The Only Remedy, Text

The Only Remedy · Text

p. 1THE ONLY REMEDIE.

AFTER a terrible Tempest,1. The neglect of premonitions makes vsus to fall into iudgements. a dark and discomfortable Storme, wherein neither Sunne, nor Starres appeared,Act. 27.Acts 27 Paul stood forth, and said, Sirs, you should hauehave hearkned to me, and so hauehave saued this harme and losse. After many darke and discomfortable p. 2Stormes, I may likewise say, you should hauehave harkened to the Word of God spoken by the seruants of God, and then no doubt much losse and harme had been saued. There hath been Counsell heretofore giuen, to make vse of old Chastisements by Repentance, that so the neede of New might be saued. I will instance in one particular application of this Counsell, for the preuenting of the New Pestilence by making vse of the Old, a yeer or two before the New came. And that I may be sure to make a right relation of it, I will here insert the wordes wherin it was deliuered. The punishment which I spake of, Oyle of Scorp. Sect. 2.is the Pestilence which almost deuoured p. 3our chiefest Citie, and with the Sickenes of the Head, the Body of this Land was also distempered. I doubt not but some that hauehave forgotten it, will bee almost angry to hauehave it remembred; but it were better to hauehave a profitable remembrance of the same Plague, than to hauehave a reuengefull remembrance by another. It is the forgetfulnesse of Gods old Chastisements that makes vsus so soone to hauehave need of new ones, &c. If this Counsell had bin followed, I verily beleeue, the Old might hauehave beene a preseruatiue against the New, and God hauing attained his End by the former, hee would hauehave saued the latter. And if we consider how it was staied, wee may well p. 4thinke, that the same Repentance and Humiliation may preuent a Plague, which can stop it when it is come. But this is the miserie, that though nothing in the world is more weighty than the word of God, and those admonitions which are raised from that word, yet there is nothing in the world more lightly esteemed, by sensual, carnall and foolish mankind. Yea the folly of mankinde, which sets her owne colours on the wisedome of God, makes such monitions to look like folly: and so Lot telling his sonnes in law of the iudgement of God ready to light on Sodome for her sinnes,Gen. 19. 14Gen 19:14 seemed vntounto them as one that mocked. Yet it is p. 5most true, that the word of God is Fire, and Sinners are but Stubble: and as a man of Stubble should feare the breath of a Furnace, so and much more should a Sinner feare the word of GODS mouth when it pronounceth iudgements against him; For our God is a consuming Fire: But because this feare is too farre from vsus, therfore Iudgment laies hold on vsus, yea Iudgement vponupon Iudgement, that so the Lessons may bee beaten into vsus by feeling, which we will not learne by hearing: Because we are like the deafe Fishes, that moue not for any voyce, but onelyonly leape when they are in the net of GODS Iudgements, therfore Gods wrath is not p. 6turned away, but his hand is stretched out still.

But though the counsell of God, hath beene heretofore neglected, and wee hauehave bin too carelesse of warnings, to our losse and harme; yet euen by these losses let vsus learne to bee more carefull hereafter. By the chastisments of Gods wrath that are past, let vsus learne to flie from the vengeance to come. So shall a light arise to vsus in the midst of darknesse, yea the darkenesse it selfe shall become to vsus a meanes of light, while by chastisements wee learne that which freeth vsus from chastisements. So shall the words and warnings of God sent by his Messengers, bee turned to our health and p. 7safetie, whereas being despised they adde more to our sinnes, and so to our punishments. For where Gods word doth not quicken, there it doth kill; being still either a quickening word, or a killing letter. And as fire, that which it doth not purifie by melting, it doth commonly consume by burning; so the word of God, whom it doth not clense by melting in Repentance, it doth lay hold on to fret and consume vntounto ruine and destruction.

2. But if we hearken to the warnings of God,Gods great goodnesse is to bee obserned, which cō monly sends warnings before iudgements. besides the benefite of present safetie, God will continue to giuegive vsus such warnings, and so continue our safetie. For such is the great goodnesse of God, p. 8towards them to whom this goodnes is precious, that he is slow to anger, and his anger goes on slowly to punishment; and commonly betweene the wrath and the punishment, there are certaine forewarnings, that so the wrath may be stayed, and the punishment preuented. How often would hee hauehave gathered Israel vnderunder his wings, as a Henne gathereth her chickens?2 Chron. 36. 15.2 Chr 36:15 The Lord God of their Fathers sent to them by his messengers, rising vp betimes and sending them, because hee had compassion on his people. Neither hath he compassion on that people only, but in this point of goodnesse, God who is a God of the Iewes, is a God of the p. 10Gentiles also. To the Niniuites a Prophet was sent to giuegive them notice of a destruction approching toward them. And Nebuchadnezzar being yet a man, was foretold of his being a beast, that hee might breake off his sins by righteousnesse, and his iniquities by mercy. Neither hath he left these parts of the world, without testimonies of his goodnesse; for euen the ends of the earth hauehave seene the saluation of God. Surely the men of this Nation hauehave Prophets of their owne, that hauehave spoken to them, in the word of the Lord, and from thence hauehave both piped forth the mercies of God, and mourned forth his iudgements. And if wee p. 10looke vp to former Ages, and beleeue the Records which wee reade of those times, we may reade of Gildas, that forewarned the Brittons of their destruction by the Saxons. And I hauehave heretofore remembred that Record which speaketh of a man of God,Huntingdon. lib. 6. in oyle of Scorp. that named the sinnes of the Saxons,pag. 73. or English, for which they should be punished. And if wee looke abroad, euen before this great desolation of Germany, wee may finde a premonition giuen to that Nation. The noble and learned Camerarius▪ in his Historicall Meditations,Lib. 5. hath a chapter vnderunder this title,Cap. 14. Of Drunkennesse and the euils that come thereby. This chapter he begins p. 11with the loathsome story of a Gentleman neere Norimberg, who at his marriage, caused a prize of Drunkennesse to bee played. For hee propounded a reward, for him that could best deserue that Woe,Esa. 5. 22.Isa 5:22 which is denounced against them that are mighty to drinke wine. And these wages of iniquity were wonne by one that dranke the sixth part of a Pipe of wine. Hereupon hee inferreth, Such detestable, and drunken trickes are not to bee tolerated in a well-gouerned State or Kingdome, much lesse among those that are called Christians: and it is greatly to bee feared, they will draw downe a sudden destruction vponupon Germany.

p. 12Behold their sinne pointed out to them, and a iudgement attending at the heeles of their sinne. And O that they had known the things which belong to their peace, & that their sinne had not beene so rooted in the people, that the people it selfe must be rooted vp, to pull vp that sin by the rootes. For so stands the case, when the people & the sinne are so knit together that the one will not part from the other. Though Israel had sinned, yet Iudah should not hauehave transgressed. Though the ignorance of Poperie might hauehave fostered such a sin;1 Thess. 5. 71 Thess 5:7 for,Rom. 13. 13.Rom 13:13 they that are drunke, are drunke in the night: yet the light of the Gospell should hauehave shamed it out of p. 13sight: for they that walke in the day, should walk decently; not as fooles, but wisely. And as no man that doth euill commeth to the light, so no man that commeth to the light should do euill, because the light discouereth and reproueth his euill: And how can the Light look vponupon this euill, but it must needes reproue it? An euill to which the Gospell of Light is most contrarie, as the increasing of light is to the diminishing of light; as the lifting vp of a man into the station of Saints and Angels, is to the debasing of a man below the state of brutish beasts. A state wherein a man is neyther good for God, for the Common-wealth, for his family, p. 14for his soule, for this world; but only for hell. But if there bee yet anie of those beasts, that after the Lion hath roared in the Thunder of warre, are not yet affraid to continue in this sinne, I pray God to awake them by his spirit, which only openeth the eare to heare, what God speaketh to the Churches, in the Language of his Chastisements. And being awaked, I pray that they may take this sinne for which this great Tempest is vponupon them, and cast it into the Sea: For then the storme may cease, and the Guilt of sinne, with the sin it selfe, may be buried in the Sea.Micah. 7. …8.Mic 7:8 For God retaineth not his Anger for euer, because hee delighteth in Mercy. Hee will p. 15turne againe, and hauehave compassion on them: Hee will subdue their Iniquities and cast all their sinnes into the Depths of the Sea.

And now to shut vp this point of Gods mercifull Dispensation, in forewarning men of Euils to come; It is so manifest, that they who searce acknowledge the cause, yet confesse the effect. The great Achitophell of these latter times, that makes little oddes betweene God and Nature, Intelligences & Angels, Southsayers and Saints, yet hee acknowledgeeth, that by-Saints as well as by Soothsayers, such warnings are giuen. And when you heare him speake, imagine you heard the Diuell p. 16confessing Christ. His words are these:Discourse vponupon T. Liuy, lib. 1. cap. 56. I know not whence it commeth, but it is euidently seene, both in ancient and moderne stories, that there neuer commeth destruction, desolation, or any other grieuous Harme, vponupon a City or Countrie, but there are ( ) holy Personages to whom it is reuealed long before.

3. But if it bee replyed,Iudgements peremptorily foretold, yet doe not still peremptorily binde. That forewarnings of iudgements if they bee true, they are of little vse, because they are sure to come to passe, and so a man gains but the longer knowledge of his Miserie, by knowing it before it come. To this I might answer, That a wise Man doth thereby rather increase his Fortitude, than his Sorrow: yea by the p. 17increase of inward strength, hee diminisheth his sorrow. For the soule being strongly resolued before hand to suffer what will certainly come, shee putteth on patience, and patience putteth off sorrow. But I say rather, that those fore-warnings which are sent by God, though seeming to shut vp a Nation round about with a wall of Brasse, yet hauehave they generally a secret Doore & Issue for those that are shut vp. With how many prophecies were the Iewes hedged in, and by how many Prophets? yet euen at the last cast, when the sword was whetting, and readie to strike, a Doore was opened to them: Amend your wayes, Ierem. 26. 13.Jer 26:13and your doings, and obey p. 18the voyce of the Lord your God, and the Lord will repent him of the euill, that hee hath pronounced against you. What could bee more peremptorie than the prophesie of Ionah against the Niniuites? A day was prefixed, which stood before them and seemed to inclose them, that they should neuer goe beyond it. Yet their faith had espyed this doore of Mercy, as it were by a little Crany;Ionah 3. 9.Jonah 3:9 Who can tell, if God will turne and repent, and turne away from his fierce anger that wee perish not? Behold a strange Faith, that so much beleeued in Gods mercy, that it seemed to doubt of his truth. Nay, far bee that from so excellent a Faith. They beleeued both p. 19the Truth and Mercy of God; for they so much beleeued and hoped in his Mercy to penitent sinners, that they beleeued that the same Mercy had left some secret way of Truth by which it might passe vntounto them, and they goe forth vntounto it. And in this point their faith seemed to exceed the faith of the Prophet: For the Prophet thought his owne honour would bee lost, if so peremptorie a sentence were not peremptorily performed: But these men beleeued it stood well with the honour of God, that a peremptory sentence vponupon penitence might be dissolued. And indeede, theirs was true faith, and his thought was but an p. 20errour. For the word of God, whose Truth is a true ground of Faith, is the very foundation of that which they beleeued: At what instant, Ier. 18. 7.Jer 18:7I shall speake of a Nation, and concerning a Kingdome, to plucke vp and to pull downe, and to destroy it: if that Nation against whom I hauehave pronounced, turne from their Euill, I will repent of the euill that I thought to doe vntounto them. Thus we see in the denunciation of Gods Iudgements, there is an implied Reseruation, and this Reseruation is the Doore at which the Nineuites, and other beleeuing penitents may finde a way to escape. Yea, the peremptorinesse of the sentence which seemeth to hedge vsus in, may p. 21be the very meanes, to bring vsus to the way of escaping. For the peremptorinesse of a sentence, strikes the sentence strongly, as it were a spurre into the sides of resty, and dull flesh and bloud, and stirs vp mankinde hardly to labour for that Issue, which seemes so hard and almost impossible to be found. And indeede this finding, God vsually proposeth as the scope of his warning. He tells vsus of Iudgements comming, that wee may finde the way to auoid them. If he meant to destroy, his readiest way were not to forewarne. It was Sauls case, when he was neere to the period of Ruine, The Lord answered him not, neither by dreames, 1. Sam. 28 6.1 Sam 28:6nor by vrim p. 22nor by Prophets. Let vsus therefore account premonitions to bee Summons vntounto Iudgement, but yet by a silent and implied Reseruation, offering vsus MercieMercy: And betweene the time of denunciation and full performance, let vsus thinke that offer continued to vsus. For the Time of warning is commonly a time of Truce betweene God and Man, and a time of Respite between Wrath and Punishment. Therefore is it called The day of a person, or people, euen a day of Grace,Luke 19. 42Luke 19:42 wherin iudgement is suspended, and may bee preuented. And if in this their day, those things are not hid from their eies, which may make their peace with God, the peace of p. 23God will preserue them, from the Iudgements of God. Wherefore let vsus not thinke that eueryevery forewarning is a binding; for a prediction ordinarily bindeth no farther than mens impeni tence bindeth it. For in it selfe, a premonition is an offer of loosing, as well as a sentence of binding. There is a gate of Mercy in it, and man hath a Key wherewith to open it. Yea the Iudge himselfe, who seemes to inclose vsus in prison, calls vponupon vsus to make vse of it, and by the hardnesse and difficultie of escaping, stirs and spurs vsus vp to an earnest seeking of the meanes of our Freedom.

4. If any man aske what is the Key, by which this gate p. 24is opened;Spirituall helpes are the true helpes, to set vsus at liberty from Iudgements. 1. Sam. 10. 27.1 Sam 10:27 he may plainly see it in the places alledged: In eueryevery one of them it is Repenting, and Turning from euill waies. But flesh and bloud replies in the language of Belial; For as the men of Belial said of the King whom God had annointed, Shall this man saue vsus? So flesh and bloud saith of the meanes which God hath sanctified, Shal such an ayerie and inuisible thing saue vsus? Yet most true it is that inuisible things must saue vsus, or wee cannot bee saued. Spirituall things are inuisible, and spirituall things must saue vsus. And no wonder, for spirituall things worke our eternal saluation: and if they can worke the greater, why should they not p. 25be able to worke out the lesser saluation? When a question is made concerning the great Saluation,Act. 2. 37. 38.Acts 2:37Acts 2:38 Men and Brethren, what shall we doe to be saued? The first word of the Answer, is, Repent. And why should not the same answer serue for a lesser saluation? Againe, if wee looke vponupon the way wherein wee came to be bound, wee shall finde a spirituall way, to bee our onelyonly way to loosing. If wee looke to heauen, we shall finde it is God that bindes vsus there; and God is a spirit. Now,Ioh. 4. 24.John 4:24 according to the reason of CHRIST himselfe, if God be a Spirit, it is a spirituall meanes that can only bee powerfull with a spirit. And if wee looke below, we shall p. 26finde it is sin that prouoketh God to binde man; and sinne is a spirituall disease, euen a deprauation of the Image of God in the soule and spirit of Man, or a fruit of it. Now it is plaine, that a spirituall remedy can only cure a spirituall disease. The soule will not bee fed by the food of the body, neither by bodily physicke will it bee cured; Wherfore in regard of God who is offended, and in regard of thy sinne that hath offended him, behold the word of God, turning thee from carnall, and visible, to spirituall, and insuisible Remedies:Micah. 6. 7Mic 6:7 Will the Lord be pleased with thousands of Rams, or with ten thousands of Riuers of Oyle? shall I giuegive my first-borne p. 27for my transgression, the fruite of my body for the sinne of my soule? Hee hath shewed thee O man, what is good; and what doth the Lord require of thee, but to doe iustly, and to louelove mercy, and to humble thy selfe in walking with thy God? Neither hath God herein giuen meere words, but his deeds hauehave beene as good as his words. The Scripture is full of examples, that this meanes which the world thinkes to be weaknesse, hath beene strong vntounto manifold saluations and deliuerances. Yea the deliuerances hauehave in some sort borne the resemblance and proportion of the meanes. A piece of a deliuerance, hath followed a piece of repentance: and such was p. 28that of Rehoboam, 2 Chron. 12. 7. 12. 14.2 Chr 12:72 Chr 12:122 Chr 12:14whose heart was not perfect with the Lord;1 King. 21. 29.1 Kgs 21:29 and a temporary deliuerance,2 Chron. 15. 8. 15.2 Chr 15:82 Chr 15:15 a temporary repentance, and such was that of Ahab; and a full deliuerance a sound and full repentance, and such was that vnderunder Asa.

5. Wherefore I said to the foolish,For spirituall helps are the true helps, yea, they are the helpes of the temporall. Deale not foolishly, and speake not with a stiffe necke: Say not, Ashur shall saue vsus, and wee will flie into Egypt. Naturall helpes are like the Egyptians, who are weake for that very reason for which thou thinkest them strong, and the inuisible meanes are strong for that very reason for which thou thinkest them weake. And herein let God himselfe bee p. 29iudge betweene vsus:Isa. 31. 3.Isa 31:3 The Egyptians are men, and not God, and their horses flesh, and not spirit. Wherefore behold the issue; When the Lord shall stretch out his hand, both hee that helpeth shall fall, and hee that is holpen shall fall downe, and they all shall faile together. Men and horses are things visible, God and spirits are things inuisible, and therefore doe visible men faile to helpe, because they are not equall in power, to the inuisible God: and therefore shall horses faile, because they are not equall to spirituall and inuisible strength. Wherefore henceforth doe thou especially choose those helps which are spirituall and inuisible, because they are p. 30strongest; and beleeue more strength to bee in the weaknesse of God, (which therefore only seemes weaknesse, because the strength of it is not perceiued by the fleshly eye) than in the strength of man.2 King. 6. 16. 17.2 Kgs 6:162 Kgs 6:17 And if thou seest not the spirituall things to bee strongest, doe not blame them for weaknesse, but thy selfe for blindnesse; and pray to God to open thy eyes, for then shalt thou see a most mighty power in them; and that when spirituall helpes are on our side, There are more with vsus, than there are with them that hauehave earthly and visible helpes. Wherfore henceforth farre be from vsus, the trust and rest in naturall things, which is the common p. 31and first refuge of flesh and blood when it is pressed with troubles.Ier. 17. 5.Jer 17:5 And let those thoughts & words be loathsome to vsus, which ordinarily issue from this fleshly blindnesse and error. One thinkes, that Armies can subdue all enemies, and another that Parliaments can cure all politicke diseases; a third (and I wish it had not beene spoken before the late pestilence in my hearing) that the new Riuer had washed away the plague for euer from the City. But I thinke, I need not to tell them that they are deceaued. And no wonder; for all outward helpes, are but the body of helpe, but spirituall helpes are the soule of helpe; and as the body p. 32without the soule is dead, so all bodily helpes, without spirituall helpe, are without life and power. Wherefore wee must striue by putting our selues into a right spirituall estate, to get the fauour of the Highest spirit, that he may breathe life into these dead helpes; and then they shall hauehave life and strength as well as the dead bones, when he said,… 37. …. Come from the foure windes, O breath, and breathe vponupon these slaine that they may liue. This is the true order, to come by the spirituall helpes, to the vse of the temporall, to begin with God and to end with man. In this case wee must proceed Descendendo, not Ascendendo; wee must get helpe first from p. 33the Creator, and then wee may descend to the vse of the Creature, but wee must not begin to seeke helpe of the Creature, and then thinke wee may be either confident or carelesse of the helpe of the Creator. It is the maine wisdome, and successe of the Creature, to goe with the Creator. He that goes without him, goes without strength, and he that goes against him, runnes against the rocke of Omnipotence, and is sure to make most horrible shipwracke. Wherefore Moses saith wisely;Exo. 33. 15.Exod 33:15 If thy presence goe not with mee, carry vsus not vp hence. There is no going nor stirring, if God goe not with vsus: But if God bee with vsus, who shall bee p. 34against vsus? If God be with vsus, we may be saued without Meanes, for God is able to saue being alone. He can also raise vp meanes where are none, and hee can blesse the Meanes where are some, and he can make the Meanes of our destruction to become the meanes of our preseruation. The last seemeth most difficult, yet doth hee often doe it. The Syrians had brought a most deadly famine vponupon Samaria, so that the same bowels were fed by that which receiued life from them: And by the same Syrians Samaria was so deliuered from the famine, and stored with plenty,2 King. 6. 7.2 Kgs 6:7 that a Measure of fine floure was sold for a shekell. The same p. 35Egyptians which kept Israel in a most cruell bondage, were made to bee the men that should bee vrgent vponupon Israel to haste away out of bondage,Exod. 12. 33. &c.Exod 12:33 yea, they suffered them not to goe empty, but spoyled themselues, to enrich those whom they had spoyled. Euen Death it selfe, which the Diuell intended to hauehave made a Gate to eternall destruction; the outstretched arme of God hath made a gate to eternall saluation.Reu. 14. 19Rev 14:19 So that a voyce is heard from heauen saying, Write, Blessed are they that dye in the Lord. Now if God be so absolute a Lord of all things, that of contraries he can produce contraries, we may see that hee hath taken all trust p. 36from the creature, and reserued it to himselfe; and that the power which is in the Creature, being giuen it by him, can at his pleasure bee taken away from it, and a contrary power put into it. Theeefore our eyes are to be fixed on God, and to looke vp first to him, to see whether he will suffer the Creature to retaine the power of Helpe, which hee hath giuen it; yea and when helpes faile, to see whether hee will raise vp helpes, yea farther, whether he will helpe without helpes, and yet farthest of all, whether he will turne our hinderances and punishments into helpes. And thus depending on God, and laying the foundation of our hope & help, in p. 37the name of the Lord, we may safely and comfortably vse the meanes which hee giueth vsus. And if hee giuegive meanes, with a blessing put vntounto them, they may be of absolute necessitie, when they hauehave receiued such blessing and power from him. Many points of this doctrine are to bee found in the voyage of Paul. Act. 27.Acts 27Naturall helpes can do nothing without God; so the Mariners could not saue Pauls company: for they are lost in regard of Naturall helpes, whom God of his meere grace bestoweth vponupon Paul. Yea naturall helpes, being opposed against spirituall, are ready helpes to destruction; so the Master and owner of the ship being beleeued p. 38against Paul, become the meanes of the ships destruction. Naturall helpes, if they bee not stayed and held by spirituall helpes, will then runne away from vsus, when we hauehave most need of them: so the Mariners would hauehave run away, when they might hauehave stood most in steed, if Paul had not stayed them. Spirituall helpes, are they that saue vsus when naturall helpes doe faile vsus; so the louelove of God to Paul saued both him and his companions, when they were destitute of the helpe of man. And lastly, when spirituall helpe and blessing is giuen to the meanes, then the meanes can saue vsus, yea then the meanes are so necessarie, that p. 39without them we cannot bee saued. So when God is pleased to giuegive successe to the seruice and helpe of the Mariners, then they are vsefull to bring the ship where the passengers may bee saued; Yea they are then so necessarie, that without the Mariners, they cannot bee saued. Thus wee see that spirituall helpes, are the strong helpers, and outward helpes are themselues holpen by them. Spirituall helps are the foundation, and temporall helpes are a building vponupon that foundation. Wherefore if we will be wife builders, first let vsus bee sure to make the foundation strong, and then may we hopefully reare vp the walls. Let vsus by penitence p. 40draw neere vntounto God our Rocke, and being spirituall, fetch strength and helpe from the Almighty Spirit. Then may wee say and not till then, The Lord is my strength and my shield, my heart trusted in him, and I am helped. Yea he is a Sunne as well as a shield;Psal. 28. 7.Ps 28:7 and when this Sunne returnes,Psal. 84. 11.Ps 84:11 then there comes a spring vponupon a Nation.

6. Being thus put vponupon spirituall helpes,Sure and sound Repentance is a sure & sound helpe. and particularly vponupon Repentance, as vponupon that which reconcileth to vsus the strong and All sufficient helper,A first part of it, is the sight and acknowledgment of sinne. let vsus giuegive all diligence to make this repentance sure vntounto vsus. And sure it is made to vsus, by making it our owne: and it is p. 41made our owne, when wee our selues doe practise it. For then repentance only can heale vsus, when by particular applying of it to our owne soules, we make it our repentance. And as it should bee a sure repentance, so should it bee a full repentance; For then is it most sure in it selfe to heale vsus, when it is most entire and perfect. And so being sure in it selfe, and sure to vsus, I hope we may be sure to bee saued. Now to come to this fulnesse of repentance, let vsus view the parts of it, yea let vsus view some Accessions, and necessary improuements of it, yea let vsus see the Crowne and consummation of it. And let vsus not only see, but doe, that wee p. 42may bee blessed in the Deede of it.

The parts of it,Oyle of Scorp. pag. 219. I hauehave heretofore shewed: They are a Sight and Acknowledgment of Sin, a Detestation of Sin, and, a Turning from Sinne to the contrary Righteousnes. And first the Sight and Acknowledgement of our sinne is absolutely necessary. It is necessary in respect of God, and in regard of our selues. In respect of God it is necessary; for thereby we giuegive the glory that is due to the Iustice of God: When we see our sins and acknowledge them, we confesse that God is iust in his punishments, and that he hath rightly afflicted vsus.Dan. 9. 5. 7. 14.Dan 9:5Dan 9:7Dan 9:14 We hauehave sinned (saith Daniel) and hauehave done p. 43wickedly, and hauehave rebelled, euen by departing from thy precepts and iudgements. And therupon he inferres, O Lord, righteousnesse belongeth to thee, but to vsus, Confusion of Faces, as at this day. And a little after; Therefore hath the Lord watched vponupon the Euill, and brought it vponupon vsus: for the Lord our God is Righteous in all the workes that hee doth; for wee obeyed not his voyce. Thus from the Acknowledgement of sinne, ariseth Glorie to Gods Iustice in punishing Sinnes; and this Glorie hee expecteth before the Sinner be dismissed. Hee will hauehave an acceptation of his punishments, as of things iustly due vntounto vsus: and it is an excellent degree toward p. 44MercieMercy, to say with the penitent Thiefe on the Crosse, We are righteously here, Luk. 23. 4….Luke 23:4and receiue the reward of our deedes. Yea with that holy Man, Thou, O God, Ezra 9. 13.Ezra 9:13hast punished vsus beneath our iniquities. But if this be the fruite which God expecteth of his punishments for sinne, that his Iustice should be so farre approued, that the punishments should bee accepted, how contrary an effect doe men commonly returne to God, who in stead of acceptation returne nothing but murmuring and repining? They employ their thoughts most on the stones that are cast at them, and they bound their imaginations with the euills that presse them. And they are p. 45so farre from this right fruite and vse of them, that they neither see them as punishments for sinne, neither doe they see the Iustice of God in sending these punishments, yea they doe not see God at all in them; but (which is most lamentable, and feareful, because it is the very character of the wicked ones) God is not in all their thoughts. Psal. 10. 4.Ps 10:4But while thus wee looke downeward to Effects, without looking vp to Causes, we look on our punishments, rather like beasts than men. And whatsoeuer toile wee take about the Effects, if wee doe not remoue the Causes, it is but losse of labour. But how can we remoue the Causes, when we doe not see p. 46them? Sinne is that which moues Gods Iustice to punish vsus; and God will hauehave his Iustice approued and accepted in the punishment of Sinne, before he will remoue those punishments. And if it be our owne sinne, and the Iustice of God, that lay these euils vponupon vsus, I wonder what good thou dost toward the cure of these euils, by biting the stone that by these is throwne at thee. For if thou shouldst bite it to powder, as long as the Iustice of God remains vnappeased, because thy Sin remaines vnacknowledged, the great God of Iustice, who in MercieMercy can turne stones into children of Abraham, in Iustice can turn any sonnes of Adam into p. 47stones to batter thee. Yea I will tell thee farther, that as long as thou standest off from God, and doest not take notice of him, and much more while thou standest out against God, and only snarlest at his punishments, he wil defend euen his punishments against thee. The punishments of God, while they are in Gods businesse, and till they hauehave done their errand, are the seruants of God, & God will mainetaine them in that seruice, vntill it bee done. Therefore whatsoeuer become of Nebucadnezzar when his worke is done, yet in doing of Gods worke, God himselfe doth call him, My seruant Nebucadnezzar. Ier. 25. 9. & 27. 6. & 43. 10.Jer 25:9Jer 27:6Jer 43:10And for this very reason, p. 48when God bids Shimei to curse Dauid, 2. Sam. 10.2 Sam 10Dauid durst not to meddle with him; for he knew, he that set him on worke was to be feared, and could not be resisted; but as long as God pleased to employ Shimei, Dauid thought it fitter to submit himselfe vntounto God, and so to appease him, than to fly into the face of his chastisement, before he was appeased. When a Father corrects his sonne for a fault, if the sonne in stead of confessing and amending his fault, and thereby acknowledging the iustnesse of his correction, doe nothing else but fly vponupon the Rod, and teare it in pieces, doth not this increase his fault, and so increase his punishment? p. 49Wherefore lift vp thy head, and looke on thy Chastisements, like a man, and not like an vnreasonable creature. Come down by the Causes, to cure the Effects, hauing in the Effects beheld the Causes. When thou seest the Rod, see withall who hath appointed it. It is God that sendeth it:Amos 3. 6Amos 3:6 For is there any. Euill (of punishment) and the Lord hath not done it? And why are the Euills of punishment laid vponupon vsus, but because of our sinnes: We waite for light, but behold obscurity; for brightnesse, but we walke in darkenesse, &c. The Cause is annexed:Isa. 59. 9.Isa 59:9 For our Transgressions are multiplied before thee, and our sinnes testifie against vsus. So to take the right p. 50course, wee must begin with the first Cause, and take notice thereof; and that is our Sinne. Therfore it followes,verse 12. Our Transgressions are with vsus, and as for our Iniquities we know them. Wee must know our sinnes, and by acknowledgement of our sinnes, giuegive glorie to Gods Iustice in the punishing of our sinnes. And when by this Confession Gods righteous iudgements are approued and accepted, this is a right step, and a good degree of Repentance, toward the abolition both of sinnes and punishments.

Another reason of seeing and confessing our sinnes, is in regard of our selues. For how shall wee come to loath and forsake those sins, which p. 51we doe not know & acknowledge? And if wee doe not come to forsake them, wee can neuer come to bee cured of them, and the euills that attend them. Therefore Salomon, Pro. 28. 13.Prov 28:13maketh his Cure of sinnes, to begin in Confession of sinnes; and so he goeth on to forsaking, and so to the finding of MercieMercy. And surely, if we did clearly see them, they would appeare most loathsome to vsus, & we should plainely finde, that the sight of sinne is the way to the detestation of sinne. But sinne being a spirituall defect, or spot, it must bee spiritually discerned. And for lacke of this eie, it comes to passe, that sinne doth not appeare out of measure sinfull. For if a clear p. 52spirituall eie, did see the spots of sinne in the glasse of Gods Law, it would appeare as blacke as an Aethiop, and as loathsome as Leprosie: Yea, the righteousnesse that hath but a tainte of it, would shew like filthy cloutes, and the soule would hate euen a garment spotted with the flesh. But because wee are darkenesse, therefore all colours are like to vsus; for darknesse takes away the difference, euen of contraries. Therefore Laodicca,Reuel. 3. 17.Rev 3:17 when one of her miseries is blindenesse, she thinkes her self rich and to hauehave need of nothing, though indeede she be miserable, and poore, and naked; and what is the reason? because being blinde she knowes p. 53it not. Therefore her way to finde her owne misery, that so she may be cured of it, is to beg of Christ Iesus that eye-salue, with which her eyes being anoynted, she may see. And when she seeth, she cannot but see her nakednes, and seeing it, she cannot but loathe it, and loathing it desire to bee clothed with the grace and righteousnesse of God in Christ Iesus.

7. But of the true sight of sinne,Oyl. of Sc. 226. A second part of Repentance: Detestation of sinne. I hauehave elsewhere more fully spoken, and likewise of the detestation of sinne. Yet this I adde, That if we cannot detest sinne à priori, by loo king it in the face, and seeing the vgly and hideous shape of it, yet let vsus detest it, à posteriori, by seeing, yea by p. 54feeling the miserable effects and consequences of it. All the torments of a distractedLeuit. 26.Lev 26 soule,Deut. 28.Deut 28 the racke of the conscience, the terrours of hell in the minde; All the diseases of the body, feuers, pestilences, and rottennesse of the bones; All the fearefull stormes that light on the things of this life, lightning and tempest, cold and fire, wracke of estates by Sea or Land, they are some small resemblances of sinne; the euill of doing, being a little (though not at full) represented in the euills of suffering. If then there be such a loathing and detestation of such euills being suffered, know, that the euils are more loathsome for which they p. 55are suffered: for God doth not goe beyond justice in the punishment of mankinde, yea, he is yet farre short of it. For after all these euils, attending sinne here on earth, the Lord shall come in flaming fire, 2 Thess. 1. 8.2 Thess 1:8taking vengeance on them that know not God, and obey not the Gospell of our Lord Iesus Christ, who shall bee punished with euerlasting destruction. Wherefore as deepe as the loathing and hatred of all paines and torments, both on earth, and in hell, doth enter into thy heart, so deepe let the detestation of sin enter; yea a little farther, as an euill cause deserues some more hatred, than that euill which is made by it. And indeed thou must take notice, that p. 56this detestation must goe deepe with thee, euen to the bottome of thy heart; for it being the needle which makes way for conuersion from sinne, that conuersion will not come, but where this detestation hath gone before. And here should I come to speake of the true expressions of this hatred of sinne, in selfe-reuenge, by fasting and other exercises of humiliation: but of these also I hauehave already spoken; only in some other place, I may hauehave occasion to speake of the excellent vse, and power of fasting, being ioyned to the substantiall parts of repentance.

8. And now come wee toA third part of Repentance: the turning from sinne vntounto p. 57the contrary righteousnesse:Turning from sinne vntounto the contrary Righteousnesse. and I would to God we were indeed come home vntounto it. For this is the maine worke of repentance, that sets the soule, yea all things in ioynt againe, and makes a full agreement between God and vsus; for sinne hauing separated vsus, the wall of this separation being drawne downe, there is entercourse between God and vsus. The Image of God in vsus lookes cheerefully vponupon God, whose Image it is, and God lookes cheerfully on this Image, because it is his. Likenesse breedes louelove, and on the louelove of God attend all blessings, and the remouing of all curses. And indeed why should wee not leaue sinne? what is there in p. 58it, or with it, that we should not leaue it and loathe it? Surely if wee looke neerely and cleerely vponupon sinne, wee shall see all the reason that may bee, to cast it from vsus, and vtterly to abhorre it. Among others, let vsus consider the deformity of it (mentioned before) the vanity of it, and the miserie of it. The deformity of it should especially bee looked on, as that whereby God is offended; and the offence of God should chiefly bee regarded. Surely sinne is an ill-fauoured thing: and it cannot bee otherwise; for it is contrary to the most absolute purenesse, beauty, and glorie of the Deity; it crosseth the will of God, the Rule of righteousnesse; p. 59it crosseth and opposeth God who is light, because it is darknesse; it is a blot and spot vponupon the Image of God; and it cannot but bee a thing odious and hatefull to God, to see his Image and superscription blotted & defaced; it turnes men into a generation of Vipers, it makes them rauening Wolues, it makes them like the Horse and Mule which hauehave no vnderstanding. Yea, it makes them worse than the beasts that perish:Esay 1. 3.Isa 1:3 For the Oxe knoweth his owner, and the Asse his Masters cribbe; but Man by sinne casts off his owner and Master, euen the high Lord and Master of the whole Creation, because the sole and whole Creator p. 60of it. And what doe we now, to saue this sinne from death and destruction, which makes vsus fit for nothing, but the wrath of God, & the plagues that attend it? And if we behold the vanity of sinne, that may make vsus weary of it, and willing to forsake it. For the maine cause of keeping our sinnes, are certaine pleasures with which the diuell hath bayted them; and wee so louelove this bayte, that wee take downe the hooke with it, and by taking it, we are taken. And indeed if we could see sinne stripped of this pleasure, that is, the hooke without the baite, wee should both feare and hate it. And of this men hauehave some sight, in the end of pleasures, p. 61and in the day of sicknesse, and death. But looke vponupon them now in the very time of thy health, if thou canst but bring thy flesh a little on sleepe, while thy soule is waking. For if thy flesh would be quiet, while thy soule is in this contemplation, thou mightest answer, out of thy owne knowledge, vntounto this question of the holy Ghost, What fruite hauehave yee of those Rom. 6. 21.Rom 6:21things whereof yee are now ashamed? Take all the pleasures that are past, & squeese them with all thy might, and see what drop of fruite thou canst wring of them. They are past and gone, and there remaines no one iot of them, but they are perished with the vsing.Coloss. 2. 22Col 2:22 And as these hauehave p. 62dealt with thee that are past, so shall they serue thee that are to come. There is nothing left of the former, neither shall there be of the latter, but they shall be all swallowed vp of one emptinesse and nothing. But in stead of the pleasure of sinne which is vanished, thou maist hauehave a sting of sinne that will not easily vanish; and this meere naturall reason hath told vsus.

Habet omnis hoc voluptas,

Boeth:Stimulis agit fruentes

Apiumque par volantum,

Vbi grata mella fudit,

Fugit, & nimis tenaci,

Ferit icta corda morsis.

And if the pleasure of sinne vanisheth, and the sting remaineth, p. 63how much better is the labour of righteousnesse, whose labour vanisheth, but the comfort and reward of righteousnesse for euer abideth? But if nothing else, yet let the miseries of sinnes, which are so many blowes of an offended God, beate vsus from sinne. When wee see it attended with Plague, Famine and Sword, with Sicknesse, Death, and Hell, with vnsuccesfulnes in Armies & Nauies, with terrours within, and without, at home, and abroad, yea, with all the euills of soule, body and estate; then let vsus hate it, if not for it selfe, yet for the fearefull consequences, and followers of it. Yea let vsus hasten from it, as Lot was hastened p. 64out of Sodom; for to hasten out of sinne, is to make haste from fire and brimstone, and from all the torments, that may be inflicted by an omnipotent wrath.

9. But if we meane throughly to leaue sinne,To leaue sinne throughly, we must roote vp sinfulnes. wee must leaue sinfulnesse; wee must not plucke off the branches, but plucke vp the rootes of it. Wee must not heale sinne downeward, but vpward; we must goe to the bottome of it, and begin to purge and heale it at the bottome, and so come forward to make it whole at the top. If wee pull vp the roote of it, the branches will die, but if we do but breake off the branches of it, the root will bud againe, and bring forth both branches p. 65and fruit. The tree of knowledge of good and euill that brought-in lust to be the law of our hearts, which is a contrariety to the law of God; must bee pulled vp by the rootes. And why should it not? For when this is done, a man is in no worse case by it, than Adam was in his perfection, euen when hee was happy, and before his vnhappinesse. Yea, thou shalt hereby free thy selfe from a most miserable bondage; and so let thy libertie, as well as the excellencie of this estate, moue thee. Thou art now a slaue to thy lust, euen an Egyptians bond-slaue; if it bid thee goe, thou must goe, if it bid thee come, thou must come; and wouldst thou not p. 66rather choose to be free from so blinde and base, and imperious a master, to serue the highest, and most glorious Creator, euen the true and liuing God. True it is, that sinfulnesse is rooted somewhat strongly in thy nature, but there is a mighty power that is able to roote it out, euen the same power that first created Nature, and that can raise the dead, yea which raised Iesus Christ.Eph. 1. 19. 20.Eph 1:19Eph 1:20 This mighty power and outstretched Arme, is that which helpeth soules in their passage from Egypt, and giues them safe conduct into the glorious liberty of the sonnes of God. Wherefore feare not to incounter the power of sinne, and to cast off the yoke of it; p. 67for thou hast a mightier power to make good thy freedome, euen a power against which Pharaoh & his hostes,1 Ioh. 4. 4.1 John 4:4 the diuell, sinne, and the gates of hell shall not bee able to preuaile. The Lord in his mercy Exo. 15. 13.Exod 15:13leades forth the people whom hee hath redeemed, and guideth them in his strength vntounto his holy habitation.

10. Neither must we only put off sinne,When sin is put off, righteousnesse must be put on. Mat. 3. 10.Matt 3:10 but wee must put on righteousnesse. There are certaine fruits, which are worthy or sutable to amendment of life, and these must bee brought forth. For when the Axe of Gods iudgements is laid to the rootes of the Trees, none but the tree that beares good fruite, shall escape hewing downe and casting p. 68into the fire. But the righteousnesse of outward workes, is neither true nor lasting, without a seed and nature of Righteousnesse. Therefore to make the fruite truely and continually good, the tree must be made good. For the good tree only beareth good fruit, and ceaseth not to beare it. Wherefore as the roote of sinfulnesse must be pulled vp, so a roote of Righteousnesse must bee planted. As the old man must be put off, the new man must be put on.Eph. 4. 22. 23.Eph 4:22Eph 4:23 This New man is borne of the spirit, as the old man is borne of the flesh.Joh. 3. 6.John 3:6 For that which is borne of the flesh, is flesh, and that which is borne of the spirit is spirit. And if that which is borne of the p. 69spirit be in vsus, then hauehave wee in vsus a roote of Righteousnesse. For the fruite of the spirit is in all goodnesse, Eph. 5. 6.Eph 5:6and righteousnesse, and truth. This is the roote of the tree planted by the riuer side, Psal. 1. 3.Ps 1:3that bringeth forth his fruite in his season: his leafe also shall not wither, but whatsoeuer he doth shall prosper. This is the seed that falls into good ground, yea it makes the ground good into which it falls,Heb. 6. 7.Heb 6:7 so that it bringeth forth hearbs meet for them by whom it is dressed, and receiueth blessing from God. And indeed no wonder if it receiue blessing from God, and turn away the curses of God; for when the hart of man is thus made good ground, fruitfull p. 70earth, and a good tree by the vertue of Gods spirit; the heart of Man is according to the Heart of God; And from this harmonie & agreement, issue all blessings and blessednesse. There is friendship betweene God and man, when face answereth to face, the face of mans soule, to the face of God, to whose Image it was first created, and after the fall it must bee renewed.Prov. 27. 19.Prov 27:19 Then will God delight to dwell among vsus, hee will walke with vsus, hee will bee a Father to vsus, 2 Cor. 6. 17.2 Cor 6:17and wee shall bee his sonnes and daughters, saith the Lord Almighty. Deut. 28. 12. 13.Deut 28:12Deut 28:13The Lord shall open to thee his good treasure, the heauen to giuegive the raine vntounto thy land in his season, and to blesse all the worke p. 71of thine hand: And thou shalt lend vntounto many Nations, and shalt not borrow: And the Lord shall make thee the head, and not the taile, and thou shalt bee aboue only, and not beneath, if that thou hearken to the Commandements of the Lord thy God, to obserue and doe them. Infinite is the blessednesse, and infinite are the blessings which follow this new creature and Image of God: And places of Scripture are almost endlesse that expresse them. Briefly and for a summe, Godlinesse is profitable vntounto all things, 1 Tim. 4. 8.1 Tim 4:8hauing promise of the life that now is, and of that which is to come. Now what shall I inferre hereupon? yea, let God himselfe make the inference, by p. 72his blessed Apostle: Hauing therefore these promises, 2 Cor. 7. 1.2 Cor 7:1dearely beloued, let vsus cleanse our selues from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. Let vsus put on the New Creature, and walke by that rule: for as many as walke by that Gal. 6. 1…Gal 6:1rule, peace shall be vponupon them; Peace betweene God and vsus, peace betweene vsus and our owne soules, and peace betweene vsus and the Creatures.

10. Hauing thus put onThe Crown of repentance is a Couenant with God. the glorious and blessed Image of God, in our repentance from dead workes, and the body of sinne, let vsus crown and consummate this happy worke with a Couenant. For thus did the ancient p. 73Conuerts; they bound vp their Repentance in a Couenant, that entring into a Couenant with God, God might enter into a Couenant with them, and so the knot of Happinesse & LoueLove might bee knit and made sure betweene God and Man. The heart of man is very deceitfull and backsliding, and it is not enough to put it into the way of agreement with God, but being there, it must be bound by strong resolutions, yea those resolutions hauehave beene bound with an oath. And thus our will binding it selfe to the will of God, by a settled resolution, and vow, it continues the closer and more vnseparable, since as soone as temptation p. 74commeth, it dasheth it selfe in pieces against the Rocke of this Couenant. The heart being as it were hardned and steeled with Resolution, is in vaine assaulted, and the Billow of temptation flying against it, non frangit, sed frangitur, the Billow is broken, but the house or the heart falls not, because it is become rocky being firmely built on the Rocke Christ Iesus. Yea Sathan seeing the soule settled and resolued to resist him, flyes away, and remoues his engines to places and persons of lesse resistance. But on the other side, God seeing the heart bent, and resolued, and bound, to a constant seruice of God, hee meetes it with a constant p. 75louelove, and the kisse of perfect peace is betweene them. I might bring forth diuers examples of Couenants. There was a Couenant vnderunder Moses, Deut. 20. 12.Deut 20:12vnderunder Ioshua, vnderunder Iosiah, Iosh. 24.Josh 24vnderunder Ezra, Ezra. 10.Ezra 10but I especially propose the Couenant of2 King. 23. 3.2 Kgs 23:3 Asa, because it was the patterne of a perfect Couenant, and a happy successe. And because I wish the later, I propose the former. This Couenant is thus described. There came a Prophet and spake vntounto Asa, 2 Chron. 152 Chr 15and all Iudah and Beniamin: Hee told them of the miseries of those which were without the true God, a teaching Priest, and without law: That forsaking God, they were forsaken of God: And in those times there p. 76was no peace to him that went out, nor to him that came in, but great vexations were vponupon all the Inhabitants of the Countries: And Nation was destroyed of Nation, and Citie of Citie, for God did vexe them with all aduersitie. On the other side, The Lord is with them, while they bee with him, and if they seeke him, hee will bee found of them. Yea being vexed for their sinnes, when in their trouble, they did turne vntounto the Lord God of Israel, and sought him, hee was found of them. Thereupon the Prophet inferreth, Bee yee strong therefore, and let not your hands bee weake, for your worke shall be rewarded. And Asa indeed grew strong; for the Scripture saith, Hee tooke p. 77courage and put away the abhominable Idols out of Iudah and Beniamin; he renewed the Altar of the Lord, and offered a great sacrifice to God: And to binde vp this new obedience, and to make it sure by setting a seale to it; They entred into a Couenant to seeke the Lord God of their fathers, with all their heart, and with all their soule. This Couenant they binde with a high penalty; yea, they binde it farther with an oath. Neither was this oath taken with a grudging, and repining heart, (such as too many of our hearts be, that are affraid to bee too farre engaged in the seruice of God, though it be to our owne preseruation) but knowing that God p. 78loueth a cheerefull giuer; They sware vntounto the Lord with a loude voice, and with shouting, and with Trumpets, and with Cornets. And when they had sworne, they were not sorry they had done a good deed, (which kinde of repentance to bee repented of, is too common among vsus,) But Israel, yea, all Israel reioyced at the oath: and behold the reason; For they had sworne with all their heart, and sought him with their whole desire. And now behold the happy successe; God was found of them, and he gaue them rest round about. Behold here a path, that leades to rest. And the men are named, that hauehave already trauailed in this path, and by p. 79it came vntounto rest.1 Cor. 10. 11.1 Cor 10:11 And wherfore doth the Scripture so punctually trace out this path? but that ages to come might learne by this example, in the same path to come to the same rest. The same seeking the Lord with the whole heart, and binding it with a Couenant, and binding the Couenant with an Oath, or solemne Vow, are things which may bee done, and being done, they are followed with rest. What remaines to bee said, but that rest stands before vsus, and the way to rest is also open to vsus, and the Spirit encourageth vsus by these examples, and saith; This is the way, walke in it, and ye shall finde rest to your soules? If it seem p. 80heauy to vsus, it is because we doe not seeke God with all our heart, and our whole desire: for wee see that they who seeke the Lord with their whole heart and desire, reioyce at the Couenant, yea at an oath vponupon the Couenant, at a Bond vponupon a Bond. For they thinke that all Bonds are little enough to binde the heart to him, whom all the heart doth seeke and desire. If a woman doe affect a man with all her heart to make him her Husband, surely she will account it a very ioy full thing to bee bound to him by a solemne Matrimoniall vow. For it is nothing else but to binde the heart to him aboue all, whom the heart doth affect aboue p. 81all. It is a pleasure to bee bound to that which wee louelove. Wherefore if we louelove God, we will take a pleasure to be bound to him, yea wee will not only cry with the Spouse, Draw me, but binde mee to thee,Cant. 1. 4.Song 1:4 with cords of louelove, and I will runne after thee. Neither is it any new thing to binde our hearts to God by a Couenant, for it is but a repeating of the same Couenant which wee made in our Baptisme: And it bindeth vsus already, if wee doe not renouce our Baptisme, and so our Christianity. Yea, the same Couenant wee renew and repeate in the Lords Supper. For the whole work of Grace working in the Church Militant, is comprehended p. 82and bound vp in a Couenant, which wee reade to bee thus summed vp in the Scripture. God forgiueth our sinnes,Ier. 31. 31Jer 31:31 and writeth his Lawes in our hearts by his Spirite, and so hee becomes our God, to direct, protect, and blesse vsus, and we become his people, to serue, louelove, and obey him. This Couenant wee enter into in Baptisme,Heb. 8. 10.Heb 8:10 vndertaking then to bee led by the Spirit of Regeneration, and not by the Flesh, the World and the Diuell. Now the Lords Supper is a seconding of this Couenant: Therefore saith our Sauiour,Luk. 22. 20Luke 22:20 This Cup is the New Testament, or Couenant (for so the words are enterchanged, Heb. 8. 8. & 9. 20. & 12. 24.) p. 83in my bloud. And indeede because by the frailtie of the flesh, whose reliques remaine after Regeneration, though the Reigne be abolished, wee often goe aside from the Rule of the Spirit, (wee goe aside, I say, as a ship goes aside and fals off from the rule of the Needle or Compasse, though the Compasse be not cast ouer-boord, neither fall out of the ship) therfore this Sacrament is appointed to bring vsus againe into the path of the New Couenant, the guilt of those frailties and errours being washed away by the bloud of Christ, and the spot by the spirit of Christ. Which spirit of Christ also refresheth and reuiueth the Law of God written in our p. 84hearts, and strengthens vsus to a more perfect walking and abiding in this Law. So the Iudgements of God doe but call vsus to the same Couenant to which the Sacraments binde vsus: but indeede they call vsus to a more reall performance of that Couenant, which hauing vndertaken in the Sacraments, yet we hauehave failed to performe. For this Cause, saith St. Paul, many are weake and sickly among you, 1. Cor. 11. 10.1 Cor 11:10& many sleepe. And the Lord by his Prophet,Ier. 11. 8.Jer 11:8 Therefore I will bring vponupon them all the words of this Couenant, which I commanded them to doe, and they did it not. And if hee, That despised Moses Law, died without mercy, Heb. 10. 28.Heb 10:28of how much sorer punishment suppose yee p. 85shall he be thought worthy, who hath troden vnderunder foote the Sonne of God, and hath counted the blood of the Couenant, wherewith hee was sanctified, an vnholy thing? And thus while iudgements come vponupon vsus for the breath and contempt of our Couenant with God, the same iudgements call vsus to a Cure by the contrary, that is, by renewing our Couenant againe, and stedfast keeping it.1. Cor. 11. 311 Cor 11:31 For if we would thus iudge our selues, wee should not bee iudged of the Lord. Behold, here is life and death set before vsus, and there are examples of both. The breach of the Couenant is iudged and auenged with destruction: An example of that breach p. 86and iudgement, are Iudah & Ierusalem, who besides their many breaches, after many renewings, brake one, euen a little before their Baby lonishIer. 34. 10. 11. 17. 18.Jer 34:10Jer 34:11Jer 34:17Jer 34:18 Captiuitie. The making of a Couenant with the whole Heart, is followed with Rest and Prosperitie: and an example of that is Asa with all Iudah and Beniamin. What shall I say? Choose life that ye may liue! EueryEvery ones heart, I thinke, should say so to it selfe. And the speech of another should be preuented or stopped, as Elisha put to silence the children of the Prophets: I knew it, Gen. 12. 1.Gen 12:1hold you your peace. But then I say as Iacob to his sonnes: Why doe yee looke one vponupon another? I hauehave heard p. 87there is Corne in Egypt, get yee downe thither, and buy for vsus from thence, that wee may liue and not dye. Why stand yee still gazing on Gods chastisements which yee see vponupon your selues and others, and doe not goe about to cure them? Our Ioseph, euen Iesus that deliuers vsus from the wrath to come, whose coate was dipped in his own blood,Phil. 2. 6. 7. 8.Phil 2:6Phil 2:7Phil 2:8 euen the coate of his Humanitie, wherin the Diuinitie was apparrelled like a Man, yea like a Seruant; He, euen hee hath prouided the food of eternal life, to which all temporall blessings are annexed by promise: for those who in this Egypt, this sinfull land, or world of sin, doe goe downe to the Vallie p. 88of Teares, in a full and hearty repentance; what remaines, but that with a full and whole repentance, wee purchase these temporall and eternall blessings, that wee may not die but liue?

11 This full and consummateProfitable and necessary Associates of Repentance. Repentance should be followed with Inuocation, or we may rather say, it doth follow it. For Inuocation and Prayer is indeede the naturall Issue of true Repentance. For sinne being put away by Repentance, which stood as a Cloude betweene God and the soule, and did hide the Face of God from the Eyes of the soule, now the light of Gods countenance shineth on the soule, and the comfortable beames p. 89of his fauour doe refresh her. God doth meete the soule with a fauourable aspect, from which, gathering courage and comfort, shee dares speake vntounto him, and say,Psal. 51. 18.Ps 51:18 A broken and a contrite heart, O God, thou wilt not despise: Doe good in thy good pleasure vntounto Sion, build thou the walls of Ierusalem. When the soule feeles the weight of sinne abated, and lightned by Repentance, hope of pardon increaseth, and from hope increasing ariseth confidence, & then from this confidence springeth vp prayer. Againe, when the bodie of sinne is diminished and brought low by Repentance, then the new man flourisheth and prospereth. The flesh and the spirit p. 90are like two seales, whereof one being depressed, the other mounts vp; and now the flesh being put down by Repentance, the spirit riseth vp and growes strong; and the spirit being strong, vttereth strong cries and grones that cannot bee expressed. Shee speakes to God in the very language of Heauen, which flesh and blood vnderstands not; but he knowes the meaning of the spirit, who gaue the spirit vntounto man. There is an Abba, Father, which no man knowes but he that hath it, and he that hath it cannot expresse it: it is like the earning of a Lambe, whereby she owneth her Damme; by which she owneth her, but knowes not her selfe whereby p. 91by she owneth her. There is a secret earning and owning of God for a Father, put into the soule of a sonne of God, by the Spirit which new-begetteth him, and thereby he calls God Father; and yet not he, but the very feed and spirit of his Father in him. And when this call ascends vp vntounto God, it moueth his bowels of compassion: So that if a mother could forget her childe, yet God cannot forget his sonne.Esay 49. 1…Isa 49:1 It is it selfe a forcible motiue to bring down blessings, and it makes way for other preuailing petitions; and therefore Christ doth set this word of Father, as an head on his absolute praier, that by it the petitions following may pierce like an p. 92arrow, and enter into the presence and acceptation of the Almighty. Wherefore hauing our hearts sprinkled from an euill Conscience, Heb. 10. 22.Heb 10:22and our bodies washed with pure water, let vsus draw neere with a true heart in full assurance of faith. Hauing repented let vsus aske mercy and forgiuenesse, and that remission of punishments which followes the remission of guilt. Yea, if our hearts bee hard, and cannot repent as we desire, let vsus aske the grace and spirit of Repentance. For on the one side it is condemned in the Iewes, that they pray not for Repentance in their punishments for sinne. So saith holy Daniel: Dan. 9. 13. 14.Dan 9:13Dan 9:14All this euill is come vponupon vsus, yet made wee not our p. 93Prayer before the Lord our God, that we might turne from our iniquities, and vnderstand thy Truth: Therfore hath the Lord watched vponupon the euill, and brought it vponupon vsus. And on the other side, it is said, All things that yee shall aske in Praier,Mat. 21. 22Matt 21:22 beleeuing, ye shall receiue.Luke 11. 13Luke 11:13 Yea, God will giuegive the Holy Ghost to them that aske him. Pray then for the Spirit of Compunction and Repentance, of him that hath promised to giuegive it, and pray for the Compunction and Repentance, when thou hast the spirit, making this the burden of thy Psalme, Turn vsus againe O Lord of Hosts. And not onelyonly so, but adde hereunto,Psal. 80.Ps 80 Cause thy face to shine, and wee shall bee saued: p. 94that is, pray for Repentance, and hauing repented, pray for the fauour of God, and the Saluation or Deliuerance which attend it. And indeed so inseparable is Deliuerance from Prayer, that if God doth promise to send a Deliuerance, yet he expects that Prayer should come to fetch it of him. God had promised a Deliuerance to the Iewes from the Captiuitie of Babylon after seuenty yeeres. Yet he saith;Ier. 29. 12.Jer 29:12 Then shall you call vponupon me, and shall goe and pray vntounto me, and I will hearken vntounto you. And euen vponupon this foundation did Daniel Dan. 9. 2.Dan 9:2build his excellent prayer vntounto God for his Nation. Wherefore let vsus take Gods owne way which he points p. 95vntounto vsus, to come to his owne Blessings: A way so often beaten and tried to leade assuredly to blessings, and euen to the blessing of Deliuerance from the punishments of sinne, that the storie of the Iudges is full of continuall patternes.Neh. 9. 27. 28.Neh 9:27Neh 9:28 These Nehemiah summeth vp: When they cried to thee, thou heardest them from Heauen, and according to thy manifold mercies, thou gauest them Sauiours, who saued them out of the hand of their Enemies. Yea he saith again: When they returned and cried vntounto thee, thou heardest them from Heauen, and many times didst thou deliuer them, according to thy Mercies. Wherefore since crying to God is the way to deliuerance, let p. 96vsus neuer leaue going in this way vntill we come to Deliuerance.

12 But let vsus know withallTo preuaile with God, our petitions must aime to Gods glorie. Psal. 50. 15Ps 50:15 that he which said, Call vponupon me in the day of trouble and I will deliuer you … this also, And …glorifie me. To glorifie … God, must … intended by vsus, when we seeke a Deliuerance; and performed by vsus, when wee hauehave it. Yea, hauing receiued some deliuerances already, let vsus bee thankefull for them, and that is the way to get more. For when God hath the fruite of his Mercies, he will not spare to sow much, where he reapes much. First, we must intend the Glorie of God in the Praiers which wee make for p. 97Deliuerance from troubles, or any other blessing. Yea, by this very point of Gods glory, let vsus binde and adiure him: For that is a principall meanes, by which to preuaile with God, to make Gods glory the scope of our prayers. Therefore our Sauiour who is the wisdome of God, makes the first petition, of his perfect prayer, That Gods Name may bee hallowed: For hee knew, that if in the first and chiefest place we doc desire Gods glory, all the petitions that come after, and are in order to this glory, must needs bee effectuall and powerfull with God. And for this reason, so many prayers of the Saints, in whom the Spirit of Christ conformed p. 98their prayer vntounto the prayer of Christ, doe so often adiure GOD by his great Name, and for his Names sake, to grant their petitions. So Ioshua when hee went about to saue Israel, who was now ready to bee destroyed, hee had no mightier Argument, wherby to binde God to preserue them, than this,Iosh. 7. 9.Josh 7:9 What wilt thou doe to thy great Name? And indeed when you strike on Gods glory with your petition, you strike on that which is principall in the heart of God, and therefore principally toucheth & moueth him. You adiure him by that which is dearest to him, euen by that which is his owne end; Esa. 48. 11.Isa 48:11and is so particularly his owne, that he will p. 99not giuegive it to another. His wisdome he communicates, and his iustice he distributes, and his mercy hee bestowes, but his glory he will not giuegive away:1 Cor. 1. … 30. 31.1 Cor 1:301 Cor 1:31 for all glorying is excluded, and hee that glories, may not glory in his wisdome, power, goodnesse, or any thing else, but hee must only glory in the Lord. And iustly is glory most precious to him, and hee may rightly challenge it as alone due to himselfe; for there is no fit end of God but himselfe. In all his Creation, in the worke of redemption, in the dispensation of his prouidence, & all that he doth both in heauen and earth, God only is a fit end of God, Gods glory of the workes of God. p. 100Hee cannot but end in himselfe, what hee begun from himselfe; neither can he make a creature his end, whose very beginning is from him. Therefore the Scripture rightly inferres,Reu. 5. 11.Rev 5:11 Thou art worthy O Lord to receiue glory, and honour, for thou hast created all things, and for thy pleasure they are and were created. Rom. 11. 36Rom 11:36And, of him, and through him, and to him are all things, to whom bee glory for euer. So that as all things are of God, so all things are to him, and to him they are by the glory which ariseth from them; for this is the maine fruite, and returne that comes vntounto God from his works. So that if you come to him this way, you come to him his p. 101own way, & he wil walk with you in this way, vntill you come to the wayes end.Amos. 3. 3.Amos 3:3 But can two walke together, except they be agreed? If you agree not with God in your petition, can you thinke to hauehave God to walke with you to the end of your petition? If your end be the Creature, or some perishing vse of it, and Gods end is himselfe the Creator, do you thinke God will leaue his end, to walke with you to your end? If your end bee your owne ease, or pleasure, or safetie, yea the quiet or safetie of a Countrie, and Gods end bee his owne glory, exeept you leuell your end to his end, and so indeed make yours cease to be your end, by making p. 102his end yours (for there can be but one vtmost end, which indeed alone is an end) doe you thinke your petition can be pleasing or auailable with God, while it goes not to the end proposed by God? Certainly a Nation is so farre from being Gods end,Esa. 40. 18. 22.Isa 40:18Isa 40:22 that all the Nations of the earth are reputed as nothing before him, Dan. 4. 35.Dan 4:35that is, they are nothing in comparison of him. When God lookes vponupon Man, and himselfe together, Man vanisheth away into nothing before him. Therfore Ioshua, when hee will saue his Nation, goes not to moue God by the way of the Creature, as by saying, It is a great Nation, it is pitty such a Nation should be destroyed; but hee p. 103goes to the Creator by his owne way, euen by the glory of the Creator. But the contrary is the cause why we so seldome thriue in our petitions, because wee make man the end of God, and not God the end of man. Wee will only make vse of God, to serue mans turne, and then it is well enough; but that man, being holpen, should after serue Gods turne, we little intend. But let vsus know, that this is the only way to hauehave our petitions, not only denyed, but despised: Despised, I say, because they hauehave such base ends; base in comparison of that great and glorious God, who only is the true end of all his Creatures, and ought to bee so p. 104proposed, when wee seeke any thing of him, for the good of the Creature. But this maine end being proposed, euen God and his glory, then wee may commendably and hopefully, pray for the good of the creature, yea we may binde God in our prayers, and contest with him for his owne glory. And this kinde of petition and prayers are most forcible with God: for wee may bee sure God will not be wanting to himselfe; his goodnesse, wisdome and power, shall neuer faile his creatures, when they may aduance the creatures to the glory of the Creator.

13. In a second place I must say,Our petitions hauing preuailed, we must giuegive God the glory, due for their preuailing. it is some encouragement to God to grant p. 105new petitions, if hee hauehave receiued the glory due to him for granting the old. For how should hee hope for more glory of new benefites, if he hauehave not that which is due for the old? That man deserues not to hauehave a second good turne, that is not thankfull for the first. But if God hauehave his end, that is, his glory, by his benefites past, our petitions may bee bold with him for blessings to come; for God will not sparingly sow, where hee doth plentifully reape. It was the barrennesse of the tree, that brought vponupon it the fearefull sentence,Luk. 13. 7.Luke 13:7 Digge it vp, why combreth it the ground? Both the people and the petitions, can looke for little other p. 106end, who hauing receiued the grant of former petitions, doe not returne to God the fruites of glory and thankes-giuing. Glory and thanks-giuing are the fat of our sacrifices, and our petitions are leane and ill-fauoured, like Pharaohs latter kine, that hauehave not this fat.Malach. 1.Mal 1 If yee offer the blinde and lame and leane for sacrifice, is it not euill? offer it now to thy Gouernour, will he be pleased with thee? yet I am a great King, saith the Lord of Hosts. And indeed when wee speake to a King, and desire some grace from him, it is an vsuall thing to begin with praise and acknowledgement of former fauours,Act. 24. & 26.Acts 24 and goodnesse. Tertullus did it to lesse than a p. 107King, and Paul was not much behinde him in the same. But hee dealt throughly in this kinde with Agrippa, and so much praised him for beleeuing the Scriptures, that hee almost made him that, which was the end of his praise, euen almost a Christian. Now if God be a great King, let vsus giuegive him great praises; hee deserues them, and wee shall be gainers by them. For as his greatnesse is, so is his goodnesse; and he that is good to vsus in great things, deserues great praises: And if this debt be paid, hee will goe on in lending. Dauid knew this, and therefore when hee seekes new helpe in new extremities, hee begins commonly with praises p. 108for Gods old and ancient goodnesse.Psal. 9. 1. 10. 11. &c.Ps 9:1Ps 9:10Ps 9:11 I will praise thee O Lord, with my whole heart; I will shew forth all thy maruailous workes: They that know thy Name will put their trust in thee, for thou Lord hast not forsaken them that seeke thee: Sing praises to the Lord which dwelleth in Sion, declare among the people his doings. When hee maketh inquisition for blood, he remembreth them, hee forgetteth not the cry of the humble. And then comes prayer, when praise hath made way for it; HaueHave mercy vponupon mee, O Lord, consider my trouble, which I suffer of them that hate mee, thou that liftest mee vp from the gates of Death. And both praise and prayer are followed p. 109with successe; The Heathen are sunke downe in the pit that they hauehave made. In the net which they hid is their owne foote taken. The Lord is knowne by the Iudgement which hee executeth; the wicked is snared in the worke of his owne hands, &c. Nehem. 9.Neh 9The Leuites also after their returne from the Captiuity, by praising God for his old benefites, winde-in their prayer and petition for new. For they knew, that Gods eare is open to due praise and thanks-giuing; and when it is open to praise, then also may prayer enter, the doore of grace and audience being open. Behold the summe of both;ver. 32. Now therefore our God, the great, the mighty, and the p. 110terrible God, who keepest Couenant and mercy, let not all the trouble seeme little before thee that hath come vponupon vsus. And surely if any Nation, this Nation hath a faire way whereby to come vntounto God: For no Nation hath receiued greater fauours and more wonderfull deliuerances; so that a large doore is open to them, for their petitions to enter, if great praise and thanks-giuing, for great blessings and deliuerances, bee (and so it should be) sent before to make way for them. Our Deliuerances hauehave bin many, and withall so eminent, that the eyes of the world hauehave plainly seene the great power of God in them: and if others hauehave taken notice p. 111of them, how much more should they affect vsus, who hauehave tasted the sweetnesse and benefite of them? The deliuerance of Eightie Eight, is a thing wondred at by the world; and the Discouery of the Powder-Treason, very neere, if not one with a Miracle. To these we may adde euen very late and New Deliuerances, and turnings away of iudgements, whereof I desire to take a more full consideration, toward the close of this work; it being one maine end of it, to continue the memorie of Gods goodnesse,Psal. 107.Ps 107 and of his wonderfull workes to the children of men: And not only the memory, but to make the memory vsefull, p. 112by giuing God due glory for his mercies, and to make vsus the fitter for new mercies, by a right vse of the old. For lamentable it is to see, how soone Gods benefites grow stale and dead to vsus; so that wee shut vp our owne way, to new benefites, and to our prayers that are made for them, by forgetting the old. Wee are all for crauing, and nothing for thanks-giuing, and therefore our crauing is not heard, because it comes without thanks-giuing. Wee separate that which God by his blessed Apostle doth so often ioyne together, prayer and thanks-giuing.1 Thess. 5. 17. 18.1 Thess 5:171 Thess 5:18 Wee are all for our selues,1 Tim. 2. 1.1 Tim 2:1 and nothing for God; and therefore it is no wonder if God doe nothing p. 113for vsus. We are like the Horse-leech euer crying, GiueGive, giuegive; yet this giuing which wee so much desire of God, we will not allow God to expect from vsus. There is much oddes between giuing of benefites and giuing of thankes; yet we that expect so much giuing of the greater, will not affoord the lesser, yea though it be a ready way to procure the greater. In worldly things it is all the wisdome and indeauour of Trafficke, by a thing of lesse price to get a thing of greater value; only in spirituall trafficke, and in commerce with God, wee will not lay out little things, to obtaine his great things. But this ariseth much from a poyson p. 114in our nature, which loseth the taste of things had, and reacheth out the appetite strongly to things not attained. Now the true way whereby to raise vp and to continue thankfulnesse, is to stirre vp and continue the true and first taste of Gods benefits. We must hauehave such a taste of them, as wee had when we first receiued them. Yea we should put our selues into the same case of danger or necessity wherein we were before wee receiued them; and then consider, how such a Deliuerance doth taste being receiued in such a danger. If thus thou taste the goodnesse of God in his mercies, this goodnesse of God will fill thy soule as with marrow p. 115and fatnesse, and from thence will naturally arise a due eructation of praise and thanksgiuing. And thus will be an endlesse Circle of Blessings. The more blessings God sendeth vsus, the more shall we blesse him; and the more we blesse him▪ the more blessings he will send vsus. Amen, Amen.

Thus the great Helpe of Miseries hath beene presented to view, with his Allies, and Associates. A Helpe which is able to helpe vsus, without worldly helpes; a Helpe that helpes worldly Helpes; and a Helpe without which no other Helpes will helpe vsus. For this Helpe brings vsus to the strong Helper, and gets him to remoue p. 116his owne iudgements. But without this all Helpes are vanitie, because they looke not vntounto the Holy one of Israel, Esa. 31. 1. 2.Isa 31:1Isa 31:2neither seeke the Lord; yet he also is wise, and will bringeuill, and will not call backe his words, but will arise against the Helpe of them that worke iniquitie.

14 But because this Remedie doth call for Returning;The sins from which we should returne in Repentance. Returning from sinne vntounto God by righteousnesse, you will aske perchance with the old Iewes,Mal. 3. 7.Mal 3:7 Wherein shall we return? Surely a question too easie to be answered. We are all in manie sinnes, from which we should return; and the maine bodie of them is so tall and eminent, that like the pride of Israel, it doth testifie p. 117to our faces. Hosea 5. 5.Hos 5:5There are particular sinnes, of which it is rightly enioyned by that King of penitents,Ionah 3. 8.Jonah 3:8 Let them turne euerie one from his euill way, and from the violence that is in their hands. There are also particular-common sinnes, euen sinnes of particular persons, which by their hainousnesse bring a common iudgement, especially if they be fauoured and approued. The sinne of Achan being one mans sinne, brought a iudgement vponupon manie; and the sinne of some men of Gibeah, approued by a Tribe, brought a iudgement vponupon the Tribe: yea almost an vtter destruction. Concerning these,Iud. 19. & 20.Judg 19 whosoeuer hauehave power of Reformation, p. 118no doubt God expects it of them: but those that hauehave not this power, let them bee sorry for that euill which they cannot amend. And so while they turne their hearts from it and against it, it may be God will not punish them for that which they disallow; yea let them pray to God to reforme it,2. Pet. 2. 7.2 Pet 2:7 and in the same praier say with the Mariners, We beseech thee O Lord, wee beseech thee, Ionah 1. 14.Jonah 1:14let vsus not perish for this mans life; for the sinne, or sinfull life of another. There are also Nationall, or at lest common sinnes, and indeed there is too great a sinke of these sins in this Nation. The abundance of these euil humours, is that which lies heauie vponupon p. 119the heart of this Nation, and makes it sicke at the very soule of it. And though many of these Diseases hauehave beene discouered by many, yet few are cured; and some there are which can scarse be beaten into the notice of those that are sicke of them. Besides numberlesse others, who hauehave sought the Health of this people, by shewing them their Diseases, I hauehave loued, if not furthered, the word and worke of the great Shepheard; I will seeke that which is lost, Ezek. 34. 16.Ezek 34:16and bring againe that which was driuen away, and will binde vp that which was broken, & will strengthen that which was sicke. And to this end I hauehave endeauoured to discouer their Sicknesses, p. 120and to shew them the Remedies. But alas! the Diseases liue, and the Remedies dye; they liue that are our destruction, and they dye by which we should liue; and what will be the end hereof? Therefore mine eye weepeth in secret, and my heart is affraid,Ier. 6. 10.Jer 6:10 Because their eare is vncircumcised, and they cannot hearken; behold the word of the Lord is vntounto them a reproach, they hauehave no delight in it. Still doe the knowne & notorious sinnes call one to another, as the wilde beasts of the Ilands cry in desolate houses: Esa. 13. 22.Isa 13:22Luxurie calleth to Drunkennesse, and Drunkennesse calleth to Blasphemie, and Blasphemie answers eueryevery sinne, that it speakes with. And I wish p. 121this sinne did not speake to those that speake not to it▪ but abhorre to heare it, and that it did not haunt the passenger from one end of the City, yea of the Land, to another. A dry, barren, and saplesse sinne; he that would do any thing for God, or for his owne soule, would surely leaue such a sinne, which hath no tast of profite or pleasure in it: but hee that wil not leaue a few needlesse words for God, will certainly doe nothing for him; yea they take a pride in this madnesse. And wheras a man that feares God, feares to vse his Name vainely, though it were but in the vsuall and vnnecessary formes of admiration; these men striue to p. 122fill vp their speeches with many repetitions of the Name of God; that they may often name him, whom they doe not beleeue to bee at all: or if they beleeue that there is a God, their wickednesse is the greater, because they wittingly dishonour him, whom they beleeue to be God. Let such men walke vnderunder what name they will, the name of Heathen is the least that belongs to them. For, can they bee other than Heathens, that doe not so much as sauour of the Lords Praier, and the ten Commandements? in one of which there is a Petition, that Gods Name may be hallowed, and in the other a Precept, that his Name should not be prophaned. p. 123And if there be any oddes between such Christians and Heathens, the oddes of goodnesse is on the Heathens side. For the Heathen knowes not this Praier, nor these Commandements; so that if hee offend, he offends against that which he knows not. But these false Christians, no question, hauehave known them, at least in their childhood, and so doe offend against that which they knew. Now since Christ hath pronounced a heauier sentence on these than the other, no doubt they are worse than the other: for he saith, The ignorant Heathens shall bee beaten with few stripes,Luke 12.Luke 12 and these with many. But against this and many other p. 124sinnes, there hath sounded out the Word of God so often in vaine, that it may euen now truly bee said,Esa. 65. 2.Isa 65:2 All the day long I hauehave stretched forth my hands vntounto a disobedient, and gainsaying people. Which giues cause to feare, lest all the day long GOD also stretch forth his hand vponupon a disobedient and gainsaying people. And I wish yet at length, that though they hauehave not taken it to heart when his hand is stretched out vntounto them, yet they may lay it to their heart, when his hand is stretched out vponupon them.

15. The continuing of these and other roaring sins,Continuance in sin, bindes the sins of the fathers to the children. Of which a great one, is shedding innocent bloud. with a high, wilfull, and presumptuous hand, makes mee p. 125to doubt, that the stocke of our sinnes, euen of the sins of this Nation, growes on to a fulnesse, and that the sinnes of our Ancestors comming downe vponupon vsus by a continuall and vnbroken succession, the treasure of wrath growes to a fit and full measure for a day of wrath. And if these sins should descend vponupon vsus, one of them which I should especially feare, is Blood, and especially the Blood of the Martyrs. For this sinne stucke fast to Israel, and followed them, euen through the daies of good Iosiah, and hath this fearefull Doome set vponupon it, That God would not pardon it. 2 King. 24. 4.2 Kgs 24:4And I suppose a man may see the blood of the Martyrs worke p. 126on some Houses particularly; & if particularly, why not generally? especially there being such a bending in many,See oile of Scor. Sect. 10. to touch with the whore, that is drunken with the blood of the Saints. And surely her touch doth defile those that are knit to her, with the blood of the Saints.The cure of this hereditarie euill. But a Remedie against this and other sins of our Forefathers is giuen by God himselfe: If he beget a Son, that seeth all his Fathers sinnes which hee hath done, Ezek. 18.Ezek 18and considereth, and doth not such like, he shall not dye for the iniquitie of his Father. This is the way, which God himselfe hath shewed, whereby the sonnes may put off the guilt and punishment of their fathers p. 127sinnes, euen by putting off the sinnes themselues. But we must know withall, that sinnes are neuer throughly put off, vntill sinfulnesse bee put off, euen the roote it selfe of sinne. But when this sinfulnesse is put off, then is there a diuiding and partition between the Sonne and the Father, the knife of Circumcision hauing cut off that, by which the sinne of the Fathers was deriued to the Children. For in Regeneration, which putteth off the old man and the body of sinne, we are cut off from the stocke of the first Adam, and graffed into the second Adam, and from thence our pedegree is reckoned from the second, into whom wee p. 128are ingraffed, and not from the first, from whom wee are cut off. We are then beheld in him, in whom God is wel pleased, and not in him, in whom God is offended. Yea in stead of the guilt of the sinnes of our Fathers, the righteousnesse of Christ Iesus descendeth vponupon vsus; and we are so farre from the guilt of those whose corruption we hauehave put off, that we are cloathed with the righteousnesse of Him whom we hauehave put on. In the very conception of Christ Iesus, the Holy Ghost stopped or cut off this streame of Corruption, that it should not descend vponupon him; and that not descending, neither did the guilt of old sins descend vponupon p. 129him. But what he had in his Birth, wee hauehave in our New-birth, when wee are New-borne of him: For then is the guilt of old sins cut off, the sinfulnesse being cut off by which it streamed downe vponupon vsus.Heb. 10. 17.Heb 10:17 And thus doe wee come to the New Couenant, whereby the Lawes of God being written in our hearts, not onelyonly the sinnes of our Forefathers, but our owne sinnes, are put away; for God forgiueth all iniquities, and remembreth sinnes no more. And indeede to this very Couenant doth God call vsus in those places of Scripture, where hee teacheth vsus this way of putting off the sins of our Fathers. For though he p. 130begins in the Law, yet hee ends in the Gospell: And we know that the Gospell is generally, though secretly, intimated in the Law,Gal. 3. 24.Gal 3:24 which was a Schoolemaster to Christ. But here samewhat openly wee are called to the Gospell and New Couenant. There are two places wherein God answers the Iewes that had set vp a Prouerbe against his Iustice.Ier. 31. 29.Jer 31:29 The Fathers hauehave eaten sower grapes, Ezek. 18.Ezek 18and the childrens teeth are set on edge. As if they should say, Wee are righteous, and hauehave not eaten the sower grapes of vnrighteousnesse, but onelyonly by our Fathers eating, the teeth of vsus their children must be set on edge. Surely a terrible p. 134taxe and accusation of the Equalitie and Iustice of Gods waies, That righteous Children should bee punished for the sinnes of vnrighteous Parents. Heare the Force of their Argument, standing vponupon this Assumption, That they were righteous: God ioynes Issue with them iust in that point, and tells them plainely, that if they bee righteous, they shall not dye, but liue. And because the Iewes by reason of the vaile on their eies, still groped for a Legall Righteousnes,Rom. 10▪ 3.Rom 10:3 and (as S. Paul saith) being ignorant of Gods Righteousnesse, goe about to establish their owne (that is, a Legall) Righteousnesse; God knowing their meaning, talkes p. 132with them in their own language, and accepts their challenge, in their Legall termes.Compare Ezek. 18. 5. 6. 7. 8 9. 19. with Leuit. 18. 4. 5. & Gal. 3. 10. 12.Ezek 18:5Ezek 18:6Ezek 18:7Ezek 18:8Lev 18:4Lev 18:5Gal 3:10Gal 3:12 Therefore he vseth the very words of the Law when he answers them; setting forth to them a Legall Righteousnesse, and with the very Legall condition, Doe this, and thou shalt liue. But at length, because hee knew that the Law made nothing perfect, because it was weake, and did not powerfully change the heart, by the change and renewing whereof, sinne with sinfulnesse, may onelyonly bee put off, hee remoues their eies from the Law to the Gospell. And therefore in Ezekiel, he calls vponupon them for a new heart, and a new p. 133spirit, without which all their legall Righteousnesse can neuer put off the sinnes of their fathers. And in Ieremy, Ier. 31. 31. &c.Jer 31:31God plainly tells them how this new Heart is to bee gotten, euen by the grace of the new Couenant, whereby the lawes of God are written in our hearts; and the heart being changed by this grace, by a blotting out of sinfulnesse, and writing of holinesse, the guilt of sinnes passed, both ancient and moderne, are all blotted out alalso; for GOD forgiueth their iniquities, and doth no more remember their sinnes; for iustification is giuen together with sanctification, & where sanctification is not present, iustification is absent▪

p. 134Wherefore, since God hath made known to vsus this sound and sufficient remedy, against the sinnes of our fathers, let vsus take it heartily, and put away the sins and sinfulnesse of our fathers by putting on Christ Iesus, in the new and second birth.Rom. 8. 1.Rom 8:1 For, there is no condemnation to them that are in Christ Iesus: but in stead of the guilt descending from our fathers,Rom. 6.Rom 6 the righteousnesse of Christ Iesus shall descend vponupon vsus; for by the obedience of this one, many shall be made righteous. For as sinne aboundeth, so grace superaboundeth; the breadth of Mercy exceeds the depth of Iustice: for as Instice goes down to the third and fourth generation of them that hate p. 135God, so MercieMercy spreades it selfe abroad vponupon thousands of them that louelove God and keepe his Commandements. The righteousnesse of one, if wee be one with that one, shall bee more auailable to our Iustification, than the sinnes of many from whose sinfulnesse wee are diuided, shall be powerfull vntounto condemnation.

16. But while we are speaking of the sinnes to bee put off,A sinne of our Ancestors made ours, and made worse: the name of it is Gluttonie. there presents it selfe to vsus another sinne, which also hath beene the sinne of this Nation, and withall we may take notice that it was a sinne of Sodom. This sinne in the Scripture goes vnderunder the name of Fulnesse of bread, and in our Language is plainly p. 136called Gluttony. And this sinne hath beene so proper to this Nation, that one puts Voraces, for an Epithete of Angli, and another when he will say he is full euen to the brim, expresseth it thus, Si saoul comme vn Anglois; He is glutted like an English man. It may bee some men out of naturall Philosophy, will gather an excuse, that the cold Climates hauehave need of more food, because the heate being stricken in, and so by vnion made stronger, expecteth more fuell to feed it, and to draw it away from feeding on that stocke of naturall humidity, which is the lampe of life. But this only pleads for such a measure, which preserueth life; but we speake p. 137of a measure that oppresseth life: A filthy, and vnreasonable, and vnmeasurable measure, proceeding of a filthy cause, and going on in a bruitish way, to a dangerous end. The roote of this sinne which we speake of, is Concupiscence, and this Concupiscence hauing conceiued, infects both vsus and our meate, and doth so turne our table into a snare, that it changeth wholsome meate into poyson, euen into the poyson both of body and soule. No reason in the world vseth meate beyond strength; for euen that allowance which is for delight, if it goe a degree beyond strength, and passe on to a degree of weaknesse by oppressing p. 138vsus, it is fallen into a degree of sinne. Therefore the Wise man, when wisely hee iudgeth of eating,Eccles. 10. 17.Eccl 10:17 he describeth that to bee the right vse and limite of eating, when eating is for strength. And indeed that fulnesse to which the lust of eating being followed doth leade, is a fulnesse, by which the strength of the body is so farre from increasing, that it is diminished thereby. Life and strength, like the light of a Lampe, are not fed, but quenched, when that which should feed them doth oppresse and drown them. And in that case food is turned to an end, cleane contrarie to that end for which it was made, being made by vsus p. 139an instrument of death, whereas it was made by GOD to bee a nourishment of life. Yea it hurts the soule also; for, besides the indisposition of the Body, by which it is vnfit to serue the soule, & besides the thicke cloudes and vapours, which ascend from fulnesse, and cast a mist about the soule, there is a certaine secret poyson, that by fulnesse is instilled into the soule. This God foresaw, and therefore he forewarned his people, to fore-arm them against it. Hee saw such a mischiefe comming by fulnesse, and therefore hee calls to them, with a Beware; When thou shalt hauehave eaten, Deut. 6. 11. 12.Deut 6:11Deut 6:12and bee full, Beware lest thou forget the Lord. Yea hee saw p. 140that notwithstanding these forewarnings, it would be so; And therefore in that song of Moses, Deut. 31. 28. 29.Deut 31:28Deut 31:29which hee was commanded to speake vntounto Israel, to testifie against them, concerning the euills that would bee committed by them, and should draw euils vponupon them; He foretells this euill, as the roote of them; Hee made him ride on the high Deut. 32. 13, &c.Deut 32:13places of the earth, that hee might eate the increase of the fieldes, and hee made him to sucke honie out of the Rocke, and oyle out of the flinty Rock, Butter of Kine, &e. and thou didst drinke the pure bloud of the Grape. But Iesurun waxed fat, and kicked, &c. Then hee forsooke God which made him, and lightly esteemed the God p. 141of his saluation. Therefore the wise man prayeth only for conuenient food; foreseeing this fearefull effect of fulnesse, which hee thus expresseth, Lest I bee full and denie thee. Prou. 30. 9.Prov 30:9O wretched and most vnreasonable consequence, from most gracious premises. It is God that giues vsus the food, by which we denie him. He giues food to vsus, and wee by the venome of fulnesse in the vse of this gift, doe so blinde our owne eyes, that wee see not the Giuer. Yea then we see him least, when wee feele him most. The gift should leade thee to the acknowledgement of the Giuer, yea to blesse him, for the good Land, Deut. 8. 10.Deut 8:10and for the good of the land, p. 142which hee hath giuen thee. But in stead of blessing him for his gifts, thou denyest him, yea by the gifts themselues thou deniest him. Yet if there were no God, then shouldst thou hauehave had no gifts by which to deny him; but now because there is a God, there are gifts giuen to thee, and euen because he is, therefore thou denyest him. A senselesse and a horrible wickednesse, euen a monster of wickednesse, the very sight whereof, should bee able to fright vsus away from it. But what should bee the reason of this vnreasonable vice? Surely this I thinke may be the cause of it: The lust of Man which Sathan brought in with the first eating, p. 143is that law of the members and wisdome of the flesh, which is enmity to God. For this lust is that which sets the naturall man, altogether to boast of hisPsa. 10. 3. 4▪Ps 10:3Ps 10:4 hearts desire, and to put God out of his thoughts. Now when this lust is at the highest, then is the enmitie with God at the highest, and then is God most shut out of the thoughts of Man. But when the body is stuffed with fulnesse, then is lust at the highest. For in our eating there are two that eate at once. The body doth eate, and lust doth eate. And there are two stomacks, one of the body, and a second of lust: and this latter stomacke holds out, many times after the former hath p. 144done. And this fulnesse by which this latter stomacke is filled, after the fulnesse of the first, is that which causeth the mischiefe whereof wee complaine. For from it ariseth that height of lust, which despiseth and denyeth God: yet to this end and marke doth lust aime in eating, euen to feede it selfe vp to that height, which denieth God. And for this very reason, is moderation exceeding necessary, that we suffer not lust to carry vsus on to that fulnesse, which denieth and forgetteth God. Yea fasting is exceeding profitable, and a true medicine against lust; for as lust carries vsus by fulnesse▪ out of the sight of God; so fasting brings vsus backe againe p. 145toward him, euen to a cleere sight of him. Wherefore it were good that either of them were in more vse, as well for their particular and proper vses, and benefites, as also because being contrary to the old vices of our Predecessors, we put off the guilt of old sinnes, in putting on contrary vertues.

But because wee hauehave not done this voluntarily, it hath beene done vponupon many by necessitie, & pouertie hath inforced an abstinence, where grace could not perswade it. Yet is there one other Cure; but it is as bad as the Disease, yea it is so farre from a cure, that it doth adde other diseases to it. And whereas this vice did formerly march vnderunder p. 146the colours of a vertue, called Hospitalitie, now it marcheth vnderunder the colours of Pride and Prodigality. So are three vices brought together, to offend God by his owne blessings the more fully; but let men know that they are but a threefold Cord, to draw on iudgements the more vnauoidably. Excesse it selfe is bad enough, and there is no need to bestow much money to buy a vice; yet to buy this vice some sell their estates, or at least straine beyond them: and when they hauehave done so, they are proud of it, euen of buying one vice with another. Thus excesse, bought with prodigalitie, bringeth forth pride, and sin p. 147is heaped vponupon sinne, as dish is heaped vponupon dish. For such is now the Architecture of excesse▪ that there are lofty buildings reared vp of superfluous dishes, that what was made for the stomacke, may be put into the eye. And so wheras ancient gluttony did vsually intend most to please the lust of the flesh, this is fitted now to satisfie the lust of the eye; and not that only, but also the pride of life. And thus are all those things brought together,1 Ioh. 2. 15. &c.1 John 2:15 which are of the world, and not of the Father, though it bee said withall, They that louelove these things of the world, hauehave not the louelove of the Father. Yea though the world shall passe away, & the lusts thereof, and p. 148they onelyonly that doe the will of the Father, shall abide for euer. For meates cannot make men Euerlasting, but there must be an end, and perchance the sooner for abusing them, and then there must come an account, euen for the abuse of them. But as these offend in an excesse of quantity, so others offend in an excesse of quality, and put as much sinne into a little roome, as others doe into a great. A great summe of money is contracted into a single dish, and there is an ambition, to make vp a great excesse, in as little a forme as they may. Thus the shapes of vices are altered, but vices are retained, and there must bee new fashions in sinnes, as p. 149in clothes. Surely the Nature of these times, doth not call for these studies, and without study, this Art of Excesse cannot mount to this Height. When God calleth for pouerty, wee should not meete him with prodigalitie; when hee calls for humilitie, wee should not meete him with pride; and when he calls for fasting, we should not meete him with excesse of Riot. But let vsus feare the Consequences of such incongruities, and let this feare teach vsus to auoide them. Surely the Iudgement which God himself hath denounced against them is fearful; there wants nothing but faith to beleeue it, and then it will appeare as fearefull as p. 150it is. In that day did the Lord of Hosts call to weeping, and to mourning, Esay 22. 12.Isa 22:12and to baldnesse, and to girding with sack-cloth: And behold, ioy and gladnesse, slaying oxen, and killing sheepe, eating flesh, and drinking wine: Let vsus eate and drinke, for to morrow wee shall dye. And it was reuealed in mine eares by the Lord of Hosts: Surely this iniquitie shall not bee purged from you till yee dye. But to those that tremble at the word of God, and conforme themselues to his will, as in all things, so in the right vse of his Creatures; the Scripture offereth more grace. For the Grace of God which bringeth saluation,Tit. 2. 11.Titus 2:11 hath appeared, and teacheth vsus, That those who deny vngodliness p. 151and worldly lusts, liuing godly, righteously, and soberly in this present world, they may comfortably looke for the blessed hope, and glorious appearing of the great God, and our Sauiour Iesus Christ. For verily there is a reward for the righteous, Psal. 58. 11Ps 58:11verily there is a God that iudgeth the earth.

17 But to what purposeNot onelyonly particular sins, but a generall roote of wickednes is among vsus. doe I seeke to cut off the branches of particular sinnes by the sword of the Spirit, as long as there remaineth among vsus a Roote of gall and wormewood, that can bring forth all sinnes at once? For if we cure sinnes one by one, and while one is curing many spring forth, the disease ouergroweth the cure. Yea, p. 152euen that very sinne which we seeke to cure, after a little while will breake forth againe, because the Roote of it is still aliue. This Roote of Bitternesse, is a naturall prophanenesse, euen a contempt of God, and the Truth of Religion. I say the truth of Religion; for there may bee an eye cast toward Religion, out of custome, or for company, or for some remaining impressions of the first Creation, that may make men to feare there is a God. But to louelove Religion in the true shape of it, and because it is true, this is it that I find farre banished by this Roote of Prophanenesse. And though I much lament it, yet I doe not greatly wonder at it: for p. 153I see a Cause of it, and therein I see, that while men are nothing but men, this will be their fashion. For Religion, in the Truth of it, must needs be Spirituall:Ioh. 4.John 4 for it is the worship of him who is a Spirit, and therefore cannot bee pleased by any worship, but of Spirit and Truth. Now if Religion bee Spirituall, how can it bee, but it must needs be contemned, yea, hated by men that are carnall? For, the carnall minde is enmity against God; Rom. 8. 7.Rom 8:7and the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other. And from this Contrariety ariseth that Enmity; and from that Enmity ariseth▪ Persecution, euen p. 154from the beginning vntounto the end of the world. For this two fold seed of the flesh and the spirit hauing the foundations of it laid in Paradise, the Enmity then also was enacted between them. And as then Cal. 4. 29.(I meane as soon as men were borne) he that was born after the flesh, persecuted him that was borne after the spirit: so is it now. Now doth the flesh despise and oppose spirituall worship, and spirituall worshippers: which opposition, so farre as it doth preuaile, so farre doth the generall roote of sinne preuaile, and the sins springing from that roote. And because the Diuell is the Prince of this Enmity, hee fitteth weapons for this warre, wherwith the p. 155sonnes of the flesh may fight his battells against the sons of the spirit. And of all the weapons which he hath prouided in these last Ages, I thinke he neuer inuented any Engine made of words, more seruiceable to him, than one which of late hee hath brought into fashion. For it is a sharpe-pointed word, directed to runne into the very eye of true Religion; it is a Canon mounted to batter the very Kingedome of Christ, to lay wast all holinesse of life, the fruite and effect of that Kingedome; and this word is then shot off, when a Saint is called a Puritane.K. Iames, in his Preface to Ba… Doron. And though King IAMES (a King higher than the Kings of the earth in p. 156Learning and Iudgement,) tied the propertie of this word to Anabaptists & their Sectaries, it is now diuerted to Saints, euen to those that doe not walke in the broad way of common, and sociable vices, and especially if they goe somewhat higher than ciuil and naturall Righteousnesse. If the spirit doe but shew it selfe in some expression of a clearer light, or more heauenly vertue, than the darkenesse of the flesh comprehendeth, it is to bee beaten down, and quenched with the Title of Puritaisme. Yet Christ plainely calleth his Disciples to excellent things; Mat. 5. 20. …. 16 3. New Tran▪Matt 5:20Matt 5:16and Dauid calleth the Saints, by the Title of Excellent: yea, and for this p. 157very Reason in them is all his delight, because they are Excellent: and for this very Reason doth the man of flesh hate and persecute them. And indeed in this very Excellence, wherin the spiritual man exceedes the carnall and naturall man, stands the glory of Gods Kingdome of Grace. For when men doe those workes which the carnall and naturall men doe not sauour, and therfore doe them not, then are mens eies turned away from the men that doe them, to God the Author of them; and so seeing their good workes to shine with a light diuine and supernaturall, they glorifie the Father in Heauen,Mat. 5. 16.Matt 5:16 which is the chiefe and first worker p. 158of them. But against this glory, and against the power by which this glory is attained, and against the kingdome which standeth in this power, and against the spirit which sets vp this kingdome in the hearts of the Saints, doth the euill spirit make warre; and as by all other mischieuous meanes, so by this malicious word of Puritanisme. And no wonder,Ambr. in 2 Cor. 13. 14.2 Cor 13:14 for it is this spirit of Christ, that is the maine destroyer of the kingdome of the euill spirit; and therefore against him is his greatest malice, and most fierce opposition. Hee cares not though there bee thousands in a Nation, that abstaine from some particular p. 159vices, or doe some carnall workes of ciuill Righteousnesse; for his kingdome yet may stand, and these together: But if the Spirit of God come once to set vp a kingdome of grace in mens hearts, this kingdome is set vp with power, and this powerfull kingdome of the spirit hee cannot endure, because he knows, that by it the lesser power of his kingdome must needs goe to wracke. And then he bestirs himselfe, and all his policies, to quench the smoaking flaxe of this powerfull Grace, which yet shall neuer bee quenched, vntill it come vntounto victorie.**It is not the meaning of the Author to encourage any enthusiast or hypocriticall fanaticke spirits, who incur the censure of this name, and from whom carnall men take occasion to reuile & reproch the saints of God. See his Medit: 73. 7.

18 But to come to some Remedies: Let the Diuell p. 160and his Instruments know,Remedies against this roote of wickednesse. that in this, as in many other things, Malice doth out-run their wit, and so is not led by it, but leads it: For if the Diuell could get this spirit of Grace to forsake the earth, the fire would soone consume and end it;Iud. 6. 7.Judg 6:7 And when the Elements are melted, and consumed with that fire, there comes presently another fire vntounto which the Deuill is reserued in euerlasting chaines vnderunder darknesse. And if the wicked ones, his instruments, could roote out of a Nation, those who are truly spirituall, surely they driue thence the very Chariots and Horse-men thereof; and they were then fit for nothing but for an vtter p. 161destruction. It is no other piece of policie, than if the Sodomites should make hast to turne out Lot and his Familie, that Fire and Brimstone may make haste to destroy them. Secondly let them know, that they know not that wherof they affirme; they censure that which they doe not vnderstand. For there may bee a holinesse, which themselues know not; there may bee a holy Ghost, though they see or feele him not, and that holy Ghost may reueale that truth, giuegive that power and heate of Holinesse and Deuotion, which flesh and blood doth not reueale and giuegive vntounto them. And if there may bee such things, what folly is this, to p. 162speake of that which they know not, yea what madnesse to condemne it being vnknowne? Sure I am, they doe not know, that there are no such things, and therefore they doe not know, that they doe wisely in censuring such things, which may bee for ought they know; and if they be, they are certainly excellent, and most vnworthy of contempt. Wherefore let men take heed, that they cast not vponupon themselues, the title of folly or madnesse, when they call a Saint a Puritane. Thirdly, they giuegive men occasion to call them Brownists, I meane those that thinke them to be of any Religion. For these men that thus cast contempt vponupon p. 163purenesse and holinesse, cast contempt on the Liturgy and prayers of our Church. For there wee finde these excellent and godly Petitions, That our liues hereafter may bee pure and holy: Yea for the King himselfe, That God-will preserue him in holinese and purenesse of life. Now to reuile this, which the prayers of our Church pray for, is to reuile the prayers of our Church; and I thinke hee that doth it, hath a fauour if hee bee taken for a Brownist. Fourthly, to destroy and batter this grace of the Spirit, is the only way to leaue no good works among vsus, and so to bring the very name of Reformed religion into infamy. For the workes p. 164which were brought forth by the errors and motiues of the flesh in the darknesse of Poperie, we hauehave sought to remoue. And now striuing to set a new roote and principle of good workes, euen Grace the true roote and fountaine of them, this the Diuell by these words of malice and contempt, doth seeke to roote vp and destroy. So that this is the way to leaue no roote at all of good workes. But farre better were it to cherish the true and kindely roote of them, that so good trees may plentifully bring forth the fruite of good Works. Yea it were to be wished, that it might be so watered, that it bring forth those great good workes of p. 165buying-in Church liuings, and building of Churches. For the first many hungrie soules doe cry, complaining with the Eunuch;Act. 8, 31.Acts 8:31 How can I vnderstand, except some man guide mee? And some that complaine not, are in worse case than the other; for they lie speechlesse and more than halfe-dead, not feeling their owne misery, the Leuites passing by them, and leauing them in it. And indeed there is little outward encouragement to drawe them in, or at least to perswade their abiding, where there is scarce a little chamber, with a bed,2 King. 4.2 Kgs 4 a table, a stoole & a candlestick, to receiue them being come. And this while the people perish p. 166for want of knowledge, and being without a teaching Priest, 2 Chron. 15. 3.2 Chr 15:3they are not farre from being without God, as it seemes by the Prophet. For the second, I acknowledge that the true religion hath both built and repaired Churches: Neither is this chiefe Citie without examples. But yet it were good the roote of this fruite were somewhat more watered: For if these fruites did abound, a Church would not stand open to the raine, so long after a fire, and perchance those stones would bee put into their right places, which now by many, no doubt, are turned into stones of stumbling and offence; For euen to remoue an offence did Christ cause Peter p. 167to cast in an Angle, and to fetch money from a fish. And surely if some would but cast an Angle into their superfluities, they might take vp such a piece of money, as would saue such an offence. If it were to satisfie or serue the flesh, and for outward glory, we see how easily great summes are expended, and huge buildings are raised. And I thinke scarce any age of our Ancestors, hath equalled ours. But when wee doe so much for our selues, and so easily, so little and so hardly for God, doth not this shew, that the roote of prophanenesse, and contempt of God is too much watered, and the root of Grace too much starued p. 168and pined? But let vsus feare this building of our owne houses with the contempt of God and his houses; for hee hath blasted it with a Iudgement, and his owne mouth hath told it vsus.Haggai. 1.Hag 1 Then came the word of the Lord by Haggai the Prophet, saying: Is it time for you, O yee, to dwell in your sieled houses, and this house lye waste? Now therefore saith the Lord of Hostes, Consider your wayes. And againe, Consider your wayes. You looked for much, and loe it came to little, and when you brought it home, I did blow vponupon it: why, saith the Lord of Hostes? Because of mine house that is waste, and yee runne eueryevery man to his owne house. Wherefore that p. 169the Church spiritual, which is the house of God, and the Church materiall, which is the house of the hosue of God, may bee edified and built vp, yea that all good fruites, euen all good works may prosper and increase; let not the roote of prophanenesse starue and keepe downe the roote of holinesse: for hee that thus wageth warre against good workes, by killing the roote of them, puts away from himselfe the name of a Christian, and puts on the title of a Libertine. Fourthly, it is a thing most fearfull, and followed with infinite misery: For they that fight against the grace of the spirit, fight against the spirit p. 170whose grace it is. So when the Prophets were resisted by the Iews in whom Gods spirit instructed, and spake, S. Steuen saith,Nehem. 9. 20. 30. Act. 7.Neh 9:20Neh 9:30Acts 7 Yee doe alwayes resist the holy Ghost. And S. Peter most plainely; The spirit of glory, 1 Pet. 4. 14.1 Pet 4:14and of God resteth vponupon you, which on their part is euill spoken of, but on your part hee is glorified. Behold a fearfull thing, with which Gamaliel affrighted the hard-hearted, and stiff-necked Iewes:Act. 5. 39.Acts 5:39 Lest yee bee found to fight against God: For when the pot will fight with the Potter, wee know, it can expect no end, but breaking in pieces:Psal. 2. 9.Ps 2:9 Thou shalt breake them with a rod of Iron, thou shalt dash them in pieces like a Potters p. 171vessell. Wherefore kisse the sonne lest he be angry, and yee perish from the way. Kisse the spirit of the Son, by which spirit hee kisseth the soules of those that louelove him, and are loued of him. This is the way to eternall happinesse and saluation. But if in stead of kissing, you kicke against his Spirit, bee yee sure yee shall perish from the way of saluation. For holinesse is the way to happinesse; and if we resist the spirit by which men are sanctified, yee put from you the Author of that holines, by which we walke to happinesse. It is a prayer of our Church, That our life may be pure and holy, so that at the last wee may come to Gods eternall p. 172ioy. Wherefore if purenesse and holinesse bee the way to eternall ioy, why dost thou hate & stop vp the way, that leades to eternall ioy? Surely if thou stop vp this way to thy selfe and others, there remaines no other way for thee, but that broad way which leadeth to eternall destruction. Behold the end of Gods enemies; wherefore feare yee also, Lest yee bee found fighters against God: and remember, that when you call Saints Puritanes, you are Gods enemies, and the titles which follow that, are children of wrath, and sons of perdition.

But, though it be a righteous thing with God to recompence tribulation to p. 173them that trouble you,2 Thess. 1. 6. 7.2 Thess 1:62 Thess 1:7 yet to you that are troubled, rest shall be with the rest of the Saints, when the Lord Iesus shall bee reuealed from heauen. And in the meane time follow the example of the same Lord Iesus: pitty their ignorance, and out of that pitty pray for them,Luk. 23. 34.Luke 23:34 Father forgiue them, for they know not what they doe. If a man distracted doe raile on thee, thou art more sorry for him, than for thy selfe: Doe the like in a case not vnlike. Doe according to thy owne knowledge, and not according to his ignorance. Secondly, know the Diuells aime in it, and then thou art safe. His aime is to take thy holinesse from thee, and to p. 174quench the spirit, or some fruites of the spirit. Be thou most carefull to keepe, what hee is most carefull to take away; for be thou sure, that is a most precious Iewell which thy greatest enemie seekes most to take from thee. Thy enemie plainely tells thee the worth of it, by his endeauours to steale it: Wherefore let his malice be a very motiue to keepe that purenesse & holinesse which his malice setteth at so high a price. Thirdly, vnderstand the diuells language, & thou maist be very well pleased: for in the Diuels language a saint is a Puritane. Wherfore know, that when for so me good worke, hee calls thee Puritane, vnderstand, that in p. 175his language he calleth thee Saint:See More Medit. wherfore let this turn to thee for a testimoniall, that euen thy enemies being Iudges, thou art such a one as is truely honourable here in earth, & shall eternally be honoured hereafter in heauen.Matt. 5. 1.Matt 5:1 For, blessed are the pure in heart, for they shall see God.

As for other sins, wherewith this Land is pressed downe, I wish they were so inuisible, that men should need to looke into bookes to finde them. It may not be doubted, but where such a bitter roote of prophanenesse and irreligion preuaileth so strongly, the cursed fruites of it are too plentifull. But men bend not their mindes to that counsell p. 176of God,Hag. 1.Hag 1 Consider your wayes. Yea, the tree of knowledge of good and euill, hath so infected mens iudgements with a carnall wisdome, that they looke only for good and euill in outward and carnall things. If those things goe well, all is well. And euen for this very cause, doth God punish vsus in outward things, that by the euills which we regard, wee may be brought to take notice of the euills which we regard not. For though the carnall man doe not see sinne to bee euill, but only thinkes that to bee euill which hee feeles, yet that euill which he sees not, is the cause of the euill which hee feels. For there is an euill way p. 177of sinne, which drawes on the euills of iudgement;Ionah. 3. 10Jonah 3:10 and as they come together, so they goe together: For when man turnes from the euill way by repentance, God turnes from▪ the euill which he said he would doe, and doth it not. But of these euills of sinne I hauehave often spoken, and brought them before mens eyes: but I pray God to annoint our eyes with that eye-salue of his spirit, by which spirituall things are seene and discerned, that rightly seeing our sinnes and rightly iudging them, wee may escape the iudgements of God.All should aduance this repentance. And first be Magitrate.

19. From the sinnes to be repented of; we passe to the persons that ought to be p. 178principall Agents or Aduancers of Repentance.Oyle of Sc. Sect. 8. & 9. It hath beene formerly noted, that it belongeth to all, and among al, chiefly to the chiefest, by whom this dutie may be best communicated to all. And so notice was first taken of the Magistrate, as being first in Eminence.

And indeede the supreme Magistrate, ouerspreading all his people with a generall Authoritie, most fitly enioyneth, and spreadeth out a generall humiliation. Therefore we read that Kings were the Ordainers of generall Fasts; & Fasts being by them made generall, hauehave produced generall Blessings. And therefore is the Fast it selfe a great benefite, bestowed by p. 179the Prince on his Subiects; it being a general Summons to Repentance and Humiliation, whereby the Euills and Miseries which lye vponupon the people may bee taken away and turned into Blessings. Yea, what greater benefite can there be, than to bestow that greatest and highest Remedy? which is able to cure a people, though sicke at heart; yea, when the vsuall Remedies are sicke themselues, it is able to cure them: and from thenceforth themselues being cured, they are able to cure vsus. And here I cannot but extoll the fauour of God to this Nation, and the goodnesse of our gracious King to his Subiects, who in the straights and sufferings p. 180of this people, gaue them this chiefe & soueraign Remedie. A gift, how euer carnall men may esteeme it, of principall value, and highest Consequence to a Nation labouring in an Agony, vnderunder the Iudgements of God. For as the greatest Tyranny is expressed in that Character of Ieroboam, Hee made Israel to sinne; 1. King. 15. 30.1 Kgs 15:30since he that made Israel to sinne,2. King. 17. 22. 23.2 Kgs 17:222 Kgs 17:23 made Israel to perish: so is it the greatest Mercy and Goodnes of a Prince to draw the people from sinne, by calling them to Repentance. For being turned from sinne, the perishing which attendeth sinne is also turned away. By this meanes did the King of Nineueh more good to his p. 181Subiects, than all his Treasures, all his policies, and all the power of a Citie of three dayes iourney, could hauehave done for them. For when God who is a spirit, comes to fight with a Nation, those carnal weapons are too gross wherewith to fight against a spirit; but spiritual weapons can onelyonly serue the turne in a spirituall warfare. But wee need not to trauell farre, eyther to ancient times or forreine places, to shew the benefits and blessings, which a King procureth to his people by calling them vntounto publicke Humiliation: for euen these late acts of Humiliation which hauehave been performed by the Decree of our Soueraigne, hauehave beene followed p. 182with immediate blessings, euen blessings that follow them so close, that they doe more than point at their Causes;See more particular obseruation of these blessings. Sect. 22. for they doe touch them, and goe hand in hand with them. Yea these blessings were affixed to them, as the Seales of the most High; wherby they were approued that are past, and others are inuited for the time to come. And as the publike Command of Humiliation, sent forth by the Magistrate, doth make way for a Blessing vponupon his people: so also doth his particular Repentance and Prayer. For euen the particular vertues of a Prince are generall benefits. For as when a Prince doth some great sinne, God may breake p. 183in by that sinne, vponupon the sins of the people: so the Repentance and Prayer of a Prince, may stand in the breach, and diuert the Iudgements either broken in, or ready to breake in vponupon the people. There is a president of both in King Dauid: for vponupon the occasion of his sin in numbering the people, the plague brake in vponupon Israel. And againe, by his humiliation and praier, God staied the plague from breaking in vponupon Iudah and Ierusalem. And indeed this Story teacheth Princes, by the example of a King according to the heart of the King of kings,2. Sam. 24. 17.2 Sam 24:17 in publike Iudgements, especially to looke to their owne sinnes, and to say with Dauid, p. 184It is I that hauehave sinned, but these sheepe what hauehave they done? As on the other side it teacheth the people especially to looke on their owne sinnes, since wee see by this example, that the sinnes of the people may be the occasions of the sinnes of the Prince, and of those iudgements that follow them. And thus the precious oyntment of sauing Health, beginning to bee powred on the head, may drop downe euen to the skirts of his garments: and by the fauour of God, it may be truly said of the Anointed of the Lord;Lam. 4. 20.Lam 4:20 VnderUnder his shadow we shall liue.

20 A second aduancer of humiliation and repentance,A second aduancer of Repentance is the Minister. is the Minister; and he should p. 185aduance it both in publike and particular, by his function, and by his life. And surely there are many that doe both, and are like Iohn Baptist, who was both a burning and a shining light. Inwardly burning with that heauenly fire, wherewith the spirit baptizeth; from that fire shineth forth the light, both of doctrine and life. And for these wee owe great thankes to the Lord of the Haruest, that hath sent forth such labourers into his haruest. For these also with Moses,Psal. 106. 23.Ps 106:23 stand in the breach, and keepe out the Iudgements of God, and that with violence. For there is no small might in a true Prophet of God to defend a Nation from the Iudgements p. 186of God: for if a Prophet and a King may bee beleeued when they speake of such Prophets,2. King. 2. 12.2 Kgs 2:12 Elisha saith it of Eliiah, 2. King. 13. 14.2 Kgs 13:14and Ioash saith the same of Elisha. So that the encrease of these, are both a signe and cause of safety to a Nation: and the diminishing of these, a signe and cause of ruine and desolation. For what were those times when there was no peace to him that went out, 2. Chro. 15.2 Chr 15nor to him that came in, but when Israel was without a teaching Priest? Wherefore to those Elders that doubly build, by life and doctrine, there belongs iustly double honour; and indeed by their two-fold building, there ariseth a two-fold safetie, both to Church p. 187and Common-wealth. And as it is a pleasant & iust thing, that to the skilfull builders of this twofold worke there should be double honour; so it is a pleasant & good sight, to see those that hauehave this double honour, to doe this twofold worke. And first for the publicke; It was verie comely to see the formost is honour, to march in the head of the troupe in the late humiliation, which was a holy warre against the iudgements of God. A right reuerend Father and a reuerend Deane diuiding the day, and the works of the day, both prayer and preaching, giuegive encouragement to the exercises of the day. And I hope that more places than one are not p. 188without patternes of spirituall Captaines, that did leade forth their souldiers into this spirituall warfare. For it is a hopefull and comfortable thing, when there is a zeale and feruency in this worke of Reconciliation, and if it be taken to heart as a thing in earnest, and especially by the Priesthood. For when God stirreth vp the Priests to weepe between the Porch and the Altar, and to say: Spare thy people, O Lord, and giuegive not thine Heritage to reproach, Ioel. 2. 17. 18.Joel 2:17Joel 2:18he heareth that which is spoken by his owne stirring and motion: And so it followes; Then will the LORD bee iealous for his Land, and pitty his people. But if any man withdraw p. 189himselfe, the sicke soule of an afflicted Church or Common-wealth, can hauehave no pleasure in him, nor profit by him. He that withdrawes himselfe from sauing his flock by publike indeauours, (euen in these workes of Humiliation) and in his personall sanctity, this man seemes to be a trespasser, by destroying that which hee ought to hauehave built. And for the late solemnities, it is a griefe and losse, if any able man, should out of coldnesse of zeale, or louelove of ease, performe the seruice of those dayes, with that which cost him nothing. Euen the obdurate Iewes, when they saw Paul and Barnabas in the Sinagogue, they called vponupon them for a word p. 190of exhortation. I deny not the Scriptures which allow the publike reading of the Scriptures, neither doe I detract from the worth and value of that which Authorie sets forth, deriued from Scripture; But withall, I know, that when Christ ascended vp on high, he gaue gifts vntounto men, and the gifts which hee gaue, were giuen for the edification of the Church: And I doe not know, yea I beleeue not, that it was the intent of men of higher place and authority, by their paines, and industry, to exclude the indeauours and industrie, of those of lower place, or that they did labour, that these might take their case. An able Minister p. 191resident on his flocke, can apply the present worke of humiliation, to the sins and sicknesses of his flock, which in eueryevery flocke, being somewhat different, it is impossible so to comprehend them all in generall exhortations, that the particular shepheard, may not yet hauehave something left to say, that may particularly concerne the flocke, wherof God hath made him ouerseer. Surely if preaching in season and out of season be enioyned, this time must needs bee one of them, and I take it, in season. For this day, should bee a day of zeale, of contending and striuing with God; a day wherein the hearts of men should bee torne and broken, that p. 166from broken hearts, there may ascend vntounto God the sweet and acceptable sacrifice of Inuocation & Prayer. Now the zeale of the Minister, expressed both in his labour for the Word, & in the Word for which he labours, prouoketh & enkindleth the zeale of his people. And the word of God being applyed to the root of those very sins, wherewith a flocke is ouergrowne, it is like a plough to turne vp those sinnes by the rootes, and to breake vp the fallow ground wherein they lay, and so to make broken hearts, which onelyonly can offer vp that acceptable sacrifice.

And now for priuate practice of holinesse, and edifiing by conuersation without p. 193the word, I wish there were no cause for God to say, I hauehave a few things against thee. Reu. 2. 14. 20.Rev 2:14Rev 2:20And I wish they were so few, that few words needed to be said. But if they bee not so few, though speaking may be offensiue, yet silence is more dangerous. Wounds indeed doe paine when they are touched by the Healer, but they kill if they bee not touched. And there is no comparison betweene the offence that may bee taken by opening a sore in the cure of it, and that which the sore giues, when it opens it selfe to the world by visible corruption. And then there is on this side also an odds and aduantage of mortall danger. For wee know that whereof it is said, p. 194it cannot long stand without, which is ruinous within. But if not of this time, yet let mee speake of S. Pauls time.Phil. 3. 18.Phil 3:18 There were some in that time, of whom he spake weeping: And surely if there bee such at this time, hee that speakes duely, cannot speak without mourning. For is it not a lamentable thing to heare a good fellow, complaine of good fellowship, as if hee were put downe in his owne profession? But I am affraid of Gath and Ashkelon: Only I wish, that such were so knowne, that they might not bee knowne, and that this Nayle may bee so fastned by the masters of the assemblies, that if the children hold their p. 195peace, the stones doe not speake.

But to the Aduersary I say, What is the chaffe to the wheare? Shee which is called barren, and seemes to them to hauehave no husband, because her husband is in heauen, hath borne more children, than shee that hath an husband on earth.Psal. 68. 11.Ps 68:11 God gaue the Word, and great was the assemblie of Preachers. Preachers,Deut. 33. 9.Deut 33:9 that hauehave obserued thy word, and kept thy Couenant; That teach Iacob thy iudgements, and Israel thy law.

And let these holy Leuites, and Ministers of the liuing God, neuer leaue calling on the Father of mercy, and God of all consolation, p. 196vntill by his mercy they doe binde the hands of his Iustice, so that Iustice it selfe be inforced to aske leaue of them to punish, and to say, Let mee alone. Exod. 32. 10.Exod 32:10Thus did Moses that excellent Leuite, preuaile vponupon God for the Israelites, when they had committed that horrible sinne of Idolatry in the golden Calfe. For vponupon the prayer of Moses, challenging God for his free goodnesse, by which he freely began to bee good vntounto them; for his Names sake which should bee dishonoured among the Egyptians; for his Oaths sake, made to their fathers, to be mercifull to them;Vers. 14. The Lord repented of the euill which hee thought to doe vntounto them. And so did p. 197another Leuite, euen blessed Samuel; for when Israel had sinned, and was therefore in feare of the Philistims,1 Sum. 7. 8. 9. Samuel cryed vntounto the Lord for Israel, and the Lord heard him. And the power of such prayers is so preualent, that God himselfe makes it the signe of a desperate estate, when a Nation is come to that point,Ier. 15. 1.Jer 15:1 that Moses and Samuel will not be heard. Wherfore for Sions sake let them not hold their peace, yea for their owne sakes also: for besides their owne interest in the common good, or euill, it is a sinne in them not to pray for the people; therefore Samuel saith,1 Sam. 12. 23.1 Sam 12:23 God forbid that I should sinne against the Lord, in ceasing to pray for you.

p. 19820. But because the same Samuel, Thirdly, the people must repent, if the people wil be saued. ver. 24. 25.who accounts it a sinne not to pray for the people, yet hath little hope of his prayers except the people repent; hee addeth, OnelyOnly feare the Lord, and serue him in truth with all your heart: but if yee shall still doe wickedly, yee shall be consumed. For though prayers of Prophets and Priests be powerfull with God to draw down his mercy, yet there is no vsuall course of mercy to bee expected by a sinfull and impenitent Nation. Wee reade and heare, that though God shew a great mercy, euen mercy vntounto thousands, yet it is on them that louelove him, Luk. 1. 50.Luke 1:50and keep his commandements: And the mercy of God, is vponupon them p. 199that feare him from generation to generation. Therefore before Samuel vndertakes to offer sacrifice and prayer for Israel, hee speakes vntounto Israel, to put away their sinnes, to prepare their hearts vntounto the Lord, and to serue him only: And when they had done so, and with fasting acknowledged their sinnes,1 Sam. 7. 3. &c.1 Sam 7:3 then Samuel prayed, and the prayer of Samuel was heard, and the Lord sent them a deliuerance from heauen. Wherefore let not the people thinke to cast all on the Ministers, and imagine that good men in the Ministerie, will serue to saue bad men in the Laitie. But let them striue to be such by repentance and holines, that the prayers of the Ministrie p. 200may bee heard for their preseruation. For otherwise by their sinnes they binde the hands of the Ministers, which they desire should bee lifted vp for them, yea they cause God both to stop his owne eares, and the mouthes of the Ministers. For when they louelove to wander, and refraine not their feet from euill, then comes forth that fearefull command;Ier. 7. 16.Jer 7:16 Pray not for this people, neither lift vp cry nor prayer for them, neither make intercession to mee, for I will not heare thee. And for their owne prayer, that will not be heard, though it come with fasting; which also is, and hath beene otherwise an aduancer of vndenyable prayer:Ier. 14. 11. 12.Jer 14:11Jer 14:12 When they fast I will p. 201not heare their crie.

Wherefore it concernes the people by turning from their sinnes, to make themselues capable of the prayers of their Ministers, and not to vrge them to speake, by intreaties, and to stop their mouthes by sinnes. Let eueryevery particular man search his particular sinnes, according to directions already giuen; and especially when hee feeles any griefe, or sees any terrour, let them feele and behold it as a spurre to repentance. So shall lesser iudgements keepe off the greater; it being a great mercy of God to chastise with rods, to saue punishing with Scorpions, and a great wisdome in man, to make a right vse of p. 202this mercy. Wherefore let the Land mourne for their sinnes, that it mourne not for an vtter desolation. All the families together,Zach. 12. 12 & 13. 1.Zech 12:12Zech 13:1 and eueryevery familie apart, and eueryevery man apart: And then in that day there shall bee a fountaine opened for sinne and vncleannesse, to wash them away, and the iudgements that follow them.

But howsoeuer the multitude doe,Num. 11. 4.Num 11:4 who most commonly are like the old mixed multitude, rather giuen to murmuring when their lusts are vnsatisfied, than to turning vntounto him that smites them; Esay 9. 13.Isa 9:13let the mourners that are marked, Ezek. 9. 4.Ezek 9:4doe the office for which they are marked. If they reply, that they are few, p. 203and their fewnesse doth discourage them: it may be answered, The fewer they are, the more they should mourne, to supply that mourning which is wanting in others; yea to mourne for that want. Againe, thou maist bee the man that may make vp the ten, the twenty, or thirty, euen that set number which may saue a Sodome, a sinfull City, or Kingdome: yea sometimes one man may stand in a gap, and bee the repairer of a breach. Amos Amos 7.Amos 7was a man subiect to infirmities as we are, and hee was but one, yet a Iudgement being denounced when he said, O Lord, forgiue I beseech thee, by whom shall Iacob arise, for hee is small? p. 204Then, the Lord repented for this, It shall not bee, saith the Lord. Lastly, though thou seeme to thy self to be alone, and with Elias thou knowest no more, yet with Elias thou maiest be deceiued,1. King 1. 6 10. 18.1 Kgs 1:6 and there may bee seuen thousand which thou knowest not, that hauehave not bowed their knee to Baal; and thy mourning, ioyned to the mourning of that remnant which the Lord hath left,Esay 1. 9.Isa 1:9 may saue vsus from being like vntounto Sodome and Gomorrha. Howsoeuer, do thy part; let the Souldier of Christ be found in his place, euen when iudgements are comming: If thou saue not all, thou shalt be sure to saue thy selfe; perchance temporally,Ier. 1. 19. & 39. 18.Jer 1:19Jer 39:18 without doubt eternally.

p. 205And now to summe vp all, I wish that both Magistrate, Minister and people may go so throughly with the truth of repentance, that sinnes and sinfulnesse being put off, the iudgements that cleaue vntounto them may also be put off. And because this is not done but by putting on the spirit of Christ Iesus, by the power wherof the kingdome of Sathan is put downe, and the kingdome of Christ erected; I pray that wee may come to this point of putting on the spirit of Christ Iesus. All the rest is but the forme of godlinesse, but in the spirit of Christ is the life of godlines: & howsoeuer men may flatter themselues, they are not Christians except they bee p. 206one spirit with Christ Iesus. For CHRIST being calledRom. 8. 9.Rom 8:9 Christ because he is anointed1. Cor. 6. 171 Cor 6:17 aboue his fellowes with thePsal. 45. 7.Ps 45:7 spirit without measure,Cant. 1. 3.Song 1:3 wee are truly to bee called Christians by beeing annointed with the same spirit according to our measure. But no annointing, no true Christianitie. But if this ointment dwell in vsus, 1. Ioh. 2. 27.1 John 2:27then hauehave wee Christ Iesus, and with him all the promises of God;2. Cor. 1. 20 21.2 Cor 1:20 for in Christ Iesus all the promises of God are Yea and Amen.Psal. 78. 49.Ps 78:49 Then hauehave wee power to wrestle and ouerthrow the principalities and powers which are often the Inflicters of the iudgements of God, and continually the Tempters, prouoking vsus p. 207to those sinnes, for which iudgements are inflicted. For it is the Spirit of Christ only that settles a Church, and makes it a pillar of Truth, vnremoueable by Sathan. And most commonly where a Church is thus settled, the Nation is also settled which containes such a Church; and the Diuell is not suffered to preuaile against the later, because of the former. But when a Church growes spiritually cold, & turnes from the life and heart of godlinesse to an outside of profession, then God growes cold to vsus in louelove; but in wrath hee growes hote against vsus. If a Nation turne from the spirit to the flesh, though they be as great as the gyants p. 208in the old world, and as the Anakims in the new; yet they are but great pieces of flesh, and an ouerflowing floud will destroy the one, and a destroying sword will cut off the other. When the daies of persecution were ended, wee receiued the word with ioy in the holy Ghost; wee did then runne well, who doth let vsus from running so still? Yea then God mightily prospered vsus, and made his owne word good vntounto vsus,2. Chro. 15. 2.2 Chr 15:2 The Lord is with you, while yee be with him. Why then should wee not bee still with him, as at first, that hee as at first may stil be with vsus? Those that are of God, the word and wisedome of God should moue them; for that p. 209saith to them,Ier. 6. 16.Jer 6:16 Inquire the old way, and, Remember from whence thou art fallen, Reu. 2. 5.Rev 2:5and repent. And those that are of the world the wisedome of the world should moue; for thus saith their Oracle. It is more cleare than the day, Disc. vponupon Liuy lib. 3. cap. 1.that such bodies (of Commonwealths &c.) doe not endure except they bee renewed; and the manner whereby to renew them, is to bring them backe to their beginnings. And then comming to Religion, wherof hee discourseth vnderunder the name of Sectes, he saith, It is manifest that such renewings are necessary, euen by experiments in our Religion. And indeede by his owne Rule, if Religion decay, a Kingdome and Commonwealth p. 210will decay: therfore he aduiseth,lib. 1. c. 12. He that wil maintain a Kingdome in his entirenesse, must aboue all take care, that Religion doe not decay, and by little and little come to bee neglected.

Thus should Religion bee reuiued, and mainetained in ancient vigour by all. By those that know it truely, because of the goodness which is in it. By those that know it not in the inside, but onelyonly some outward goood effects of it, because it is good for themselues, if the good of the Kingdome wherein they liue, be their good.

21 The great remedy of Repentance and Conuersion being taken downe into the hearts and soules of vsus,VponUpon the foundation of Repentance sure hope of merciemercy is builded. I p. 211would not doubt,Act. 27. 22.Acts 27:22 but wee should see Paul standing forth againe, and heare him saying: I exhort you to bee of good cheere, for there shall bee no losse of any mans life among you. And I speake it not without ground; for God himselfe hath giuen vsus some earnests of this safety. For as the same Paul gaue this for the reason of his Encouragement; There stood by me this night the Angel of God: so may I say for a ground of our Comfort; Not onelyonly the Angel of God, but the Lord of the Angels hath stood by vsus in the night of our sufferings and chastisements; and by a manifest grant of our petitions vponupon humiliation, hath giuen vsus p. 212good proofe that more humiliation may obtaine more safetie and deliuerance. VponUpon a little humiliation, for a little space grace hath bin shewed from the Lord our God, Ezra. 9. 8.Ezra 9:8to leaue vsus a remnant to escape, and to giuegive vsus a nayle in his holy place, that our God may lighten our eyes, and giuegive vsus a little reuiuing. The first Fast was followed with miraculous successe. Neuer a greater pestilence in our greatest Citie, recorded in these later ages: and I thinke neuer so great a pestilence, so soone & so cleane swept away. Yea, though the Citie were not long after thronged with a double meeting, so that it should be thought, that the chambers of death were filled p. 213with the liuing; yet death being cōmanded to sheath his sword, could not touch life, though fallen into the armes of it. So death by Gods mercy was turned to vsus,Gen. 31. 29.Gen 31:29 as Laban toward Iacob; though it had a hurtfull power, it had no power to hurt vsus. But when the greatest Pestilence hath thus the speediest end, it is a very wonder, and plainely shewes a hand aboue Nature. And what hand doe we finde to be the cause of extraordinary changes, but Dextera excelsi, the right hand of the Highest? And if wee looke below, by what lower meanes the right hand of the most High hath beene moued to make these changes, euen to repent of the euill, p. 214Ionah. 3.Jonah 3which hee said hee would doe, Ioel. 2.Joel 2and did it not, wee finde that Humiliation with Fasting is a principall meanes. Wherefore this way being taken by vsus, and this effect following it, what can wee thinke but that by this way, Gods mercy came vntounto vsus?

A second blessing following a second Fast, was the stay and turning away of a Famine; And this also was strange and extraordinarie, euen by a strange and extraordinary change. For the Famine was posting apace towards vsus, yea it flew on the wings of the cloudes, which dropped downe death and destruction, by destroying the fruites of the earth. Yet in the very speed of this p. 215blacke Horse, the Fast gaue it a stop, and the word of God set that day for a bound to it; And concerning that day, a command came to the cloudes, Thus farre shall yee goe, and here shall yee stay your destroying waters. For wee know, that this very day was the end of that iudgement. Now when wee see a Iudgement stop in such a day, what shall we thinke, but that the worke of that day, was the stop of the iudgement? For otherwise, that day wherein wee were relieued had no more vertue, than the dayes wherein wee were punished. Besides, by both rule & patterne in the Scriptures, wee finde, that this effect by such causes may bee p. 216produced. The Scripture saith,1 Cor. 11. 31.1 Cor 11:31 If wee iudge our selues, wee shall not bee iudged. God was readie to iudge vsus with a Famine, which is a Fast of necessitie; We vnderwent a voluntary Famine by a voluntary Fast: So the Famine meeting with a Famine, went no farther, but dyed in it. The businesse which it should hauehave done, was done, and the end being attained, that which moued to the end, rested. And it is not without patterne, that spirituall workes, hauehave bounded the iudgements of God with a day. Yea God himselfe doth call vsus to set a Marke on that day; and by that, on others that are like it. When the Iewes for the p. 217neglect of a worke that tended to Gods glory, were punished with pouerty and scarsitie; yet in that very day wherein they began that worke which God required, there was a change of curses into blessings: whereupon God calls vponupon them; Consider from this day, Hag. 2. 18.Hag 2:18and vpward; from this day will I blesse you.

Thus by the good hand of God vponupon vsus, there hath beene a change and deliuerance from two of the great scourges, wherewith God professeth that hee scourgeth the sinfull Nations of the earth.Ezek. 14.Ezek 14 And if in two euills hee hauehave deliuered vsus, why may we not hope, that hee will deliuer vsus in the third? p. 218If he hauehave deliuered vsus from the Beare and the Lyon, why may wee not hope that hee will deliuer vsus from a third, though it be as bigge as Goliah? It is a sure signe, that Gods eare is yet open to vsus; and while his eares are open, there is hope for a Nation: only let vsus come to make sure this hope to vsus, by making sure and right steps vntounto it. A first should bee, praise and thanks-giuing, for these great saluations which wee hauehave already receiued. It hath beene shewed before, that by thankfulnesse for old benefites God is moued to giuegive new, and that where hee reapeth plentifully, he will plentifully sow. Therefore we must be thankfull for the p. 219former, it wee will hope, vponupon sure grounds, to receiue the latter; and wee must giuegive thankfulnesse for blessings past, as a pledge and pawne vntounto God, that hee shall not lose his due thankes and praise for benefites to come. And that our thankfulnesse may bee hearty, it must proceed from the louelove of God; for the true taste of Gods goodnesse in blessings, cannot but much moue vsus to louelove him whose sweetnesse wee taste. Therefore the Psalmist saith,Psal. 116. 1.Ps 116:1 I louelove the Lord, because hee hath heard mee. And surely true louelove will bring forth true obedience. Christ who is truth, hath said; If a man louelove mee, he will keep my words. Ioh. 14. 23.John 14:23And indeed obedience p. 220is the best thankfulnesse. It is better than the sacrifice of praisein the calues of the lips; But both together are best: For, who so offereth praise, honoureth mee, and to him that ordereth his conuersation aright, Psal. 50. 23.Ps 50:23will I shew the saluation of God. Wherefore our Liturgie doth make an entire thanks-giuing, for a deliuerance from the Pestilence, when it offers the soules and bodies deliuered, to be a liuing sacrifice vntounto God, and withall praiseth and magnifieth Gods mercies in the midst of the Congregation.

A second step to a sure hope, is perseuerance and constancie, in the vse of those meanes by which wee attained p. 221these blessings already receiued. The same meanes to which Gods eare hath beene open, it will still bee open; yea being now opened already, it is much easier to keepe it open, than if it were shut, to open it. Wherefore this doore of mercy being open, let vsus by pressing into it, not only keepe it open, but open it wider, vntill all mercies bee obtained, that may heale our miseries. And as repentance and inuocation, should by eueryevery one particularly, and continually bee set on worke, to moue God to continue and perfect his good worke of mercy in vsus, and vponupon vsus, so it is humbly and heartily to bee desired, that the same publike p. 222meanes, and manner of humiliation may not long bee intermitted, vntill God make his face to shine on this Nation, in a full deliuerance, from generall troubles, dangers and straites: For why should wee leaue to seeke God by those meanes, wherin God doth not leaue to heare vsus? And why should wee leaue to vse medicines, as long as there remaine diseases? God hath shewed vsus the way how to bee heard and healed. Yea hee hath assured vsus of healing this way, by the earnests of health which this way hee hath sent vntounto vsus: And shall sicknesse giuegive ouer the Physician, before the Physician giuegive it ouer? shall Need bee p. 223weary of asking and receiuing, before Bounty is weary of hearing and giuing? O let vsus not shut vp Gods mercies against our selues, before God doe shut them vp against vsus, but while the oyle of mercy is running, let vsus by humiliation, repentance and inuocation enlarge our vessells, and open our mouthes wide, that hee may fill them. If God had denyed vsus, the example of the Canaanitish woman would hauehave inuited vsus to seeking, whose faith was commended, and rewarded with a miracle, for importunity after rough denyalls. But now God hath granted and heard vsus, were it not a great neglect of Gods goodnesse, p. 224and our owne happinesse, not to goe on in speaking? For as it is very fit to be said when the Lord speaketh, Speake Lord, for thy seruant heareth; so it is fit to be said, when the Lord heareth, Speake seruant, for the Lord heareth. Gen. 18.Gen 18Thus did Abraham, continue praying for Sodom, because God continued hearing, and neuer left, vntill hee brought the conditions of Sodoms deliuerance to bee so easie, that for tenne righteous all Sodom might hauehave beene spared. And surely if our perseuerance in humiliation and prayer shall not stop, it may worke the like effect, and so our hope may bee sure.Rom. 5.Rom 5 For experience saith the p. 225Apostle, breedes hope, and such hope as doth not make ashamed. And if hope bee the fruite of experience, surely wee had experience that God heareth our prayers, and why then shall wee not also hauehave hope that hee will heare the like prayers hereafter? The Apostle that teacheth vsus this fruite of experience in his doctrine, teacheth it also by his practice. For when he hath had experience of Gods goodnesse, hee inferreth that trust vponupon it, which is the ground of things hoped for: Who deliuered vsus from so great a death, and doth deliuer: 1. Cor. 1. 10.1 Cor 1:10And now behold his confidence and hope: In whom we trust that hee will yet deliuer vsus.

p. 22622 Neither may our present lowness,Our lownesse or the lownes of the Church, may not destroy our hope if page missingyned to page missingpenpage missingnce. or the lownesse of those that hauehave reformed Religion, and purged it from Idolatrie, take away the hope of Recouery: For lownesse is the very way to exaltation, and Weakenesse to Strength. Wee see here that before S^t. Paul came to this experience of Gods deliuerance, from whence hee gathers sure hope for deliuerance to come, he receiued in himselfe the sentence of death. So that a pressing aboue measure, and such a pressing as makes an impression of the sentence of death, is the way to deliuerance. And there are diuers reasons why it should be so. First on Gods side: God himselfe p. 227professeth,2. Cor. 12. 9.2 Cor 12:9 My strength is made perfect in weakenesse. So that weakenesse is a fit subiect whereon God vseth to glorifie his strength: therefore weakenesse may encourage men, if they be like-minded to S^t. Paul; for hereupon he saith, I will most gladly glory in my infirmities: for when I am weake, then am I strong. He is so farre from being discouraged, that he is encouraged by his weakenesse, because weakenesse drawing to it the power of God, becomes stronger than the strength of men without God. Hee that first brought light out of darkenesse, and in Christ Iesus hath brought life out of death, he goes on commonly to all his great p. 228Workes in a way of contraries; that one contrary arising out of another, all the honour of the worke may be wholly reserued to God, and all eyes turned wholly to him: for there is nothing on earth to looke on for a Cause, but a contrary; and that euen common Reason will tell plainly, cannot produce his contrary. And this course of God is so vsuall, that he hath Titles affixed to him, expressing it: God who raised the dead, and, God who brought light out of darkeness, and, God who comforteth the Abiect. Againe, the Lownesse of Gods children giues God all the glory in the destruction of their enemies. So as God was glorified in p. 229raising vp their Lownesse, so is hee also glorified while by their Lownesse hee takes downe the Height and Pride of the enemie. For the weakness of those who ouercome, giues away the glory of ouercomming from themselues vntounto God, who by weaknesse ouercometh power. This God plainely sheweth to bee a way by which hee workes out his glory, in that storie of Gideon: For as long as Gideons armie had in it the strength of a multitude, the multitude was a hinderance to this glorie. For so the victorie might hauehave been taken from God, and giuen to men, because they were many. Therfore he findes fault with his armie, as being vnfit for p. 230his glorie, while there was any such number in it, as might possibly take away the glorie of the victorie from God, to it selfe. Therfore he saith, The people that are with thee are too many for me to giuegive the Midianites into their hands, Iudg. 7.Judg 7lest Israel vaunt themselues against me, saying: Mine own hand hath saued me. Wherefore God pares his armie, and makes it fit for his glory, by many diminutions; neuer leauing vntill hee brought it to so few hundreds, that there was left no ground of glorying in it self, but that hee who glorieth, must needes glorie in the Lord. The Israelites were kept downe by the Egyptians in most cruell slauery and p. 231bondage: for they made the Israelites to serue with rigour, Exod. 7. 13. & 2. 23.Exod 7:13Exod 2:23so that they sighed and cried by reason of their bondage. And when they did but speake for libertie, their burdens were encreased, and that so heauily, that they were in meere despaire and deadnesse of heart; so that when Moses told them of freedome, they hearkned not vntounto Moses for Exod. 6. 9.Exod 6:9anguish of Spirit and for cruell bondage. But for this hopelesse and distressed Nation, which had no helpe nor hope in it selfe, did God glorifie his power vponupon the pride of Pharaoh, and the strength of Egypt: So that for the victorie which God alone gaineth vponupon the Egyptians for Israel, but without p. 232out Israel, Iethro duely glorifies him:Exod. 18. 11.Exod 18:11 Now I know that the Lord is greater than all gods: for in the thing wherein they delt proudly, he was aboue them. God that taketh down the proude, when there is no helpe in man to bring them downe, getteth to himselfe the glorie of their abasing. It were infinite and endlesse to produce the patternes and presidents of this kinde of working, by which God workes out his glory. When Kingdomes and Empires are at the greatest, then GOD takes them downe commonly, by low and contemptible meanes. And so euen at the height of the Romane Empire, that Empire was taken down by the Northren people, p. 233whom they in contempt did account and call Barbarians. And if it please him, so can he take down the present pride of the Romane Empire: which I especially place in that man of sinne, who is the veriest Emperour of Rome; surmounting the other in his owne opinion, and in the opinion of his Disciples, as much as the Sun excelleth the Moone in glorie. And therefore most blasphemously this title is ascribed to him, The King of Kings, and the Lord of Lords. But let vsus remember, that God himselfe saith, All the Tyees of the Forrest shal know, Ezek. 17. 24.Ezek 17:24that I the Lord hauehave brought downe the high Tree, hauehave exalted the low Tree, hauehave dryed p. 234vp the greene Tree, and hauehave made the dry Tree to flourish, I the Lord hauehave spoken, and hauehave done it. Wherfore let Israel trust and hope in the Lord, euen hope against hope, that though they bee humbled euen to the earth, and Pharaoh mount vp with his pride to heauen, and against heauen, saying, who is the Lord? yet the Lord will bring Israel out of Egypt, and will triumph ouer Egypt and Pharaoh with a mightie power, and out-stretched arme: So shall Israel say; Thy right hand, O Lord, is become glorious in power, thy right hand, O Lord, Exod. 15. 6. page missing.Exod 15:6hath dashed in pieces the Enemy. And in the greatnesse of thine excellency thou hast ouerthrowne them that p. 235rose vp against thee. Yea much people in Heauen shall say: Alleluia, Saluation and Glory and Honour and Power Reu. 19. 1. 2.Rev 19:1Rev 19:2vntounto the Lord our God, for true and righteous are his iudgements: for he hath iudged the great whore, which did corrupt the earth with her fornication, and hath auenged the blood of his seruants at her hand. And surely great glory must needs arise vntounto God both from heauen & earth, when God by his Church, being low and little, iudgeth the great Whore. Little and weake things when they produce great effects, it plainely appeares that they hauehave borrowed power from elsewhere: and from whom can the creature borrow power, p. 236but of the Creator, the fountain of power? whose weakness, that is, whose least power being added to the creature,1. Cor. 1. 251 Cor 1:25 is stronger than men, euen than all the strength of men. God and three hundred are able to ouercome an Host,Iudg. 6. & 7.Judg 6 that are like Grashoppers for multitude: yea God and Israel, onelyonly by walking about a towne, and fighting with no other weapons but Trumpets of Rams hornes, can make the strength of Iericho to fall before them. God and a woman, euen Deborah, can iudge Israel, and deliuer them from a King that hath nine hundred chariots of Iron. But when by weakenesse God ouercommeth strength, it cannot bee p. 237the strength of weakenesse that ouercommeth, but the strength of God. Therefore all glorying here also is excluded from man, and referred vntounto God. And accordingly Deborah rightly giues God the glory, saying;Iudg. 5. 13.Judg 5:13 The Lord made mee hauehave dominion ouer the Mighty.

Secondly, God suffers his Church to bee low and weake, before hee exalt it, in regard of Man. And first we may take notice, that in the lownesse of the Church God hath an eye, and leuells as it were at the very enemies of the Church; which are indeed his owne enemies. For by the lownesse & weaknesse of the Church,Iudg. 4. 7.Judg 4:7 hee drawes out these enemies, p. 238vntounto a full and finall ouerthrow. Hee encourageth and hardneth them to a full aduenture in a warre against God, that God may fully bee auenged of them, and fully triumph ouer them. The Lord knoweth, that the distressed estate of the Church, doth engage their enemies in great and full prosecutions of them, that so comming forth with their whole forces to ouerthrow the Church, their whole forces may bee ouerthrowne. The Lord himselfe sheweth vsus this his dispensation; For hee professeth, that therefore hee brought Israel into straites, betweene the Mountaines and the Red Sea, because p. 239Pharaoh will say, Exod. 14.Exod 14they are intangled in the Land, the wildernesse hath shut them in. And I will harden Pharaohs heart (saith the Lord) that hee shall follow after them, and I will bee honoured vponupon Pharaoh, and vponupon all his host. When the men of Israel hauehave once beene smitten by the men of Ai, and doe the second time flee before them,Iosh. 8. 5. 6. 7.Josh 8:5Josh 8:6Josh 8:7 They will come out after vsus (saith Ioshua) till wee hauehave drawne, (or pulled) them from the City: Then shall yee rise vp from the Ambush, and seize vponupon the Citie, for the Lord your God hath deliuered it into your hand. By this baite of infirmity, doth God draw his enemies to open their mouthes to swallow p. 240the Church, but then the hooke of Omnipotence that lyeth hid vnderunder it, taketh and killeth them. And euen now in the distresse of Gods Army wee see that done which Iohn saw before would bee done; I saw the Beast, Reu. 19. 19. 20.Rev 19:19Rev 19:20and the Kings of the earth, and their Armies gathered together, to make war against him that sate on the horse, & against his army. And why should we not hope to see that euent, which Iohn also saw following this gathering together? And the Beast was taken, and with him the false Prophet. A second regard hath God to men in this lownesse of the Church, and that is a regard to the Church it selfe. For when p. 241God doth prepare a glorious victorie for his Church, his Church must bee duely prepared for the receiuing of this victorie. And this lownesse doth diuersly prepare her. First, it calls her to the life of faith; to liue by faith, and not by sight. For when visible things faile her, then is shee forced to run by faith to things inuisible: when that failes her which she sees, then she cleares vp the eye of faith, that she may hauehave some euidence of things not seene.Heb. 11.Heb 11 So S^t. Paul saith of the widow,1. Tim. 5▪ 5.1 Tim 5:5 that being desolate shee trusteth in God. And as soon as Iehosaphat hath said: Wee hauehave no might against this great company that commeth against vsus, neither know wee p. 242what to doe: it presently followes,2. Chro. 20. 12.2 Chr 20:12 But our eyes are on thee. 2. Cor. 1.2 Cor 1And S^t. Paul hauing receiued the sentence of death, trusteth in God that raiseth the dead. Thus when the outward eye seeth no helpe in the creature, the inward eye of faith is awaked to look only on the Creator. And indeed nothing but faith is fit to receiue a miraculous MercieMercy. When God makes bare his Arme in some great and wonderfull deliuerance, hee will hauehave his people by faith to looke vp to this arme, and wholly to depend on it. Therfore Christ Iesus, when he is ready to bestow a miraculous healing, he vsually calleth for faith to receiue it. And euen now p. 243by the distresse of the Church, doth God call the Church to this faith. And no question if by this faith we be duly prepared, for the great worke of Gods mercy in the deliuerance of the Church, wee shall heare that gratious answer which the faithfull vsed to receiue: Goe in peace, thy Faith hath saued thee. Lastly, by the weakenesse of the Church God calls the Church to Repentance, and so prepareth her for victorie. Hee calls her by the fire of affliction from drosfe to puritie, from wantonness to the grace of God, from the forme of godlinesse to the power thereof. There growes much drosse of Carnalitie about a Church in the p. 244time of ease, and men turne the grace of God into wantonnesse. There is wanton liuing, & wanton preaching, and wanton hearing. Men play with Religion, and are not in earnest when they are about religious things. Yea, when they hauehave formally & falsly done religious things, they fall heartily to things of the world; the false profession of true Religion, being not much vnlike the profession of a false worship; the consequence wherof is this,Exod. 32. 6.Exod 32:6 The people sate downe to eate and drinke, and rose vp to play. But is such a Church fit for a glorious and miraculous deliuerance? Can wee expect that God should make bare his arme to saue a Luxurious, p. 245a Gluttonous, a Drunken Congregation: No, it must bee purged from these, and made white, before God wil deliuer it, and crowne it with victorie. Therefore by this Esa. 27. 9.Isa 27:9affliction shall the Iiniquitie of Iacob be purged; and this is all the fruite, to take away their sinne. The Church is scoured and purged by affliction, and being purged then may shee heare,vers. …. Hath hee smitten him, as hee smote those that smote him? or is hee slaine according to the slaughter of them that are slaine by him? For the Iudgement that begins with the house of God but as a fiery triall,1. Pet. 4. 12. 17.1 Pet 4:121 Pet 4:17 shall end with the sinners and vnrighteous like a consuming fire. When the first appeareth more pure & p. 246glorious, the second shall not appeare at all. Wherefore if wee by our Corrections, the Church of France by her late Chastisements, and Germany by her present Scourgings, would turn to him that smites them, by turning from their sins to his righteousnesse, surely,Psal. 112.Ps 112 to the righteous light should arise in the midst of darknes. Esa 32. 17Isa 32:17For the work of Righteousnes shall be peace, and the effect of Righteousnes quietness & assurance for euer. Esa. 33. 1.Isa 33:1And then withall followes a Woe to thee that spoylest, and thou wast not spoyled; when thou shalt cease to spoile, thou shalt be spoiled. Let God then hauehave of his Church the end of his chastisements, euen true, spirituall and sincere holinesse, p. 247and then the chastisements of his Church will end. But then will he begin with the enemies of his Church: hee will awake as a Gyant refreshed with wine.Psal. 2. 5.Ps 2:5 Hee shall speake to them in his wrath, and vexe them in his sore displeasure: Esa. 41. 12.Isa 41:12Thou shalt seek them, and thou shalt not finde them, euen them that contended with thee: They that war against thee shall be as nothing, and as a thing of naught. And thus while the Church by her lownesse is brought to puritie, puritie brings her to victorie.

FINIS.

End of the text · Francis Rous, The Only Remedy (1627)