7. 26. He had no sinful venome within nor was ever guilty of the least sinful Imagination word or thought yet could his heart break within him to behold the woful miscarriages of others He could powre out teares when he saw men powring out their abominations The unbelief the blasphemies the prophanesses which he observed amongst the Sons of men were a cause of grief vexation and trouble to his righteous soul from day to day And this is grounded upon these Considerations viz. 1 Reas From that hearty respect and affection he bore to the honour of God his Father As the Father had a singular affection to the Son so the Son bare a singular love to his Father He did every thing for his Fathers glory Joh. 8. 49. He lived he died he wrought he prayed he preached for the glory of his Father He rejoyced when he saw his Father glorified and he mourned when he was dishonoured Now he knew that the sins and impieties of men did deface his Fathers glory therefore he was both angry and grieved for them vid. Psal 69. 9. That this Psalm was penned concerning Christ will appear from hence that it is cited in the new Testament as relating to him vid. Iohn 2. 17. and Rom. 15. 3. He saw that his Father was reproached by the sins of men therefore did they fall so heavily upon his Spirit A dutiful affectionate Child is troubled to see or hear his Fathers Name blasted 2 Reas From that love he bare to the souls of men our Saviour knew the price and worth of a soul how it was created how it was redeemed what the saving of it would cost and he knew that sin would be the ruine destruction of precious souls Therefore did his heart bleed within him when he saw men do any thing which would ruine their souls These Jewes did not know what the sad consequence of their malicious hardness against Jesus Christ would be but Christ knew whereto it must necessarily tend to the destroying of that Jewel in comparison of which all the World was nothing worthy therefore he mourned for them He saw such invaluable things as souls ready to fall into the pit of everlasting perdition and he could not behold it without sighes and teares 3 Reas From the Antipathy and Hatred which the soul of Christ bare to sin It was a thing which he loathed with a perfect hatred he could not look upon it without displeasure and grief what a man hates naturally he cannot behold without trouble Now whether we look upon Christ as God or as man we shall finde sin to be abhominable to his soul It s contrary to his very Nature 4 Reas That he might teach them what they should do he expresseth grief that he might set them a grieving His eyes drop that he might open in their hearts the sluces of godly sorrow In Nature one mournful countenance hath a great influence upon others to make them mourn They must needs think that there was something more then ordinary in sin which did so affect the heart of Jesus Christ Our Saviour had a design upon them to perswade with them to look more narrowly into the Nature of sin than they did before The teares which Christ shed for sin doth discover the odiousness of it as much as any thing Next to his blood nothing discovers sins vileness more than his sighs and teares Fools make a mock of sin Prov. 14. 9. But the holy wisdom of God who understands it better then we do he laments it 5 Reas Particularly for those Jewes he was grieved to consider their great unkindness towards himself how all his miracles all his preaching and all his love towards them was sleighted vilified contemned could not reclaim them could not convert them to God Though he had spent his strength amongst them though he had done such miracles as never were wrought yet their hearts were hardened against him and against his Doctrine They had from their very infancy been exercised in the Law of Moses they had known the Writings of the Prophets and besides this they had enjoyed the Ministry of Christ himself and yet were hardened This causeth grief in Christ it was wilful blindness 1. Vse Information 1. That to sorrow and mourn for sin is not an Anti-Evangelical frame of spirit It s most suitable to a Gospel-frame of heart to bewail sin It doth not derogate from the grace of Christ or the Gospel yea it honours Christ and honours the grace of the Gospel Jesus Christ who brought grace into the World he bewailes the sins of the Jewes and whosoever is like Christ will be affected as he was the purest times of the Gospel will be the most sin-lamenting times Ezech. 12. 10 11 c. 2 The truth of the humane Nature of Iesus Christ He was very man as well as very God He was made like unto us in all things sin only excepted He had the very passions belonging to humane Nature Anger love hatred fear joy sorrow c. T is true in us these passions are not without sin because our Natures are corrupted therefore our passions exceed their due bounds and overflow the banks but in Jesus Christ there was Naturae Integritas therefore passions in him were without the least irregularity He could sorrow without excesle he could be angry without sin c. whensoever we read of any mention of these passions in Christ let our Faith from hence be established in the truth of the Doctrine of his Humanity against all those soul-destroying opinions which would deny this and overthrow our Faith As some deny the Divinity of Christ so others there have been who have denyed his humanity The Familists make the Incarnation of Christ a meere Allegory the Manichees the Eutychians the Marcionites taught that Christ really and indeed had neither body nor soul but was man only in appearance Therefore let us be from hence strengthned against all such he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it s said of Elias Jam. 5. 17. therefore very man 2d Vse Exhortation 1 To that Duty enjoyned by the Apostle 1 John 2. 6. This is a Duty not much cared for by Christians 1 There are very many who can reproach others for their sins They can revile and rail upon the iniquities of others but very few who lament them 2 There are many who encourage and tempt others to do wickedly such are those in Prov. 1. 11 12 13 14. This was the sin of Jonadab 2 Sam. 13. 5. He did blow up those sparks of uncleanness which he discovered in his heart he whets the knife which was too sharp already This also was Jezebels sin 1 Reg. 21. 7. 11. 25. This was the sin of those Jewes at Antioch Acts 13. 50. and Acts 14. 2. the Jewes at Iconium 3 There are also very many every where who are glad to hear of the haltings and miscarriages of others they can rejoyce over their defilements And 4 There are
suffering his spirit Rom. 8. 37. is quite overcome whereas the patient Christian doth tryumph and gets the Victory over all distresses Iob by his patience did conquer all his troubles 3. It preserves and keeps a Christian from many snares and temptations which affliction and distress puts a man upon There is no condition but it hath its peculiar temptations Poverty reproach persecution c. As it is a hard thing so it is a happy thing to be preserved from these snares Not to steal in poverty not to apostatize in persecution c. Now patience is the best Antidote and Preservative to keep us from these The patient Christian will not think of any shifts which are sinful to deliver himself The faith and patience of the primitive Martyrs was that which kept them from accepting of deliverance upon sinful termes Heb. 11. 35. The answer of that Martyr to his friends when they would have had him to make an escape out of Prison was wrought by his patience No He would stay Gods time He would not come out when his friends desired then he should come out too soon nor when his enemies would have him then he should stay too long but when God would have him that was the best time So Paul and Silas Acts 16. 26. The Prison-doors were all open c. yet they would not stir Patience prevents many such Temptations It prevents sinful complyances c. 4. It fortifies the soul against the fear of troublous conditions when threatned or imminent T is a happy thing to be freed from fear of evil and t is promised to the godly Psal 111. 7 8. Now nothing is more likely to support the soul against the fear of such storms then this grace of patience The patient Christian is provided for the worst storm Patience is his Tower his Anchor c. It 's a setling grace 4th Motive Consider that the present condition is also simply the best condition for thee if thou art a true Christian Poverty is better then riches sickness then health bondage then freedom Winter then Summer c. T is best for thy self t is best for thy graces t is best to bring thee to Repentance t is best to humble thee c. T is best considering the distemper which is in thy heart Consider 1. Gods Wisdom that he knowes what is best 2. His goodness that he will not put any Child of his out of a better estate into a worse God sees thou hast a proud heart God knoweth thou hast an ambitious heart therefore disgrace is better then a state of honour A tender Father would never correct his Child but that he thinks that correction is better at that time then cockering and indulgence he would never deny him a meales meat but that he sees that fasting is better then food c. so God vid. Heb. 12. 10. The Apostle teacheth us that God doth aym at his Childrens profit and advantage in all his dispensations Now if one State or Dispensation were better then another and God should cast him into a worse out of a better then it could not be true that God in all his dealings aymes at their benefit 5th Motive Consider that there is a far greater good in patience and Christian silence then there is or can be hurt or evil in the forest Crosse For mans happiness lyeth not in comforts but in a complyance in his will to the will of God Patience is absolutely a grace affliction is not absolutely a curse Ergo. 6th Motive Consider that God will put a good issue to all your sad conditions The end will undoubtedly be good vid. Jam. 5. 11. The hopes and expectation of this prevailed upon the Church to be silent under all her long and tedious darkness vid. Mich. 7. 9. When I sit in darkness the Lord will be a light unto me therefore I will bear c. Your reproach shall end in honour your disgrace in glory Isa 61. 7. yea your glory shall exceed your shame yea it shall be double to your shame And your Crosse shall bring you to a Crown vid. Isa 66. 5. It may be in this World they who reproached you shall change their Language and blesse you It sometimes falls out so You have a promise of this made to the Church vid. Isa 60. 14. and Rev. 3. 9. We have examples and instances of this Haman and the confederates with him and so did Iobs friends Cap. ult Iob. However death will take away the remembrance of all your sadness vid. 1 Cor. 10. 13. There are three great Arguments in that one Text. Explain it 7th Motive Consider the evil of Impatience 1. 'T is a mighty torment to the soul 'T is a worm at the heart which gnaweth continually It weakens the Spirits and renders a man more unable to bear his crosse yea impatience and discontent is heavier then the burden it self The nayl in the yoak is much more oppressing then the yoak it self and galls more Impatience is as a nayl in the crosse What Solomon saith of the cruel man Prov. 11. 17. we may say of the impatient it s a degree of self-murther it wasts and exhausts the Spirits what the Apostle saith of worldly sorrow that it works death 2 Cor. 7. 10. is true of impatience 2. It doth exceedingly indispose the heart for those holy duties which an afflicted and distressed condition calls for There are four things calld for in a state of distresse 1. Prayer Jam. 5. 13. Psal 50. 15. Hos 5. ult Now a wrathfull impatient spirit is not fit to pray The heart must be composed in prayer One principall qualification in prayer is That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 8. See how Jonah prayes when he is angry vid. Iona. 4. in it a meer quarrelling and scolding with God 2 Accepting the punishment of our iniquity and lying low at the feet of God vid. Lev. 26. 41. Repentance selfe searching Impatience hinders all this the calme Spirit will see the cause and bewaile it when the discontented mutinous passionate soul passeth it by vid. Lam 3. 39. 40. Complaining hinders selfe-judging vid. Mic. 6. 9. This will not be done in an angry passion fury will not hear any message 3. Teaching and instrusting others in affliction This is a duty sick mens words have a sharp point Paul writes many excellent Epistles to the Churches in his bonds Gal. Eph. Phil. Col. 2 Tim. c. Philem c. He begat Onesimus in his bonds Philem. 10. we are to discover our supports our encouragements c. Now impatience will take us off from this duty Impatient and angry men are very bad Tutors men can aske them no questions Nabal 4. Hearing and receiving comfort from others This is a duty in affliction to have our eares opened to instruction c. Iob. 36. 9. 10. Now impatience hinders us from this Physitians will not give Physick in a fit The seed sowed in a storme is lost
distressed 1. Towards the souls of men he shewed compassion vid. Mat. 9. 36 37 38. He sets his Disciples a praying when he saw how they were necessitated and distressed for want of Preachers to open to them the way of life his soul was grieved for them They perhaps had no compassion towards themselves perhaps thought themselves better without a Preacher than with a Preacher as many Congregations in this City but Christ had compassion towards them and in the very next Chapter sends out his twelve Apostles to preach the word to them for their salvation This is the very first Commission which Christ gives them to preach His very bowels yearned within him to see souls perish for want of instruction Their ordinary Teachers which they had the Priests and Levites and the Pharisees were as good as no Shepherds therefore Christ out of meer compassion ordains another Ministry for them 1. The spiritual distempers of their hearts was a great grief to his spirit Mark 3. 5. He went up and down preaching in their Synagogues and teaching the Gospel of the Kingdom conferring privately upon occasion with persons about their souls 2. Towards their bodies he was full of compassion 1 Whensoever any came to him for any cure of any malady upon himself or any of his his bowels were moved he healed them as these blinde men in the Text the Leper comes to Christ Mark 1. 41. Christ is moved with compassion towards him We do not read of any that desired cure that were rejected Vid. Mat. 15. 30. 2 We finde many times that even undesired he did acts of mercy to the distressed Vid. Matth. 15. 32. he spreads a Table for them was loath they should faint by the way Luk. 7. 12 13. meeting with a Widdow of Naim following her only Son to the grave his bowels roll within him and without being desired he raiseth him up At the pool of Bethesda seeing a poor helpless Cripple who had layn long there 38. years for cure but could not prevail with any to throw him into the water when the Angel stir'd it he applies himself to him and heales him John 5. 5 6. So Luk. 10. 33. when he sees the wounded man by sprawling in his blood of his own accord he goes and takes him up and makes provision for him he is the compassionate Samaritan 3 We finde that he shed teares when men had incur'd irrevocable misery upon themselves That in Luk. 19. 41. c. Jerusalem had let slip the opportunities of her healing This pierced his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reasons of it are 1. Vinculum Naturae He was Goel our Kinsman bone of our bone and flesh of our flesh he being truly in our Nature had a condolency and sympathy towards our Nature There is another ground of that sympathy and compassion which Christ hath towards his own viz. the mystical union He is the head of the mystical body therefore he compassionates them Saul Saul why persecutest thou me Identity of Nature works this compassion All Creatures have a compassion towards their own Nature As the affections of Christ viz his joy sorrow c. argue the truth of his humanity so the truth of his humanity puts out these affections Heb. 2. 17. towards us 2. Vinculum officii It was suitable to that Office which Christ sustained and to that employment for which he came into the World He was that great Physitian which was sent fâ—om Heaven for the healing of men He was that Saviour who came to recover men out of their misery therefore requisite that he should be moved with their misery He came purposely to help fallen man out of the pit therefore he must reach his hand to them He was that Shepherd who came to seek that which was lost To binde up the broken hearted to appoint to them that mourn in Zion beauty for ashes c. Isa 61. 1 3. His work being to save to heal to comfort to restore he could not but shew compassion towards Creatures who wanted him 3. Vinculum Doctrinae To teach us compassion To take away that cruelty which we have in us To put us upon the practise of mercy Be ye merciful for I am merciful 4. Vinculum experientiae His own experience of misery Non ignara mali miseris succurrere disco He felt the weight and burden of many miseries All the infirmities of our Nature Christ was subject to not personal infirmities c. This the Apostle makes a ground of his compassion Heb. 4. 15. He was a man of sorrowes and acquainted with grief Isa 53. 3. 1. Use You who are the Servants of Christ you may expect much more compassion from him now Heaven and glory and the advancement of your head hath not dried up the bowels of his compassion nor made him mindful of your sorrows Though he be in glory and so not capable of any sufferings yet he hath a condolency towards them in their troubles In all their afflictions he was afflicted Isa 63. 9. vid. Heb. 4. 15. 'T is an exceeding great mystery how Christ in glory can be touched with a sense of his Saints Infirmities yet it is a truth He that did compassionate strangers will he not much more pitty his Brethren he that healed his enemies will he not much more tender his friends Quid si ipse amâsset Quid mihi hic faciet Patri when you seek to him in your tryals Temptations c. you may expect to have his very bowels melt over you He will not look disdainfully and strangely upon you who looked with such a compassionate countenance upon all who came to him when he was on earth He is a merciful High-Priest still Vid. Heb. 4. 15 16. He will not suffer you to lie for ever under your troubles he will not leave you without comfort while your affliction lasts Object I but he delayes and defers I have been long afflicted c. Sol. 'T is not for want of compassion but from abundance of compassion He would rather have you under trouble than under sin He is not so without compassion as to take away the Physick till the Disease be cured To remove the Plaster till the corruption be drawn out c. He is so compassionate that he will not let you be in sorrow one minute longer than need requires And in the mean time he stands weeping over you c. 1. It s an exceeding comfort under sorrow and a good preparative to prepare us for greater sufferings Though we must be tossed more and longer in the waves of affliction c. Jesus Christ will hold our head stroke our wounds strengthen our loines When the Disciples are upon the tempestuous Sea Jesus Christ is a praying for them Matth. 14. 23 24. And so is he continually while his Church is on this tempestuous Sea He that despised not the cries and sighs of men upon earth how should he despise their cries who are the
men in distress with taunts scorns as Nabal answered Davids Messengers Vid. 1 Sam. 25. 10 11. Be of good cheere Weep not that was our Saviours word often II. Compassion must not rest and determine in words but the condition of the afflicted must be also recommended to God by hearty prayer words are but dry charity Our Saviour he puts up requests to God for the distresses of men He is praying for the Disciples when they are tossed Matth. 14. 23 24. And he taught this act of compassion to his Disciples vid. Mat. 9. 36 37 38. And Zech. 1. 12 we have his prayer for the Myrtle Trees in the bottom Thus Daniel shewed his compassion to the afflicted Jewes Dan. 9. per totum And thus did Nehemiah testifie his pittifulness Neh. 1. 4 5 6 7 8. And this must be not only in the publick but in secret also Nehemiah's and Daniel's were private prayers III. We must actually administer supply to their wants Good words and prayers are not sufficient without this St. James tells us how we must shew compassion Vid. Jam. 2. 15 16. So did our Saviour he doth not only look upon the wounded man but binds up his wounds and layes him upon his own beast c. takes care of him makes provision for him Luk. 10. 34 35. Thus Iob shewed his compassion Iob 31. 17 18 19. He fed the hungry and cloathed the naked and relieved the oppressed and set at liberty the Captives c. Drawing out of the soul to the hungry and satisfying the afflicted soul are joyned together Isa 58. 10. As Dorcas made Coats for the Widdows which were naked Acts 9. 39. Bread must be broken to the hungry and drink given to the thirsty in soul c. Playsters must be spread upon the sore c. And all this out of a fellow-feeling of others wants Motives to this are very many viz. 1 Consider the compassion that we have received from Christ and from God The bowels of Heaven have melted over us in our miâ—ery Christ yearned over us when we were in our blood Ezech. 16. init we have lived upon Gods compassion ever since we were This is our Saviours Motive Vid. Mat. 18. 27. 33. Explication The Apostle makes this a strong Motive for brotherly love 1 John 4. 9. 10. see the inference vers 11. and our Saviour makes this very Application of that Act of compassion of his in washing his Disciples feet John 13 14. Consider it Incompassionate men forget Gods compassions to them 2 Consider what Relation there is between thy self and every reasonable Creature There is a fraternity between man and man a double fraternity betwixt Christian and Christian believers and believers are fellow-members of one mystical body therefore there should be compassion amongst them This the Apostle presseth 1 Cor. 12. 26. And man and man are related There is Vinculum Naturae We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 26. By this Argument the Holy Ghost enforceth this duty Isa 58. 7. I know the hand must be stretched out first to the Houshold of Faith Gal. 6. 10. because there is Duplex Vinculum They are not only one flesh but one spirit also 1 Cor. 12 13. yet the relation betwixt man and man is strong enough to unlock the bowels of compassion All men are Consanguinei Every man in misery is our Neighbour c. So our Saviour teacheth Luk. 10. 29 30. 3 We are lyable and obnoxious to the same sufferings and infirmities which others are under Our lot may be to indure the same miseries of every kind Quod cuidam cuivis The Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 13. Thou mayst be as poor as diseased as dejected as any object thou beholdest Iob in one day fell from the Throne to the Dunghill Ergo upon this consideration this grace is enforced in the Scripture vid. Gal. 6. 1. and Heb. 13. 3. and Eccles 11. 2. And if trouble befall any of us that compassion which we have extended to others will be an Argument of singular comfort to us in the evil day Iob in his misery drawes exceeding consolation from this Iob 31. 17 18 19. Now when he had scarce Clothes for his own back his comfort was that he had with his fleece cloathed many And as it will be our comfort in an evil day so it will be a ground of comfort that the bowels of others shall be turned towards us at such a time vid. Psal 41. 1 2. Iob sound the return of all that compassion he had extended to others The Lord made others to shew mercy to him Judgement without mercy is threatned to him who will shew no mercy Jam. 2. 13. Vid. Psal 109. 12. 16. That 's a very serious Text in Amos 6. 6 7. 4 Incompassionateness argues want of love to God Love to our Neighbour is the fruit and testimony of our love to God where the love of God dwells there tenderness of heart to men dwelleth also The Apostle is clear for this 1 Iohn 3. 17. i. e. the love of God doth not dwell under that roof Men may boast what they please of high affections to Christ but he is a lyer who saith he loves God who hates his Brother 1 Iohn 4. 20. Nay he that hath not brotherly compassion is a stranger to Religion vid. Iam. 1. ult Jesus Christ tells Peter how he should expresse his love to him Iohn 21. feed my sheep feed my Lambs Acts of compassion 'T is a sign of a converted man vid. Acts 16. 33. 5 Incompassion is a worse condition then any sufferings better far to be under the sorest trouble then not to pitty others in trouble Hos 9. 14. dry breasts in this sense is a sore judgement unmercifulness is reckoned amongst the worst of sins vid. Rom. 1. 31. Better to be in the sick mans condition then to look upon him in his sickness without bowels 6 Compassionate persons are most fit for Church-employment 1 Tim. 5. 10. 7 Denying compassion to men in trouble is a very great heightning of their trouble I may say it is the sting which pricks them to the heart Iob bewailes as much the want of compassion in men from whom he expected relief as he did all his troubles To him who is in trouble pitty should be shewed from his friends vid. Job 19. 13 14 15 16 17 21. Incompassionateness is as stripes to the naked body 8 Consider what sentence will be pronounced at the last day against incompassion vid. Mat. 25. ult the mentioning of that sin is enough to shew the haynousness of it Cruelty towards the afflicted will send men into eternall fire Paul prayes for One siphorus that He may finde mercy at the day of judgement 2 Tim. 1. 18. 2 As to mens bodies compassion must be shewed so especially to the souls of men Jesus Christ as hath been said was very tender towards mens souls so should we This should be manifested by every Christian
1 By endeavouring to convince them that are impenitent of their sins and perswading them to forsake their sins viz. by reproving counselling c. labouring for their conversion by all meanes It s an evident character of a true penitent and Convert to seek the conversion of others When thou art converted strengthen thy Brethren The Woman of Samaria John 4. calls all the City to Christ when she believed in him This was in Paul I could wish my self accursed from Christ for my Brethren c. Rom. 9. 3. Set out Christ in his beauty to their souls as you have occasion Andrew when he hath found Christ he brings Simon to him Philip he brings Nathaniel John 1. 40 41 45. Private Christians might be very instrumental in the conversion of men did they bear such tenderness as is meet to the souls of others 2 By mourning for the stubborn and obdurate who will not be reclaimed Thus did David Rivers of teares run down mine eyes c. I beheld the transgressors and was grieved Psal 119. 136. 158. Thus did Jeremiah If ye will not lay it to heart my soul shall mourn in secret for your pride Ier. 13. 17. Iesus Christ yee hear was grieved for the hardness of mens hearts Mark 3. 5. We can perhaps reproach scorn men for their blindness ignorance impiety stubbornness c. but where is he that mourns in secret for ir perhaps your teares might prevail with God for softning grace for the rocky hearts of others 3 By comforting the afflicted in spirit the troubled conscience powring in Oyl to supple c. holding out a light to them in the dark reaching the promises to their lips putting our arms under them c. Thus did Iesus Christ he had cordials for languishing souls Isay 61. 3. He would not break the bruised Reed c. when his Disciples were overwhelmed with sorrow for his absence how doth he revive them c. To Mary Magdalen Iohn 20. 15 16. vid. 2 Cor. 1. 4. 4 By endeavouring to reduce the erroneous into the right way again We generally complain against the Heresies errors which are taken up c. but what meanes do we use to reclaim them vid. Jam. 5. 19 20. 5 By helping up them who are fallen down Gal. 6. 1. giving them a hand to pluck them out of the ditch again To set the bones that are out of joynt in their right places again All this was eminent in our Master wherefore study the worth of a reasonable soul the soul hath more of God upon it them all the Creation besides It s the richest Iewel next to God Christ and the Spirit in all the World the Sun Moon and Stars are but a Dunghill to the reasonable soul 6 By endeavouring to underprop them who are wavering and staggering Many a one is fallen for want perhaps of our hand Jesus Christ stretched out his hand to keep Peter from sinking c. 7 By endeavouring to get and keep the means of salvation amongst others Mat. 9. 36. Cap. 10. init 2d Motive God will have honour by the souls which are saved You will have prayse Dan. 12. 3. You will be gainers by all you do for other's souls both in this life and hereafter 3. Let us shew compassion to Iesus Christ Christ stands in need of our compassion He is reproached in the World crucified afresh by sinners despised in his Government rejected in his Ordinances c. Much indignity is done to Chriâ—â— every where Where is our Sympathy who cares for the things of Christ whether he be exalted or no That which was of old complained of in the Jews is too true of us vid. Isa 53. 3. He suffers in his Sabbaths in his Ministers in his Ordinances in his truths c. Well This is an undutiful thing and 't is an unnatural thing too that we should see our Master thus used and not pitty him When Jesus Christ went to the place of execution the very Women followed him weeping c. Luk. 23. 27. Jesus Christ now goes to the place of crucifying and that without weeping c. Very little grief for his great sufferings Well for a conclusion I beseech you study and practise this grace Papists upbraid our Religion that it wants hands Pudet haec opprobria nobis Et dici potuisse non potuisse refelli Heathens and Infidels will rise up in judgement against Christians Pharaohs Daughter she is moved with compassion upon Moses his Teares c. Exod. 2. 6. We see Infants a weeping and their Mothers weeping and yet our bowels are not stirred Pharaohs Daughter will condemn many a Christian she wept for the poor Child though she knew not whose it was and we hardly weep for the miseries both of soul and body of many of our Brethren FINIS Mary Wolnoth October the 29. 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24. 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself IN the former Chapter we have the History of Christs death in this the story of his Resurrection His Death was not so ignominious as his rising again was glorious The Churches Head received no losse by sufferings no more shall any of the members The highest exaltation followes the lowest debasement entring into glory immediately succeeds suffering vers 26. The Crown of glory followes the Crown of Thorns We have in this Chapter 1 The Narrative of his Resurrection vers 1 2 3. 2 The several manifestations and proofs of it which are of two sorts 1 The Report of the Angels to the Women and of the Women to the Disciples vers 4 5. ad 11. 2 The Apparitions of our Saviour himself First to Mary Magdalen Mark 16. 9. Secondly To these two Disciples in this place Thirdly To the eleven as they were at meat vers 36. ad 49. where to put them out of doubt he eats with them vers 43. These are set down Mark 16. 9. 12. 14. Iohn 20. 26. Fourthly To Thomas 3 That which followes after the manifestation of his Resurrection vers 49. ad finem viz. The promise of the Holy Ghost v. 49. The sending of them to the work of the Ministry amongst all Nations Mat. 28. 19. Several instructions which he gives them for the ordering of the Church which is set down Acts 1. 3. Lastly His glorious Ascension in the sight of his Disciples vers 50 51 c. The words which I have read are apart of the conference which our Saviour hath by the way with the two Disciples who were reasoning together about the death of Christ and the report of his Resurrection which was made by the Women This Text is the Epitome and compendium of our Saviours discourse viz. A summary Collection out of the Scriptures of the old Testament of all those places which speak of the Doctrine of his sufferings and Resurrection These he alledgeth and expounds in order Wherein we have two Parts 1 The
Tyranni isti ad silentium omnes cogent compescent Doctores nunc conjicient in carceres nunc vero in exilia extrudent nunc etiam denunciabunt mortem nunc mulctabunt aliqua poena vel convitiis repudiabunt habebunt ludibrio ut sint contemptibiles This saith he is the meaning of the Prophet Esa 53. 7 2d Rule This silence or not opening of the mouth doth not exclude prayer or the use of lawful meanes to remove it e. g. A man may be dumb under a Disease and yet may keep dayes of prayer to deprecate it and send for the Physician to apply his skill to cure it vid. Psal 39. 9 10. This is a duty as well as patience Our Saviour prayed Father if it be possible let this Cup passe He indeed prayed with subordination to God and so must we And we must not use any indirect or unlawful meanes to remove it That 's worse than any affliction can be It excludes not complaining against unjust 3d Rule dealings in being Authours of our oppression Our Saviour complains of Judas Pilate c. Psal 69. 21. Psal 109. David complains of Doeg c. 2. Positively To be dumb and not to open the mouth c. implyeth these 4. things 1. A holy calmness of heart and spirit under Gods hand No inward frettings or quarrellings against Gods providence c. No heat of heart no distempered heat No anger in spirit against God Jonah was angry No boyling within Psal 39. 3. My heart was hot within me his spirit did boyl with impatience though his tongue was silent 2. Resignations surrendring and referring our selves to God to be yet further and longer afflicted if he please Thus David 2 Sam. 15. 26. God had put a heavy yoak upon his neck already yet if he please he shall add more weight to it So Eli 1 Sam. 3. 18. So David 2 Sam. 16. 10. Abishai would gladly have been about his eares No saith David Let him alone 3. Satisfaction of Spirit When a soul is well pleased in his heart with the affliction which God hath laid him under as Paul Acts 21. 13. He was not displeased but well satisfied with that Prophecy of Agabus He had never the worse thoughts of God for it or for any other of his sufferings 4. A patient waiting upon the Lord under his hand till deliverance come When a soul is willing to stay the Lords leasure and not surripere liberationem steal a deliverance before God would have him free vid. Psal 62. 5. Psal 37. 7. Thus the Church manifests her patience under troubles Mich. 7. 9. So in Lam. 3. 26. Contrary to this is that frame of Spirit which will not suffer a soul to wait but rather use any foul shift to be freed then wait till God call off the Disease vid. 2 Reg. 6. 33. vid. Heb. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accepting of deliverance This is the first thing what it implies what this duty is The 2d thing is to give Motives to this patient and silent bearing for which consider these 1. Motive Consider that all conditions are ordered by and according to the will and providence of God vid. Matth. 10. 29. Iob 5. 6. This was that that silenced Iob under very heavy pressures Cap. 1. ult Not the Sabeans or Chaldeans but the hand of God This very consideration silenced Eli 1 Sam. 3. 18. and so David Psal 39. 9. and in another case 2 Sam. 16. 10. Abishai looks no farther then Shimei and therefore he is all on hot fire let me go and take away his head from him David sees a Commission in his hand from Heaven Ergo. Vid. Acts 21. 13. they took on very much at first hearing but when they were once perswaded that it was from God they did acquiesse the will of the Lord be done And the great Motive which kept our Saviour so silent under all his sufferings was this The Cup which my Father hath given me shall I not drink of it Consider 1. Gods Soveraignty and Regality He hath an absolute right to order of things as he pleaseth to set us higher or lower to bring us into bondage or freedom Ergo vid. Iob Cap. 38. per totum Cap. 39. Cap. 40. 5. There 's no man hath such power over his beast to put him to a fat or lean pasture as God hath over man vid. Iob 11. 10. Not to be silent is either to deny or at best to question and dispute Gods Dominion over him 'T is as much as to say He is his own not the Lords 2. Consider his wisdom All the works which God doth have rayes of Divine wisdom in them Psal 104. 24. Eccles 3. 11. Even the most confused and seemingly disordered wayes and works of God are wrought most wisely and artificially Now not to be silent is to lay to the charge of God folly bungling c. 2d Motive Consider that you have deserved many times more and heavier things from the hands of God Art thou in poverty thou hast deserved beggery Art thou in sickness thou hast deserved death Art thou in a prison Hell is not beyond thy demerits vid. Lam. 3. 39. Mich. 7. This consideration was that which did silence that good Thief upon the Crosse Luk. 23. 41. A Man who hath deserved hanging drawing and quartering may well be silent to undergo whipping or burning in the hand He who had confiscated all his Estate by some illegal Act hath no reason to speak because the Offcer comes to demand 6 d. or 12 d. for a fine Just thus it is with us we have deserved the losse of all and the Lord only takes twelve pence as it were from us The wages of sin is death Rom. 6. ult and that eternal And this is the wages of every sin Now we have committed an innumerable number of sins beside that unfathomed Fountain of corrupt nature which hath all sin in it in the principle And yet God comes but with small rods to whip us and that in measure too we may well hold our peace indeed 3d Motive Consider the great good of this silence and patience under our afflictions 1. T is in it self a very excellent and precious grace full of beauty and glory It renders us most like to Christ 2. T is very precious in the effects of it I will shew you these four effects of it 1. It renders the heaviest burden tolerable That which wil bruise the back of another will lye very light and easie upon the shoulders of a patient Christian Levius fit patientia Quicquid corrigere est nefas Yea it doth take away the whole weight of the burthen For when the spirit is in such a frame t is all one whether poverty or riches whether freedom or restraint c. A patient spirit hath the happiness and comfort of his condition still 2. It makes a soul Conqueror over all conditions The impatient complaining spirit is vanquished under every small
Pearles before swine Impatience is as bad a Scholler as a Master 3 It provokes God to smite harder to add to our misery As a father by a spiritfull angry child he will beate him into a calme Iona Psal 107. 17. got nothing by his contending and discontent cap. 4. 8. The bleak East wind blew but the harder had he been quiet he had kept his screen and not been exposed to that violent blast 4 It provokes God to deny or remove those inward comforts which might support us and sweeten our Crosse Iobs impatience lost him many a lightsome look which he might have had had he been calme A man's frowardness in sicknesse hinders himself of many a good word which friends present and of many a visit which absent friends would give were his spirit quiet 5 It will provoke God to keep on the burden longer No man ever got off his load by kicking it makes it the more snarld and intangled A wild Bull in a Net Esa 51 20. God doth not usually take off the burden till the spirits of men be willing to beare it when Iob was out of his heare then did the Lord remove his Crosse Iob. 42. 3 4 5. ad ver 10. Contentment of Spirit is the best way to get rid of any trouble many of Gods servants have found by experience both in the troubles of conscience and other griefes that when they have been brought to such a frame of spirit as to be contented to be in the dark then hath light shined forth when the wound is healed the plaister drops off of it self 6 Impatience will put the soul upon unworthy unwarrantable wayes of being freed and delivered An angry Spirit will not stick at any thing so he may remove the cause of his discontent If Rachel be impatient of barrenness she will not stick to give her Maid to her Husband so shee may have issue Gen. 30. 3. so ver 1. If the unjust Steward know not how to work or beg patiently he will steale Luk. 16. 3 4 5. If Eliah cannot beare persecution he will flee from his work and pray God to take away his life 1. Reg. 19. 4. so Moses Num. 11. 7. 15. If a man cannot beare sickness he will flee to Witches or any body or help 2 Reg. 1. 3. Ahaziah Or lay violent hands on himself with Saul 1 Sam. 31. 4. If Peter cannot be content to dye he will deny Christ Any Casement discontent will fly out at vid. 1 Tim. 6. 9. Will is opposed to Content ver 8. he that will have liberty health c. and not be content wirhout them is hurried into many and dangerous snares Three Directions or Helps unto Patience Take this medicine which consists of these ingredients 1 Get self-denyall Matth. 16. 24. Could we deny our selves in point of honour we would not storme at reproach So of Bondage c. He that cannot deny himself will deny Christ Self-love hinders from suffering or from patience Eccles 7. 8. self denyall is to lay self aside 2 Labour for humility consider the opposition patient in Spirit is opposed to pride of Spirit Price is the mother of murmuring and discontent Pride makes the Spirit furious vid. Pro. 13. 10. A proud man will contend with God Pride thinks all the good he hath too little all the evill he endures too much humility contrary 3 Labour for a life of Faith To make up all wants in God Phil. 3. 20. This quieted David psal 42. 11. This kept the Apostles from fainting under their trouble 2 Cor. 4. 18. This was that which kept David quiet under great afflictions 1 Sam. 30. 6. It was a very sore trouble that his own guard should now set upon him c. 4 Consider often the patience of Christ vid. 1 Pet. 2. 19. 20. 21 22. This if it were well studied would alone allay all discontents Afflictions had a sting in them to Christ and yet he was meek in induring They were full of Divine wrath Christs suffrings were scorpions yours are but rods of men Christs were unjust yours are just Christs were for others yours are for your selves we should not be such lions as we are if we could but get our hearts upon the meeknesse of this Lambe If this copy be out of our eyes our hearts will rise 5 Consider how many present comforts you yet enjoy If superfluities be gone you have conveniences still you have peace within still c. vid. 1 Sam. 1. 8. we have our eyes still poring upon what we want or upon what we desire This mercy is removed this mercy cannot be attained c. This heates the heart and makes it mutiny whereas if we would but set before our eyes our present enjoyments we would be quiet for we shall see that what is removed is justly taken away and what is denyed is not only justly denyed but in mercy we want nothing but that the presence whereof would be for our disadvantage neither do we lose any thing but that the presence whereof would annoy us We are like Haman in this respect All he had was nothing while Mordecai the Jew was at the Kings gate and would not bow to him vid. Est. 5. 13. one discontent deprives us of the sweetnesse of our comforts Rejoyce in what you have still 6 How little improvements you have made of any prosperous condition or of any mercy you have enjoyed vid. Neh. 9. 35. the misery was great ver 37. yet this quiets them They had long lived in a good land to no purpose He that shall well consider what little use he hath made of his health while he enjoyed it will not rage against God in a time of sicknesse so for strength in a time of weaknesse for liberty in a time of bondage what good use did you make of your liberty while you had it so for riches in a time of poverty Did not you use all these for Gods dishonour for your brethrens hurt for your own prejuddice 7 Consider the patience of Saints Their spirits were quiet under as great sufferings as yours can be Look upon Prophets look upon Apostles see their carriage This is the Apostles direction Iam. 5. 10. Thus were men highly honoured of God so much is intimated in that expression Who have spoken in the name of the Lord. They suffered much and they suffered quietly Now the argument is strong Shall a holy Prophet shall one who came in the name of the Lord to the world shall they be patient under their sufferings and will you speak Thou who art far behind the meanest of the Prophets in worth in grace in knowledge c. will you be unquiet Shall such as Esay Ieremiah Ezekiel Daniel and other great Prophets be so silent and will you rage Nay we may not onely take the Prophets for an example of patience but the Apostles too They suffered not onely silently but joyfully 8. Consider How much better it is with you then with
others Are there many above you well but there are more below you c. If thou wert the lowest of all the Sons of men it were thy duty to be quiet but there are 1000. above thee in grace in service in obedience who are yet very far below thee in misery in sufferings Art thou weak others there are that lye bed-rid art thou in fear of a prison There are better then thou in close bondage Dost thou drink thy teares others there are who drink blood Art thou in the fire of persecution There are many in the fire of Hell 'T is our fault we are alwayes looking to them who are above us such and such they have friends they have liberty they are in high places they have not my crosses they feel non of my pains c. well but are there none in the World thinkest thou that esteem thy condition as happy in respect of theirs 'T is very good counsel the Apostle gives us That we would make our selves equal with them of low degree vid. Rom. 12. 16. If we would do thus in this matter it would through God go very far to the quietting of us There is much difference between the comparing of our spiritual and our outward condition with others In comparing our spiritual condition we should measure with the highest that we may be excited to growth but in comparing of our outward condition we should measure with the lowest that we may be preserved from repining 9. Frequent Prayer He that is seldom in prayer will be frequent in repining and he who is much in prayer will be very little in murmuring Prayer will allay heates of spirit Prayer will expel the venom of impatience Davids Prayer to God made his soul so silent under his sufferings vid. Psal 39. 9 10. In Prayer the soul hath a view of God which doth much quiet In Prayer the soul hath an interview of it self and a view of sin Prayer layes the soul low in it self Prayer kindles faith c. which sees an issue out of trouble c. 10. Be much in the Duty of Thanksgiving It is the Duty of a Christian to give thanks in every condition 1 Thes 5. 18. Now he that abounds in Thanksgiving will be preserved from impatience Impatience will take us off from hearty giving of thanks and giving of thanks will drive away murmuring Doth a Fountain send forth sweet waters and bitter at one place out of the same mouth proceedeth there blessings and cursings Jam. 3. 10 11. He that sees cause why he should give thanks will see no reason why he should murmur and he that can finde in his heart to murmur will hardly ever blesse God so heartily as he should where there is much of due blessing of God there will be little or none at all of murmuring which indeed is no better then cursing and blaspheming 11. Consider the Divine Calling Christians are under no troubles or sufferings but if they can see that they are called thereunto by the Lord the very Call of God may quiet their hearts This Direction the Apostle giveth as a Help to patience 1 Pet. 2. 21. Obj. But when doth God call a man to suffer Sol. When a man is in this Dilemma that either he must suffer or sin then doth God call him Vid. Job 36. 21. 12. Consider That if you do not suffer patiently you will lose all the benefit of your sufferings No suffering is acceptable with God but the patient suffering Vid. 1 Pet. 2. 20. No Christian would undergo sufferings and yet lose the benefit and acceptance of them 13. Meditate much upon the day of Death and especially of the Day of Judgement This the Scripture makes a very great Argument to quiet our hearts especially in such sufferings as are for the Cause of God Vid. Heb. 10. 36 37. Vid. Jam. 5. 7 8. 14. Take heed of anger and passion Passion will set the tongue on fire Vid. Eccles 7 8. The help to patience is Vers 9. Be not hasty in thy spirit to be angry Anger is the bane of patience and such passionate ones are so far from this silent frame of heart that they are clamorous for anger and clamor are joyned together Eph. 4. 31. Object 1. But my afflictions are not single but many if it were but one affliction c. wave after wave Sol. 1. They are not so many as God could have layd 2. They are not so many as thy sins 3. They are not so many as the sufferings of Christ were c. 4. If they be many do not make them more by impatience This is the way to increase them 2d Object But I suffer from my friends from whom I have well deserved Sol. So did Jesus Christ. These are the wounds I received in the house of my friends 3d Object I know not how long they shall last Ergo. I cannot see to the further end of them c. Sol. 1. Let this the rather make thee silent Impatience doth but lengthen out your sufferings Every impatient Word or Act adds one link more to the Chain 2. Thy sufferings do not last so long as thy Glory that shall be eternal 2 Cor. 4. ult 3. Thy sufferings shall last no longer then shall be for thy good 4th Object But my affliction is in such a thing which is so dear and precious c. Any thing else I could have endured but this c. Sol. 1. If it were not in something very dear it would not amount to an affliction 2. Thy sins have been of the highest Nature Colour the deepest Dye Thy iniquity hath reached to the heart 3. All that God requires of us is to suffer what he inflicts We are not to choose our Crosse but to take up our Crosse That which God layes before us That is our crosse and we must bear it Jan. 21. 1648. Mary Wolnoth February the 11th 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3. 2. Who was faithfull to him that appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THis Epistle was written to the scattred Hebrews who through grace had beleeved in the Lord and were now scattered by reason of persecution so the inscription shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Author of it interpreters are of severall judgments some referring it to Luke others to Barnabas others to Clement others to some other of the Apostles The most generall and probable opinion is that it was written by Paul and that he suppresseth his name on purpose lest it should hinder the successe of his writing The Name of Paul was odious to the Jewes who were not converted they looked upon him as an Apostate from their Religion and he was also much suspected by some of the weaker beleeving Jewes who were yet too much addicted to the obâ—ervation of the ceremoniall law therefore he doth de industriâ conceale his Name Amongst other reasons which doe probably evince Paul to be the Author of this Epistle these two are cogent
and enmity in our spirits towards others we can have no confidence or assurance to think that God will be propitious to us vid. Mat. 18. 23. ad finem Motive 3. T is the way to melt and mollifie the hearts of injurious dealers A soft tongue breaketh the bone Prov. 25. 15. A hard flint is sooner broken upon a soft Cushion then upon a hard Marble vid. Rom. 12. 20 21. This is Gods way of overcoming a wrong Doer Davids forgiving of Saul melted his rocky heart Thou art more righteous then I and he wept over him 1 Sam. 24. 16. Motive 4. The peaceableness and calmness which followes in a mans spirit that is able to forgive Your forgiving Christians are the quietest Christians Endeavours of revenge they torment the soul heat and boyl the heart many times more then the injury received When a man shall be studying how to satisfie his fury the very gathering together and sharpening these stones of Revenge they make more deep wounds in the spirit then 1000. offences received The envious and the revengeful man troubles his own flesh Injuriarum remedium oblivio He that hath but learned perfectly this Lesson of forgiving hath a salve against the greatest injuries Motive 5. T is a very honourable frame of heart He that can thus overcome his own spirit is better then he that overcommeth a City You know him of whom it is said That he never forgat any thing but injuries Anger may fall into a wise mans breast but it lodgeth in none but the bosom of fools Eccles 7. 9. You know who saith It s the glory of a man to passe by transgressions Prov. 19. 11. It s the brightest Crown a man can weare Helps are of two sorts 1 Negative 2 Positive 1. Negatively you must take heed of four things 1 Take heed of pride and haughtiness of spirit Pride of heart foments revenge Prov. 28. 25. Should such a one as I be so injuriously dealt with This keeps out thoughts of forgiveness and gives strength to animosities vid. Rom. 12. 16 17. 2 Take heed of passion and rash anger If anger lodge in the bosom forgiveness will not be suffered to enter vid. Rom. 12. 19. He that yields much to wrath will never yield to any motion of forgiveness The Apostle Eph. 4. 26. gives this direction Put away anger c. and then Forgive c. It is good Advice Rebeckah gives Jacob to this purpose Gen. 27. 45. 3 Take heed of envy and malice This is the Apostles Counsel Eph. 4 31 32. put away anger malice c. Malice is nothing else but festered Anger 4 Take heed of hearkning to the Counsel and advice of whisperers and Tale bearers These will put the Javelin into the hand these are the Devils bellows who go about to kindle sparks of variance 2 Positively Observe these Directions 1. Look upon all wrongs injuries violences oppressions c. done by men as comming out of the hand of God Messengers they bear no blame He that looks upon Gods hand drawing the Bow will be easily perswaded to forgive the Arrow which is but a dead Instrument in it self and could neither put it self upon the string nor make such violent impression if the hand of him that drew it had not been in it If thy name be unjustly blasted say God hath moved the tongue of such a one to reproach if violence be done to thy person say God hath given thee a blow by the hand of an Enemy Though he had no reason to smite thee yet God who lifted up his hand had c. The Executioner is but the Judges hand he should be forgiven though the Judge and witness have both done wrong c. This no doubt was one thing which moved Joseph to forgive his Brethren You sent me not but God Gen. 45. 8. Though they were cruel yet they were Gods Arrows 2 Consider this that if you belong to God good shall betide you for all injuries and from all injuries and offences done to you Will you not forgive a man who runs at you with a Sword to kill you and by that thrust only breaks an Impostume in the body which would destroy you Surely yes All the violence injuries men do to you are no other c. You may well forgive them therefore vid. 2 Cor. 12. 13. 3 Believe and be perswaded that God is indeed a God of Recompences God will requite if thou forgive but if thou forgive not God will not plead thy cause This was that consideration which was in our Saviour 1 Pet. 2. 23. he committed himself to him who judgeth righteously vid. Rom. 12. 19. 4 How much evil thou hast done to others vid. Eccles 7. 22. vid. Tit. 3. 2. 3. we are all habitually injurious and if thou hadst the temptations c. which others have thou wouldst do as they or worse 5 Meditate very much upon all the wrongs which God hath freely forgiven thee vid. Eph. 4. ult and Mat. 18. 28 29. ad finem This will answer all Objections thy heart can make against forgiving others If it be objected Object 1. He is a vile person c. Sol. Not so vile as thou art in respect of God Iob 19. 19. Obj. 2. I never did him hurt but much good c. Sol. Did God ever do thee any hurt Mich. 6. 3. Jer. 2. 31. Obj. 3. He hath multiplyed wrongs to me Sol. Not half so many as thou hast against God Obj. 4. He pretended friendship to me Sol. Didst not thou pretend friendship to God Obj. I have often threatned and yet forborn him Sol. Doth not God do so by thee Obj. My wrongs are publick Sol. And are not the wrongs thou dost to God as publick c 6 Get a Spirit of brotherly love Love will cover a multitude of sins vid. 1 Pet. 4. 8. This is a Gospel-grace labour for it But what manner of forgiveness must it be 1 It must be ex Animo Cordiall not complementall Mat. 18. ult from your hearts forgive not one another your Trespasses Such is Gods to us-ward 2 There must be forgetting as well as forgiving Those who forgive and will not forget do not forgive at all When God forgives he forgets God casts them behinde his back and blots them out c. 3 There must be a manifestation of all Acts of friendship afterwards as though the offence had never been committed God holds familiar correspondency with the sinner when he hath pardoned him so must we Thou shalt lift up thy face with joy Thou shalt not bear any grudge Lev. 18 19. I shall conclude with that of our Saviour Luk. 17. 3 4. 'T is the Duty of them who have done wrong to submit and repent and then though he offend often the injured is bound to forgive Quest But you will say What shall we do to Psal 140. 8. Ps 7. 9. the enemies of Christ and the Gospel may we not pray against them must they be forgiven Sol. 1.