Israels Prayer in Time of Trouble, Sermon 1

Israels Prayer in Time of Trouble · Sermon 1

p. 1The First SERMON UPON HOSEA, Chap. 14. Vers. 1, 2.

HOSEA 14.1, 2.

O Israel, return unto the Lord thy God, … hast fallen by thine iniquity.

Take with you words, and turn to the Lord, say unto him, Take away all iniquity, and receive us graciously [or give good] so will we render the … of our lips.

THe blessing of Ephraim was according to his aaGen: 42.5….name, Fruitfulness. Sect. 1.The fruitfulness of the Earth, a bough by a well, and the fruitfulness of the womb, and of the brests, Gen. 49.22.25. Deut. 2….1…, 17. Contrary unto which two blessings … in our Prophet two Iudgments threatned against him for his sins, chap. 13▪15, 16. Though he be fruitful amongst his brethren, p. 2an East wind shall come, the wind of the Lord shall come up from the Wilderness, and his spring shall become dry, and his fountain shall be dryed up, he shall spoil the treasure of all pleasant vessels. Samaria shall become desolate, for she hath rebelled against her God: they shal fall by the Sword; their Infants shal be dashed in pieces, and their women with child shall be ript up. And throughout the bbChap▪ 8.7.9, 2▪6.16.10 18.11 6whole Prophecy (if you read and observe it) you will find the Judgments of God against Ephraim to be expressed by weeds, emptiness, barrenness, dryness of roots, of fruits, of branches, of springs, and by a curse upon their ccCh. 9.11 14Children, as on the other side the blessing here in this Chapter renewed unto Ephraim repenting, are all expressed by Metaphors of fruitfulness, ver. 5, 6, 7▪

… two woful Iudgments, against the fruitfulness of their springs, and the fruitfulness of their wombs, by the desolations of a bloody sword, our Prophet taketh occasion once more for all, to awaken and drive them to a timely repentance, that so they may recover the blessing of their name, Ephraim may be Ephraim again, a plentiful, a fruitful, a flourishing people. That ddIsa▪ 26.9▪ foreign, Plato apud A. Gel. li. 6 c. 14. famosos la rones in his locis ubi grassati …unt surca figendos compluribus placuit ut & conspectu deterreant…r alii ab iisdem facinoribus. ff. de poenis. l. 28. sect. famosos. unde & in Brutis & in rebus in a…imatis observata vindicta. vid. Pet. Erod. Dec…et. l. 2. Tit. 14. Zepper. de. legib. l. 1. c. 11. Pl. l. 29 c. 4. Plut▪ de fortun. Ro.Isa 26:9when Gods Iudgments are in the earth, they would then at least set themselves to learn righteousness, that they may wash their ffPsal. 52.6. Luk 17.32. Act. 5.11. Luk. 13.1.7. Jer. 3.8. Dan. 5.18.21. Num. 16.38.40.Ps 52:6Luke 17:32Acts 5:11Luke 13:1Luke 13:7Jer 3:8Dan 5:18Dan 5:21Num 16:38Num 16:40feet in the blood of the wicked.

Of all Nations under Heaven this Land of ours hath had the blessing of Ephraim upon it, fruitfulness of the Earth, abunda…e of plenty: fruitfulness p. 3of the womb, abundance of people. But our misery is, that the abundance of our sins hath mightily outvied the abundance both of our plenty and of our people: sins too too paralel to those of Ephraim, if you will but read this Prophet, and compare the behaviours of this Nation with him. And this parity of sins hath no doubt called upon God for a parity of judgments. It is but a very little while since the Lord seemed to call for a Northwind, as he doth here for an East-wind, two Armies there met, ready to look one another in the Face; but his heart turned, his repentings were kindled, he would not give up Ephraim then. He seems once more to be drawing of a Sword, and having in vain hewed us by his Prophets, as he complains, chap. 6.5. to try whether hewing us by his Iudgments will work upon us. So that now, thou… I must read my Text, O Israel, yet I must apply it, O England, Return unto the Lord thy God, for thou hast fallen by thine iniquity, Take with you words, &c.

The whole Context containeth two general parts. An Invitation unto Repentance, Vers. 1. And an Institution how to perform it, in the two verses following.

Before we come to the particulars of the Invitation, let us first briefly observe,Sect. 2. That in the midst of Iudgments proposed against sinners that are obstinate, God doth reserve and proclaim Mercy unto sinners that are penitent. When a Consumption is decreed, yet a Remnant i… reserved to return, Isa. 10.22, 23. The Lord will keep his Vineyard, when he will burn up the thorns and the bryars together. p. 4Isai. 27.3, 4. When a day of fierce anger is determined, the meek of the earth are called upon to seek the Lord, Zeph. 2.3. When the Lord is coming out of his place to punish the Inhabitants of the Earth for their iniquity, he calls upon his people to hide themselves in their chambers, until the indignation be overpast, Isai. 26.20, 21. The Angel which was sent to destroy Sodom, had withall a Commission to deliver Lot, Genes. 19.15. God made full provision for those who mourned for publick abominations before he gave order to destroy the rest, Ezek. 9.4, 6. Men in their wrath will many times rather strike a friend then spare a foe: But Gods proceedings are without disorder, he will rather spare his foes then strike his servants, as he shewed himself willing to have done in the case of Sodom, Gen. 18.26. Moses stood in the gap, and diverted Judgments from Israel, Psa. 106.23. Yea God seeks for such, Ezek. 22.30. and complains when they cannot be found, Ezek. 13, 5. And if he deliver others for them, certainly he will not destroy them for others. How ever it go with the world and with wicked men, it shall go well with the righteous, there shall be a Sanctuary for them when others stumble, and they shall pass through the fire, when others are consumed by it, Isa. 3.10, 11. Isai. 8.14, 15, 16. Zech. 13.8, 9.

Reasons hereof are, Gods Iustice, he will not punish the righteous with the wicked; he will have it appear that there is a difference between him that serveth God, and him that serveth him not, Gen. 18.23 Mal. 3.18. Gods love unto his people. He hath a p. 5book of Remembrance written before him, for them that fear him, and think upon his Name: And they shall be mine, saith the Lord of Hosts, in that day when I make up my jewels, and I wil spare them as a man spareth his own son that serveth him, Mal. 3.16, 17. Here is a climax & gradation of arguments drawn from Love. In a great fire, and devouring trouble (such as is threatened there, Chap. 4.1.) property alone is a ground of care, a man would willingly save and secure that which is his own, and of any use unto him; but if you add unto this preciousness, that increaseth the care. A man will make hard shift to deliver a rich Cabinet of Jewels, though all his ordinary goods and utensils should perish. But of all Jewels, those which come out of the body are much more precious then those which onelyonly adorn it. Who would not snatch rather his childe then his casket or purse out of a flame? Relation works not onelyonly upon the affection, but upon the bowels, Ier. 3….20. And lastly, the same excellency that the word jewel doth add unto the word mine; the same excellency doth service add unto the word sonne. A man hath much conflict in himself to take off his heart from an undutiful sonne. Never a worse son then Absalom, and yet how doth David give a charge to the Commanders to have him spared? How inquisitive after his safety? How passionately and unseasonably mournful upon the news of his death? But if any child be more a jewel then another, certainly it is a dutiful childe, who hath not onelyonly an interest in our love by Nature, but by obedience. All these grounds of care and protection p. 6for Gods people in trouble are here expressed, property, they are mine; preciousness, they are jewels, treasures, ornaments unto me. Relation, they are sons; usefulness, they are sons that serve, none could look on a thing so many ways lovely with the same eye as upon a professed and provoking Enemy.

Lastly, Gods name and glory. He hath spared his people even in the midst of their provocations for his Names sake, Deut. 33.26, 27. Iosh. 7.9. How much more when they repent and seek his face? He will never let it be said, that any seek the Lord in vain, Isa. 45.19.

Sect. 3.But it may be objected, Doth not Solomon say, that all things happen alike unto all? and that no man can know love or hatred by that which is before him? Eccles. 9.1, 2. And is it not certain and common, that in publick desolations good as well as bad do perish? Doth not the Sword devour as well one as another?

It is true, God doth not always difference his servants from wicked men by temporal deliverances: Troubles commonly and promiscuously involve all sorts. But there are these two things considerable in it.

1. That many times the good suffer with the bad, because they are together corrupted with them, and when they joyn in the common provocations, no wonder if they suffer in the common judgments, Revel. 18.4. Nay the sins of Gods people do (especially in this case) more provoke him unto outward judgments, then the sins of his professed enemies. Because they expose his name to the more p. 7contempt, 2 Sam. 12.14. and are committed against the greater love, Amos 3.2. and he hath future judgment for the wicked, and therefore usually beginneth here at his own sanctuary, Ezek. 9.6. 1 Pet. 4.17.

2. When good men, who have preserved themselves from publick sins, do yet fall by publick judgments, yet there is a great difference in this seeming equality, the same affliction having like the Pillar that went before Israel, a light side towards Gods people, and a dark side toward the Egyptians, God usually recompencing the outward evils of his people with more plentiful evidences of inward and spiritual joy. A good man may be in great darkness as well as a wicked man, but in that case he hath the name of God to stay himself upon, which no wicked man in the world hath, Isa. 50, 10. The metal and the dross go both into the fire together, but the drosse is consumed, the metal refined. So is it with godly and wicked in their sufferings. Zach. 13, 9, Eccles. 8.12, 13.

This reproveth the folly of those who in time of trouble rely upon vain things which cannot help them, and continue their sins still. For Iudgments make no difference of any but penitent and impenitent, Sickness doth not complement with an honorable person, but useth him as coursely as the base. Death knocks as well at a Princes palace as a poor mans cottage: wise men dye as well as fools. Yea poyson usually works more violently when tempered with wine, then with some duller and baser material. In times of trouble usually the greater the persons the closer the judgments. When Ierusalem p. 8was taken the Nobles were slain, but the poor of the Land had vineyards and fields given them, Ier. 39.6, 10.

Therefore in troubles we should be more humbled for our sins then our sufferings, because sin is the sting of suffering. That mercies should not win us, that judgment should not awaken us: that the rod should speak, and we not hear, Mic. 6.9. That the fire should burn, and we not feel, Isa. 42.25. That desolation should be threatned, and we not instructed, Jer. 6.8. That the hand of God should be lifted up, and we not see it, Isa. 26.11. That darkness should be upon us, & we not give glory to God, Jer. 13.6. This is that should most deject us, that in mercies we have been wanton, and in judgments sensless. Get Repentance by an affliction, and then you may look on it as trafick, and not as a trouble, like a Merchants voyage, which hath pain in the way, but treasure in the end. No afflictions can hurt him that is penitent. If thou escape, they will make thee the more thankful; if not, they will bring thee the neerer and the sooner unto God.

The way to be safe in times of trouble, is to get the blood of the Lamb upon our doors. All troubles have their Commission and Instructions from God, what to do, whither to go, whom to touch; whom to pass over. Be gold, and though the fire come upon you, you shal keep your nature and purity still. Godliness, saith the Apostle, hath the promises of this life; & amongst those one special one is, that we shall not be tempted above what we are able, 1 Cor. 10.13. neither are there p. 9indeed any distresses against which there is not a refuge and escape for penitent sinners unto some promise or other. Against Captivity. When they be in the land of their Enemies I will not cast them away, nor abhorre them. Levit. 26.44. Against famine and pestilence. If I shut up heaven that there be no rain, or if I command the locust to devoure the Land, or if I send pestilence among my people: If my people which are called by my Name shall humble themselves, and pray, and seek my face, and turn from their wicked wayes: then will I hear from heaven, and will forgive their sin, and wil heal their Land. 2 Chron. 7.13.14. Against sicknes, the Lord will strengthen him upon the bed of languishing, and make all his bed in his sicknes, Psa. 41.3. Against poverty. When the poor and needy seek water and there is none, I the Lord will hear them, &c. Isa. 41.17. Psal. 68.10. Against want of friends. When my father and mother forsake me, then the Lord will take me up, Psal. 27.10. Psal. 72.12. Against oppression and imprisonment. He executeth judgement for the oppressed, he looseth the prisoners. Psal. 146.7. Against whatsoever plague or trouble. 1 King. 8.37.38, 39. He is the God of All consolation, how disconsolate soever a mans condition is in any kind; there cannot but within the compasse of All consolation be some one or other remedy at hand to comfort and relieve him, And so much by the way of the Invitation in genera…l.

In the Invitation we have the Matter of it, and the Motives to it. The Matter is Conversion, without that, theggIsa. 26.11.Isa 26:11 hand which is lifted up in threatning, p. 10will fall down in punishing, and where that is, God hath a book of Remembrance for his Iewels, when his wrath burneth as an Oven against the stubble, Mal. 3.16.

But this Conversion then must have two conditions in it. 1. It must be Ad Dominum, To the Lord; not meerly philosophicall to some low and generall dictates of Reason, such as Aristotle, or Plato, or Epictetus, or Plutarch, or the like heathen Moralists could furnish us withall, without self-deniall, lowlinesse of spirit, or hhRom. 10.3 Heb. 11.6 Non sunt bona quae non de radi…e bona procedunt▪ Ea ipsa opera quae dicuntur ante fidem quamvis videantur hominibus l…u…abilia, ina… sunt-ut magna vires & cur…us cele…mus praeter viam. Aug. Enars▪ in P…al. 3…. vide de Spirit. & hi…. c. 20. 2…, 26. Co…tra duas Epist. Pelag. l. 3. c. 7. ep. 106. de side & oper…bus. c. 14. contra Iulian▪ lib. 4. cap. 3Rom 10:3Heb 11:6faith in Christ.

Not meerly politicall, to credit, or profit, or secular ends iiNih lad ostenta…ionem, omnia ad conscientiam refert, P…. l. 1 epist. 22. Nil ilopinionis causa, omnia conscientiae faciam. Senec. de vita beata. c 20propter famam, non propter Conscientiam, as the Orator speaks, or as our Prophet hath it, for Corn and for wine: Hos. 7.16. as good be an empty vine, as bring forth fruit onelyonly to our selves, Hos. 10.1.

But it must be spirituall, unto the Lord. If thou wil… return O Israel, saith the Lord, return unto me, Ier. 4.1. And not onelyonly Ad Dominum to the Lord, for that may be done kkIer. 3.10Jer 3:10falsely, and flatteringly, with a halting and divided heart. By the force of Semi-perswasions, like that of llActs 26.23Acts 26:23Agrippa ▪ and mmRuth 1.14.Ruth 1:14Orpha, complementing with God, and then forsaking him. By the force of compulsory impressions, like that of nnExodus 8.8. Exodus 9.…7, …4.Exod 8:8Exod 9:7Exod 9:4Pharaoh and ooPsal. 78.34, 37Ps 78:34Ps 78:37Israel in the wildernes.ppSemisauciam hac arque hac vers…re voluntatem Aug. confess. l. 8. c. 8. plerique ips…i… paenitentiae agunt▪ Ambro. d… paenit. l. 2. c. 9. foreign Clem. Alexi…. 2. strom. Irrisor est non paenitens qui adhuc agit quod paeni…er, &c. Isidor. de summo …ono. Magnamrem pu…a unum hominemagere, praeter sapientem nemo unum agit. Caetera multifo…mes sunt. Senec. Ep 1…0. Ambros. of…ic. lib. 2. c. 22. Promises on the Rack, and pride when there was respite again, thawing p. 11in the Sun, and freezing in the shade; melting in the …urnace, and out of it returning unto hardnes again, like the Prophets Cake, burnt on the one side, and dough on the other. But it must be,

Secondly, usque ad Dominum, so much the originall word foreign importeth. A qqIo…l 2.12. Act. 11. 23. Psal. 57.7. Eph. 3.27. Psal. 86.11. Heb. 13.9.Acts 11:23Ps 57:7Eph 3:27Ps 86:11Heb 13:9full, through constant, continued conversion, with a whole, a fixed, a rooted, an united, an established heart, yeilding up the whole Conscience and Conversation to be ruled by Gods will in all things.

The motives to this duty are two; First his rrIoel 2.12, 13. Isa. 55.6.7. …er. 31.18. Hos. 3.5. Psal. 130.4. Acts 2, 38. Matth. 3.2. Isa. 64.….Joel 2:12Joel 2:13Isa 55:6Isa 55:7Hos 3:5Ps 130:4Acts 2:38Matt 3:2Isa 64Mercy, he is yet thy God, Sect. 5.no such argument for our turning unto God as his turning unto us. Adam looks on him as a Iudge and hides; the Prodigall looks on him as a father, and returns. As the beam of the Sun shining on fire, doth discourage the burning of that: so the shining of Gods mercies on us, should dishearten, and extinguish lust in us. This is the use we should make of mercy. Say not, he is my God, therefore I may presume upon him, but he is mine, therefore I must return unto him. Because he is God, I will be afraid to provoke him; and because he is mine, I will be afraid to forfeit him. He is so great, I must not dare to offend him; he is so pretious I must not venture to lose him. His mercy is a **foreign Clem. Alex. Stro. l. 6.Holy mercy, which knows to pardon sin, but not to protect it. It is a Sanctuary for the penitent, not for the presumptuous.

Secondly, his judgement, and that expressed rather as our Act then his, Thou hast fallen, by thine iniquity. ssQui beneficiis nō ▪ intelligitur, vel plagis intelligatur. Cypr. in Deme…ia.If mercies do not work upon Love, let Iudgements work upon fear. ttDan… animum ad loquendum libere ultimae miseriae. Liv. lib. 29.Extremities are a warrant p. 12unto Importunities. u..u..Inops Sena…us Auxilii humani ad Deos populum & v… ta ver it, justi cū conjugibus & libe…ls supplicatum ire, & pacem expo… cere deū. Liv. l. 3. Cum stupe… caelum & are…annus nudipedalia denunciātur. Magistratus pu…pu …as ponunt, fasces retro aver. tunt p…ecem indigi…ant, hostiam instaurant, Vide Tentu…. adv. physicos c. 16. Clem. Alex. stro. l. 6.6. pag. 45.3. Edit Heins. Sozom. l. 9. c. 6. Brisso. de formul. l. 1.Even heathen mariners in a storm wil cry mightily upon God. When there is a deluge coming, is it not time for Noah to fear, and to prepare an ark? Hebr. 11.7. what meanest thou O thou sleeper to xxPerdidisti … mala si nondū misera est didicisti. Sen. ad Helvid… perdidistis utilitatē calamitatis & miser…imifacti estis & pessim permansistis. Aug. de civ. Dei l. 1. c. 33.los… the season, and benefit of Gods visitations▪ when there is a tempest over the ship, heavy distresses, and distractions both at home and abroad, to be so secure in thy wonted impenitency, as if thou hadst had no sins to procure these judgements, or no sence to feel them? as if there were yyIsa. 28.15.Isa 28:15agreements, and sealed covenants between thee and the sword that it should not touch thee? If thou be falling, is it not high time to consider thy wayes? to search and to judge thy self? to have thine eyes like the windows of Solomons Temple zz1 King. 6.4.1 Kgs 6:4Broad inwards, to find out thine own provocations, and as aaPsal. 18.23▪ foreign Plut. de seranumin, vindicta.Ps 18:23David speaks, to keep thy self from Thine owne iniquity?

Thus when in one and the same time, Mercies, and judgements are intermixed, then is the most solemne season to call upon men for repentance. If we bbVide Tertul. contra Ma…ion. l. 2. c▪ 13.felt nothing but fears, they might make us despair if nothing but mercies they would make us secure. If the whole year were Summer, the sap of the earth would be exhausted; if the whole were Winter, it would be quite buried. The hammer breaks mettall, and the fire melts it, and then you may cast it into any shape. …udgements break, mercies melt, and then, if ever, the soul is fit to be cast into Gods mould. There is no figure in all the Prophets more p. 13usuall then this▪ to interweave mercies and judgements, like those Elegancies which ccVossius Rhetor li. 5. ca. 12. sect. 7.Rhetoricians call foreign to allure and to bring into a wildernes, Hos. 2.14. And this of all other is the foreign, as ddVide Gorraei definit▪ medie. & Lau…eur.Physicians call it, the Criticall time of diseased people, wherein the chief conjecture lieth, whether they be mending or ending, according to the use which they make of such interwoven mercies.Sect 6.

I have cursorily run over the first part of the Context, the Invitation unto Repentance, as intending to make my abode on the second, which is the Institution how to perform it. Therein we have, first a General instruction, Take unto you words. Secondly, a particular form, what words they should take, or a petition drawn to their hands, Take away all iniquitie▪ &c.

Of the former of these I shall speak but a word. It importeth the serious pondering and choosing of requests to put up to God. eePlutarch Apoph…hegmThe mother of Artaxe…xes in Plutarch was wont to say, that they who would addresse themselves unto Princes, must use foreign, silken words. Surely he that would approach unto God, must consider, and look as well to his words as to his feet. He is **Iosh. 23.19. Iohn 4.22. Eccles. 5.1, 2. Gen. 35.2.3. 1 Sam. 16.5. Isa. 1.15.61.Josh 23:19John 4:22Eccl 5:1Eccl 5:2Gen 35:2Gen 35:31 Sam 16:5Isa 1:15Isa 1:61so holy and jealous of his worship, that he expects there should be preparation in Our accesses unto him. Preparation of Our persons by ffQuantum à praeceptis tantum ab auribus Dei longe sumus. Tertul. de Orat. cap. 7. foreign Homer. Illiadpurity of life, Iob 11.…3. Preparation of Our Services, by choice of matter, Iob 9.1. Luk. 15.17, 18. Preparation of Our gg… Sacerdos … fiat…um … dicen…o su…sum cor…. Cyprian de Oratione.Hearts, by finding them out, iiIsa. 64.7.Isa 64:7stirring them up,hh1 Sam. 7.27.1 Sam 7:27 kkPsal. 57.7.8.Ps 57:7Ps 57:8fixing them, fetching them in, and llPsal.. 103.1. … …hr… …0.19calling together all that is within us to prevail with God

p. 14The services which we thus prepare, must be Taken from him. They must not be the issues of our own private and fleshly hearts. For nothing can go to God, but that which comes from him; and this phrase seemeth to import these three things. 1. We must attend unto his mm1 Ioh. 5.14.1 John 5:14will, as the Rule of our prayers. 2. We must attend unto his precepts, and nn2 Sam. 7.25.2 Sam 7:25promises, as the Matter of our prayers. 3. We must attend unto the ooRom. 8.36. Zach. 2.1…. Iob 37.19. vide Aug. Epist 105. Et Epist. 121, ca, 15.Rom 8:36Zech 2:1Job 37:19Guidance of his Holy Spirit, as the life and principle of our prayers, without which we know not what to ask.

And prayers thus Regulated are most seasonable, and soveraign duties in times of Trouble. The key which openeth a doore of mercy, the sl…ce which keepeth out an Inundation of judgements. Iacob wrestled and obtained a blessing, Hos. 12.4. Amos prayed, and removed a Curse, Amos 7.1.7. The woman of Canaan will not be denied with a deniall, Mat. 15.24, 27. The people of Israel will begge for deliverance even then when God had positively told them, that hee would deliver them no more, Iudg. 10.13, 15. Ionah will venture a prayer from the bottome of the Sea, when a double death had seised upon him, the belly of the deep, and the belly of the Whale, and that prayer of his did open the doores of the Leviathan, as the expression is, Iob 41.14. and made one of those deaths a deliverance from the other.

O let the Lords remembrances give him no rest. qqDei potentiam servi preces impedi…ant. Hi…on. ad G…udentium.There is a kinde of omnipotencie in prayer, as having an Interest and prevalence with Gods omnipotency. qqAct. 16.25, 26.Acts 16:25Acts 16:26It hath loosed iron chains; It rrAct. 12.5.10.Acts 12:5Acts 12:10hath p. 15opened Iron gates: It hath ss1 Kin. 18.41. Fu…men de Caelo precibus suis contra hostium machin… mentum …, suis pluvià Impe…ratâcum siti laborarent. Iulius Capitoli…. in Antonino▪ vide Iustin. Martyr. Apol. 2 Tert…l. Apolog c. 5.39.40. Et ad Scapulam. c. 4.1 Kgs 18:41unlockt the windows of heaven: It hath Ioh. 11.40.43John 11:40John 11:43broken the bars of death. Satan hath three titles given him in the Scripture, setting forth his malignity against the Church of God. A uuRevel 12.3.Rev 12:3Dragon, to note his malice, a xxGen. 3.1.Gen 3:1Serpent, to note his subtiltie, and a yy1 Pet. 5.8.1 Pet 5:8Lyon to note his strength. But none of all these can stand before prayer. The greatest malice, the malice of Haman, sinks under the zzEster 4 16.prayer of Esther; the deepest policy, the counsell of Achitophel, withers before the aa2 Sam. 15.312 Sam 15:31prayer of Daivd: the hugest Army, an hoast of a thousand thousand Ethiopians runne away like Cowards before the bb2 Chorn. 14.9, …1, 12.prayer of Asa.

How should this incourage us to treasure up our prayers? to besiege the throne of Grace with armies of supplications? to refuse a deniall? to break through a repulse? He hath ccGen. 32.25.28.Gen 32:25Gen 32:28blessed those whom he did cripple: he hath ddMat. 15.26.28.Matt 15:26Matt 15:28answered those whom he did reproach: he hath eeIudg. 10.13.16.Judg 10:13Judg 10:16delivered those whom he did deny. And he is the ffHeb. 13.8…Heb 13:8same yesterday and to day. If he save in ggIob 5.19.Job 5:19six and in seven troubles, should not we pray in six and seven Extremities? Certainly in all the afflictions of the Church when prayers are strongest, mercies are nearest.

And therefore let me humbly recommend to the Cares of this honourable Assembly amongst all your other pressing affairs, the providing that those solemne dayes, wherein the united prayers, of this whole Kingdom should with strongest …mportunities stop the breaches, and stand in the gaps at which Iudgements are ready to rush in upon us▪ may with more obedience and solemnity be observed, p. 16then indeed of late they are. It is true, here, and in other Cities, and populous places, there is haply lesse cause to complain. But who can without sorrow and shame behold in our Countrey towns, men so unapprehensive either of their brethrens sufferings, or of their own sins and dangers, as to give God quite over, to let him rest, that they themselvs may work; to come in truth to Iehorams resolution, Why should we wait upon God any longer? to grudge their brethrens and their own souls and safeties one day in thirty, and to tell all the world that indeed their daies work is of more value with them then their dayes worship, multitudes drudging and moyling in the earth, while their brethren are mourning and besieging of heaven. I do but name it, and proceed,

The second part of the Institution was the particular form suggested unto them according unto which their addresses unto God are to be regulated, which consisteth of two parts, a prayer, and a promise. The prayer is for two Benefits, the one Remove all of sin, the other Conferring of Good. In the promise or Restipulation we have first their Covenant, wherein they promise two things. 1. Thanksgiving for the hearing and answering of their prayers. 2. A speciall care for the Amendment of their lives. Secondly, the Ground of their Confidence so to pray, and of their Resolutions so to promise, Because in thee the fatherlesse findeth mercy. My meditations will bee confined within the first of these, The prayer of the Church in their fears and sufferings, wherein I shall begin, in the Prophets order, with their prayer against sin, Take away all iniquitie.

p. 17The word signifies, 1. To expiate, and make atonement by a sacrifice. So the scape Goate (which was a signe of Christ our Sacrifice as risen and living againe) is said to carry the sinnes of the People into the wildernesse, Levit. 16.22. Thereby signifying Christs taking our sinnes from us, Iohn 1.29. Hebr. 9.28. 2. To forgive, which in the Court of mercy is the taking of sinne away, Psal. 32.1.5. 3. To remove or take away by destroying. So it is used, Hosea. 1.6. Iob 32.22. and is sometimes used to expresse Burning, 2 Sam. 5.21. Nahum 1.5. so sinne is said to be destroyed, Rom. 6.6. to be subdued, Mic. 7.19. to be purged away with the spirit of Judgement and burning, Isa. 4.4. The meaning then is, Take away all our sinnes from us, lay them upon Christ our Sacrifice, for his Merit pardon them, by his Grace destroy and subdue them, that so the root of Judgements being removed, they likewise may therewithall be removed too. From hence the Observation which I shall insist upon is this:

When God threatneth Iudgements, we in our Conversion unto him should pray against sinnes. §. 7.Our eye of sorrow should be more upon that which dishonoureth him, then upon that which afflicts our selves; more upon that which is contrary to his Image, then upon that which is contrary to his own nature: more upon that which defileth, then upon that which paineth us. aaExod. 10.17▪Exod 10:17Pharoah cares for nothing but the removall of death: bbActs 8.24.Acts 8:24Simon Magus for nothing but to have perdition and the p. 18gall of bitternesse kept from him. But good men, like wise Physitians cure the disease at the root, as aa2 King. 2.21.2 Kgs 2:21Elisha did the waters by putting Salt into the Spring head. The Angell was smiting the people with a plague, bb2 Sam. 24.17, 25.2 Sam 24:172 Sam 24:25David betakes himselfe to the right remedy, I have sinned, I have done wickedly; He goes not to the Physitians, but to the Altar to make atonement for sinne, and so the plague was stayed. Destruction was threatned against Israel for their Calfe, their murmurings, their rebellions; Moses stands in the gap to divert it, Psal. 106.23. But how doth he doe it? surely by praying against their sinnes. ccExod. 32.31, 32.34.9. Numb. 14.19.Exod 32:31Exod 32:32Exod 32:34Exod 32:9Num 14:19O this people have sinned a great sin, O that thou wouldest forgive them! A sick man was brought to Christ to be healed, Matt. 9.2. Christ overlookes the disease, and begins at the sin, Son, be of good chear, thy sins are forgiven thee; and this being forgiven, the malignitie of the disease was removed, though the matter should have remained. This was the usuall method of ddPsal. 25.8.32.4, 5.38.3, 4.51.Ps 25:8Ps 25:32Ps 25:4Ps 25:5Ps 25:38Ps 25:3Ps 25:51David in his troubles, to throw over these Shebaes that had wrought his woe. Blot out, wash throughly, cleanse, create, renew: he is farre more importunate for pardon and purging, then for ease and comfort. Complaining in trouble is the worke of a man, but ee…am. 3.39, 40repenting is the work of a Christian.

The Reasons of this point are these Three.

I If a Judgement should be removed, while sin remaines,§ 8. it is not removed in mercy, but in anger: for many times God gives over punishing in displeasure, as a man throweth away the p. 19rod when his scholler is incorrigible. Why should you be smitten any more? you will revolt more and more, Isa. 1.5. If men be setled on their lees, and will not be reclamed, there cannot an heavier punishment light upon them, then to be aaHos. 4.14. Psal. 81.11, 12. Ezek. 24.13. Rom. 1.24, 28. Rev. 22.11. Exaudit propitius, non exaudit i…atus: & ru…sus non exaudit propitius, exaudit iratus. —non parcit propitius, parcit Iratus. Aug. contra Julian, lib. 5. cap. 4. Parci sibi putat, cum excaecetur, & servetur ad ultimam opportunamque vindictam. Aug. in. Psal. 9. Ad u…ilitatem quosdam non exaudis, ad damnationem quosdam exaudis. In Psal. 21. Iratus dat Amanti quod malè amat, in Psal. 26. Magna Ira est quando peccantibus non irascitur Deus. Hieron. Ep. 33. Et in Psal. 140. Indignantis Dei major haec plaga. Cypr. de Lapsis. O fervum illum beatum cujus Emendationi Deus instat, cui dignatur irasci, &c. Tertul▪ de patient. cap. 11.Hos 4:14Ps 81:11Ps 81:12Ezek 24:13Rom 1:24Rom 1:28Rev 22:11Ps 9Ps 21Ps 26Ps 140without punishment, to be left to themselves, and the fury of their own wills, speedily to work out their owne perdition, that they own pleasures may become their plagues, and the liberty of their own lusts, their forest bondage. God may take away in wrath that which he sent in anger, Hos. 13.11. as one the other side he may punish sin then when he forgiveth it, and may visit iniquitie with rods then when he will not utterly take away his loving kindnesse from a people, Psal. 99.8.89.32, 33.

II. If a judgement be removed, so long as sin remaines it is gone cum animo Revertendi, either the same or a worse is likely to succeed, for God will bbRom. 3.4.Rom 3:4overcome when he judgeth. Pharoahs stubbornnesse did not but increase his plagues. God will not endure that the ccExod. 9.17.Exod 9:17pride of man should outvie his Iustice. If we doe not take Christs warning to goe and sinne no more, we have great cause to feare his inference, that a worse thing will come upon us, Joh. 5.14. If we doe yet exalt our selves, God will ddJer. 2.9.Jer 2:9yet plead with us. If we will eeLevit. 26.18.21▪ 24▪ 28.Lev 26:18Lev 26:21Lev 26:24Lev 26:28walke contrary unto him, he threatneth to doe the like unto us, and to p. 20punish us seven times more for our sinnes. If we doe not turne unto him that smiteth us, then his aaIsa. 9.12.Isa 9:12anger in smiting shall not be turned away, but his hand shall be stretched out still. God can bring clouds after rain, distresses in Ireland after distractions in Scotland, and distractions in England after distresses in Ireland, mischiefe upon mischief, and counsell against counsell, Manasse against Ephraim, and Ephraim against Manasse, to vex, and weary out a sinfull people, till they pine away in their Calamities.

III. Sin being removed, though the affliction should not be removed, yet it is sanctified and turned into good. Repentance like the Philosophers stone, can turn Iron into Gold, can make Golden afflictions. So the triall of our faith, that is, our affliction, is said to be more precious then Gold, 1 Pet. 1.7. Whereas sinne remaining is like Copres which will turne wine or milk into inke. It converts the blessings of God into the provisions of lusts. Cankers learning with pride, and wit with prophanenesse, and wealth with luxury; like Leaven which turnes a very Passeover into pollutions. As the bbAthe. l. 3. c, 13.Pearl, which is an Ornament to the woman which wares it, is a disease to the fish which breeds it: as the same perfume which refresheth a Dove, is mortall to a Vulture: as the same pillar and cloud was light to Israel, but dark to Aegypt: the same deep a path to Israel, but a grave to Aegypt: so the same blessings which by grace are converted into comforts, by sin are abused into dishonourable services.Hag. 2.13.Hag 2:13 Sweet powders p. 21can make leather an ornament, when the Sanies of a plague-sore will render a robe infectious. As it was said of Naaman, He was a great man, an honourable man, a mighty man of war; aa2 King 5.1.2 Kgs 5:1But he was a Leaper: so what ever other ornaments a man hath, sinne staines them with the foulest But, that can be brought to deprave the fairest endowments. A learned man, a wealthy man, a wise man, an honourable man, But a wicked man. This makes all those other good things tributary unto Satan.

And therefore as the bbNum. 31.22.Num 31:22gold and silver of the Canaanites was to passe through the fire before it could be used by Israel: so all other blessings bestowed on men must passe through the spirit of Iudgement and burning, through the purifying waters of Repentance, before they can bring honour to the Author, or comfort to the enjoyer of them. When Christ overcometh Satan, ccforeign. Hom. Il 11 Qui se didebant arma tradebant. Caesar de Bello Gallico, lib. 3.he taketh from him all his armour, and divideth the spoiles, Luk. 11.21. How doth he divide the spoiles? surely he maketh use of that wit, wealth, power, learning, wisedome, interests, which Satan used against Christs Kingdome, as instruments and or…ments unto the Gospel.ddVenenum aliquando pro Remedio suit. Sen de Benef. l. 2. c. 18. Medici pedes & alas Cantharidis, cum sit ipsa morti…era, prodesse dicunt. Plut. de audiend. Poetis. As when a Magazine in warre is taken, the Generall makes use of those armes which were provided against him, for his owne service.

And as sinne doth thus corrupt blessings, so on the other side Repentance doth sweeten Judgements, and can turne afflictions into matter of comfort. As skarlet puls out the teeth of a Serpent, p. 22so this takes away the sting of a Judgement. As wine draweth a nourishing vertue from the flesh of Vipers: as hot birds can feed upon Iron, and purge their bodies with swallowing of stones; so repentance, though it should not remove a Judgement, yet it can feed upon it, and fetch meat out of the Eater, and out of the strong sweetnesse.

There are two Evils in Afflictions. Their thorne in the flesh, as they are matter of paine, and their aaIsa. 8.21. 2 Chro. 28.22. Rev. 16.10.Isa 8:212 Chr 28:22Rev 16:10snare to the Conscience, as they are matter of Temptation. As there are two things in a chain or fetter, the heavinesse whereby it loads, and the hardnesse whereby it gaules. Now as a prisoner, though he cannot make his chain lighter then it is, yet by lining it with wooll or other soft things, he can prevent the galling: so Repentance though it take not away the paine of Affliction from the flesh, yet by meekning and humbling the soule, with silence and quietnesse to bbMic. 7.9. Levit. 26.41. Jer. 10.19.Mic 7:9Lev 26:41Jer 10:19bear the indignation of the Lord, and accept of the punishment of sin: it removeth the temptation and malignitie of it from the Conscience. And thus as ccA. Gel. l. 5. c. 3.Protagoras by his naturall dexteritie ordered the burden which he was to bear with more ease and advantage: so Pietie makes Judgements, by spirituall prudence, more easie to be born, and the light yoke of Christ, as bladders in a deep water, bears up the spirit of men from sinking, and lightneth every other burthen. And therefore as he in ddPlut. foreign.Plutarch said of the Scythians, that though they had no musick nor Vines amongst them, p. 23yet they had Gods: so what ever other things may be wanting to a people, yet if God be their God, they are not destitute of any happinesse. aaPlut. de Sanitate tuend.Yea as those Roses are usually sweetest which grow nearest unto stinking weeds: so the comforts of Gods Spirit are strongest when a man is otherwise perplexed with the greater difficulties. It was promised unto Iosiah, that he should die in peace, 2 Chron. 34.28. and yet we find that he was slaine in warre, Chap. 35.24. His weeping and humiliation altered the very nature of trouble, and made warre to be peace unto him.

Now for the Use and Application of this point; This serveth, first,Sect. 9. to instruct us how to deprecate Calamities when God shaketh his Rod over us. There bbVsque ad delictum hominis Deus tantùm bonus, exinde Iudex & severus, &c. Tertu. contra Marcion. l. 2. c. 11, 14.is nothing in all the world that God is angry with but sinne: for all other things are his owne workes, in the goodnesse of which he wrested with singular complacency and delight. Sinne is that against which Gods arrowes are directed; and as the arrow sticks in the Butt unto which the marke is fastned: so the judgements which are shot at sinne, must needs light upon us unto whom sinne cleaveth. The way then to divert the arrow is to remove the marke. It is true, God doth sometimes bring afflictions without respect to the provocations of sin, upon his best servants. As if a man should shape out of a masse of gold some excellent vessell, though the gold be never so pure, yet it must passe through the fire and the hammer again. But it is certain too, that no affliction comes in Anger p. 24but with respect to sinne. And the Anger of God is the bitterest thing in any Calamitie.

Now for diversion of this, there is no way but to get sinne removed. Take the bark from a tree, and the sap can never find way to the boughs. Sinne is the Vehiculum which carries shame and sorrow to the soule. Take away that and a Judgement hath no Commission. You may find an Error in it, if you be not the same men that you were when it issued forth, for God shootes no arrows to hurt the body of his Sonne. It is true, Iob complaines that Gods arrowes did stick in him, Iob 6.4. But these were not for aaVerberat & lacerat, non est saevitia, certamen est. Senec. de Prov. c. 4. Tentationibus non vincitur fides, sed probatur. Cypr. de Mort. Aug. de Cir. Dei, lib. 1. cap. 29, 30. l. 4. c. 3.Prov 4destruction, but for triall: as men shoot bullets against armour of proof, not to hurt it, but to praise it. Iob in this case was brought forth not as a malefactor to suffer, but as a Champion to triumph. Let a man take what course he can to keep off Gods judgements, and hide himselfe in the closest protection that humane power or policy can contrive, so long as he keepes his sinne with him, Gods arrows will get through at one 1 King. 22.34.1 Kgs 22:34joynt or other. A naked man with Innocency, is better armed then Goliah in brasse or Iron.

We are apt in our distresses to howl, and repine, to gnaw our tongues, and teare our flesh in the anguish of our sufferings. Like the silly Hart, which runs mourning and bleeding, but never thinks of getting out the fatall dart which sticks in his side. We look ccIsa. 8.21, 22.Isa 8:21Isa 8:22upward to see whether help will drop into our mouthes; and wee look downward, to see whether humane succours p. 25will availe us. But we looke not inward, to finde out the aa1 King… 8.381 Kgs 8:38plague of our own hearts, that wee may bee rid of that. And till this be done, sinne doth as naturally draw and sucke judgements to it., as the Loadstone doth iron, or Turpentine fire. Indefatigable have beene the paines of this High Court, to make up the breaches that threaten us, and to heale the Land. Whence comes it that our distractions remaine unremoved? Certainely our leakes are not stopped, our sinnes are not thrown away, wee labour at the pump to get the water out, but we doe not take care to cure the passage at which it enters in: wee are old bottles still, and bbMat. 9 17Matt 9:17God will not put new wine into old bottles. If men would spend their murmurings and reproaches rather upon their sinnes then upon their physicians, the worke would bee sooner done. When the Temple of God was to be new built, and a publick restitution of the face of things unto glory and splendor was in agitation, the ccHag. 1.6 Zach. 1.2Hag 1:6Zech 1:2Prophets call upon Gods people in speciall then to repent. Impenitency puts obstructions to Gods mercy, and to all noble enterprises. So long as our lives are as bad as before, how can wee expect that our condition should bee better? in that case mercies themselves become no mercies: as in the case of Repentance, judgements would bee no judgements. If we turne from our evill wayes, God hath engaged himselfe by a solemne promise, that he will doe us no harme, Ier. 2….6. Otherwise to busie our selves in outward Ceremonies of Repentance, bodily fasting▪ and verball praying, is p. 26indeed but to flatter God, and, if we could, to deceive him: And God will answer such men not according to the prayer of their lips, but according to the Idol of their hearts, Ezek. 14.4, 5:

Secondly, this teacheth us how to pray against sin.Sect. 10. It must be against all, and in all respects. In the Hebrew text there is a kind of unusuall transposi…ion of the words, foreign The word all is first. Me thinkes it doth intimate an Intentnesse of the Church upon that point, to have, if it were possible, all taken away at the very first. If there bee one leak in a ship, one gap in a wall, one gate in a City unprovided for; it is enough to sink a ship, to drown a Countrey, to betray a Citie. One little boy thrust in at a window, can unlock the doore for all the rest of the theeves. It was but one Ionah that raised a tempest, but one Achan that troubled a Camp, and one sin generally unrepented of, were enough to undo a Kingdome. Do not say it is a little one, and my soule shall live. Even the· aaArist. Rhe…. l. 1. Et polit. lib. 5. cap. 8.Philosopher telleth us, that sometimes foreign are foreign, the smallest errors prove most dangerous. How little soever it bee in its owne nature, it becomes hainous by thy allowance. It is as much treason to coin pence as twenty shilling pieces, because the Royall authority is as much violated by the one as the other.

This then wee must first and principally remember, to set our selves against all sin. In Confession none to be dissembled, in Supplication none to bee excepted, in Conversion none to be reserved: never p. 27give it over so long as any is left. O Lord, yet it works, yet it lives, yet it tempts, yet it paines me. Sin hath not done accusing of me, let not thy mercy have done forgiving of sinne. Sin hath not done rebelling in mee, let not thy Grace have done subduing of sin. When men kill Snakes or Vipers, so long as they see them pant, or offer to thrust out a sting, they strike them still. Sin like the thiefe on the Crosse, when it is fast nailed and kept from its old tyrannie, yet will, as much as it can, revi…e, and spit out venome upon Christ. O therefore give it not over, break the legs of it, crucifie it clean through, till it be quite dead. None can pray or turne unto God in truth, or hope to be delivered from judgements in Mercy, so long as he holds fast any known sin. Can any man looke to receive benefit by the bloud of Christ, who hugs the villaine that shed it? Is it not treason knowingly to harbour and entertain… a Traytor? Whosoever loves and holds fast sinne, lies unto God in every prayer that he makes.

This serveth to reprove and humble us for our hypocrisie and halvings with God in our conversions from sinne, and confessions of it; we are willing to pray for the pardon of them all, wee would have none hurt us: but when it comes to parting, and taking all away, this we cannot away with. Some are fat, delicate, golden sinnes, wee would faine spare these, as aa1 Sam. 15.9.1 Sam 15:9Saul did Agag, and hide them as bbIo…h. 7.…1.Achan did his wedge. ccMark. 6.20.Mark 6:20Herod heare… Iohn gladly in many things, but if hee restraine him of his Herodias, hee must expect to be p. 28himself restrained. aaActs 16.28Acts 16:28Agrippa will be almost a Christian, but altogether may chance bring a chaine with it. bb2 Kings 10.30, 312 Kgs 10:302 Kgs 10:31Iehu will downe with Baal ▪ and his Priests but hee knowes not how to part with his Calves, lest he venture his Kingdome. Policy is ever entring Caveats against piety. Thus men huck, and stand upon abatements with Christ in the bargaine of Salvation, not considering that the purchase of heaven, is like the buying of the Sibyls Prophecie, the longer wee stand off, the dearer every day it will cost us; the more tears, the harder repentance, the deeper sorrow the stronger cries. These men know not the price of a soule, nor the worth of a Saviour.

O if Christ should have served us so in dying for sinne, as many of us doe serve him in turning from sin, what a condition had our soules been in? If he had dyed for some sinnes, and not for others; if he had been unwilling to save us to the uttermost, as wee are to serve him to the uttermost; if hee should have stopt before hee came to Consummatum est, and left any one drop of that bitter Cup for us to drink after him, would it not have caused our belly to swell, and our thigh to rot, and made us for ever uncapable of any other mercy then onelyonly a lesse damnation?

Well, (beloved,) Christ expecteth, that as hee dyed for all sin, so we should die to all: hee will be counted cc1 Tim. 1.15 Zeph. ….5 1 Reg. 17.31 Nehem. 13.241 Tim 1:151 Kgs 17:31Neh 13:24worthy of all acceptation, before hee will bestow himself: he will not suffer his Bloud and his Mercy to mingle with sin, or to be a protection to it: he cannot endure mingling of the holy p. 29seed with the prophane: swearing by God, and swearing by Malcham: Samaritan Services, to be for the Lord in one thing, and for the world and flesh in another, one step straight, and another crooked; one speech Ashdod, and another Canaan; to let our conversation be yea and nay, a mungrill service; aaAlternae inter cupiditatē nostram & p…nitentiam vices sunt. Senec. de otio Sap. ca. 27. Maximum judicium malae mentis fluctuatio Ep. 120. Vir bonus foreign Arist. Ethic. l. 9. cap. 46. foreign lib. 1. cap. 10. foreign lib. 8. cap. …. foreign, &c. Clem Alex. strom. lib. 4. Nulli servorum licet ex his quae dominus impera… quod placuerit assumere, quod displicuerit repudiare. Salvia…. de provid. lib. 3.In this I will do as you bid me, but in that I wll not; like the Jews that would buy Christs bloud with money, but not take the money into the treasurie; they were fearfull to defile their Chests, but not to defile their Consciences: This Christ cannot away with. It is dangerous to say with the bbLuk. 18.11.Luke 18:11Pharisee, This I am not, and that I am not; or with the ccMar. 10.20.Mark 10:20young man, This and that I have done, and in the meane time to have one thing lacking, to have one doore locked up still to keep Christ and salvation from us: whosoever keeps a covetous heart for the world, or a sensuall heart for the flesh, or a proud heart for the Devill, is unworthy of Heaven by his own Election, and would not goe in thither if the doore were wide open: he would not find there any fuell for these his lusts, any Nabal, or Cosbi, or Diotrephes to converse withall. And surely, he that doth any ddQu uno peccavitomnium …eu… est, peccans contra Charitatem in qua pendent omnis, Aug Epist. 29. Si pauca simulacra circumferat in una Idololatria est, … the…sam trahat, lovis tamen plaustrum est▪ Tertull. Vide Senec. de Bene…ic. lib. 4. cap. 26, 27. lib. 5. cap. 15▪one wickednesse with allowance, in Gods construction, is habitually guilty of all, Iam. 2.10▪ Luk. 16.10. Eze…. 18.10.13.

p. 30Therefore in this case as aa1 Sam. 16.11.1 Sam 16:11Samuel said to Iesse, Are here all thy children? If any be left, wee will not sit down till he come. So we must conceive in our confessions and abrenuntiations of sin, that Christ asketh us, Are here all? If any be reserved, I will not take possession till that be cast out: there must not an hoof be left in Aegypt, bbExod. 10.26.Exod 10:26if God be to be served. Gods Law, as well as mans, disallows Inmates in the same house: he will not endure a ccPsal. 12.2. Iam. 1.8. Psal. 119.10▪ 128.Ps 12:2Jas 1:8Ps 119:10Ps 119:128divided heart: he is heire of all things, there lies no Writ of partition in his Inheritance, his Title is so good that he will never yeeld to a Composition, hee will have all the heart or none.

4. We should therefore be exhorted (in time of trouble especially) to set about this great worke, to fall foule upon our sinnes, to complaine against them to God, as the Achans that trouble Israel, as the corrupters and betrayers of our peace,Heb. 4.13 Gen. 17.1. 2 Cor. 2.17.Heb 4:13Gen 17:12 Cor 2:17 to set our selves in Gods eye, and not to dare to lie unto his holy Spirit, by falsenesse or hypocrisie; as if wee could reserve any one sin unmortified which he should not know of. But being in his sight to whom all things are naked and open, to deale in all sincerity, and to hate sin even as he hates it.

Sect. 11.There are five notable duties which these three words, Omnem tolle iniquitatem, do lead us unto.

1. Sense of sin, as of an heavie burden, as the Prophet David calls it, Psal. 38.5. Such sense our Saviour requires in true penitents, Come unto me all yee that are weary and heavy laden, Mat. 11.28. To conceive them heavier then a Milstone, Luke 17.2. p. 31Then the weight of a Mountain, Luk. 23.30. O what apprehension had S. Peters converts of sin, when they felt the nails wherewith they had crucified Christ, sticking fast in their own hearts, and piercing their spirits with torment and horror? Acts 2.37. Oh what apprehensions had the poor Iaylor of his sins, when he came as a prisoner before his owne prisoners, springing in with monstrous amazement, & consternation of spirit, beseeching them to tell him, What he should do? Acts 16.23.30.

Consider it in its Nature: an universall bruise and sicknesse, like those diseases which Physicians say are Corruptio totius substantiae, from head to foot, Isa. 1.5, 6. And who doth not feel such an Universall languor to be an heavie burden? for a man that must needs labour, to have weights hung at his hands; that must needs walk, to have clogs fastened to his feet, how can he choose but cry out with the Apostle, O wretched man that I am who shall deliver me? Rom. 7.24.

Consider it in the Curse that belongs unto it· A Roll written within and without with curses.Ezek. ….1….

Look outward, and behold a curse in the Creature, Vanitie, Emptinesse, Vexation, Disappointment; every creature armed with a sting to revenge its Makers quarrell.

Look inward, & behold a curse in the conscience, accusing, witnessing, condemning, haling to the tribunall of vengeance; first defiling with the allowance; & after terrifying with the remembrance of sin.

Look upward, and behold a curse in the heavens, the wrath of God revealed from thence upon all unrighteousnesse.Rom. 1.18.Rom 1:18

p. 23Looke downward, and behold a curse in the earth, Death ready to put a period to all the pleasures of sinne, and like a trap-doore to let downe into Hell, where nothing of sinne will remaine, but the worm and the fire.

Look into the Scripture, and see the curse there described: an everlasting banishment from the glory of Gods presence: an everlasting destruction by the glory of his power, 2 Thes. 1.9. The Lord shewing the jealousie of his Iustice, the unsearchablenesse of his severity, the unconceiveablenesse of his strength, the bottomless guilt and malignity of sin, in the everlasting destruction of ungodly men, and in the everlasting aaAnima in corpore erit non vivendi causa sed dolendi Aug. do Civ. Deili. 13. c. 2. Prima mors animam nolen…em pellit à corpore, secunda nolentem retinet in corpore. Ibid. l 21. c. 3.preserving of them to feele that destruction: Who knoweth the power of thy anger, saith Moses. Even according to thy feare, so is thy wrath bbPsal. 90.11Ps 90:11. It is impossible for the most trembling consciences, or the most jealous fears of a guilty heart, to looke beyond the wrath of God, or to conceive more of it then indeed it is. As in peace of conscience, the mercy of God is revealed unto beleevers from faith to faith: so in anguish of conscience the wrath of God is revealed from fear to fear.

A timorous man can fancy vast and terrible fears, fire, sword, tempests, wracks, furnaces, scalding lead, boyling pitch, running bell, metall; and being kept alive in all these to feele their torment: But these come farre short of the wrath of God, for first, there are bounds set to the hurting power of a creature, the fire can burn, but it cannot drown; the Serpent can sting, but he cannot teare in pieces. 2. The fears of the heart are bounded within p. 33those narrow apprehensions which it self can frame of the hurts which may be done. But the wrath of God proceeds from an Infinite Justice, and is executed by an omnipotent and unbounded power, comprising all the terror of all other Creatures, (as the Sun doth all other light) eminently and excessively in it. It burns, and drowns, and tears, and stings, and bruises, and consumes, and can make nature feel much more then reason is able to comprehend.

O if we could lay these things seriously to heart (and yet these are but lowe expressions, of that which cannot be expressed, and cometh as short of the truth it self as the picture of the Sun in a table, doth of the greatnesse and brightnesse of it in its own Orbe) should we not finde it necessary to cry out, Take away all iniquitie? this sicknesse out of my soul, this sword, this nayle, this poysoned arrow out of my heart, this Dagger of Ehud out of my belly, this milstone, this mountain from off my back, these stings and terrors, these flames and Furies out of my Conscience? Lord, my wounds stinke, my lips quiver, my knees tremble, my belly rots, I am feeble, and broken, and roar, and languish; thy wrath lyes hard upon me, and thy waves go over my head.

O if we had but a view of sin as it is in its native foulnesse, and did feel but a touch of that fury that God is readie to powre out upon it, this would stain all the pride of man, and soure all the pleasures of sin, and make a man as fearfull to meddle with it, as a guilty woman with the bitter water which caused the Curse. Most true was that which Luther p. 34spake in this point. If a man could perfectly see his own evils, the sight thereof would be a perfect hell unto him: and this God will bring wicked men unto. Reprove them, and set their sins in order before them. Psal. 50.21. Make them take a view of their own hearts and lives, fuller of sins then the Firmament of stars, or a furnace of sparks. O Consider this you that forget me, saith the Lord: lest I tear you in pieces, and there be none to deliver you.

The second dutie is Confession, for he that cries to have sin taken away,Sect. 12. acknowledgeth that it lyes upon him. A full Confession not of many, but of All sins, either actually committed, or habitually comprised in our body of sin. **Athenaeus. lib. 1.As he in the Comoedian said, that he had invited two guests to dinner Philocrates, and Philocrates, a single Man, but a double Eater: So in examination of our selves we shall every one finde sins enough in himself to denominate him a double and a …eble sinner. A free Confession, not as Pharaohs, extorted upon the wrack; nor as that of Iudas, squeezed out with anguish and horror, but ingenuous and penitent, arising from the purpose of a pious heart, that cometh like water out of a Spring, with a voluntary freenesse; not like water out of a Still, which is forced with fire.

The third dutie is Wearinesse and detestation of all sin, for we call not to have a thing removed till we be weary of it. Thus we are taught in the **Psal. 38.2. Ezek. 16.63. Ezek. 6.9.20 43. 1 Cor. 11.31. Isa. 30.22.Ps 38:2Ezek 16:63Ezek 6:9Ezek 6:201 Cor 11:31Isa 30:22Scripture, to be ash…med, and confounded; to loath, and abhor, to judge and condemne our selves; to throw sin away as a detestable thing, though it be a golden p. 35or silver sin. A Spirituall Judgement looks on all sin as filthy and aaPsal. 14.3. 2 Cor. 7. Omnis … poenitet vex…ur secum. Aug. in Psal. 34. Arist. Rhet.Ps 14:32 Cor 7Ps 34stinking; sheweth a man to himself as a vessell full of Dung, Scum, Excrements, and makes him out of quiet till he be throughly purged. For Hatred is foreign, against the whole kinde of that which we hate.

The fourth dutie is an acknowledgement of our own Impotencie to remove sin from our selves.Eph. 2 1.5. Psal. 40.12. Rom. 5.6, 7.6.24. 2 Cor. 3.5. Ier. 6.10. Rom. 8.7.Eph 2:1Eph 2:5Ps 40:12Rom 5:6Rom 5:7Rom 5:242 Cor 3:5Jer 6:10Rom 8:7 We have no more power then a slave in chains hath to get out of his bondage till another ransome him; then a dead body in a grave, till Christ raise it. Our Iniquitie takes hold on us, and keeps us down, that we cannot hearken or be subject to the will of God. If sin were not removed by a greater strength then our own, it would most certainly sink us into Hell.

The last dutie is an Imploring of Gods merciemercy and grace, that what we cannot do our selves, he would be pleased to do for us. bbFacile est memen…o, quo qui… velet, cedere possessio…e magne fortunae: facere & parare eam diffi…ile atque arduum. L…v. 2.24. Corpora lentè aug…scunt cito extinguuntur. Tacit. Vit. Agric. A…bores Magna… diu crescere, unâ horâ extirpari. Q. Curt▪ lib. 7.In works of Art it is hard to build, but easie to destroy. But in works of sin though our weaknes is able to commit them, yet none but Gods power is able to demolish them. ccLuk. 11.21. Ier. 2 22. Mrl. 3.3. 1 Ioh. 3.8.Luke 11:21Jer 2:221 John 3:8None but Christ is strong enough to overcome the strong Man. His Person onelyonly hath strength enough to …eare the Curse of sin: His Sacrifice onelyonly Merit enough to make expiation for sin. His Grace only vertue enough to remove the pollution of sin. Though we should take Nitre and much Sope, our sin would be marked still; but he cometh with Refiners Fire and with Fullers Soape, and can wash out all. It was his onelyonly businesse of coming into the world, To destroy the works of the Devill.

p. 36Now the things which we pray for in this Petition are these three. 1. For Remission, that God would take away the condemnation of sin from us, by not imputing the guilt thereof unto us, but would cause it to passeover on Christ,Isa. 5….6. Rom. 4.8.Isa 5:6Rom 4:8 on whom he hath laid the Iniquitie of his people. Such an expression the Holy Ghost useth, foreign the Lord hath caused thy sin to passe over from thee to Christ, 2 Sam. 12.13. which being obtained, all other judgements are ipso facto removed to, so far as they import proper and vindictive punishment.

H…b 9.4. Mich. 7.19.Mic 7:19Secondly, for Sanctification, That the vertue of Christs death, and the grace of his Spirit may subdue the power of sin, and cleanse and strengthen our consciences against the commands of it, and temptations unto it.

Thirdly, for continued Renovation, that as in sanctification begun we have power against all kinds of sin, so by the continuall supplies of the holy Spirit, we may have further power against all degrees and remainders of sin. That Christ would purifie our sin unto death, as our sin did him, and not give over mortifying it, till his blood be revenged of it to the uttermost, and our souls delivered from it to the uttermost.

Sect. 13.I shall conclude the first part of the Petition with a short word of Exhortation unto this Honorable Assembly. **Ezek. 36.26. Ier 21.18. Ezek. 18.31. Isa. 1.16. Heb. 8.1….Ezek 36:26Jer 21:18Ezek 18:31Isa 1:16Heb 8:1Those things which God worketh in us, and bestoweth upon us by his Grace, he also requireth of us by his Command: Sometimes he promiseth to turn us, sometimes he commandeth us to turn to him: Sometimes he biddeth us put away p. 37sinne, and sometimes he promiseth to take it away from us. **Lex jubet, Gratia juvat. Aug. Epist. 95. & Epist. 144. ct l. 3. contr. 2. Ep. pelag. ca. 7. Petamus ut det, quod ut habeamus jubet. in Exod. quest. 55. de bono viduitatis, cap. 17.In the one shewing us what is our dutie, and in the other where is our help. And as this latter consideration calleth upon our Faith to pray: so the former upon our obedience to work. I shall therfore (Right Honourable) humbly offer a double Exhortation unto all of you.

First, that every one of you would seriously endeavour to take away all iniquity from his own person. And unto this there lyeth upon you a double Obligation; one with relation to the safety of your own souls, for whatever other honour, wealth, wisedome, learning, interest a man hath besides, if sin have the predominancy, they are but Satans Magazine, and that man his servant to imploy them against God that gave them: and the more mercies any man hath been trusted withal, the heavier judgement will be poured out upon the breach of that trust: Better be a wooden vessell to hold Wine, then a silver vessell to hold Excrements; better be a Beggar with the treasure of Gods grace, then a Prince with the load of a mans own sins.

But there is a further tie upon you, with relation unto the successe of that Honourable imployment whereunto you are called. Ita nati estis, Tacit. Annal. lib. 4.ut b…na mala que vestra ad Rempub. pertineant. God will be sanctified in all those that draw ne…r unto him, as well in civill, as in sacred Administrations. It is very hard for a person in whom sin rules, to be constantly faithfull to any publique and honorable service. For Grace onelyonly establisheth the heart, Hebr. 13.9. Achitophel, a man of great wisdome fals from David: p. 38Ionah, a man of great valour, fals from Solomon. And admit he be faithfull, yet the sin of his heart sends out a prohibition to the wisdom of his head, and the labour of his hand: he that will be a fit vessell for his Masters uses; must first of all purge himself. 2. Tim. 2.21. As we first cleanse a vess…ll before we use it. When Ioshua was to negotiate a publique Reformation, and to administer a publique service, his filthy garment must be taken from him, and he must be clothed with change of rayment, Zach. 3.4, 7. Let every one of you make his publique service one argument more then he had before, for his necessary reformation, and let the piety of your lives bear witnesse to the integrity of your honourable undertakings.

Sect. 14.Secondly, As you must take away sin from your selves, so make it your principall work to take away iniquitie out of the Land; Liberty, Property, Priviledges are sacred and pretious things, not to be in the least manner betrayed,R. Akika in pirke Aboth. yea in some sense we may look upon them, as the Jews upon their Mossora, tanquam legis & pietatis sepem. As a fence and mound unto Religion it self. Arbitrary government would quickly be tampering in sacred things, because corruption in the Church is marvellously subservient and advantagious to corruption in the State. But the most Orient Pearl of this Kingdome is our Religion, and the bitterest enemies unto that, are our sins. These are the snuffes that dim our Candlestick, and threaten the removall of it▪ these the leaven that defile our Passeovers, and urge God to passe away and depart from us; these the p. 39obstructions between his sacred Majesty and you, and between both, and the happinesse of the Kingdome. Think seriously what wayes may be most effectual to purge out this leaven out of the Land. The principall sacrificing knife which kils and mortifies sin, is the Word of God, and the knowledge of it. It would have been a great unhappinesse to the Common-wealth of Learning,Sueton in Calig cap. 34. if Caligu…a … (as he endevoured) deprived the world of the writings of Homer, Virgil, and Livy. But O! what an Aegyptian calamity is it, to have in this Sun-shine of the Gospel, thousands of persons and families (as I doubt not but upon inquirie it would appear) without the writings of the Prophets and Apostles. A Christian souldier without his sword, a Christian builder without his rule and square, a Christian calling without the instruments and ballances of the Sanctuary belonging to it. O therefore that every Parish had an indowment …it for a learned, laborious and worthy Pastor, and Pastors worthy of such endowments, that provision were made that every family might have a Bible in it, and (if by Law it might possibly be procured) the exercises of Religion therewithall, this would be the surest Magazine to secure the happinesse of a Kingdome: that all reproachfull titles, which the devill useth as scarcrows and whi…lers to keep back company from pressing in upon Christs Kingdome, were by Law proscribed; That scandalous sins were by the awfulnesse and severity of Discipline more blasted and brought to shame. That the Lords house were more frequented, and his day p. 40more sanctified, and his Ordinances more reverenced, and his Ministers, which teach the good knowledge of the Lord, more encouraged then ever heretofore. In one word, that all the severall fountains of the Common-wealth were settled in a sound and flourishing constitution. That in every place we might see Piety the Elme to every other Vine, the supporter to every other profession. Learning adorned with Piety, and Law administred with Piety, and Counsels managed with Piety, and Trade regulated with Pietie, and the Plow followed with Pietie. That when Ministers fight against sin, with the sword of Gods Word, you who are the Nobles and Gentry of the Land, would second them, and frown upon it too; a frown of yours may sometimes do as much service to Christ, as a Sermon of ours. And he cannot but take it very unkindly from you, if you will not bestow your countenance on him who bestowed his blood on you. That you would let the strictnesse of your lives, and the pietie of your examples put wickednes out of countenance and make it appear (as indeed it is) a base and a sordid thing.

If we would thus sadly set our selves against the sins of the Land, no power, no malice, no policies should stand between us and Gods mercies; Religion would flourish, and peace would settle, and trade would revive, and the hearts of men would be re-united, and the Church be as a City compacted, and this Nation would continue to be as it hath been, like the Garden of Eden, a mirrour of prosperity and happinesse to other people; and God p. 41would prevent us in the second part of our Petition, with the blessing of goodnesse; as soon as ever iniquity were removed, he would do us good; which is the second thing here directed to pray for, Receive us graciously.

In the originall it is foreign Take good, to wit, to bestow upon us;Sect. 15. so Taking is sometimes used for Giving: He received gifts for men, so in the Psalm,Gen. 43.3…. Psal. 68.19. Ephes. 4.8.Gen 43:3Ps 68:19Eph 4:8 he gave gifts to men, so in the Apostle: and it is not improbable that the Prophet here secretly leadeth us to Christ the Mediatour who first receiveth gifts from his Father and then poureth them forth upon his Church. Act. 2.23.

The meaning then is. Lord, when thou hast pardoned weakned, mortified sin, go on with thy mercy, and being in Christ graciously reconciled unto us, give further evidence of thy Fatherly affection, by bestowing portions upon us. They shall not be cast away upon unthankfull persons we will render the Calves of our lips, they shal not be bestowed upon those that need them not, or, that know where else to provide themselves. It is true we have gone to the Assyrian, we have taken our horses instead of our prayers, and gone about to finde out good;Psal. 62.9.33.17.20.7. 1 Cor. 8.4.Ps 62:9Ps 62:33Ps 62:17Ps 62:20Ps 62:71 Cor 8:4 we have been so foolish as to think that the Idols which have been beholden to our hands for any shape that is in them, could be instead of hands, and of God unto us, to help us in our need: but now we know that men of high degree are but a lie, that horses are but a vanity, that an Idol is nothing, and therefore can give nothing. That power belongeth unto thee, none else can do it, That mercy p. 42belongeth unto thee, none else will do it, therefore since in thee only the fatherlesse find mercy, be thou pleased to do us good.

We will consider the words, first, absolutely, as a single prayer by themselves. Secondly, relatively, in their connexion, and with respect to the scope of the place.

From the former consideration, we observe, That all the good we have is from God; he only must be sought unto for it; we have none in our selves, I know that in me, that is, in my flesh dwelleth no good, Rom. 7.18. we can neither **Gen. 6.5▪ 2 Cor. 3.5. Matth. 12.34. Psal. 14.3.Gen 6:52 Cor 3:5Matt 12:34Ps 14:3think, nor speak, nor do it.

And missing it in our selves, it is all in vaine to seek for it in things below our selves.

They can provide for our back and belly (and yet not that neither without God: the root out of which the fruits of the earth do grow, is above in heaven, the Genealogy of Corn, and Wine, is resolved into God. Hose. 2.22.) But if you go to your Lands, or Houses, or Teasuries for physick for a sick soul, or a guilty conscience, they will all return an Ignoramus to that enquiry, salvation doth not grow in the furrows of the field, neither are there in the earth to be found any Mines or harvests of Grace or Comfort.

In God alone is the aaPsal. 369fountain of life, he that only bbMatt. 19.17·Matt 19:17is good, he only ccPsal. 119.68·Ps 119:68doth good; when we have wearied our selvs with having recourse to second causes, here at last, like the wandering Dove, we must arrive for rest: Many will say, who will shew us any good, Do thou lift up the light of thy countenance upon p. 43us, Psal. 4.6. From him alone comes every go O gift, Iam. 1.17. whether Temporall, it is his ddProv. 10.2. Matth. 4.4. 1 Tim. 4.5.Prov 10:2Matt 4:41 Tim 4:5blessing that maketh the creature able to comfort us: The woman touched the hem of Christs garment, but the vertue went not out of the garment, but out of Christ▪ Luk. 8.44. or whether Spirituall, sanctified ee1 Ioh. 5.20▪ Phil. 2.13. Ier. 32.3…. Rom. 5.5.1 John 5:20Phil 2:13Jer 32:3Rom 5:5faculties, sanctified ffEph. 2.8, 9, 10 Col. 2.11, 12.Eph 2:8Eph 2:9Eph 2:10Col 2:11Col 2:12habits, sanctified gg2 Tim. 2.25. Phil. 2.13.2 Tim 2:25Phil 2:13motions, glorious hhEph. 1.5, 6▪ Ioh▪ 1.12.Eph 1:5Eph 1:6John 1:12relations, in Predestination, Adoption, and Christian Liberty: excellent ii1 Cor. 12.6▪1 Cor 12:6gifts, heavenly kk2 Cor. 1.3. Rom 15.13.2 Cor 1:3Rom 15:13comforts, all and llConcil. Milevit. can. 3, 4, 5. Concil. Arausican. secund. Aug. de grat. & lib. Arb. ca. 21▪onelyonly from him. And that without change and alteration: he doth not do good one while, and evill another, but goodnesse is his proper and native operation; he is not the author of sin, that entred by the devil; he is not the author of death, that entred by sin; but mmHos. 13.9.Hos 13:9our destruction is of our selves. And therefore though the nnAmos 3.6. Isa. 45.7. Vid. Tertul. c…n…. Marcion. li. 2. ca. 14.Amos 3:6Isa 45:7Prophet say, Is there any evil in the City, which the Lord hath not done? Yet, he doth it not but onelyonly as it is bonum justitiae, good in order to his glory: For it is just with God, that they who run from the order of his Commands, should fall under the order of his Providence, and doing willingly what hee forbids, should unwillingly suffer what he threatneth.

In one word, God is the Author of All good, by his grace working it: the Permitter of all evill, by his patience enduring it: the Orderer and disposer of both, by his mercy rewarding the one, by his justice revenging the other, and by his wisedome directing both to the ends of his eternal glory.

This serveth to discover the free and …le working of Grace in our first conversion,Sect. 16. and the continued working of grace in our further sanctification: whatsoever p. 44is good in us habitually, as Grace inhering, or actually, as Grace working, is from him alone as the Author of it. For though it be certain, that when we will and do, our selves are agents, yet it is still under and from him, ooAug. de grat. & Il. arb. ca. 1.6 de grat. Christi ca. 25. cont. 2. ep. Pel…g. li. 4. c. 6. de perfect. justi…iae ca. 19.Certum est nos facere cum faciamus, sed ille facit ut faciamus, as the great champion of Grace speaketh; by Grace we are that we are, we do what we do in Gods service: Vessels have no wine, bags have no money in them, but what the Merchant putteth in: the bowls of the Candlesticks had no oyl but that which dropped from the Olive branches.

Other ppAug. de clv. Dei. li. 12. c. 9. Field of the church. l. 1. c. ….things which seek no higher perfection then is to be found within the compasse of their own nature, may by the guidance and activity of the same nature, attain thereunto: but man aspiring to a divine happinesse, can never attain thereunto but by a divine strength: qqAug. li. de patientia. c. 18.impossible it is for any man to enjoy God without God.

The truth of this point sheweth it in five gradations.

1. By Grace our rr1 Cor. 2.12.14. Matt. 11▪ 27. Ier. 31.34. Vid. Aug. de grat. Christ. li 1. c. 13.14. & ep. 143.1 Cor 2:121 Cor 2:14Matt 11:27Jer 31:34mindes are enlightened to know and beleeve him: for Spirituall things are spiritually discerned.

2. By Grace our ssIoh. 6.4…. Eze…. ….2…. Ier. 32.35.John 6:4Jer 32:35hearts are inclined to love and obey him, for spirituall things are spiritually approved: He onelyonly by his Almighty and ineffable operation, worketh in us, ttAug. de grat. Christi c. 24.Et veras Revelationes, et bonas voluntates.

3. By Grace our uuHeb. 13.20. Rom. 7.18. Phil. 2.…3.Heb 13:20Rom 7:18Phil 2:3lives are enabled to work what our hearts do love, without which, though we should will, yet we cannot perform, no more then p. 45the knife which hath a good edge is able actually to cut, till moved by the hand.

4. By Grace our good works are carried on unto xx1 Thes. 5.23. 1 Pe…. 5.10. Iude vet. 24. Ioh. 17.15.1 Thess 5:231 Thess 5:1John 17:15perfection. Adam wanting the Grace of perseverance, fell from innocency it self: yyVid· Aug. Enchi…id c. …2. de grat. & lib. arb. c. 6. & 17. Peto u… acciam, & cum accepero rursu… peto. Hieron. ad C…esiphont▪It is not sufficient for us that he prevent and excite us to will, that he co-operate & assist us to work: except he continually follow and supply us with a residue of spirit to perfect and finish what we set about. All our works are begun, continued, and ended in him.

Lastly, By Grace our perseverance is crowned: for our best zzPsal. 143.2. Isa. 64.6.Ps 143:2Isa 64:6works could not endure the triall of justice, if God should enter into judgement with us; Grace enableth us to work, and Grace rewardeth us for working; Grace beginneth aaPhil. 1.6. Heb. 12.2.Phil 1:6Heb 12:2, and Grace finisheth both our faith and salvation. The work of holinesse is nothing but Grace, and the reward of holinesse is nothing but Grace for Grace.

Secondly, this teacheth us how to know Good from Evil in our selves; what we look on as good, Sect. 17.we must see how we have derived it from God; the more recourse we have had unto God by prayer, and faith, and study of his will, in the procurement of it, the more goodnesse we shall find in it. A thing done may be good in the substance of the work,phil. 1.15.16. and yet evill in the manner of doing it; as the substance of a vessell may be silver, but the use sordid. Iehu his …eal was rewarded as an act of Iustice, quoad substantiam operis, 2 King. 10.30. Hosea. 1.4.2 Kgs 10:30Hos 1:4and it was punished too as an act of policy, quoad m…dum, for the perverse end. A thing which I see in the night may shine, and that shining proceed from nothing but rottennesse. We p. 46must not measure our selves by the matter of things done: for there may be bb1 Sam. 21.7. Mar. 6.2…. Act. 24.25. Isa. 58.3. Ma…th. 6.16. Mat. 23.2, 3.1 Sam 21:7Mark 6:2Acts 24:25Isa 58:3Matt 23:2Matt 23:3Malum opus in bona materia. Doeg prayes, and Herod hears, and Hypocrites fast, and Pharisees preach: but when wee would know the ccRebus ad ima t…ndentibus in Imo ponitur fundamentum; Ecclesia vero in Imo posita tendit in Coelum, fundamentum …go nostrum ibi positum est. Aug. Enarrat. 1. in Psal. 29.Ps 29goodness of our works, look to the fountain, whether they proceed from the Father of lights by the spirit of love, & the grace of Christ, from humble, penitent, filiall, heavenly dispositions; nothing will carry the soul unto God, but that which cometh from him. Our Communion with the Father, and the Sonne, is the triall and foundation of all our goodnesse.

Thirdly, Thi… should exceedingly abase us in our own eyes, and stain all the pride, and cast down all the Plumes of flesh and blood, when we seriously consider that in us, as now ddIer. 2.21.Jer 2:21degenerated from our originall, there is no good to be found, our eeIsa. 1.22. Ezek. 22.18·Isa 1:22Ezek 22:18wine become water, & our Silver dresse, as our Saviour saith of the devil; when he lies ffIoh. 8.44.John 8:44he speaks de suo ▪ of his own, so when we do evil, we work, de nostro, of our own, and secundum hominem, as the Apostle speaks, According unto man, 1 Cor. 3.3. Lusts are ^g our own, our very hhRom. 2.24. Iam. 1.14.Rom 2:24Jas 1:14members to that body of sin which the iiCol. ….5. Eph. ….22.Apostle calleth the old man, with which it is as impossible to do any good, as for a Toad to spit Cordi…ls.

Men are apt to glory of their good hearts and intentions, only because they cannot search them. Ier. 17.11. And being carnal themselves, to entertain none but carnal notions of Gods service. But if they knew the purity and jealousie of God, & their own impotency to answer so holy a wil, they would p. 47lay their hands upon their mouthes, and with Iob, abhor themselves, and with Isaiah, Iob 42.5, 6. Isa. 6.5. Heb. 12.20. Iosh. 24, 19.Job 42:5Job 42:6Isa 6:5Heb 12:20Josh 24:19bewail the uncleannesse of their lips, and with Moses, fear and quake, as not being able to endure the things that are commanded, and with Ioshua, acknowledge that they cannot serve God, because he is holy: they would then remember that the Law of God is a Law of fire, Deut. 33.2. and the Tribunall of God, a Tribunall of fire, Ezek. 1.27. that the pleading of God with sinners, are in flames of fire, Isa. 66.15, 16. that the triall of all our works shall be by fire, 1 Cor. 3.13. that the God before whom we must appear, is a consuming fire, Hebr. 12.29. Goe now and bring thy straw and stubble, thy drowsie and sluggish devotion, thy fickle and flattering repentance, thy formall and demure services into the fire, to the Law to measure them, to the Iudge to censure them; nay, now carry them to thine own conscience, and tell me whether that wil not passe the Fathers verdict upon them, Sordet in conspectu Iudicis, Greg.quod fulget in conspectu operantis, Sect. 18.That which is fayr in thine eye, is filthy in Gods.

Lastly, this serveth for Exhortation unto these particular duties. First, unto Patience and meeknesse under any evill that God may bring upon us, and that not barely, because he doth us good in other things, which was Iobs argument, Shall we receive good from the Lord, and not evill? Job 2.10. But further, because the very evils that come upon us, are oftentimes by him intended for good, as Ioseph told his brethren, Gen. 50.20. We are not angry with the **Medicina etiam invitis prodest. Sen. ep. 98 Quae per insuavit…tem medentur, emolumento curationis offensam sui excusant, & presentem insuriam superventurae utilitatis gratia commendant. Tertul. de penit. cap. 10.Physician when he launceth, dieteth, p. 48and restraineth us of our will; he denieth us our will, that we may have our will: a sick man is many times most faithfully served, when he is crossed. I lop my trees, bruise my grapes, grinde my corn▪ to fit it to the ends whereunto it tendeth. Gods end is mercifull when his hand is heavy, as Iohns Roll was, bbRev. … 9. Heb. 1….11. …a. 27.9.48▪ 10.Rev 9Heb 1:11sweet in the mouth, but bitter in the belly, so troubles may be bitter to the palate, but profitable to the Conscience: like hot spices that bite the tongue, but comfort the stomack.

And as it dictateth patience in suffering evil, so in doing our duties, though weccQu…squis volens d…tra…it sam… meae, n…lens addit m…rcedi meae. August. cont. literas Petiliani li. 3. cap. 7. suffer contempt and reproaches for it. If we were to receive our rewards from men, their frowns might discourage us: but when we have done Gods will, God himself will be our reward, and make his promises a comfort unto us. Moses and Aaron, though their whole imployments were for the good of Israel, were yet repayed with murmuring & discontent, and the people like children, qui cibum sumunt, sed flentes (to use the similitude of the Orator in Aristotle) repined at the food which their prayers obtained for them,Rhetor. l. 3. c. 4. yet nothing dismayed them from their duty, Etiam post naufragium tentantur Maria. The woman of Canaan prays on when she is denied,Sen▪ ep. 81· and Iacob holds with his hands when his thigh is lamed: our first care must be to be in our way, to be doing our duties, & then though as (Solomon speaks) we should meet a Lion in our way, we must not be dismayed; for Angels are stronger then Lions, and he hath given his Angels charge over u…, to bear us in our wayes, psal. 91.11. Yea, Whilest we are with him, he himself is p. 49with us, 2 Chron. 15.2. so that the way of the Lord is the surest and safest walke that any man can have, The way of the Lord is strength to the upright, Prov. 10.29.

Secondly, unto Humility: If thou be a Vessell of gold, and thy brother but of wood, be not high minded, it is aa1 Cor. 4.7. Rom. 11.20. Ille discernit qui unde discernaris impertit, poenam debitam removendo indebitam gratiā largienda. Aug. contr. 2. ep. Pelag. l. 2. ca. 7.1 Cor 4:7Rom 11:20God that maketh thee to differ, the more bounty God shewes, the more humility he requires. Those bbOpulentissima me…alla quorum in al…o latent venae. Se …p. 23. Altissima flumina minimo sono labuntur. Q. Curt. l. 7.Mines that are richest are deepest, those Stars that are highest seeme smallest, the goodliest buildings have the lowest foundations; the more God honoureth men, the more they should humble themselves; the more the fruit, the lower the branch on which it grows; pride is ever the companion of emptinesse: O how full was the Apostle, yet how ccEphes. 3.8. 1 Cor. 15.8. 1 Tim. 1.15. 2 Cor. 3.5. Rom. 7.18▪Eph 3:81 Cor 15:81 Tim 1:152 Cor 3:5Rom 7:18low was his language of himselfe, least of Saints, last of Apostles, chiefe of sinners, no sufficiency to think, no abilities to doe, all that he is, he is by grace; thus Humility teacheth us in our Operations to draw strength from God, not for our selves; in our graces to ascribe their goodnesse to God, and their weaknes to our selves.

Thirdly, unto dependance and continuall recourse to God, as the fountaine of all good, to keep an open and an unobstructed passage between him and our soule: say not, I have light enough in my house,Vide Aug. de grat. & li. arb. cap. 8. I may now shut up my windowes, for light within hath dependance upon immediate supplies from the Sun without, and so hath grace upon continuall supplies from the Sun of righteousnesse; God teacheth even the Husbandman to plow and thresh, Isa. 28.26. In these things his direction is to be implored: p. 50Meddle not then with great and high affairs, without recourse unto him. His name is Counsellor, and his testimonies are Counsellors, let them be the rule and square of all your debates.Isa. 9.6. Psal. 119.24.Isa 9:6Ps 119:24 It is aaLiv. lib 26. A Gel. l 7.1. Valer. Max. l. 1. c. 2.recorded for the honour of Scipio, that he went first to the Capitoll, and then to the Senate. But you have more noble examples. bb2 Sam. 15.26, 31. Isa. 47.3, 4, 15. 2 Chr. 20 6. Nehem. 2.3, 4.2 Sam 15:262 Sam 15:31Isa 47:3Isa 47:4Isa 47:152 Chr 20:6Neh 2:3Neh 2:4David is put to flight, he flyes and prayes; Ezekiah is at a stand in all his Counsels, he sends to the Prophet and prayes; Iehosaphat is in great distresse, and knowes not what in the world to doe, but he prayes; Nehemiah is sore afraid, and hath a Petition to make to the King, but first he makes one to God, and prayes; when ever the children are come to the birth, and there is no strength to bring forth, all the world cannot furnish you with such another Midwife as prayer, and recourse to God; it hath delivered even graves of their dead. Therefore let me beseech you, when ever you meet with such difficulties as put you to a stand, that you know not what to advise or resolve upon, goe to your Closets, prostrate your selves at his Throne, whose honour it is to be seene in the Mount, beg counsell of him in whom are hid all the Treasures of wisedome and knowledge. Let it appeare that you seek his face to direct you, and his glory ▪ as the supreme end and designe of all your consultations, and then …ny whether he be not a present help in trouble, and whether he will not magnifie the wisedome of his Counsell in the perplexitie of yours.

Fourthly, unto fidelity, in the use of any good which God bestowes upon u…, for God gives not p. 51talents to men, barely to enrich men, but to imploy them; therefore as the Vessell hath one passage to let the Wine into it selfe, and another to poure it out into the Flaggo…, so we should not only fill our selves by dependance upon God, but should supply our selves by love and service unto our brethren.

Right Honourable, This Nation hath put into your hands all that is outwardly deare unto them, their persons, posterities, liberties, estates; In these sad and wofull distractions, they look upon you as binders, and healers, and standers in the gap, and repayrers of the wast-places; God hath called you unto an high and a great trust; and the sad distempers of the Church and State, the distresses and desolations of Ireland, the doubts and feares, the shiverings and convulsions of England, and in these two the interest of all the Protestant Churches call upon you, like the man of Macedonia in Saint Pauls vision, Acts 16.9. Come and help us. Now in this great strait, when the children are come to the birth, and there is no strength to bring forth, stir up the graces of God in you, call together all that is within you to call upon his name, improve the uttermost of your interests in him for the state of his Church, mannage every one of his gifts to the closing of those miserable breaches which threaten an inundation of calamitie upon us all; wisedome, and learning, and piety, & prudence, are healing things: Remember (and O that God would put into the hearts of this whole Kingdome, from the Throne to the Plow to remember) the fate of a divided Kingdome p. 52from the mouth of truth it selfe; O that we would all remember that misunderstandings, and jealousies, and divisions of heart are an high evidence of Gods displeasure, and that through the wrath of the Lord of Hosts, a Land is darkned, and as it were infatuated, when Manasse is against Ephraim, and Ephraim against Manasse, and every man eateth the flesh of his owne Arme. Isa. 7.9.21. O let us all remember what it cost Shechem and Abimelech, what it cost Benjamin, and the other Tribes, even the losse of threescore and five thousand men: remember Priamus and his children will laugh, Babylon will clap their hands and wag their head; no such time for Shishak the Aegyptian to trouble Jerusalem, as when Israel is divided. 2 Chron. 12.2. Let it never be said of Gods owne people, that they are fallen into the curse of Midianites, and Ammorites, and Edomites, and Philistines to help forward the destruction of one another. O that God would give this whole Nation hearts to consider these things, that he would put a spirit of peace and resolved unity into the minds of this whole people, to be true to their owne happinesse, and by how much the greater are the subtilties of men to divide them, to be so much the more firmly united in prayers to God, and in concord between themselves, that they may not expose their persons, estates, posterities, and (which is dearest of all) their Religion, to the craftie and bloodie advantages of the enemies of the Protestant Churches, who in humane view could have no way to overthrow them, but by their own dissentions.

p. 53I have done with this point, and shall conclude all with a very few words of the next, which is drawn from the scope and connexion of the prayer suggested, to the judgement threatned, It is this;

When temporall judgements are felt or feared, Sect. 19.Gods people should pray for spirituall mercies; Humane sorrows cannot overcome where the joy of the Lord is our strength. Thus the Lord seems to have taught his Apostle,Bonus qui non tribuit quod volumus, ut tribuat quod malimus. Aug. ep. 34. Exdudiens Cardinem desiderii ejus, non curasti quod tune petebat, ut in mesaceres quod semper pe…ebat. Conf. li. 5. c. 8. he was under some pressing discomfort, the messenger of Satan sent to buffet him, he prayes for particular deliverance, and God answers him non ad voluntatem sed ad utilitatem, implying a direction unto all such prayers, My grace is sufficient for thee, 2 Cor. 12.9. When thou feelest a thorn in thy flesh, pray for grace in thy heart, the buffets of Satan, cannot hurt, where the grace of God doth suffice; so he directeth in time of plague and famine, to pray, and to seek his face, 2 Chron. 7.14. to look more after his favour than our owne ease; to be more solicitous for the recovering of his Love, than for the removing of his Rod. This is a true character of a filiall disposition. In the way of thy judgements, even in that way, wherein wicked men fling thee off, and give thee over, and quarrell with thee, and repine against thee, even in the way of …hy judgements do we wait for thee, and the desire of our soul is more to thy Name, than to our own deliverance, Isa. 26.8. true Diciples follow Christ,Joh. 6.29. Job 26.21.35.9, 10.John 6:29Job 26:21Job 26:35Job 26:9Job 26:10 more for his Doctrine than his loaves, and are willing to choose rather affliction than iniquity.

The grace and favour of God is life, Psal. 30.5. better than life, Psal. 63.3. and therefore must needs p. 54be the most soveraigne Antidote to preserve, and to bear up the soul above all other discomforts, whereas if he be angry, no other helps are able to relieve us. Brasse and Iron can fence me against a Bullet or a Sword, but if I were to be cast into a furnace of fire, it would help to torment me, if into a pit of water,Heb. 12.29. Isa. 30 33.Heb 12:29Isa 30:33 it would help to sinke me: Now our God is a consuming fire, and his breath a streame of brimstone. Humane plaisters can never cure the wounds which God makes: where he is the Smiter, he must be the Healer too, Hos. 6.1. All the Candles in a Countrey are not able to make day there, till the Sunne come: and all the contents of the world are not able to make comfort to the soule, till the Sun of Righteousnesse arise with healing in his wings. In a Mine, if a damp come, it is in vaine to trust to your lights, they will burn blew, and dimme, and at last vanish, you must make haste to be drawne upward if you will be safe. When God sharpneth an affliction with his displeasure, it is vaine to trust to worldly succours, your desires and affections must be on things above, if you will be relieved. There is no remedie, no refuge from Gods anger, but to Gods grace. Bloud letting **Calores ca…o ribus onerando deprimimus & sanguinis fluxli desusa i…s…per venula revocamus. Tertul.is a cure of bleeding, and a burn a cure against a burne; and running into Go… is the way to escape him, as to close and get in … him that would strike you, doth avoid the blow. In a tempest at Sea, it is very dangerous to strike to the shore, the safest way is to have Sea-roome, and to keep in the Main still: there is no landing against any tempest of Gods judgements at any shore of worldly or carnall policies, but the way is to keep p. 55with him still; if he be with us in the Ship, the winds and the Sea will at last be rebuked.

This then should serve to humble us for our carnall prayers in times of judgement,Sect. 20. such as the hungry Raven, or the dry and gaping earth makes, when we assemble our selves for Corne and Wine, for peace and safety, and be in the meane time carelesse whether God receive us graciously or no. God much complains of it, when he slew Israel, the ra…k made him rore, the rod made him flatter, but all was to be rid of affliction: It was the prayer of nature for ease, not of the Spirit for grace, for their heart was not right, Psal. 78.34, 37. The like he complains of after the Captivity: they fasted and prayed in the fifth monethmonth (wherein the City and Temple had bin burned) and in the seventh monethmonth (wherein Gedeliah had bin slain,Jer. 42.12.41.1.Jer 42:12Jer 42:41Jer 42:1 and the remnant carried captive) but they did it not out of sinceritie toward God, but out of policie for themselves; and this he proves by their behaviour after their return. If you had indeed sought me, you would have remembred the words of the Prophets, when Ierusalem was inhabited before, and being returned, would now have put them to practise. But Jerusalem inhabited after the Captivitie, is just like Jerusalem inhabited before the captivitie; so that from hence it appears, that all their weeping and separating was not for pious, but politique reasons, Zach. 7.5, 6. And there is nothing under heaven more hatefull, or more reproachfull unto God, than to make Religion serve turns, to have piety lacquey and dance attendance, and be a drudge, and groom to private ends, to make it a cloake to policy, p. 56a varnish to rotten wood, silver, drosse to a broken Potsheard.

O then when we weep and seperate our selves, let us not think to mock God with empty ceremonies of Repentance, let us not assemble our selves, only to flatter away the rod from our back, and to get peace and security to our owne persons, and then let the favour of God, the power of his Grace, the comforts of his Spirit be as unregarded as before: (as if we fasted and prayed onelyonly for our backs and bellies, not for our Consciences or conversations) for be we well assured, he who doth not aske the things which he ought, shall not obtain the things which he asks: such a prayer begs nothing but a deniall.

We have now many fasts together, prayed for making up our breaches, for reparing our ruines, for composing our distractions, for reducing this Kingdom unto an happy constitution, for a right understanding between the King and his great Councell. These prayers we have not found yet return like Noahs Dove, with an Olive branch, a gracious answer unto us again. What's the reason? Where's the obstruction? Is not he a God that heareth prayers? Is it not his Title? Doth he not glory in it? Certainly mercies stop not at God, but at us. We are not straitned in him, but in our own bowels: If there come but a little light into a room, the defect is not in the Sun, but in the narrowness of the window; if a vessell fill but slowly, the fault is not any emptiness in the Fountain, but the smallness of the pipe. If mercies ripen slowly, or stop at p. 57any time in the way, it is not because they are unwilling to come to us, but because we are unfit to enjoy them. Our prayers doubtless, in many of us, have not been words taken from him, but from our own carnal dictates.

We would fain have things well in our Country, but have we hitherto looked after our consciences? The destractions without us, have they driven us to consider the distempers within, or to desire the things above? The unsetledness of peace in the Kingdom, hath it awakened us to secure our peace with God? We would fain have better times, but have we yet laboured for better hearts?Semper dies mali in seculo, boni in Deo, Aug. in Psalm 33.Ps 33 we would fain have a right understanding between the King and his great Councel, but have we yet sadly set about it, to have a more clear and sweet Communion between us and our God? we long to see more good laws, but are we yet come to the care of good lives? Every one cries out, Who will shew us any good? but how few think on the light of Gods countenance?

Hence, hence (Beloved) is the miscarriage of all our Prayers. If we would seek gods Kingdom, we are promised other things by way of overplus and Accession, as he that buyeth a Treasury of Jewels hath the Cabinet into the Bargain. But when we place our Kingdom in outward comforts, and let our daily bread shut out all the other five petitions out of our prayers; no wonder if the promises of this life, which are annexed unto Godliness, do not answer those prayers wherein godliness is neglected. It were preposterous to begin the building of an p. 58house at the Roof and not at the Foundation Piety is the foundation of prosperity. If you would have your cheldrin like plants & like polished stones, your Garners ful, your Cattel plenteous, no complaining in your streets **Psal. 144.12.15. Quidquid mihi praeter illum est; dulce non est, quicquid mihi vult dare Dominus meus, auferat totum, & se mihi de…. Aug. Enarrat. 2. in Psal. 26. Hic quod vinum est non potest esse panis; quod tibi Lux est, non potest esse potus; Deus … totum tibi …rit. Manducabis Eum ne Esurias, bi…es Eum ne si…ias, illuminaberis ab eo ne sis Cacus, fulcieris ab …o, ne deficias. Ib. in Psal. 36.Ps 144:12Ps 144:15Ps 26Ps 36; If you would have the King happy, and the Church happy, and the State happy, and peace and prosperity flourish again; Let our chief prayer be, Lord make us a happy people by being our God. Give us thy self, thy grace, thy favour, give us renewed hearts, and reformed lives; let not our sins confute, and outcry, and belie our prayers, and pray them back again without an Answer: And when we seek thee and thy Christ above all, we know that with him thou wilt freely give us all other things. The spiritual good things which we beg, wil either remove, or shelter and defend us from the outward evil things which we suffer.

Secondly, this serveth for an instruction unto us touching a sanctified use of Gods judgments, or threatnings: when we learn obedience (as Christ did) by the things which we suffer, Hebr. 5.8. when foreign are foreign, that we are chastened and taught together, Psal. 94.12. when sufferings do quicken spiritual desires, and the more troubles we find in our way, the more love we have to our Country: when we can say, all this is come upon us, and yet we have not forgotten thee, Sect. 21Psal. 44.17, 18. when we can serve God as wel in plowing and breaking the clods, as in treading out the Corn, Hos. 10.11. When with Ionah we can delight in him even in the Whales belly, and suffer not our love of him to be quenched with all the waters of the Sea. When we can truly p. 59say to him; Lord love me, and then do what thou wilt unto me; let me feel thy r…d, rather then forfeit thine affection: when we can look through the Anger of his chastisements unto the Beauty of his Commands, and to the sweetness of his loving countenance, as by a Rain bow we see the beautiful Image of the Suns-light in the middst of a dark and waterish Cloud: when by how much the Flesh is the fuller of pain, by so much prayers are fuller of spirit; by how much the heavier are our earthly sufferings, by so much the stronger are our heavenly desires: when God threatneth punishments, and we pray for grace, this is a sanctified use of Gods judgments. And this we should all be exhorted unto in the times of distraction, to make it the principal argument of our prayers and study of our lives, to obtain spiritual good things; and the less comfort we find in the world to be the more importunate for the comforts of God, that by them we may incourage our selves, as David did in his calamity at Ziglag, 1 Sam. 30.6. when the City Shechem was beaten down to the ground, then the men and women fled to the strong Tower and shut that upon them, Iudg. 9.51. The name of the Lord is a strong Tower, the Righteous fly to it and are safe, Prov. 18.18.

Herein we shall more honour God when we set him up in our hearts as our fear and treasure, and mourne more towards him, then for the miseries we feel, and suspire more after him, then all the outward contentment which we want.

Herein we shall more exercise Repentance, for it p. 60is worldly sorrow which droopeth under the pain of the flesh, but godly sorrow is most of all affected with the Anger of God.

Herein we shall more prevail with God, the more heavenly the matters of our prayer are, the more prevalent they must needs be with an Heavenly Father; we have five spiritual petitions unto one for bread; the more sutable our prayers are to Gods wil, the more easie access they will have to his eare. The Covenant of grace turns precepts into promises, and the spirit of grace turns preceps and promises into prayers. It is not Gods wil that we should live without afflictions, but our sanctification is Gods will, 1 Thes. 4.3. The more prayers proceed from love, the more acceptable to the God of love; now prayer against judgments proceeds from fear; but prayer for grace and favour proceeds from love.

Lastly, hereby we shall more benefit our selves; Gods grace is much better then our owne ease; It gives us meekness to submit, It gives us strength to bear, It gives us wisedom to benefit by our afflictions.

Gods favour is much better then our own ease, and is a recompence for sufferings beyond all their evils. A man would be contented to be loaded with gold, so he might have it for the bearing, though it be heavy, yet it is precious, and Gods favour turns affliction into gold. If he gives quietness, nothing can give trouble, Iob 34.29. and if he keep back his grace and favour, nothing can give peace; neither wealth, nor honours, nor pleasures, nor Crowns nor all the world, with the fulness, or rather p. 61the emptiness thereof, nor can doe us any good at all. Any thing which wil consist with the reign of lust, with the guilt of sin, with the curse of the Law, with the wrath of God, with horrors of conscience, and with the damnation of Hel, is too base to the called the good of man. To doe judgment, to …ve mercy, and walk humbly with God, this is bonum hominis, the good of man, Mich. 6.8. to fear God, to keep his Commandements, this is totum hominis, the whole end, and happiness of man, Eccles. 12.13.

O then get Remission and Removal of sin, get this bonum hominis, the oyl of grace in your Lamps, the peace of God in your hearts, the streams of the Rivers of God in your consciences, and then, though the earth be moved, and the mountains shake, and the waters roar, what ever distractions, what ever desolations happen, Impavidum ferient ruinae: thou shalt find a Chamber in Gods providence, a refuge in his promises, a Pavilion in the secret of his presence to protect and to comfort thee above them all.