18:8and thinks ſhe ſhall ſee no Evil.

3. The night is a Time of Solitarineſs; men don't meet together in ſuch Companies by night as by Day. In the Evening every one ſeeks a Shelter, and an Hiding-place for himſelf to reſt in. Thus a ſelfiſh, narrow, dividing ſpirit generally obtaining among any People, is an ill ſign that a Night of Calamity is at hand: When all mind their own things, Phil. 2.4.21.Phil 2:4Phil 2:21and few or none the things of Chriſt, or of their common Peace. And here the want of Concord and Ʋnion among Proteſtants, Diviſions, and Separations, and the ſinful cauſes of 'em, ought to be confidered; eſpecially when they ariſe to that degree, that tho the Common Intereſt be at ſtake, men will not, ſo far as in them lies, unite together to preſerve and defend it. I ſhall ſpeak of this more largely in the concluſion of this Diſcourſe.

p. 244. Another ſign of an approaching Night, is when God calls home his Labourers from their work, and his Children to their bed of Reſt. When his Remembrancers in Sion, who ſhould ſtand in the breach, to turn away Wrath; they who are the Root and the ſubſtance in the midſt of a Land, Iſai. 6.13. Mich. 7.1, 2. 5 Jer. 1. Pſ. 112.1. 2 Kings. 2.13.Isa 6:13Mic 7:1Mic 7:2Mic 7:5Jer 1Ps 112:12 Kgs 2:13who are the Stay, and the Staff, the Chariots and the Horſemen of Iſrael, are called away in great numbers. One Elisha by his Intereſt with God, and the prevalency of his Prayers, was a better defence to Iſrael than Chariots and Horſes, and all their warlike Preparations. The loſs of ſuch is the weakning of a Country, becauſe they can do more for its preſervation, than the moſt numerous and diſciplin'd Army. May we not apprehend the fall of an Houſe, when we ſee the principal Pillars of it removing. Prov. 10.25.Prov 10:25The Righteous is an everlaſting Foundation, ſaith Solomon; Fundamentum ſeculi, as ſome renderit, the foundation of his Age and Generation; as if the Happineſs and Peace of any Age depended on the Righteous who live in it, and when they dye, the Foundations are removed. Iſai. 65.8. Obad. 21.Isa 65:8Obad 1:21They are the Repairers of Breaches, the Reſtorers of Paths to dwell in, the ſtrength of a People, the Saviours of a Nation. By their Examples, Councels, Authority, Intereſt, and Prayers, they do their utmoſt to ſtop that Current of ſin, which brings Deſolation.

'Tis for their ſakes, Ezek. 22.30, 31.Ezek 22:30Ezek 22:31that others are not deſtroyed, that national mercies are given, and continued; and deſolating Judgments kept off. A Vineyard is watered and fenc't for the ſake of the Vines which bear fruit; otherwiſe it would quickly be laid waſte, and the wild Boar of the Foreſt ſuffer'd to enter. How often had God deſtroyed the Iſraelites, Pſalm. 106.23. Gen. 19.21, 22.Ps 106:23Gen 19:21Gen 19:22had not Moſes, his choſen, ſtood in the breach? A whole City is ſpared at the Interceſſion of Lot. Had there been ten Righteous Perſons in Sodom, it had been ſpared; and when that number was not found, yet it could not be deſtroyed, till Lot was gone. No wonder therefore, when ſuch Interceſſors are removed, if Judgment follow; as when the Wind ceaſeth, the Rain falls. When there are but a few left to ſtir up themſelves to call on God, and know how to wreſtle with him for National mercies, no wonder if God hides himſelf from a profeſſing People, Iſai 64.7. Iſai 57.1.Isa 64:7Isa 57:1and conſumes them for their Iniquities; for ſuch are taken away from the Evil to come. While they continue, a ſtorm is often delayed, and Judgment deferr'd; p. 25as the Wars in Germany till after the death of Luther, who was wont to ſay, that God would be Propitious, and ſpare 'em as long as he liv'd, and no longer. God will not ſweep a Land with the Beſome of Deſtruction, till the greateſt part of his Jewels are pickt out of the Rubbish; and the Reſidue ſhall be taken care of. For their ſakes he will ſpare a Remnant, Obad. 16.17. Math. 24.22.Matt 24:22and not make an utter Conſumption. And when they can't prevail to divert the Calamity, yet it ſhall be leſſened, and ſhortned for their ſakes. Exemplary Chriſtians, and Faithful Paſtors, are the Glory of Chriſt, and ſtars in his Right Hand; and therefore their Removal cannot but preſage Judgment to follow. Eſpecially when the Ignorance and Corruption of very many of thoſe who ſucceed them, is a new provocation to haſten vengeance. When the nurſeries of Learning are little better than ſchools of Vice; and the ſons of the Prophets ſtrengthen the hands of Evil doers; and the offering of the Lord is made to be abhorr'd among the People, thro the vileneſs of the ſons of Levi; for this, ſaith God, I will feed them with Wormwood, Ezek 22.26. Jer. 23.14. Jer. 5.30.Ezek 22:26Jer 23:14Jer 5:30and make them drink the Water of Gall. Shall I not viſit for theſe things? shall I not be avenged on ſuch a Nation as this?

5. When the Shadows grow long. The higher the ſun, and the farther from ſetting, after once he is riſen, the ſhorter alway the shadow; but the ſhadows lengthen towards ſun-ſet. 'Tis therefore an ill ſign when shadows are greatned, and ſo much more ado is made about Ceremonies, and circumſtances, and Points of Diſcipline and Church-Government, than for the weightier Things of the Law and Goſpel. When thoſe things, which by one party are acknowledged to be Indifferent, and but a shadow, and others fear to be ſinfull, are yet impoſed, and urged, as if they were Neceſſary. How deſireable ſoever Ʋniformity in leſſer things among Chriſtians may be imagin'd, (as it cannot be proved that the H. Scripture doth require it, ſo) too dear Experience will aſſure us, that it is not practicable without Perſecution: And even that likewiſe hath been too long tried without Succeſs. 'Tis impoſſible but that Chriſtians of different degrees of knowledg, different tempers, educations, &c. will have various apprehenſions about doubtful points. It is not to be expected they ſhould ever agree in the leſſer diſputable Doctrines, and modes of Worſhip; nor in any ſuch Terms of Church Communion, as Chriſt p. 26and his Apoſtles have not made neceſſary. But yet they ought, and very well may, bear with one another in thoſe Differences, for the ſake of their Common Chriſtianity; and ſo hold the Ʋnity of the ſpirit in the Bond of Peace. Div. Dialog. 5. 6. 30. p. 412."It would confer much to this, ſaith Dr. H. More, (who liv'd, and dyed in the Communion of the Church of England,) if all Opinions and Practices in Religion, that either hinder, or do not promote the Life of God in the world, were univerſally undervalued by the Church of God. —and by this means all occaſions of ſquabling, and Contention about the ſhadows and Coverings of Opinions and Forms, being thus removed and taken out of the way, it will be eaſier to perform what the Apoſtle exhorts to, Eph 4 3.Eph 4:3To keep the unity of the Spirit in the Bond of Peace. For then there would be no opportunity or pretence of any ones shewing himſelf to be Religious, but wherin true Religion doth Conſiſt: and no man would be able to buſtle with any credit, unleſs in the behalf of what tends to the good of the People of God, and of all mankind. To this purpoſe he adviſeth, That we all mind the fundamental Myſteries of Truth and Intereſt, appertaining to the Kingdom of God, §§27. p. 398.in oppoſition to the Papacy, which (he ſcruples not to ſay) is the Kingdom of Antichriſt, or that City of Babylon wherein the People of God were held Captive. We ſhould leave no ſtring or Taſſel, ſaith he, of our Ancient Captivity upon us, ſuch, I mean, as wherby they may take hold on us, and pull us back again into our former Bondage; but look upon our ſelves as abſolutely free from any tie to them, more than in endeavoring their Converſion and Salvation. Which we knowing ſo Experimentally not to be compaſſed by needleſs ſymbolizings with them in any thing, I conceive our beſt Policy is ſtudiouſly to imitate'em in nothing; but for all indifferent things, to think rather the worſe of 'em for their uſing them: As no Perſon of Honour would willingly go in the known garb of any lewd and infamous Perſons. Whatſoever we Court them in, they do but turn it to our ſcorn and contempt, and are the more hardned in their own wickedneſs. Wherefore, ſeeing that needleſs ſymbolizing with them does them no good, but hurt, we ſhould account our felves in all things indifferent perfectly free, to pleaſe and ſatisfie, in the moſt univerſal manner we can, thoſe of our own Party — ſupporting our ſelves on p. 27plain Scripture, and ſolid Reaſon, to uſe and profeſs ſuch things, as will be moſt univerſally agreeable to us all, and do make moſt for the ſafety and welfare of the true Kingdom of Chriſt. Such a Reconciling moderate ſpirit would do much to heal our Breaches: And if we will not know the way of Peace on eaſier terms, by uniting in the ſubſtantials of Religion, God may be provok't to cure our diſſentions about leſſer matters by ſharper methods; to chain us together in a priſon, for the common principles of the Reformed Religion; or ſoder us together with our own blood; as Queen Mary ended the differences between the pious Biſhops, Ridley and Hooper, who in Edw. 6^ths time could not agree about Ceremonies and Veſtments; The King could hardly get Hooper conſecrated Biſhop of Gloceſter, without Conformity to the ſcrupled Ceremonies. But Queen Mary compoſed their quarrel, by a priſon and a ſtake. Now they were perfectly reconciled, and wrote affectionate Letters to one another, as the deareſt Brethren: and Ridley Biſhop of London ſtoops with his Ceremonies to the others further Reformation, telling him in a Letter when the one was a priſoner at Oxford, the other at London, Now, my dear Brother, foraſmuch as we throughly agree in thoſe things which are the grounds, and ſubſtantial points of our Religion; againſt which the world ſo furiouſly rages in theſe days, how ſo ever in time paſt by certain bymatters, and Circumſtances of Religion, your Wisdom and my ſimplicity have a little jarred; now, I ſay, be aſſured, Fox Martyr: Dr B. Hiſt. Reform. part. 2 lib. 2. An. 1552 and An. 1555.that even with my whole Heart, God is my witneſs, in the bowels of Chriſt, I love you in the truth, and for the Truth's ſake, which abideth in us, and I am perſwaded, ſhall by the grace of God, abide in us for ever. The ſenſe they had of theſe Differences, ſaith Dr. Burnet, ought to inſpire all others with more moderate thoughts in ſuch matters: It had been happy, if the Fires that conſum'd thoſe Good Men, had put an end to theſe Conteſts: and if thoſe that have been ſince engaged in the like, will reflect more on the ſenſe they had of them, when they were now preparing for Eternity, than on the heats they were put in concerning them, when perhaps Eaſe and Plenty made their Paſſions keener, they may from thence be reduced to have more moderate thoughts of ſuch matters. Conſidering withal, (as the ſame learned Perſon argues, in his late Excellent Preface p. 28concerning Perſecution,) To his translation of Lactantius, of the Death of Perſecutors.the ſublimity of divine Truth, and what a poor low thing the mind of man is, we ſhall ſee reaſon to blunt a little the Edge of our ſpirits, if they are too ſharp in ſuch matters. — and if Education and Temper, (which prepare men for ſome opinions, and prepoſſeſs them againſt others) have hit together, it will require a very extraordinary elevation to reſcue a manfrom their force. —Among all thoſe that differ, ſome muſt be in the wrong, and thoſe who have the power in their hands, may poſſibly be of the wrong ſide, and in that caſe, all their ſeverity (upon the account of ſuch differences) is turned againſt the Truth, and thoſe who believe it. —Our being ſubject to error ought at leaſt to have this effect upon us, as to keep us from being too ready to judge hardly of thoſe who are of another mind, or to uſe them roughly for it, ſince they may be in the Right, and we may be Miſtaken; at leaſt, they may have very probable Reaſons for their Opinions, which if they do not quite juſtifie their Miſtakes, do very much excuſe and leſſen them. —As to the great Controverſy concerning the Obligation which lay on the Gentiles for obeying the Moſaical Law, tho it were judged by the Apoſtles againſt the Judaiſers, yet how gently are they treated, telling them, that the Kingdom of God, or the Goſpel, did not conſiſt in thoſe ſcrupulous diſtinctions of Meats and Drinks, but in Righteouſneſs, Peace, and Joy in the H. Ghoſt; and that every man was to endeavor to be fully perſwaded in his own mind, and was not to Judge his Brother in ſuch things, but leave him to the Judgment of God. With much more to the ſame Purpoſe.

Secondly, Upon ſuch Reflections as theſe, what Counſel may be given? as a means to continue the Light where it yet ſhines, and render it more ſteady and glorious, (notwithſtanding the threatning Tendency of any Dark cloud) and likewiſe to help what we can to recover it again in thoſe places, where a Night of Darkneſs hath overſpread our Brethren? The Directions will principally concern English Proteſtants, in ſuch Duties as theſe:

Firſt, Thankfulneſs to God for paſt and preſent Mercies, in our own Land, with Sympathy and Compaſſion towards our Suffering Brethren in other parts of Europe. God ſent the Word of Life, the Bleſſed returning Light of the Goſpel to ſhine p. 29early upon theſe Nations, by the Doctrine of the Reformation, ſcattering the darkneſs of Popiſh Errors, diſcovering the true Religion, freed from the Corruptions and Impoſtures of men, from a Burden of Ceremonies almoſt Jewish, and of Superſtitions and Idolatry almoſt Pagan. This Light hath been continued by an able and faithful Miniſtry. No Country in the World hath had greater, or on all accounts equal, Advantages with our own in this particular. Forreigners have admir'd the Burning and ſhining Lights in our Candleſtick. And if in any part of England there is any defect of this Light, 'tis part of our ſin, and Puniſhment. As Men, as Chriſtians, as English Chriſtians, our Portion hath been, that of the Firſtborn, greater than our Brethren have enjoyed. And tho we have waxed fat, and lifted up the Heel, forgot the God of our Mercies, and provok't him by our Ingratitude; yet with what admirable Patience hath he born with us? By what various methods hath he called us to Repentance? Warning us by leſſer ſtrokes, and then turning from the fierceneſs of his Anger? ſaving us for his own Names ſake, when our own Follies, or the Malice of our Popiſh Enemies have brought us within a ſtep of Ruin? How often hath he defeated their Counſels, prevented their Cruelty, and brought their works of Darkneſs to Light? Many a time and often, may we ſay with the Church, Pſ. 129. have they afflicted me from my Youth, yet have they not prevailed. God hath cut in funder the Cords of the Wicked, tied up their hands, broken their Meaſures, bafled their Projects, diſcovered their plots, and cut out other work for'em, ſo that they could not hitherto accompliſh their Enterprize, (and God grant they never may) of Extirpating the Reformed Religion out of theſe Iſlands. What Gratitude do we owe to God, when we Conſtder the many deceived, oppreſſed Nations of the Earth, that are without Knowledge, Holineſs, or Peace? The vaſt Countries under Heatheniſm, Infidelity, or Popery; While Brittain ſtill continues to be Emanuel's Land. Hath any Nation under Heaven been honoured with more ſignal marks of divine Favour? How many and famous have our Deliverances and Salvations been? which all about us obſerve, and ſay, Pſ. 126.3.Ps 126:3The Lord hath done Great things for them.

At the ſame time while we have been ſpared, others have been made Examples to warn us; his Anger hath ſmoakt againſt p. 30his own Inheritance in other places. Our Brethren (eſpecially in France and Piedmont) have been expoſed to the Rage of barbarous Perſecutors; multitudes impriſon'd, tormented, executed, innumerable families and almoſt whole Provinces ruin'd, Miniſters baniſht, Temples demoliſht, and a thouſand Out-rages committed againſt the Profeſſors of the ſame Faith, that we as yet quietly profeſs and own. Their ſolemn Aſſemblies have mourn'd, and their Blood been mingled with their Sacrifices, while we have had the liberty to worſhip God according to the Rule of the Goſpel, and at the ſame time ſit peaceably under our own Vines and Fig-trees. Their Harps have been hanged on the Willows in Babylon, while we might ſing the ſongs of Sion in the publick Aſſemblies of his People: and our Country been made a Refuge and a Sanctuary to the eſcaped Remnant, who are as Fire-brands pluckt out of the Burning, and in their Exile ſtate have experienced the generous and Chriſtian Charity of Great Brittain, Holland, and ſome other Proteſtant Countries.

Shall we not then mingle our Tears with the duſt of Sion? and put on ſackloth, when ſhe is thus covered with a cloud? Shall we not weep with our Brethren, that weep for the loſs of their Pleaſant things? and feel the Irons entring into their ſouls? Shall we gratifie our Pride, and put on our Ornaments, and indulge our ſelves in Luxury? While they are ſtript naked and afflicted with Baldneſs; while they are fed with the Bread of Adverſity, Iſai. 22.12, 13, 14.Isa 22:12Isa 22:13Isa 22:14and the Water of Affliction? ſuch ſhall go Captive with the Firſt that go Captive, and this their Iniquity ſhall not be purged away.

Secondly, Humility and Cautionary Fear, in oppoſition to vain Confidence and Preſumption, concerning any particular Church or Nation.

Let us not truſt in lying words, ſaying, The Temple of the Lord; as if becauſe we have received the Knowledge of the Truth, rejecting the Corruptions of the Roman Church in Doctrine and Worſhip, that no Corruption of Manners could provoke God to puniſh and to deſtroy us. Some build their Confidence of our ſafety on the vaſt Numbers of Proteſtants, on the ſtrength of the National Church, on the Multitude of thoſe who by common Intereſt are obliged to defend it, and on other ſuch p. 31conſiderations for the preſent, or with reference to the future, which may be of ſome weight to a meer Rationaliſt; but if God, upon the Provocation of National Guilt, be riſen out of his Place to execute Judgment, he will reject and ſhame us notwithſtanding our Confidence, except we Repent. For whatever may be apprehended to be the immediate Occaſion of a People's Ruin, in vain do men think to obviate and prevent it without making peace with God. And whoever be the Inſtruments of Calamity to a People, 'tis the Juſtice of God, as provok't by ſin, that muſt principally be attended to: without which we can be conſident of the ſucceſs of nothing that is attempted for our Preſervation. 'Tis he who in righteous Judgment permits an open Enemy to prevail, or ſuffers a moſt unſeaſonable Miſunderſtanding among them who ſhould Unite: Iſai. 9.14.Isa 9:14Tis He who mingles a perverſe ſpirit among thoſe who have manifold obligations to agree together. If the Voice of Union and Concord among Proteſtants cannot be heard, at a time when there are moſt preſſing and importunate Calls to it, it is of the Lord, who doth not give an Ear to hear, nor a Heart to conſider. 1 Kings. 12.23, 24.1 Kgs 12:231 Kgs 12:24Thus we find it concerning the Diviſion of the Ten Tribes of Iſrael from the two.

Some are Confident on other grounds, and expect the ſpeedy accompliſhment of many Prophecies and Promiſes of the latter days, and preſume to ſpeak poſitively as to the time. But how uncomfortable will be the Diſappointment, if we ſhould conclude for one time, when God hath determin'd another at the diſtance of ſeveral years? How many Holy Men have been miſtaken already, and lived to ſee themſelves Confuted? How different are the Opinions of Learned and Good men concerning the Calculation of the Times in the Apocalypſe? as to the Slaying and the Reſurrection of the Witneſſes, and the pouring out of the Vials, whether they have already emptied themſelves upon their proper objects, or when they ſhall; when the 1260 Days of the Woman's Wilderneſs State ſhall expire, and Babylons Time and Day be no more, (to determin which we muſt know when it began,) how different are the Opinions of Learned Proteſtants as to the Time of theſe things? Let us not therefore anticipate the Counſels of God, (the viſion being for an appointed Time) by too poſitive Concluſions as to ſuch things; but give him p. 32Glory, as the fitteſt Judge of the Times and ſeaſons, wherein to accompliſh his own Great and Holy Purpoſes.

Neither can we argue from any unfulfilled Prophecies the preſervation of any particular Country, or Church, after great and general provocations, without ſuitable Repentance and Reformation. And thô that of all others be the moſt neglected and deſpiſed method of national ſafety, (the moſt think by Politicks, and Numbers, Confederates, and ſuch imaginary Fences to keep off danger) they will yet find, that they cannot more deſpiſe Repentance and Returning to God, than he doth contemn, and will defeat and ſhame all their wiſe Counſels and Contrivances without it. Therefore the next and principal Duty we are called to is,

Thirdly, Humiliation and Repentance among Proteſtants of all Parties and Denominations, for their reſpective Guilt, with ſerious endeavors to promote practical Holineſs, and Reformation of Manners. All have contributed to provoke the Anger of God, and more or leſs have been faulty in our carriage to one another; and therefore it becomes us all to ſearch and try our Ways, and turn unto the Lord. God and Men are our Accuſers; we have opened our own ſhame, and it cannot be hid; and the fire is already kindled which reveals our ſin in the effects of it; 'tis no time for any Party or Profeſſion to ſtand upon their Credit, and excuſe themſelves; but rather endeavor to turn away the diſpleaſure of God, by falling at his feet in penitent Confeſſions of ſin, and ſincere Repentance.

Without this, all other methods will be ineffectual, and the Anger of God will moſt eaſily and certainly bear down before it all the little Banks and Ramparts that humane Policy or ſtrength can oppoſe. It will prove a dangerous and fatal Miſtake for us to imagin by any other means, if this be neglected, to be able to provide for our ſafety. The Folly of the ancient Gaules related by N. Damaſcen, De moribus Gentilium.may move our Compaſſion, who when the ſea broke into their Country, went and ſtood in the breach with their weapons in their hands: and we ſhall be guilty of the ſame or worſe folly, if we think to ſecure the intereſt of Religion in England againſt a threatning Inundation, by any Humane Expedients whatſoever, without Repentance. p. 33The uſe of Wiſdom and Prudence is now if ever ſeaſonable; but that alone is not to be truſted to: for the Higheſt Wiſdom of any People, under ſuch a Guilt as ours, is to make Peace with God by Humiliation for ſin. Whilſt this Achan remains undiſcovered or indulged, the Camp of Iſrael will be troubled, and we ſhall not be able to ſtand before an Enemy. An Heathen Cato (as we are inform'd by S. Auguſtine, De Civitate Dei, lib. 1. c. 33.who commends the ſaying) could tell the wiſe and warlike Romans, that it was impoſſible their Commonwealth ſhould flouriſh, ſtantibus Maenibus, ruentibus Moribus, thô their Walls were never ſo firm, if their Manners were degenerate. Our Lives and Converſations muſt proteſt againſt the Corruptions of Popery, if ever we keep it out. 'Tis a diſmal ſymptom of an approaching Darkneſs, that ſo few in compariſon are awaken'd to a due ſenſe of this obligation: God's Calls unto it are more loud than ordinary; and we never ſeem'd to be more deaf to ſuch a voice than now. God may juſtly complain of us, as he did of the Iſraelites of old, Jer. 8.6.Jer 8:6I hearkened and heard, but they ſpake not aright: no man Repented him of his Wickedneſs, ſaying, What have I done?

This therefore we muſt in good earneſt ſet about, if ever we are eſtabliſhed and ſaved: Every one muſt reflect, and mourn for his own ſins in particular, and then for the ſins of others. There is no party or ſort of men among us who have reaſon to think, that all the ſins, whereby God is provoked, and which are to be confeſs'd and reform'd, are among thoſe who differ from them. I am far from laying the Guilt of National ſins to any one party of Proteſtants, becauſe there are no Orders and Degrees of men, no Particular Societies or Parties, in Cities or Country, (however ſome Individuals may have approv'd themſelves to God) but need a call to Repentance.

Beſides, the ſins of Profeſſors as ſuch, in Formality, Barrenneſs, Conformity to the World, and decays of Faith, Love, and Zeal, they who have ſuffer'd for their Non-Conformity, have been too Impatient under their ſufferings; and have ſet themſelves more than they ought againſt the Authors or Inſtruments of them, and endeavor'd to make them odious. Inſtead of looking up to God, and praying for their Repentance, and endeavoring their Conviction in the ſpirit of Meekneſs; by Cenſures and Slanders, Bitterneſs and the workings of Revenge, they have p. 34fled from Concord, and the way of Peace, and made the Breaches wider. What might tend to an Accommodation of our Differences, hath by neither ſide been ſo well entertain'd as it ought. Peacemakers and Reconcilers have been ill treated, and had little ſucceſs. The want of a Publick ſpirit hath alſo been viſible among the ſeveral parties, and is one miſchievous Conſequence of our Diviſions. Every one ſhifting for himſelf in a time of Common Danger; taking care of his own Goods and Cabin, with the neglect of what is neceſſary to preſerve the whole Ship from ſinking. There hath likewiſe been great partiality in our Eſteem and Affection, towards thoſe of one party, having mens Perſons (for the ſake of their Opinions) too much in Admiration; whilſt others, very deſerving of our Reſpect and Love, have been deſpiſed and undervalued. Neither is there any one Party but hath ſeem'd to ſuppoſe, that the whole Intreſt of Religion was more concerned, than it is, in the proſperity or ſufferings of themſelves, and thoſe of their Perſuaſion. I ſpeak theſe things in faithfulneſs to the ſouls of my Brethren, and include my ſelf as Guilty, deſiring forgiveneſs of God, and profeſſing Repentance.

I likewiſe beg of God, that ſo Conſiderable and Worthy a Body of Proteſtants, as the Church of England, may ſeriouſly reflect upon the ſeverities they have uſed to their Diſſenting-Brethren, to the ſilencing of ſo many Miniſters, (whoſe preaching might be uſeful) to the Ruin offo many Families, and the hindrance of Common Chriſtianity, by obſtructing the free Progreſs of the Goſpel of Chriſt, the endeavors of all who are qualified to ſerve that deſign, (were the number greater,) being little enough in ſo populous a Kingdom. Beſides the Ignorance, Negligence, and Scandalous Lives of ſo many of the Clergy, with the Corruption of the Univerſities, Eccleſiaſtical Courts, and Cathedral Worſhip: How hath the Conſcientious Diligence of ſeveral Miniſters been diſcountenanced and cenſured, by the Inſpectors of the Clergy, for omitting ſome part of the Rubrical Conformity, when ſuch as were manifeſtly ſcandalous have been better treated? In how many places have the more ſerious and Conſcientious Chriſtians been reproacht and proſecuted for their Non-Conformity, when Drunkenneſs, Swearing, whoredom, and ſcandalous Immoralities have been overlookt in others, or p. 35the guilty perſons, ſo they kept to the Rites of the Church, been more gently treated, than Diſſenters, thô otherwiſe ſober and unblameable in their Converſations? Such things as theſe we are now called upon, by God and Man, to conſider, and repent of. If all Parties do not ſee their Sin, how can we hope for a Cure?

If an Apology be needful for ſo much Plainneſs; I ſhall ſubjoyn the Words of the Reverend Mr. Baxter (for whoſe Miniſtry and Writings I deſire, with many others, to bleſs God,) when he gives the Reaſons of his ſpeaking ſo freely of the Sins of Miniſters, in his Reformed Paſtor. If thouſands of you, ſaith he, were in a leaking Ship, and thoſe who ſhould pump out the water, and ſtop the Leaks, ſhould be ſporting or aſleep, yea or but favour themſelves in their Labours, to the hazarding of you all, would ye not awake them to their work, and call out upon them to labour as for your lives? and if you uſed ſome Sharpneſs and Importunity with the ſloathful, would you think that man were well in his Wits that ſhould take it ill of you? that ſhould accuſe you of Pride, ſelf-conceitedneſs or Unmannerlineſs, to preſume to talk ſo ſawcily to your Fellow-Workmen? or ſhould tell you, that you wrong them by diminiſhing their Reputation? Would you not ſay, The work muſt be done, or we are all Dead men? Is the ship ready to ſink, and do you talk of Reputation? Or had you rather hazard your ſelves and us, than hear of your Faults?

If after all the Warnings we have had, and the threatning Danger we are in, we will not be perſuaded to Repent, and ſeek the Common Peace; hath not God told us in his Word, and doth he not ſhow us in his Providence, that he hath other ways to humble us than thoſe he hath formerly made uſe of? His Arrows are not all ſpent; he hath a Laſh of Scorpions, if we remain Impenitent under former Rods. Peſtilence, Sword, Rev. 9.12, 20. De Gubern. Dei. lib. 7.Rev 9:12Rev 9:20and Fire, have taken their turns, but without ſucceſs. So that the Complaint of Salvian is applicable to us, Nos Ʋrimur & ſecamur, &c. no former Applications have wrought a Cure; and which is more deplorable, we grow worſe by our very Medicines. We grant this in the General; but at the ſame time our Diviſions have this ill Effect (among many others) that each party is apt to clear themſelves, by laying the whole Burden on the other; whereas all have contributed to the raiſing of the Storm, p. 36thô few have the ingenuity of Jonah, who acknowledg'd, it was for his ſake.

Can we ſay, that our Brethren in France, and other places, were Greater Sinners than we, whom God hath made to drink ſo deep of the Cup of his indignation? Should we not rather conclude, that Our ſin will find us out? and that except we Repent, we ſhall alſo periſh? When the Jews were in great danger, and as great ſecurity, notwithſtanding the Anger of God againſt their Brethren of the Ten Tribes, they continued to bleſs themſelves in their Hearts, ſaying, we shall have Peace, we need not fear; God commanded the Prophet Iſaiah, to cry aloud, and lift up his Voice like a Trumpet, Nai. 58.1.to tell the People their Tranſgreſſions: and the Prophet Joel calleth to the Prieſts and Elders to ſound a Trumpet in Sion, Joel. 2.Joel 2to publiſh a ſolemn Aſſembly, to ſanctifie a Faſt, to gather the people, young and old, together, to humble themſelves, mourn, and weep, to rend the Heart, and not the Garment, to confeſs ſin, and deprecate Judgment, and ſeek the face of God for mercy; and withal, to turn from their Evil wayes; without which no ſolemn Humiliation will be accepted of God, but incenſe him the more.

Therefore if ever our Breaches be healed, and National Deſtructive Judgments prevented, we muſt agree in this, to Repent and Reform, and do our utmoſt to retrieve and promote the Power and Practice of Serious Godlineſs. 'Tis the Practical Love of the Truth, with entire Devotedneſs to God, and Conſcientious regard to our known Duty, that alone will be able to ſecure us from the Judgments of God, or be an Effectual Preſervative againſt Popery, Dr. Owen, Serm. 10. Contin. Morn. Euerc. on 1 Pet. 2.3. Ib. Mr. Howe, Serm. 4. on Colos. 2.2.1 Pet 2:3Col 2:2as a late learned Perſon hath proved and preſt it. This has been recommended with great Light and ſtrength by another, who is yet living, in anſwer to that Queſtion, What may moſt hopefully be attempted to allay Animoſities among Proteſtants, that our Diviſions do not prove our Ruin? Where it is proved, that the beſt means to unite, eſtabliſh, and preſerve us, both againſt the Judgments of God, and the Endeavors of ſuch as deſign the Ruin of the Common Chriſtian Intereſt among us, is to Improve our Faith to greater Clearneſs, Certainty, and Efficacy, with reſpect to the ſubſtantials of Religion; and to evidence the fruits of ſuch a Faith in holy Love and Obedience. Without this, tho we ſpeak and write never ſo much p. 37or well in defence of the Reformation, yet whilſt our Adverſaries behold our unholy lives, they will ſtill open their mouths to reproach the Reformed Religion, and live in hopes of extirpating it. In vain is it hop't, that the moſt learned Pens can preſerve the Doctrine of the Reformation, if our Vices contradict and undermine its Foundation. Unleſs our manners and Converſation do correſpond to and credit the Religion we profeſs, we are very unlikely to tranſmit its Doctrine to Poſterity, or to keep the poſſeſſion of it our ſelves.

Fourthly, To mourn in ſecret for the Sins of others: This ſhould accompany Repentance and ſorrow for our own Sins. The publick Abominations for which God threatens to make the Land mourn, ſhould be bewailed; and our Proteſt againſt them thereby enter'd, that God may not charge us with the Guilt of publick Tranſgreſſions. This muſt needs be Acceptable to God, as an Evidence of our Love to him, and of our Concern for his Glory; and Seaſonable for us; as a Teſtimony of our affection to that Country and People to which we belong. When the Being of God is boldly queſtion'd; his Providence, and his Authority mockt; his holy name blaſphem'd; his Inſtitutions prophan'd and polluted; his Chriſt (& our Jeſus) vilified and deſpiſed, and by open Impieties crucified again; when his Glory is trampl'd on by abounding Wickedneſs, willful and bare-fac'd, ſo general and to ſuch a degree, as is the uſual Forerunner of Ruin and Deſolation; Can we love God, or wiſh well to the Land of our Nativity, without mourning for theſe things? Can we conſider the growth of Atheiſm and Infidelity, Popery, and Prophaneneſs, and not mourn? Can we ſee Idolatry, which God abhors, get ground, and ſo many Thouſands in a neighboring Country receiving the mark of Antichriſt in their Foreheads, and in their righthands, and ſuch a multitude in our own land in a Preparedneſs to do it, and not be affected with the diſhonour of God? not drop a Tear, or lift up a cry to prevent the effects of his juſt Diſpleaſure? And if we love our ſelves, is there any better, any other method to provide for our own Preſervation and ſafety? Whatever night of darkneſs and diſtreſs may come upon a Nation, Men of this Character have alway been favoured with ſpecial Protection; God hath ſet a mark on their foreheads for preſervation, Ezek 9.5.Ezek 9:5when the Deſtroyers have been Commiſſioned to execute Judgment. p. 38He will cover their heads in the day of Battel, when his Arrows are ſharp in the Hearts of his Enemies. He will hide them in the hollow of his hand, provide a Zoar, a Gath, a Pella, ſome place of Retreat till the Storm be over; give them to find Favour in a ſtrange Land, or overſhadow them in their own, accompany them in Baniſhment, and open the Hearts and Hands of others to ſhow them kindneſs; Moab ſhall hide his Out-caſt, and Cyrus let go his Captives, and the Earth help the Woman, Rev. 12.16.Rev 12:16the moſt unlikely means and inſtruments aſſiſt and ſuccour that Remnant whom he will ſave. And if we ſhould be called to bear Teſtimony to his Name and Truth by ſuffering for it, ſuch a Temper and Practice will beſt diſpoſe and prepare us for it: It will ſecure his gracious Preſence with us; it will intereſt us in the Promiſe of his Aſſiſtance and Help; and after we have Confeſſed him before men, he will publickly acknowledge and reward us before the whole World.

Fifthly, Earneſt Prayer to God for the Peace and welfare of Jeruſalem, and that part of it to which we are moſt nearly related. We are required, not to keep ſilence, or give him any Reſt, till he make Jeruſalem both a peaceable habitation, and a Praiſe in the Earth. Iſai. 62.1. Ezek. 22.30.Isa 62:1Ezek 22:30When the hand of God is lifted up, there is need of an Enquiry after ſuch Interceſſors as will ſtand in the Gap, and turn away Wrath. Numb. 16.Num 16'Tis time to run with a Cenſer as Aaron, when the Fire of God is begun to fall down in our ſight; to make haſte, and humble our ſelves, and cry mightily to him, as Ezekiel, Ezek. 9.Ezek 9for the Reſidue of his People, when the Executioners are gone forth with a Commiſſion to deſtroy; ſaying, O ſpare thy People! ſpare the Remnant of thy ſcattered flock! ſpare our Brethren in France and Savoy, the Witneſſes of thy Truth! ſpare Great Brittain and Ireland! ſpare the Ʋnited Provinces!

Could I repreſent the languiſhing disfigur'd Countenance of the Reformed Churches, mourning in Sackcloth and Aſhes in ſeveral places; whole Countries, which have been as the Garden of God, whoſe Inabitants are now as the Generation of his wrath; the great multitude that once walked with Chriſt in the Profeſſion of the Truth, that now walk no more with him; the many neighbouring Vineyards, from whence a few years ago he had pleaſant fruit, now broken down and laid waſt; could I repreſent theſe things fully, you would ſee the Neceſſity of more earneſt Interceſſions p. 39with God on the behalf of Sion than ordinary. But tho ſhe ſtretcheth out her hands, Lam. 1.2, 17.Lam 1:2Lam 1:17Who is there of all her Sons that she hath brought up to comfort her? Who among all her Lovers to pity her? Who among all her Sons to guide her, and take her by the hand? Even when ſhe is ſhaken, and in danger to have both her Pillars, of Truth and Peace, broken and caſt to the ground? She ſits in the duſt, and few or none ſeem to care for her: and tho they ſee her ſorrow, and hear her complaints, will hardly offer up a prayer more than at other times for her Deliverance.

However, we have the greateſt Encouragement to make uſe of Prayer in this Caſe of all others, becauſe all the great things promiſed by God, and expected by his People, muſt come this way. The Return from the Babylonish Captivity, tho the time of it was adjuſted in the promiſe, muſt be brought about by prayer. Jer. 29.10.Jer 29:10The wrath of God was poured out on the Pagan Perſecutors, Rev. 8.3, 4.Rev 8:3Rev 8:4in anſwer to Prayer. The Judgements of God againſt the Adverſaries of the Church, come out of the ſame Cenſer, into which the Prayers of the Saints are put. The ſeventh and laſt Vial, that ſhall make an end of the Enemies of Sion, is to be opened by Prayer. Let our own Caſe, or the condition of our Brethren, ſeem never ſo deſperate, we may obtain Relief this way. Rev. 14.15, 16, 17.Rev 14:15Rev 14:16Rev 14:17When every Reed, on which we lean'd, is broken; and our fingers knockt off from all humane Dependance; when the ſecular Arm of Help ſhrinks and withers, and nothing but a Wonder can prevent deſpair; when every Prop is remov'd, and Confidence blaſted; When all our Phyſicians prove of no value; when all Expectations of ſuccor are defeated; when only an Infallible Eye can direct our way, and an Almighty hand preſerve from Ruin; when no Plaiſter will ſtick to our ſore, no balm cure our wound; all our Anchors come home, and our hopes aſhamed; when the Clouds return after the rain; and threaten ſuch a Storm that Affliction ſhall not need to riſe a ſecond time; under the ſmarteſt ſufferings, and deepeſt diſtreſs for the preſent; under the ſaddeſt ſymptoms, and darkeſt proſpect for the future; thô we ſhould hear the ſound as of many Waters, and every thing from day to day have a worſe appearance than formerly, yet by Prayer to God we may ſtay and ſupport our ſpirits, both with relation to our ſelves, and the caſe of our Brethren. * Such is the Harmony between the Prayers of the Church and the Counſels of God, that p. 40a ſpirit of ſerious fervent ſupplication for Sion is a Token of approaching Deliverance. * This ſuccour will be able to reach our Brethren at a Diſtance, in other Countries. * This is the moſt ſpeedy Aſſiſtance we are able to ſend them, by engaging God for their Help. * This is an Inviſible Help, which no Adverſaries can hinder or prevent: Theſe Arrows againſt Babylon will kill in the dark, and no force or powre can obſtruct their Execution. * This will avail ſometimes when nothing elſe will; ſome Devils will not be diſpoſſeſt, ſome difficulties will not be removed, ſome Dangers not prevented, ſome mercies can not be obtained, any other way than by Faſting and Prayer. * By this one Chriſtian, any one, the pooreſt, the meaneſt upright Chriſtian, may help and ſuccour a great Many others, yea the whole Church. This Every Good man is capable of, who can do nothing elſe; this Bow and Arrow will fit the weakeſt Arm, wherewith to combate the Adverſaries of Sion. * And there is no caſe wherein this may not be of ſome Advantage; as no other means will be effectual if this be neglected. We ſhall obtain ſpiritual Mercies for our own ſouls, as the Reward of it; and it may be a temporal Prefervation for our Perſons and Families: or we may prevail for the deferring of publick Judgments and a longer Time of Tryal; or for the mitigation and leſſening of them; or for a Preparedneſs to meet with God in the way of his Judgments; and the ſanctified Improvement of Publick Calamities; or obtain favour for more Innocent Poſterity: And ſhall at leaſt have the Conſolation, of having diſcharged our Duty to our Brethren, and to our Country, and of having manifeſted the Affections of Children, who are ſenſibly affected with the Anger of God, and do what we can to make up the Breach.

Let us therefore be much in Prayer to God for Sion, in ſecret, and in Company with others, as we have opportunity: with deep Humiliation and Repentance, with ſincere aims at the Glory of God, and the Honour of Chriſt, with Faith and Confidence, with Fervency and Importunity, with ſtedfaſtneſs and Perſeverance: Notwithſtanding the Inefficacy of any former attempts this way, from the ſeeming Delay of God to anſwer; Conſidering, that all the ſupplications and Interceſſions of the Iſrael of God in former Ages will have a real hand, in the final Deliverance of the Church, and our Prayers muſt help to fill up p. 41the meaſure, and haſten the Coming of the Son of Man.

How far the Great Argument, uſed by the Church of old, John. 3.9. Jer. 14.9, 21. See Mr. Howe's trest. of the Right uſe of that Argum. in prayer from the Name of God 80. 1682.John 3:9Jer 14:9Jer 14:21We are called by thy name, thou art yet in the midſt of us, and what wilt thou do for thy Great Name? may be pleaded by us, ought ſeriouſly to be conſidered. For the Caſe of a particular People and Nation may be ſuch, as to give juſt grounds to fear, leſt the Argument from the Name of God ſhould make againſt us; leſt the Honour of God, and the Glory of his holy Name be more concern'd to puniſh, than to deliver us. We would humbly Hope, that our Caſe will yet admit the uſe of this Argument, in our Interceſſions with God. Thou art yet in the midſt of us; the Relation is Reciprocal between thee and us; and we hope it will be for the honour of thy Name to ſave us. What wilt thou do for thy Great Name? i. e. what becomes of us and of our Poſterity after us, is no ſuch great matter; tho we ſhould periſh, and our Name be blotted out from under Heaven: but if the B. Goſpel be removed, or continue to be an Empty ſound, if Prophaneneſs and I dolatry encreaſe and prevail, thy Holy name will be diſhonoured, thy ſacred Truth reproacht, the Glory of our Redeemer Ecclipſt, the fruits of his Death obſtructed, and thine Adverſaries will triumph, and ſay, that thou haſt born Teſtimony to their Errors and Impieties, favour'd their Deſigns, and Countenanc't their Wickedneſs. Lord! What wilt thou do for thy Great Name? And may we not ſay, that Thou art yet in the midſt of us? tho there are not ſo many viſible Tokens of thy ſpecial Preſence as formerly, either with Miniſters or People; yet thou doſt walk among thy Golden Candleſticks, and now and then let us know that thy Glory is not quite gone: There are ſome, (Oh that there were more!) who feel and live thoſe Truths which others only talk of; who bear the Image of their Lord, and their ſouls cleave to him, and follow hard after him; who delight in his ways, and love his Intereſt and People with a cordial affection, to whom the honour of his Name is incomparably; dear and precious who value his love, and communion with him as their felicity; who mourn for the ſins of others, and to whom the Reproach of the ſolemn Aſſemblies is a dayly Burden, &c. Oh Continue this Preſence of thine! and vouchſafe more viſible enlarged effects and manifeſtations of it! which we may rather hope for, while he is thus in the midſt of us, than to obtain p. 42a Recalling of it, when he is quite gone; as the Cure of a Diſeaſe, and the Recovery of health may more hopefully be prayed for than a Reſurrection from the dead. There is yet another thing very ſeaſonable to be joyned with Prayer, and which we are obliged to, whether we have more or leſs hope concerning any particular Church or Nation; and that is,

Sixthly, The Exerciſe of Faith in God concerning the Promiſed Salvation and Perpetuity of the Chriſtian Church. The Gares of Hell ſhall not prevail againſt her; ſhe ſhall not dye, or Death (whoſe mouth is the Grave) ſhall not be Victorious over her: the burning Bush ſhall never be conſum'd. We think this and the other thing makes againſt the Church, and threatens to deſtroy it. Here one part is rooted out, there another is oppreſt, and the whole World almoſt wanders after the Beaſt, and the Falſe Prophet. Edom and Amaleck, and Moah and Ammon, are all in a confederacy and Combination againſt Sion. But if it were yet worſe, we muſt live by Faith, that all ſhall tend to the accompliſhment of God's great deſign, of the Furtherance of the Goſpel: The truly Chriſtian Intereſt ſhall live, and flouriſh, and get ground after all oppoſition; yea by thoſe thins ſhall it be advanc't, Mic. 4.11, 12, 13.Mic 4:11Mic 4:12Mic 4:13which we may apprehend as prejudicial to it. God's thoughts are not as ours, nor his ways as ours; what we think a threatning miſchief, may prove a great Bleſſing, and often doth ſo. Pſal. 107.7.Ps 107:7What a Compaſs did Iſrael fetch from Aegypt to Canaan, and yet God ſaith, he led them by the Right way? forty years in a journey, that might have been deſpatcht in ten days. He is never out of his way, or miſtaken in the methods of his Providence to fulfil his word. This we are moſt certain of, that the Intereſt of Chriſt and the Chriſtian Church ſhall live in the midſt of all ſtorms, be rooted and eſtabliſht by the moſt ſhaking Providences: and that when it ſeems loweſt, and moſt likely to ſink, it is the fitteſt time for the Wiſdom, Power, and Faithfulneſs of God to diſcover it ſelf. Rev 5.4.Rev 5:4When none was found worthy or able to open the book, the Lamb takes it out of the hands of him who ſat on the throne. Our Exalted Saviour, who hath the Keys of Death and Hell, is not weary of holding the Scepter in his hand. He ſits at Helm, and ſteers the ſhip, and will not ſuffer it to periſh. Therefore no Depths, no difficulties, no delay of deliverance, ſhould diſhearten us. If God p. 43will work, a Fire not blown shall conſume his Enemies, and Deſtruction and Fear ſhall come together. Job 20.26, Rev. 18.7, 8.Job 20:26Rev 18:7Rev 18:8The Viſion is for an appointed Time, in the end it ſhall ſpeak, it ſhall not Lye; it shall Come, it will not Tarry: tho to our Senſe it may ſeem to Tarry, our Faith muſt correct the Verdict of our Senſe, and make us wait for it: for not a word or tittle of what God hath ſpoken concerning the latter days ſhall be unfulfilled.

When Providences are dark, and a ſtorm is begun, we are ready to be puzzled, and cry out; what shall we ſay to theſe things? but let us remember what the Apoſtle adds, as a ſufficient Reply, If God be for us, who can be againſt us? Rom. 8.31.Rom 8:31we are apt to queſtion the Power of God: this is at the bottom of our unbelieving Fears; were it otherwiſe, See Numb. 11.19, 21.Num 11:19Num 11:21we ſhould not believe and truſt God leaſt, when Dangers are greateſt. When Abraham's faith had overcome that Difficulty about the Power of God, he was able to triumph over all diſcouragements. Hebr. 11.17: 18, 19.Heb 11:17Heb 11:18Heb 11:19God can do more abundantly for us than we can ask or think; and give Spiritual and Temporal Salvation at once; that upon Mount Sion there ſhall be Deliverance, and Holineſs too.Obad. 47.Obad 1:47

Let us not then be diſcouraged: God rules over all the Kingdoms of the Earth, and changeth the Government, and Governours of them as he pleaſeth. He hath toſſed up and down the Powers of the world by turns: and can and will do the like again, as ſhall beſt ſerve the ends of his Glory, and the accompliſhment of his word. Sometimes almoſt all the Princes of Europe have been Proteſtants; and on a ſudden the ſcene hath changed, and the moſt of them have given their Power to the Beaſt. In one year, Anno Chriſti 1619. See Rushworths: Collect: 17: Jacobi 1.when in Holland the Synod of Dort was called, the King of England was a Proteſtant, and the Prince Elector Palatine, a Proteſtant, was choſen King of Bohemia, and four or five Princes in Germany were alſo Proteſtants: inſomuch that ſome were ready to cry out, the Golden Age was come, and the Glory of the latter Times. But within one year, all was turned again: when the Bohemians were routed, and their new King and Queen forced to fly into Holland, being over-thrown by the Imperial Forces, in the famous Battel at Prague. Upon which the Proteſtant Union in Germany declin'd, and moſt of the Princes of it reconciled themſelves to the Emperor, and only interceded for the Palatine, but in vain. We muſt truſt in God, and live by p. 44faith, notwithſtanding all the changes and revolutions of the world; tho the Kings of the Earth ſhould not be Nurſing Fathers to the Church, as well as when they are.

The laſt Counſel is mutual Forgiveneſs, and Forbearance, with ſerious endeavors, in our ſeveral Places after Chriſtian Concord. And becauſe of the ſeaſonableneſs of this advice to English Proteſtants, I ſhall ſpeak of it under ſeveral Conſiderations, which may enforce the duty, and aſſiſt us in the performance of it.

Firſt, Conſider the Common obligations we are all under, as Chriſtians, to Brotherly Love, and Charity; and to endeavor the Unity and Peace of the Church. Theſe things were never diſcommended by any, and therefore it will not be needful to ſay much in the Praiſe of them: as that Love is the fulfilling of the Law, the End of Faith, the badge of a Chriſtian, &c. that all Knowledge, Gifts, Utterance, Sufferings are in vain, where this is wanting. But 'tis Ignorance and miſtake concerning the nature of Brotherly Love and Union, and of the way and means that lead to it, that hath made our Diviſions and the Conſequences of them ſo miſchievous to the Church of God. For the Unity of the Church in Faith and Love may very well be preſerved, without having juſt the ſame Conceptions of all Revealed Objects. Such an Union as that is morally impoſſible, and can never be expected; and therefore to endeavor the Peace of the Church on that Foundation, is an hopeleſs and vain attempt. As much may be ſaid concerning an Union in doubtful, unſcriptural Rites, Orders, and Ceremonies: None of our Lords commands of Unity, or directions for it, do either require, or ſo much as mention this. Many leſſer Differences in opinion and practice are conſiſtent with the nature, ends, and fruit of that Ʋnity recommended and enjoyned by the Goſpel; if ſuch differences be but manag'd with a ſpirit of love, mutual Forbearance, and condeſcention.

Our great care muſt be to Remember our Relation to the Ʋriverſal Church of Chriſt upon Earth, which is firſt in order of nature, by our Baptiſm, before our Relation to any particular Church; and is both more noble, more neceſſary, and more Durable. We muſt therefore take heed of confining our Love to any one Party of Chriſtians, becauſe of our mind and way, (altogether as unreaſonable as to love only thoſe of our own Age, p. 45Stature, or Complexion,) leſt the great and more comprehenſive Intereſt of Chriſtians, and Proveſtants, be forgotten and neglected: leſt a narrow Zeal for a ſmall Party of Chriſtians ſhould prejudice the Intereſt of the Univerſal Church, or cauſe of Chriſtianity. There is one God, and one Lord, one Head, and one Saviour, into whoſe name we are all Baptized; one Covenant, which all in Baptiſm make with this one God and Saviour; One ſpirit, whereby we are all Regenerated; one New Creature, in all Holy Chriſtians, begotten by this Spirit; One Goſpel, the Rule of Faith and Life, and Foundation of our Common Hope; one Body of Chriſt, both Myſtical and Viſible; (all real Chriſtians are members of the former, and all profeſſing Chriſtians of the latter, by viſible ſubjection to Chriſt as their Head;) one way of Faith and Holineſs, wherein all muſt walk; one End, and Happineſs; which all expect; and one Heaven, where all the Children of God ſhall meet, and live forever, (however they fall out by the way) with one mind and Heart, in one Bleſſed work of Praiſing our Creator, Redeemer, and Sanctifier. From hence cannot but reſult an obligation to Brotherly love and Unity in ſeeking the Peace and Proſperity of the whole Chriſtian Church; not reproaching others as Hereticks and Schiſmaticks, who are not of our mind in leſſer things; not partially excuſing the faults of them who are, and aggravating thoſe of other Chriſtians, and Brethren, whoſe ſalvation we ſhould deſire and endeavor, and not lay ſnares before 'em, much leſs hate and perſecute 'em, becauſe in ſome things they do not think, and ſpeak, and act as we do. How unbecoming is it the Diſciples of the Prince of Peace (his Miniſters eſpecially) to render the greateſt part of Chriſtians odious, and tempt the weak to Slanders, Judgings, and Envies, which are fruits of the Fleſh?

If ever God will Heal his Broken Churches, a ſpirit of Love, and Unity, and moderation muſt be reviv'd, inſtead of fierce dividing zeal: and the H. Scriptures alone be thought a ſufficient Rule; and no mens Confeſſions made the Teſt of Church Communion any farther than as plainly agreeing with the H. Scriptures. Concord and Union upon ſuch terms in which we are all agreed, muſt be our Cure, if ever we are cured. But Healing Truths are never likely to be entertain'd among us till God give healing ſpirits to the Paſtors, and Leaders of the Church. The p. 46Conceſſions of the moderate men of all Parties, would be a ſufficient foundation for Agreement, (in Chriſtian love to one another) for the Intereſt of the whole; managing the leſſer differences with mutual forbearance and condeſcention, without endangering or troubling the Church. Loving thoſe with whom we cannot in all particulars joyn, correſponding with them in what we can, praying for and with them, Treating them as Brethren, and ſubjects of the Kingdom of Chriſt, pittying them in their Afflictions, Sufferings, Errors, and Temptations, relieving their wants as we are able, having no averſation to their Perſons, not ſeeking their Hurt, or rejoycing in it, not judging or cenſuring them, (any otherwiſe than natural Reaſon, and the Rule of Scripture will allow) much leſs rejecting them from the Body of Chriſt, by unchurching of 'em.

They who are thought to go fartheſt from the Church of England's Diſcipline, while they all acknowledg the Doctrine of the 39 Articles, however they may be accuſed, have declared their Moderation, as to their Brethren from whom they differ, in as full and charitable Expreſſions, as can well be deſired; **Mr. Phil. Nye hath wrotea book to prove the lawfulneſs of hearing the Preachers in Parish Churches; and before him Ames againſt Johnſon, Treatiſe of Evang. Love and Unity. p. 85, 86.God forbid, ſaith D^r. Owen, that any ſuch thought ſhould enter into our Hearts, as tho the Churches conſtituted in all things according to our light, and the rules we apprehend apointed in Scripture for that purpoſe, ſhould be the only true Churches in the World; and whilſt we judge others to be true Churches, we ſhall not be much moved or provokt by their Judgment, who think ours are none, becauſe we differ from them, and plead for Reformation beyond their meaſure. We have the ſame thoughts of the Chriſtian Churches in Europe, called Reformed, the ſame love towards them, the ſame readineſs for Communion with them, as we would deſire any Diſciples of Chriſt in the World to have, bear, or exerciſe towards us. We do not think that the things wherein they fail, wherein they miſs, or out-go the rule, are in their own nature abſolutely deſtructive of their Church State.

Dear Experience, one would think, ſhould now call us to mutual forbearing one Another in Love. And whatever be the Reward of Reconcilers from men, (commonly to be ill thought and ſpoken of by many of the differing parties) yet he that calleth to Love and union, calls to Holineſs. All that is againſt p. 47Love, is againſt Holineſs, againſt God, againſt Chriſt, againſt his Spirit, his Church, and the Intereſt of Mankind. The want of forbearing one another in Love hath brought us more than once very near to Ruin. And how long, and how often have we been warned of this! Preface to his Intereſt of England.The pious and Judicious M^r. Corbet told our Brethren thirty years ago, That they who contemned. All Overtures of Peace, Union, and Accommodation, might come to ſee the need, and know the want of it, as well as others; for who knoweth (ſaid he) what God is doing, or where will be the end of his working, whoſe Judgments are unſearchable and paſt our finding out? And how often hath the Reverend M^r. Baxter told the world, to the diſpleaſing ſome of all Parties, that what Party ſoever it be that endeavors a Union, by the Extirpation and Ruin of the other part, whether Epiſcopal, Presbyterian, Independent, or Anabaptiſt, is Schiſmatrcal, and takes the way of Deſolation.

Secondly, Conſider the impoſſibility of our agreement in things Dark, Doubtful, and Numerous; and the unreaſonableneſs of endeavoring it by ways of Violence. The terms of Chriſtian Ʋnion laid down by the Apoſtle, 4 Epheſ. 1, 2, 3, 4, 5. are ſew and ſure, plain and poſſible. And after all the methods that have been tried by any, to bring us to unite upon other terms, than thoſe of the Scripture; we ſee they are as far from effecting it as ever. Every one muſt endeavour to be fully perſuaded in his own mind, as to what he is to believe and practiſe in things ſacred and Religious; nor may he make his own underſtanding the Rule of Truth and Worſhip unto others. Every Conſcientious man ought to be determin'd by his own reaſon and Judgment, regulated by the word of God, concerning his duty, as to the Edification of his Soul. For men to adhere to any particular Church, or to refuſe communion with any, when opportunity offers, on any other account, than becauſe they think it their Duty to do ſo, is neither becoming Men, or Chriſtians. And they wo are Conſcious of their own Sincerity herein, will be moſt inclin'd to judge favourably of Others, who differ from them, and to hope that they alſo Act ſincerely upon the like Principle, according to their Light. And will likewiſe be carefull how they faſten ill and odious Conſequences upon thoſe different Opinions which Others hold, if they be ſuch as they diſown, and would deteſt p. 48the Doctrines, if they were convinc't that any ſuch Conſequences did belong to them.

After all that can be ſaid or done to juſtifie the Severities, which any have uſed in ſuch Caſes towards their Brethren, (I exclude none who have at any time been guilty,) the greateſt part of Sober men will ſtill believe, that all Power from God to Chriſtian Princes and Paſtors, is for Edification, and not for Deſtruction: that he never gave any againſt his own Laws, and the Intereſt of the ſouls of men. They will ſtill think, that they are moſt concerned, it ſhould be, for the wellfare of their own ſouls; and can beſt tell what they find to be profitable or hurtful to 'em, and moſt for their edification; and that if no Humane Authority can tye up a man to eat that which he cannot digeſt, ſo neither to attend that Miniſtry only, which they do not find ſo much to the Advantage and Edification of their ſouls, as ſome other which God affords them. The different Relishes of the minds of men may here be conſidered, and the benefit of gratifying them in order to edification. For I know of ſome, and hear of many, who profeſs that they are never more Reverent, devout, and ſerious, and their Hearts more affected, than in the uſe of the Common Prayer: others profeſs with the like ſeriouſneſs, as to themſelves, that they Experience the Contrary. And ſhall we think it reaſonable, that they ſhould be obliged to the meaſures of the former? or that either ſhould cenſure the other, as not belonging to Chriſt on that account? Is there any Law of Chriſt, any Rule of the Goſpel, any duty of Love to the Brethren, that can require men to hinder their Edification? or to joyn in ordinary local Communion there, where they cannot attain the great ends of Church Communion? Nevertheleſs, we muſt be Careful not to have the Faith of our Lord I. James 2.1.Jas 2:1Chriſt with reſpect of Perſons. For there is a culpable Partiality with reſpect to Miniſters, cauſing Envyings, … Cor. 3.3.4.Diviſions, and Strifes, which the Apoſtle condemn'd in the Church of Corinth.

Were Miniſters humble and ſelf-denying, and did we more Earneſtly deſire and ſeek the Honour of God, the Advancement of Holineſs, and the ſalvation of ſouls, we ſhould rejoyce if the people could learn more, Mr. Baxter Cure of Ch. …iv. dir. 5. … Min.and edifie better by other mens Miniſtry than our own; tho it may be ſome error in Judgment that directed their choice. A true Mother who knows her Child is p. 49like to thrive more by the milk of another woman than her own, will be ſo far from hatred or envy at the Nurſe or Child, that ſhe will conſent, and be glad of it. Would a faithful Phyſitian rather let his Patient pine away in a Conſumption, than be healed by another, whom the Patient (with, or without cauſe) prefers before him? I know there needs a great deal of ſelf-denial unto this but I think it ought to be ſo, becauſe the Apoſtle rejoyced that Chriſt was preacht, Phil. 1.15, 16, 18.Phil 1:15Phil 1:16Phil 1:18tho by them who did it in Strife and Envy, to add affliction to his bonds.

If any number of Chriſtians judge, tho it ſhould be by miſtake, that the terms of Church Communion required of them are ſinful, (and of doubtful and numerous ones very many are like to think ſo) can they act like Honeſt men to comply while they thus judge?

Will any be ſo unreaſonable, as to deſire me to do that to pleaſe him, (and puniſh me if I will not) when I apprehend I ſhould diſpleaſe God by doing it? Is it at all ſtrange, that many ſerious Chriſtians in a Country Pariſh, cannot content themſelves with ſuch Guides of their ſouls, as an Ignorant, drunken Patron ſhall think fit to put over them, who it may be are as bad as he? What if they think they have a natural Right to chooſe one themſelves? As well as to chooſe their Phyſitian, or Lawyer, and rather, as the Conſequence is more, and greater? eſpecially ſince ſuch a Principle is allowed by Leading men in the Church of England. For every man to Worſhip God according to his Conviction, Preface concerning Perſecution.(ſaith Dr. Burnet,) is an eſſential Right of Humane nature, Antecedent to all humane Government, and can never become ſubject to it. What the Rev. Dean of S. Pauls (whoſe ſingular Learning is ſo deſervedly honoured in all the Reformed Churches,) hath diſcourſt formerly on this ſubject, cannot be too often tranſcrib'd, viz, in the peaceable and Chriſtian Preface to his Irenicum, and in the **Part. 1. c. 6 p. 118— 123.book it ſelf, If he continue not in every thing of the ſame mind, Truth and Reaſon is ſtill the ſame. And D^r. Sherlock tells the A. B. of Canterbury, in the Epiſtle dedicatory to his Anſwer to the Firſt part of The Proteſtant Reconciler, That a Recantation of a Book is no Anſwer.

And let me add, that the Chriſtian Deſign of that book, the Firſt part of the Prot. Reconciler, and the Judgment and Moderation of the Worthy Author, it is hoped will now be otherwiſe eſteem'd of, than three or four years ago, when ſo Great a man p. 50as the Maſter of the Temple treated both with ſo much ſharpneſs and contempt.

The Laws of Chriſt, ſaith Dr. St. were meek and gentle; the Duties he required were neceſſary, juſt and reaſonable. He that came to take away the inſupportable yoke of Jewiſh Ceremonies, certainly did never intend to gall the necks of his Diſciples, with another inſtead of it: and it would be ſtrange the Church ſhould require more than Chriſt himſelf did, and make other Conditions of Communion, than our Saviour did of Diſcipleſhip. What poſſible reaſon can be given, why ſuch things ſhould not be ſufficient for Communion with a Church, that are ſufficient for Eternal ſalvation? and certainly thoſe things are ſufficient for that, which are laid down as the Neceſſary duties of Chriſtianity by our Lord and ſaviour in his word. What ground is there why Chriſtians ſhould not ſtand on the ſame terms now, which they did in the time of Chriſt and his Apoſtles? was not Religion ſufficiently guarded and fenced in them? was there ever more true and Cordial Reverence in the Worſhip of God? What Charter hath Chriſt ever given the Church, to bind up men to more than himſelf hath done? and to exclude thoſe from her Society, who may be admitted into Heaven? — The grand Commiſſion the Apoſtles were ſent out with, was only to teach what Chriſt had commanded them, not the leaſt intimation of any power given them to impoſe, or require any thing beyond what he himſelf had ſpoken to them, or they were directed to by the immediate guidance of the ſpirit of God. — We never read the Apoſtles making Laws but of things ſuppoſed neceſſary. When the Council of the Apoſtles met at Jeruſalem, for deciding a Caſe that diſturbed the Churches peace; we ſee they would lay no other Burden on the Gentile Chriſtians beſides thoſe Neceſsary things. 15. Act. 29. It was not enough with them that the things would be neceſſary when they had requir'd them, but they lookt on an Antecedent Neceſſity, either abſolute, or for the preſent State, which was the only ground of their impoſing thoſe Commands. There were after this great Diverſities of Practice, and varieties of obſervations among Chriſtians; but the H. Ghoſt never thought thoſe things fit to be made matters of Laws, to which all Parties ſhould Conform; all that the Apoſtles required as to theſe, was mutual forbearance p. 51and condeſcention towards each other in them. The Apoſtles valued not Indifferences at all; and thoſe things 'tis evident they accounted ſuch, which whether men did them or not was not of Concernment to Salvation. And what Reaſon is there, why men ſhould be ſo ſtrictly tied up to ſuch things, which they may do, or let alone, and yet be very good Chriſtians ſtill? Without all Controverſie (ſaith the Doctor, and Experience will confirm it,) the main in-let of all the Diſtractions, Confuſions, and Diviſions of the Chriſtian World, hath been by adding other Conditions of Church Communion than Chriſt hath done. Would there ever be leſs Peace and Ʋnity in the Church, if a Diverſity were allowed as to Practices ſuppoſed indifferent? yea, there would be ſo much more, if there were a mutual forbearance and Condeſcention as to ſuch things. The Ʋnity of the Church is an unity of Love and Affection, Chap. 6.and not a bare Ʋniformity of Practice and Opinion. — Were we but ſo Happy, as to take off things granted unneceſſary by all, and ſuſpected by many, and judged unlawful by ſome, and to make nothing the bonds of our Communion but what Chriſt hath done, one Faith, one Baptiſm, &c. allowing a Liberty for matters of Indifferency, and bearing with the Weakneſs of thoſe who cannot bear things which others count lawful, we might indeed be reſtored to a true primitive Luſtre, far ſooner than by ſurbiſhing up ſome antiquated Ceremonies, that can derive their pedigree no higher than ſome Ancient Cuſtom and Tradition. God will one day convince men, that the Ʋnion of the Church lyes more in the Ʋnity of Faith, and Affection, than in the Ʋniformity of doubtful Rites and Ceremonies.

And after that unſeaſonable Sermon at Guildhall of the Miſchief of Separation, yet in the Defence of it, P. 81, 82.the D^t. in the Preface propounds this very ſeaſonable Queſtion What then? Is there nothing to be done for diſſenting Proteſtants, who agree with us in all doctrinal Articles of our Church, and only ſcruple the uſe of a few Ceremonies, and ſome late Impoſitions? Shall theſe Differences ſtill be Continued, when they may ſo eaſity be removed? And ſo many uſeful men encouraged, and taken into the Conſtitution? Do we value a few Indifferent Ceremonies, and ſome late Declarations, and doubtful Expreſſions, beyond the Satisfaction of mens Conſciences, and the Peace and Tranquility of the Church? In Anſwer, he ſaith, That p. 52tho he thinks there is no ground for ſcruple as to the uſe of thoſe things, Notwithſtanding that, becauſe the uſe of Sacraments in a Chriſtian Church ought to be the moſt free from all Exceptions, and they ought to be ſo adminiſtred as to invite, rather than diſcourage Scrupulous perſons from joyning in them; I do think it would be a part of Chriſtian Wiſdom and Condeſcention in the Governours of our Church, to remove thoſe bars from a freedom in joyning in full Communion with us.—

Thirdly, Conſider the great Miſchief of our paſt and preſent Diviſions, to the Intereſt of Real Chriſtianity, the Reformed Religion, and the Peace and Happineſs of the Nation. The Contentions among Proteſtants, the paſſionate Heats among Difſenters themſelves, and the ſeverities uſed by others to enforce an Ʋniformity, have diſhonoured the Profeſſion of the Goſpel, and coſt the Nation very dear on all accounts. Theſe things have hindred the uſefulneſs and fruit of many Miniſters preaching, and depriv'd us of the advantage of the publick labours of many hundred others, and leſſen'd the Authority and Succeſs of the Miniſtry in general, filling many with ſuch prejudices, that they have turned their backs upon all preaching. By this means the weak have been ſcandaliz'd, See Firſt Part of the Prot. Recontiler. chap. 1. Mr. I. Burroughs Itenicum chap. 27, 28, 29, 3….the doubtful ſtaggered, Infidels hardned, Scepticks gratified, Popery and Prophaneſs advanc't, thouſands of ſouls endanger'd, the Devil pleaſed, and his Kingdom built up, to the weakning of the Kingdom of Chriſt, and the Reformed Intereſt. Beſides the Good that is loſt, and the Miſeries procured hereby, the ſinfulneſs of Heart-Diviſions among Good men is greatly aggravated. The Provocation to mutual Revenge, and the advantage given to Popery, is that I wiſh all Proteſtants would conſider. As to Revenge, our Experience now tells us, that it is an effect of ſuch proceedings: tho I wiſh it could be ſuppreſt and cured; yet, conſidering the Corruption of Humane nature, might well enough be expected. This Dr. B. in the Preface above mention'd, hath repreſented with ſome ſharpneſs. How unreaſonable is it, ſaith he, that they, who cannot help thinking as they do, ſhould be made a ſacrifice to the Rage of others, who perhaps have little more to ſay for themſelves, than that they are in the Poſſeſſion of the Law: which in the next Revolution of Affairs that may fall out, will be an argument ſo much the ſtronger for uſing themſelves p. 53in the ſame manner, becauſe it is a juſt Retaliation on them, for that which they made others to ſuffer —.

The Reverend and Worthy Dean of Canterbury in his Preface to Bp. Wilkins's Sermons, commending his Moderation, ſaith That Vertue, however of late declaim'd againſt, muſt be the Temper of the Members of the Church of England, eſpecially of the Clergy, if ever they ſeriouſly intend its firm eſtabliſhment: and do not induſtriouſly deſign by cheriſhing Heats and Diviſions among our ſelves, to let in Popery at thoſe Breaches.

Moſt of thoſe who renounce our Religion, and imbrace Popery, profeſs this to be the firſt great ſtumbling block, the want of Unity.

This their Prieſts of late in ſeveral Pamphlets have inſiſted on, Dr Stilling Idolatry of the Rom. Church. ch 5. Mr. Baxter, ſafe Religion, and other Treatiſes.aggravating our Diviſions to prove the Neceſſity of an Infallible Judge as the Center of Unity. How unreaſonably this is urged by Papiſts, who differ among themſelves about Fundamental Doctrines of Faith, many of our Divines have ſhown. However the Church of Rome hath manifeſtly ſerv'd its own ends by procuring and animating the rigid Impoſition of doubtful diſputable terms among Proteſtants; that all thoſe who could not conform to the eſtabliſht Rites, might be look't upon, if not as bad as Papiſts, yet as unpeaceable and Factious, and be provok't to do ſomewhat that might make them as unfit to be tolerated. Hereupon the Papiſts have pleaded for themſelves as better ſubjects, or deſerving at leaſt an equal Toleration with Proteſtant Diſſenters. And what ſome of the latter have ſuffer'd on the account of their different ſentiments from the Eſtabliſhed Church, hath tempted them to ſo much Revenge, as that the leſs conſiderate and judicious are too ready to joyn with the Papiſts, or any body, rather than with thoſe by whom they have been oppreſt thô this be greatly to be lamented, yet it cannot much be wonder'd at; for Solomon tels us, that Oppreſſion will make even a wiſe mad Mad, And is it ſtrange that ſome who do not ſee far before them, nor well conſider what they do, and what forgiveneſs the Goſpel requires, ſhould be ready to ſay, we were as good joyn with the Papiſts, who promiſe us our Liberty, than adventure to be Ruin'd by Proteſtants. That there is not now much ground to fear it, and therefore that no Proteſtant ought to act on ſuch a ſuppoſition, I ſhall endeavor to ſhow preſently.

p. 54Fourthly, The Ʋnity of the Adverſaries of the Reformed Religion againſt us, notwithſtanding the Differences among themſelves, deſerve to be conſidered. We read of ten or eleven ſorts of men of ſeveral opinions and ways in the matters of Religion, who all with one Conſent joyn'd againſt Sion. Pſal. 83.5, 6. Ten Kings of the Earth were of one mind, to give up their Power to the Beaſt, and make war with the Lamb, 17 Rev. 13. The Popish Clergy, that acknowledg the Headſhip of the Infallible Man at Rome, agree in their deſires, and are bound to unite their endeavors, for the Extirpation of the Northern Hereſie, i. e. the Reformed Religion. And ſhall not we agree and unite, for the preſervation of that common Intereſt, againſt which ſo powerful a Confederacy hath been and ſtill is engaged? yea, may we not very well do ſo, Notwithſtanding our Differences, if we can but be wiſe and honeſt enough to forbear one another in love? Soldiers of different Nations, habits, and cuſtoms, may engage in the ſame cauſe: and notwithſtanding their little quarrels with one another in their Reſpective Garriſons, may be unanimous (and therby Victorious,) when they come into the field. In a Battel between Hannibal and Scipio, Livy.when the two Armies joyned, we read that the shouts of Scipio's men were far more Terrible than thoſe of Hannibals, becauſe being all Romans, they had almoſt all the ſame tone of voice, whereas Hannibals Army being made up of ſeveral Nations, their ſhouting was leſs formidable by reaſon of the Variety of their voices; it will not therefore follow that their ſucceſs muſt be the leſs on that account. Our oppoſition to Popery might appear to them, and to the world, more formidable, if we were altogether of one ſpeech, and of one way, and our ſhouts more uniform; yet the Succeſs may be as Great, and the Victory as ſure, tho we are not, if we are but wiſe enough to bear with one another in our leſſer Differences.

Fifthly, Since none of us do pretend to Infallibility, we have all the reaſon in the world to bear with one another. The principles of the Roman Church will better juſtifie them to demand a blind Submiſſion to all that is required, and to treat them ſeverely who refuſe it, than any of the Proteſtant Churches with reference to one another. We all acknowledg our ſelves liable to miſtake, and therfore ſhould uſe gentleneſs and Compaſſion to our Brethren, p. 55that we think do Err; and pity them upon the account of Humane frailty and fallibility; which all would be more diſpoſed to do for others, had they a deeper ſenſe of their own. What two perſons in the world are juſt of the ſame Siſe of underſtanding, have the ſame apphrehenſions of things, or hold the ſame Opinions? What man in the world, but as he grows elder, (and without loſing time, doth alſo grow wiſer) but alters his Opinions in many points? Do not various Educations, callings, Studies, Company, imployments, intereſts & conditions in the world, make a mighty difference in the apphrehenſions of ſome from others, and of all men from themſelves at different ſeaſons? Beſides the various degrees of the grace of God to ſeveral Chriſtians, &c. all which ſhould incline us, as fallible mutable Creatures, to bear with one another. The Papiſts teach, that an impliſit faith in the Judgment of the Clergy is ſufficient to juſtifie the belief and practiſe of the People, and ſo may better exact an Uniformity in Doctrine and Worſhip, than we who deny it; and hold, that every man muſt Judge for himſelf.

It may farther be conſidered, that men cannot change their Opinions when they pleaſe, any more than their Stature or their Taſte. You may as ſoon fill a mans belly with a Syllogiſm, as alter his Opinion and Belief by Force, Till his Reaſon be convinc't, he will believe as he did. If any are willing to know the truth, and endeavor it, and practiſe according to their light, and deſire to live peaceably with others of a different perſuaſion; is it juſt and reaſonable, much leſs Chriſtian, that they ſhould be perſecuted and deſtroyed, becauſe they will not ſubſcribe ſome doubtful Articles, cannot ſit within the little Circle of ſome mens Opinions that are uppermoſt, or conſent to worſhip God juſt after the ſame manner they would have them? Eſpecially they who ſtand out to their outward Diſadvantage, whoſe temporal Intereſt pleads ſtrongly for a compliance; in ſuch a caſe, there is ground for Charity that they are ſincere. There is hardly any man but ſome time or other will allow ſuch Conſiderations to have ſome ſtrength. The word of God, ſaith Bp. Saunderſon, Caſes of Conſcience, lect. 3. § 29.30.doth Expreſly forbid us, to ſubject our Conſciences to any other, or to uſurp Dominion over the Conſciences of any. And there is no hope that Religion ſhould be reſtored to her former Original and Purity, till the wounds that have been made p. 56wider by our quarrels and diſſentions, being anointed with the oyl of Brotherly love as with a Balſom, ſhall begin to cloſe again, and to grow intire into the ſame unity of faith and Charity. Bp. Taylor hath much to the ſame purpoſe of moderation, Part 3. p. 420, 425.(not to quote the many places in his Liberty of Prophecy,) in his Great Exempler, or Life of Chriſt, he ſaith, We ſhould ill dye for our Brother, who will not loſe a meal to prevent his ſin, or change a diſh to ſave his ſoul. And if the thing ſcrupled be Indifferent to us, yet it ought not to be indifferent whether our Brother live or dye. — When the Evil occaſion'd by the Law is greater than the Good deſigned, or greater than the Good that will come by it in the preſent Conſtitution of things, and the Evil can by no other Remedy be healed, it concerns the Lawgivers Charity to take off ſuch poſitive Conſtitutions, which in the Authority are meerly humane, and in the matter indifferent, and Evil in the Event.

Sixthly, Let us conſider the Ʋnſeaſonableneſs of our Diviſions, and backwardneſs to Union and Forbearance, at this Time. Neither the Church of England, nor Proteſtant Diſſenters are ever like to have ſuch a time of Tryal again as this, when mutual Intereſt doth ſo loudly call for an Accommodation of our unhappy Differences. For not only doth the Heighth and progreſs of abounding Wickedneſs and Impiety require the utmoſt Union of Hearts, and Hands, and Tongues, to promote Repentance and Reformation; but we all do now ſee the miſchief of our paſt Diviſions; all Parties in their turns have been ſenſible of it. All have complain'd of a Spirit of Bitterneſs, Perſecution, and Revenge; and therfore none ſhould imitate that which they condemn; or be averſe to that, which ſometime or other they have thought deſirable. 2 Kings. 17. See Iſai. 9.21.2 Kgs 17Isa 9:21The Diviſions of Iſrael made them a prey to their Enemies; and thoſe of the Jews expoſed them to Deſtruction by the Romans. Which they might have prevented by an carly Submiſſion, or by uniting their Strength to defend themſelves; but by reaſon of their Diviſions, could do neither. So the conteſt between the Greek and the Latin Church ended in the Ruin of the Eaſtern Empire. And juſtly may God leave us to be deſtroyed of one another, or by the Enemies of our Religion, if we will not at laſt learn the way of Peace. Who p. 57will pity us? who can help us, if having a prize in our hands, we will not know it, or improve it?

Ought we not to conſider, that next to the Diſpleaſure of God for the ſins of English Proteſtants, this is the great ſtrength of the Church of Rome, and their moſt Conſiderable Advantage againſt us? We need not otherwiſe fear their other Politicks, (for which they have been ſo cried up in the World, tho principally becauſe they ſcrupled nothing that would ſerve as a means to attain their end:) were we duly ſenſible of this one Policy of theirs, to divide, and exaſperate us one againſt another. The Preaching of their Monks and Prieſts will of it ſelf do little to turn the Nation to Popery: if we may Judge by their printed ſermons, they are not like to get much ground by their Preaching among a People, who in moſt places have been uſed to ſo much better. And as little need we fear their books of Controverſie, notwithſtanding the noiſe that hath been made of the Learning of the Jeſuites; their ſtrength hath of late been tried, to their irreparable ſhame (if they are capable of any,) and as much to the Honour of the learned Divines of the Church of England. Their Converting-books and Pamphlets have been ſo weak, and the Anſwers to them ſo ſtrong and ſo many, that they are not like to prevail much that way neither; if English Proteſtants would but bear with one another, and not ſeek Revenge, which the juncture of Time doth diſſuade from as unſeaſonable, as well as our Common Chriſtianity doth forbid as unlawful, which will appear, if we conſider,

Seventhly, Whether it be not Improbable, that the Leading men of the Church of England ſhould hereafter commit the ſame Error again, to moleſt and Perſecute their Brethren for the Differences between us and them. All the world now ſees at what door a great part of the ſeverity againſt Proteſtant Diſſenters ought to be laid: (ſo far as it was the ſin of others, I hope God will let them ſee it, and give 'em Repentance.) And there are very many Pariſh Miniſters in England, who are pious and peaceable, who preach and live holily, and never did conſent to the Perſecution of their Brethren, but endeavor'd to hinder it; I only wiſh they had been more. If it be ſaid, they are by conſequence Partakers of ſuch a guilt; it hath been, and muſt again be replied, that if God ſhould Charge undiſcerned Conſequences p. 58upon them and us, none of us would be meet either for Church Communion now, or for Heaven hereafter.

The paſt faults and miſcarriages of ſome, ſhould not make us injurious to others. Far be it from us to imagin, that there are no Faithful Miniſters of Chriſt in England, but ſuch as are of our principles, and particular perſuaſion. Let us not refuſe to love thoſe that are Good, becauſe many of their Church or Opinion are bad. Is there any Kingdom or Country upon Earth where the greateſt part are not bad? Is there any place where the Religion countenanc't and encouraged by the Government, hath not many who comply with it for ſecular Intereſt?

The Author of the late Apology for the Church of England, as to the ſpirit of Perſecution, hath ſaid many things to this purpoſe: it will be good news to hear, that the greateſt part of his Brethren are of his mind: that all Prot. Diſſenters might believe, that the wiſeſt and moſt leading men of that Church, do ſee their Error, (their ſin too, might be added, if it be an eſſential Right of Humane nature, as Dr. B. ſaith, for every man to Worship God according to his conviction.) And we have great Reaſon to hope, that they will not again uſe ſeverity to their Brethren, if it ſhould ever be in Their Power; but come to a Temper in the matters of Conformity, as the ſeven Biſhops have under their hands declared their diſpoſition to do. And in the mean time; one of the Articles which the A. Biſhop of Cantcrbury hath recommended to the Biſhops under his Juriſdiction, is a Tender Regard to their Brethren, the Proteſtant Diſſenters: At the ſame time aſſuring us, and all the World, that they are really and ſincerely Irreconcileable Enemies to the Errors, Superſtitions, Idolatries, and Tyrannies of the Church of Rome: and that all the unkind Jealouſies to the Countrary, have been altogether groundleſs.

Let us not therefore be over ſenſible of paſt Injuries to the Hindrance of Concord for the common Good; leſt we wrong the Church of Chriſt, and neglect the ſecurity of the Reformed Religion, and the wellfare of the Nation and of Poſterity, becauſe others have wronged us. For however the Jeſuites may now plead for Liberty of Conſcience, no Proteſtant (Brittiſh, or Irish eſpecially) but muſt needs know, that of all Religions in the World, the Romish, by their avowed Principles, is obliged to be the moſt Cruel: Aſſoon as our diviſions have made us weak enough, p. 59we have but too much reaſon to expect it, which God Prevent.

Laſtly, Conſider that we Agree with the Church of England in great and many things, and thoſe things wherein we differ are comparatively few and ſmall, and therefore mutual forbearance and Concord is poſſible, as well as deſireable. Yea thoſe things for which they are Hated and ſtruck at by the Church of Rome, are not ſuch Doctrines, or modes of Worship, wherein we differ from them; but 'tis for the ſake of thoſe things wherein we agree with the Church of England; and therefore in prudence we are obliged to eſpouſe their cauſe, as our own.

The Reader may eaſily perceive, that all that I have ſaid relates to the Union of Proteſtants among themſelves, who, tho of different Perſuaſions in ſome External and Circumſtantial things, do hold the Head, 2 Coloſſ. 19. and agree in the main and Eſſential Doctrines of Faith: But as to the Church of Rome, which perverts the Chriſtian Faith, maintains and practiſeth Idolatry and falſe Worſhip, and the declared Enemy to all Proteſtants, and by her Conſtitutions doth oblige all her Members under an Anathema, to root out, and to deſtroy them as Hereticks: how far thoſe of her Communion may be tolerated in a Proteſtant Country, without ſin or Danger, is a matter too large at preſent to dilate upon. It would ſeem very ſtrange and Irrational for any Party of Proteſtants to ſtrengthen the Papiſts, and contribute to their being ſet up in Power and Authority, eſpecially in the Legiſlative power, in oppoſition to thoſe of the Church of England, as fearing that theſe will not eſtabliſh and allow them Liberty of Conſcience; and imagining that the Papiſts will, who depend upon a forreign Power, and are not maſters of their own Conſciences, but have ſubjected them to another, whom they ſuppoſe Infallible. Surely from the Members of the Church of England we ought the rather to believe and hope this, becauſe they have of late deſerved ſo very well of all Proteſtants, by a vigorous and learned oppoſition to Popery, in a great number of ſelect Diſcourſes upon all the Conſiderable points in Controverſie between us and the Church of Rome. And having done ſo much to keep out Popery as to the Doctrine, let us hope, and pray, and charitably believe, that they will alſo do their utmoſt hereafter to prevent Perſecution, which is one of the worſt parts of Popery in Practice. I conclude p. 60with the pathetical Exhortation of the Devout Biſhop Hall, O Lord, Paſſion Sermon p. 390, 391.how long ſhall thy poor Church ſee the dear ſons of her womb bleeding about theſe Apples of Strife? The Enemy is at the gates of Syracuſe. How long ſhall we ſuffer our ſelves to be taken up with Circles and Angles in the duſt? ye Men, Brethren, and Fathers! Help, for God's ſake put to your hands for the quenching of this Common flame; the one ſide by Humility, the other by Compaſſion, both by Prayers and Tears: Let me beg for Peace as for Life, by your filial Piety and duty to the Church of God, whoſe Ruins follow upon our Diviſions; by your love of God's Truth, by the Graces of that one Bleſſed ſpirit, whereby we are all informed and quickn'd, by the precious …lood of the ſon of God ſhed for our Redemption, be inclined to Peace and Love. Tho our Brains be different, yet let our Hearts be one. — Let us have Peace with our ſelves, and War with none but Hell and Rome. Amen.

THE END.

End of the text · John Shower, Exhortation to Repentance and Union Among Protestants (1688)