Repentance and Prayer, Sermon 4
LUKE 11.13.
If ye then, being evil; know how to give good gifts unto your Children; how much more ſhall your heavenly Father give the holy Spirit to them that ask him?
IF we caſt back our eyes to to the former Verſes, we ſhall find in the Context a Gracious Encouragement of Chriſt to his Diſciples, and in them to the whole Church, to quicken them to the exerciſe of Prayer, for the unfolding their wants to the throne of Grace. Were we well acquainted with the nature of this duty of Invocation; or, did we conſider the neceſſity of this duty; it's the Lock and Key of Heaven, it opens the Store-houſe of the Mercies of God; it's the Bucket that draws up the Water of Salvation. Or,
Secondly, Did we conſider the Dignity it puts upon us, it ſets us in a degree into the preſence of God, gives acceſs to his preſence; it maintains continual intercourſe between Heaven and us. Or,
Thirdly, Did we conſider the Comforts that ariſe from it; it mitigates Sorrow, compoſeth Diſtractions, it comforts in Diſtreſſes; and what not? Were theſe things well conſidered, a man would think we ſhould have little reaſon to enforce this Duty.
On the contrary, in the Neglect of this; Did we conſider the alienation of our Souls from God. Or,
Secondly, our own guiltineſs, that makes us ſhie to come into his preſence; the dulneſs of our hearts to any ſpiritual ſervice, and with what wearineſs we ſerve the Lord. Or,
Thirdly, that we think well of our own Infidelity, which makes us conceive there is no profit in our prayers; that makes us ſay in our hearts, all our prayers vaniſh in the air.
Theſe things well conſidered, Encouragement is neceſſary.
In the ſecond Verſe he firſt preſcribes a form of Prayer, frames our ſupplications for us: We know not how to pray as we ought. He himſelf draws our petitions. Did a King draw a Petition to be put up to himſelf, it would be a hopeful ſigne of a Grant. He teacheth not onelyonly what to pray, but he preſcribes a manner how to pray, ſo to offer up out Suits that they may be ſucceſsful. If we fail in the manner, we may return empty, it will not be acceptable; they muſt be fervent, conſtant, and confident, and ſo our Saviour teacheth.
It's a great Encouragement, that he invites, perſwades, exhorts to abound in prayer. Be of good comfort; he calls us, perſwades us to come. S. Auſtin ſaith, Doſt thou think that he will deny thee that calls thee? Nay, he ſues to thee to come: And then, the main Encouragement of all, is the gracious aſſurance he gives to us; Thy prayers (ſaith he) ſhall be accepted, granted and rewarded. God takes it in good part, he deſpiſeth not the prayer of the poor, but graciouſly accepts of it: And,
Secondly, hee yeelds, grants, and ſubſcribes to our petitions, anſwers all our deſires; he puts us not off with a bare acceptance, but fulfils and grants.
Thirdly, he not onelyonly accepts, fulfils, and grants, but rewards and gives all that we ask; nay, he gives more than we ask, becauſe we are ſubject to ask amiſs; he doth not only regard us, but relieves us and rewards us.
So the words, they are a gracions aſſurance that Chriſt gives to the Church, that they ſhould not only be heard, but ſpeed in all their prayers: and not by way of hopeful inſinuation: a bare inſinuation, as that in Zephaniah Chap. 2. v. 3. Seek ye the Lord, all ye meek of the Earth, which have wrought his Judgement, &c. It may be ye ſhall be hid in the deep of the Lords Anger. Or like that inſinuation of the Prophet Joel. Who knowes if God will be merciful unto us. — No 'tis more, 'tis not onelyonly a bare promiſe that we ſhall be accepted, but an aſſurance that our prayers ſhall be granted; and Faith, when it meets with a promiſe, it works wonders: Yet there is more, our Saviour aſſures it, and proves it by force of Arguments and Demonſtrations, he contends and diſputes with our infidelity. St. Auſtin ſaith, Lord, I am aſſured of it, becauſe thou ſayeſt it: But how much more when Chriſt proves it by argumen s; Speak but the word Lord, and Faith will reſt upon it; but when arguments and reaſons are added, what Faith can denye? Chriſt argues, proves, and confirms it to us. Oh happy men that we are! that for the eſtabliſhment and confirmation of our Faith, Chriſt will argue, diſpute, and ſtrive with our Infidelity; and what wretches are we if we do not yield. See how his arguments are framed, by way of a double ſimilitude.
Firſt, from the ſimilitude of a friend, there's hope. Which of you having a friend, &c. v. 5. Kind importunity admits no denyal. I have made you my friends, ſaith Chriſt to his Diſciples. This is a ſtrong argument, and yet a doubting Faith objects, that friendſhip may be broke, love may grow cold; I, but Chriſt argues from the ſimilitude of a Father, friends may prove unkind, yet a Father will not grow unnatural to his Childe. God is our Father: O the bowells of a loving Father, that's far beyond the boſome of a friend! What can Infidelity object againſt this? Obſerve in this diſcourſe three particulars.
Firſt, the proof of the Argument, ſet down in the ſimilitude; If ye then being evill, know how to give good gifts unto your Children.
Secondly, the Concluſion, drawn from the Argument; Shall give the holy Spirit to them that ask him.
Thirdly, the Illation or ſtrength of the Argument, how much more ſhall your &c. So there are three things to be conſidered.
Firſt, the propoſition of the Similitude.
Secondly, the Concluſion.
Thirdly, the proportion, how it holds, how much more.
Let's come to the Similitude it ſelf, and conſider, firſt the matter of it, ſecondly the uſe that Chriſt makes of this Similitude.
The Similitude it ſelf lies upon theſe words: Ye that are evill men know how to give good gifts unto your Children. Here are three truths ſuppoſed by our Saviour.
Firſt, Ye, all the ſort of you, this is your ſtate and condition, Ye are evill and ſinful.
The ſecond is this, Ye that are evill, have ſome principals of good in you, ſome truths remain in you; you know how to doe ſome things right and good.
Thirdly, you that are evill and ſinfull have this principle preſerv'd in you, you know how to give good gifts to your Children, how to love and ſeek the welfare and good of your Children.
Firſt, you that are evill and ſinfull. This Tincture of evill, Chriſt objects againſt them. It points not at the moſt godleſs profaneſt ſinners, ſinners of the firſt magnitude; as murthering Cain, traitorous Judas, wicked Abſolom; we yield theſe to be wicked men, and yet this title reacheth to them alſo, they are not free from this imputation. But further, the men that Chriſt ſpeaks too here, they are his own Diſciples, ſuch as put themſelves under his Doctrine and Diſcipline; nay more, they were men regenerate, ſuch as might call God Father, as St. Auſtin ſaith, ſuch as God accounts and ownes to be his owne Children, and they owne him their Father; nay more, men that had made a great progreſs in Religion, men given to Devotion and Prayer; Lord teach us how to pray. Notwithſtanding their dignity of Apoſtleſhip, the priviledge of their Son-ſhip, their piety and devotion, Chriſt tells them they are evill and ſinfull; this ſhould put all, even the very beſt, to bluſh, and cry out with the Leper in the Law, I am unclean, I am unclean. We are all unclean, it ſhould make us take up John's confeſſion, If we ſay that we have no ſin, there is no truth in us; this is not only a ſtrain of humility, but a true confeſſion of verity, we are all ſinners. But, how far may theſe men be ſaid to be evill men and ſinners?
Firſt, it was not by their natural eſtate and condition, that they were evil, as the Manichees unfold this Text; for God made all good, and very good, we came unſpotted out of his hands; alſo, Original ſin was much abated in them, and new principles of grace infuſed, ſo they could not be ſaid to be wicked men; he accepts his for Saints, and they are waſhed, and cleanſed in his ſight; then, how far may the Saints of God be ſaid to be evil men?
Firſt, the beſt and holieſt men may be ſaid to be evil, and wicked; as in the very beſt of men are the reliques of much foul Corruption, which makes them evil and ſinful: Original ſin, though perfectly pardoned, yet imperfectly purged; purg'd from the death of ſin, but not from the diſeaſe; the beſt of us all have the ſwadling Clouts of our firſt Conception, in which we were wrapt; the defilements of original ſin, ſtick cloſe by Adam's fall: We were not caſt onelyonly into a puddle of mire, but upon a heap of ſtones, having ſo bruiſed us, that this is ſubject to the very beſt of us to be ſtyl'd evil and ſinful.
Secondly, the beſt of Gods Saints, are lyable to this imputation of evil, and ſinfull; the good that's wrought in us, by regeneration, is ſo weak and feeble, by our Corruption; the Conflicts that the grace of God finds in us, makes all the graces of God imperfect, as St. Auſtin ſaith of Civil war. There are thoſe contrary principles in us, that the beſt of us are liable to this imputation, as Da…id ſaith, O Lord thine eyes, ſee thee feeble imperfections of grace, thy eyes behold the weak beginnings of grace, thy eye-lids try the Children of men: not when he looks with the eye of Juſtice, but with the eyelids of his Mercy; whereby he connives and winks at us, that he may find us unblameable; the beſt of all Gods Saints have thoſe imperfections, that makes them cry out, We are evil and ſinful.
Thirdly, they are evil and ſinful; our Saviour puts them in Compare with God; the very beſt of Gods Saints are nothing but Corruption; if we have ſanctification, it is by participation from him; the ſtars with-draw their light, when his glory appears, the view of which, made the Saints of God to tremble.
Woe unto me (ſaith the Prophet Iſaiah) I am undone.
And, Job ſaith, I have ſeen the Lord.
Thus you have the firſt truth verified. —Ye are evil and ſinful. I come now to the ſecond; though by nature ye are ſinful, and evil, and tainted with Corruption, yet there are ſome impreſſions of equity, ſome principles of common honeſty ſtill preſerved; not onelyonly thoſe that are comparatively, but thoſe that are totally evil; thoſe that are unſanctified, have ſome rules of honeſty engraven upon them, ſome impreſſions of the image of God, that image not wholly defaced, concerning truths and rules of morality, which nature hath ſtill preſerved. Nature it ſelf ſtarts back at ſome abominations in an unregenerate man, the Conſcience of an unregenerate man, checks it ſelf at ſome horrible impiety. In a ſpiritual ſenſe, all moral vertues are but vices; as St. Jerom ſaith, all ſacred truths are not to be known, but by revelation, natural endowments are beneficial, as one benefit of the remainder of nature is, that they which croſs not the rules of morality live more innocent; For, were it not that thoſe principles bare ſway in moſt mens lives, common honeſty and juſtice could not be maintained.
Secondly, by nature we can never attain to grace, and ſo by thoſe vertues we cannot prevail with God for Salvation; Yet they may for a temporal reward, as in the Romans, God rewarded moral vertue with victory and proſperity.
The third benefit it gets, they that obſerve the rules of nature, their accompt at the laſt day ſhall be far more eaſie; indeed, the Heathen ſhall be all turned into Hell, but the Damnation ſhall be more eaſie; Socrates leſſe puniſh'd than Cato.
Laſtly, a man that lives according to the rules of nature, keeps within the compaſs of theſe principles; though not able to reach at Salvation, yet their Converſion is more eaſie; it's more poſſible to gain him to grace, this ſtock of nature is fit to graff grace and religion on more kindly; yet at the beſt it cannot fructifie, and bring forth fruit to eternal life, but grace being graffed, it will fructifie to Salvation. A man within the ſphere of morality, that lives peaceable, ſober, juſt, and of an humble mind; there is more hope of ſalvation in that man, he is not ſo far from the Kingdom of God, as thoſe that ſin againſt nature; evil and wicked men have ſome principles of knowledge; ye are evil, and yet ye know ſome good things.
The third truth is, Ye that are evil, among the decayes, ruines, and rubbiſh of nature, yet this truth is preſerved, ye are tender affected Parents, and ſeek the good of your Children; God hath placed this forcible inſtinct, as the bowels of moſt unnatural men is natural love to their Children. In the firſt original, God did create us all one fleſh, and one blood; men were not created apart, as Angels, one independant from another, but all one blood, one root, and the ſap of all this is natural affection; it's this that glues and holds all the world together, it keeps the world in being, without which all would fall aſunder; this tender and kindly affection of parents to Children, it's the Conveyance of all nurture: Thus Wiſdom in the Proverbs, takes upon it the place of a Father, O my ſon keep the inſtructions of thy father, and what my ſon, &c.
How forcible are theſe perſwaſions to piety and vertue!
Thirdly, this is a ſpur to labour and induſtry; what's that that keeps the world in action, not all for the belly, but keep ſomething for the Babes; it's that that quickens induſtry, this is the plummet that turns the great Wheel of all the world, that makes perpetual motion of labour, to leave ſomething behind for Children.
Fourthly, the ſweetneſs, as that it takes off the harſhneſs of all the toyl and care incident to parents, the care in bringing forth, the care in bringing up; they account it no labour, or a labour much ſweetned by this tender affection. St. Auſtin ſaith, that the labour of loving and tender parents to their Children, is either no labour, or ſweet labour.
Laſtly, this tender affection, is a provocation to piety. Salvin urgeth it, Doſt thou love thy Children? be religious and pious; thoſe that are pious claim a bleſſing to their Children, and the want of this affection is a ſign of a reprobate mind: Want of this natural affection, Rom. 1. alſo Tim. 2. you may ſee what it is, if natural affection be wanting, it ſignifies ſome great miſchief. And ſo much for the firſt.
Now I come to the ſecond, and that's the uſe and improvement that Chriſt makes of it, he cloaths himſelf with this affection, this ſimilitude of a loving Father to Children; he uſeth this language, of love to us, conveyes theſe thoughts in the ſweeteſt expreſſions, that we may feel the ſweetneſs of the love of God in the ſweeteſt expreſſions. Take it in three manifeſtations.
Firſt, as to himſelf, the moſt careful reſemblance, compares himſelf to a watchman; he that watcheth over Iſrael, neither ſleepeth nor ſlumbereth: Wouldeſt thou conceive his Care to feed and provide for thee? he compares himſelf to a Sheepherd that feeds his Sheep: Wouldeſt thou conceive his Tenderneſs? he preſents himſelf as a Hen that gathers her chickens under her wings, Mat. 23. And as a Hen bears up her wings, &c. Deut. 32. or as the Eagle. St. Bernard ſaith, all of theſe are ſweet reſemblances of his tender Care.
Secondly, as he takes to himſelf the ſweeteſt reſemblances, ſo the moſt loving relations, a friend is a ſweet relation, a brother a ſweet relation; Abraham believed, and he was accounted a friend of God; a father is a tender relation, I will be thy Father; a husband is a ſweet relation, I have married thee to my ſelf: And becauſe all theſe relations fall ſhort, he joyns all together, he that doth the will of my Father, is my Father, my Mother, my Brother, &c. and in the Canticles, Open unto me, my love, my dove, my undefiled.
Thirdly, he cloaths himſelf with the tender affection of love, as in St. John; Pity, that is a tender and melting affection, the Lord is exceeding pitiful, as in S. James; he hath a fellow-feeling of our ſorrows, as in the Prophet Eſay, he aſſumes, that he is void of paſſion; nay, he hath bowels of Compaſſion, there's the rowling and turning, and yearning of his bowels. So we have ſeen the firſt main particular of the text, Ye that are evil and ſinfull.
I come now to the ſecond, the Concluſion drawn from this Argument; Your heavenly father knows how to give the holy ſpirit to them that ask him: Fathers upon earth provide gifts and portions for their Children, but here's the gift of the holy ſpirit. Here are three particulars Conſiderable:
Firſt, the Donor, your heavenly Father.
Secondly, the gift, the holy Spirit.
Thirdly, the qualification of thoſe that receive it, they muſt ask.
Firſt, your heavenly father he is the Donor, look upon it as a hint of incouragement, heavenly father; here's but three words in all.
Firſt, a father, it's a word of much kindneſs and affection, it argues his forwardneſs and propenſity to help us.
Secondly, heavenly father, it argues his allſufficiency, God father of heaven, Lord of heaven and earth, he's abundantly able to ſupply our neceſſity.
Thirdly, your heavenly father, its a word of ingagement; Ye may believe your father; this word gives us our right and portion, that in humble confidence, we may lay Claim to his goodneſs: here's alinck of love, father, heavenly father, your heavenly father; theſe three put together prevents three doubts that faith may object when a Chriſtian is to pray.
Firſt, the doubt of the poor Leper, Matt. 8. Lord if thou wilt, thou canſt make me clean. O never queſtion his willingneſs, for he is a father, and what will not a loving father do for his Child.
The ſecond doubt that faith may object, is the doubt of the poor man for his ſon; Lord if thou canſt, &c. He needs not queſtion his power, he is a heavenly father, he hath al-ſufficiency.
The third doubt is that in Mark 4. Lord, doſt thou not care if we periſh? &c. never queſtion that, for he is your heavenly father, this it is that makes up a full comfort; without theſe, infidelity would be ready to caſt off all hope, and give over all prayer to God, as thinking God will neither do good nor can; or elſe objects there's no ingagement: Put theſe three together, he's a father, and is willing; a heavenly father, and is able; our heavenly father; and therefore ingaged by theſe three, a Child of God hath aſſurance of hope and ſtrong Conſolation.
Now the gift intended here, is the holy Spirit, Matth. 7. it's ſaid, Your heavenly Father gives every good thing; I, but moſt ſweetly are our prayers Confin'd here to the begging of Gods Spirit; whatſoever a Child of God asks, it ſhould be things of neceſſity; ſuperfluity that's not for Children to ask, nor a wiſe father will give it; the Spirit of God is neceſſary, bread is not ſo neceſſary for life, as grace for ſalvation; all neceſſaries for life, and all ſuperfluities are not ſo much, as this abſolute neceſſity of having the Spirit; it's not neceſſary I ſhould live, but it's neceſſary I ſhould be ſanctified and ſaved.
Secondly, a Child ſhould ask that which is uſeful and profitable, and of all other gifts, the gift of the holy Ghoſt is moſt uſeful, it is a gift of the higheſt nature.
Firſt, it's the richeſt that God can beſtow; one dram of grace, one bleſſed ſuggeſtion from the Spirit of truth, one bleſſed motion darted into the heart by the holy Ghoſt, is more worth than all the world: All things in this world may be called good, but makes them not good that have them; St. Auſtin ſaith, Riches are good, if a man have grace to uſe them, ſo he may do good with them, but grace makes good; there's no man can put virtue to an evil imployment, grace is alwayes the …ountain of good; it's the foundation, the pledge, the aſſurance, it gives all other bleſſings; Solomon when he ask'd the ſpirit of wiſdom, God could not deny him any thing, riches, honours, every thing.
Thirdly, if a Child ſhould ask of a father, a ſign of his love, the greateſt manifeſtation of a fathers love; the ſureſt ſign, and richeſt evidence of Gods love, is the gift of the ſpirit, the love of God when it is ſhed abroad in the heart by the holy Ghoſt; we feel the taſte of it, rejoyce in the comfort of it, it's a ſeal of Gods love, as St. Bernard ſaith, a dram of Gods grace is a certain token of a determined Election of the aſſurance of glorification; he that asks Gods Spirit loves God, and God love him; ſuch prayers as theſe alwayes prevail; forgive us our ſins, encreaſe our repentance, ſanctifie our ſouls, purge our conſciences, ſubdue our corruptions, overcome our temptations: Lord, what prayers ſhould prevail with thee, if ſuch prayers as theſe prevail not; other prayers may hit or miſs, but prayers for Gods Spirit never returns empty.
Now for the third, the parties, thoſe that ask, how can we pray for the ſpirit, without the ſpirit, none can ſay Jeſus is the Lord, but by the holy Ghoſt? it was the the Pelagian errour to ſay, that our prayers muſt prevent Gods grace; the Spirit of God is not the fruit of our prayers, but our prayers the fruit of Gods Spirit; our deſires are wrought by Gods Spirit, anſwers our deſires; in this caſe, how ſweetly St. Auſtin ſaith, indeed his firſt grace, his preventing grace fore-runs all our prayers; I am found of them that ſought me not: but his Concomitant grace, that may be the fruit of our prayers, yet all ſupplies of grace are of Gods Spirit; St. Bernard ſaith, it's the ſureſt ſign of grace, if we deſire grace; prayer it's the breathing of Gods Spirit, and there muſt firſt be a drawing in of Gods grace, before there can be aſcending out: Matth. 44. there the grace of Gods Spirit; the Kingdom of heaven is compared to a treaſure found in the field not look'd for, there's preventing grace, the touch of the ſpirit that works upon the heart in the firſt prevention, verſ. 45. The Kingdom of heaven is likened unto a Merchant, that ſought pearls, and found them; here's firſt the grace of prevention, a treaſure found in a field, not thought on, as St. Auſtin ſaith, faith is given, firſt, as the prime grace, then the prayer of faith, that is the breath; it's prayer that obtaines ſupplies of grace, the matter of our prayer muſt be for the ſupplies of grace, prayer encreaſeth new ſupplies.
Secondly, prayer may obtain the ſealing up of our adoption, the kiſs of peace and love, that ſeals up aſſurance of pardon for ſins.
Thirdly, beſides the firſt ſtock of grace, look for aſſiſting grace; we can not make good uſe of grace, without the help of grace.
Fourthly, prayer will obtain the ſpirit of ſtrength and fortitude, to encounter againſt temptation; ask thy father this, and he will grant it.
Laſtly, prayer obtains the ſpirit of perſeverance, without the which all holy motions and inſpirations are like a wind, that paſſeth away, and cometh not again.
Now I come to the Illation drawn from the argument, how much more; 'tis a proportion with advantage; indeed it had been well, if the Argument had gon, and the Concluſion drawn with ſome abatement, one ſpark of mercy to ſo unworthy Children; the place of a ſervant, nay, the bread of a ſervant, had been too good for ſo unworthy Children.
Secondly, if the argument had held but ſo much, as in Pſal. 100. Like as a father pitieth his own children; or like pity, the Lord teacheth to thoſe that fear him, David takes comfort in this, but this Scripture offers more grace, how much more? why here's full meaſure, ſhaken, preſſed down, it runs over.
The third expreſſion in this proportion is; if earthly Parents have ſuch provident Care for their Childrens welfare, how much more in God, though earthly parents be never ſo wiſe and provident for their Children, yet they may be miſtaken, or wiſh things unfit, and to the hurt of their Children, as old Iſaac was miſtaken in his bleſſing, the mother of Zebedees Children asked ſhe knew not what, but the all-wiſe God hears all our deſires, and orders all things graciouſly for our welfare.
Secondly, Ye men that boaſt of your power, if ye are parents, and have any portion to beſtow upon your Children, how much more God your heavenly father; all that earthly fathers enjoy is but borrowed, the oyl in the Cruze may fail, the oyl in the barrell may be ſpent, all ye have is but borrowed, &c.
Thirdly, if ye that are parents have tenderneſs of affection towards your Children, how much more your heavenly father? God is full of bounty and mercy, ye are evil and evil natured, God gives liberally and upbraids not, to compare with him the goodneſs of men, is not ſo much as one duſt of ſand, to the glory of the whole earth, like a ſpark to the whole element of fire.
Parents, what do they give to their Children, trifles; God gives the beſt things, his Spirit, his own fleſh.
God fils the world with his goodneſs.
Fourthly, men are but Stepfathers of the fleſh in reſpect of God, he's father both of ſoul and body; Ezek. 23. he chargeth, &c. wordly fathers, thou haſt taken, &c. God is our being, and the preſerver of our being. Abraham knows us not, Jacob hath forgotten us: And Chriſt ſaid, Call no man father upon earth, as to compare with God.
Laſtly, as the neareſt father, ſo the deareſt affection; the affection of the father or mother are cold and dead, in regard of the ardent affection of God towards us; Parents they firſt beget Children, and then love them: God loves firſt, and then begets us to himſelf; a flowing of nature is parents love, but an eternal love is Gods love; we had a being in him, before we had any in our ſelves, he that planteth the ear, ſhall not be hear? and he that planteth the tenderneſs of Parents to Children, ſhall not he have Compaſſion? nay, how full muſt he needs be of Compaſſion?
To ſhut up all the height and improvement of affection in God, muſt require reciprocation on our parts; and it's ſet on a three fold proportion.
Firſt, if ye that are Children caſt care upon your Parents, Be not careful what ye eat, or drink, or what ye put on, for your heavenly Father careth for you.
The proportion of obedience is the ſecond; If reverence be due to the Parents of the fleſh, how much more to the parents of the ſpirit? how much more reverence and obedience to your heavenly Father?
The third is the proportion of love; If ye give love to earthly fathers, how much more to your heavenly Father? So you ſee the ſum of the Text is; Ye that are evil, can give good gifts to your Children; how much more ſhall your heavenly Father give the holy Spirit to them that ask him?
FINIS.
LEſt Obliquie or Malice ſhould aſſperſe the Candor and Integrity of theſe four Sermons, I was deſired by the Seller of them, to read and cenſure them. Having ſeriouſly peruſed them, I find the true Pourtraicture of the late deceas'd (yet never to be forgotten) moſt reverend Biſhop Brownrigge. My cenſure can extend no farther than the Printers Errors; The principal one whereof I find to be in the firſt Sermon, in the firſt pages being a tranſpoſition of the Title: Wherefore, in ſtead of, Is the Safety of a Nation True Repentance, read True Repentance is the Safety of a Nation. In ſhort, let me adviſe your charitable minds not to ſtudie how to carp at literal faults, but ſtudy the matter, and you will ſoon be a ſharer with me in the pleaſure and profit of reading them. This I thought fit to write, as to antidote it againſt the tongues of maliciious and envious perſons.
R. H. M. A.
End of the text · Ralph Brownrig, Repentance and Prayer (1660)