Israels prayer in time of trouble with Gods gracious answer thereunto, or, An explication of the 14th chapter of the Prophet Hosea in seven sermons preached upon so many days of solemn humiliation / by Edward Reynolds ...

The First SERMON UPON HOSEA, Chap. 14. Vers. 1, 2. (Book 1)

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 graci∣ously [or give good] so will we render the 〈◊〉〈◊〉 of our lips.

THe blessing of Ephraim was accord∣ing to his a 1.1 name, Fruitfulness.* 1.2 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 un∣to which two blessings 〈…〉〈…〉 in our Prophet two Iudgments threatned against him for his sins, chap. 13▪15, 16. Though he be fruitful amongst his bre∣thren,

an 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 b 1.3 whole 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 c 1.4 Children, 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 fruit∣ful, a flourishing people. That d 1.5 when Gods Iudg∣ments are in the earth, they would then at least set themselves to learn righteousness, that they may wash their f 1.6 feet in the blood of the wicked.

Of all Nations under Heaven this Land of ours hath had the blessing of Ephraim upon it, fruitful∣ness of the Earth, abunda••••e of plenty: fruitfulness

of 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 E∣phraim, if you will but read this Prophet, and com∣pare 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 North∣wind, 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 Eng∣land, 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 Invi∣tation, let us first briefly observe,* 1.7 That in the midst of Iudgments proposed against sinners that are ob∣stinate, 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.

Isai. 27.3, 4. When a day of fierce anger is deter∣mined, 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 in∣dignation 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 de∣stroy 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 com∣plains 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 pu∣nish 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

book 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 spa∣reth 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 in∣creaseth the care. A man will make hard shift to deliver a rich Cabinet of Jewels, though all his or∣dinary goods and utensils should perish. But of all Jewels, those which come out of the body are much more precious then those which onely adorn it. Who would not snatch rather his childe then his casket or purse out of a flame? Relation works not onely 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 ano∣ther, certainly it is a dutiful childe, who hath not onely an interest in our love by Nature, but by obe∣dience. All these grounds of care and protection

for Gods people in trouble are here expressed, pro∣perty, they are mine; preciousness, they are jewels, trea∣sures, 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.

* 1.8But 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 deliveran∣ces: Troubles commonly and promiscuously in∣volve all sorts. But there are these two things con∣siderable 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, Re∣vel. 18.4. Nay the sins of Gods people do (espe∣cially in this case) more provoke him unto out∣ward judgments, then the sins of his professed ene∣mies. Because they expose his name to the more

contempt, 2 Sam. 12.14. and are committed against the greater love, Amos 3.2. and he hath future judg∣ment 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 them∣selves 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 Egypti∣ans, God usually recompencing the outward evils of his people with more plentiful evidences of in∣ward 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 toge∣ther, 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 impeni∣tent, Sickness doth not complement with an hono∣rable 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 tem∣pered with wine, then with some duller and baser material. In times of trouble usually the greater the persons the closer the judgments. When Ie∣rusalem

was 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 hum∣bled 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 dark∣ness 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 Instructi∣ons 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 spe∣cial one is, that we shall not be tempted above what we are able, 1 Cor. 10.13. neither are there

indeed any distresses against which there is not a re∣fuge and escape for penitent sinners unto some pro∣mise 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 them∣selves, 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 imprison∣ment. He executeth judgement for the oppressed, he looseth the prisoners. Psal. 146.7. Against whatsoe∣ver 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 re∣lieve him, And so much by the way of the Invita∣tion in genera••l.

In the Invitation we have the Matter of it, and the Motives to it. The Matter is Conversion, with∣out that, theg 1.9 hand which is lifted up in threatning,

will 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 condi∣tions 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 h 1.10 faith in Christ.

Not meerly politicall, to credit, or profit, or secu∣lar ends i 1.11 propter 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 onely 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 onely Ad Dominum to the Lord, for that may be done k 1.12 falsely, and flatteringly, with a halting and divided heart. By the force of Semi-perswasions, like that of l 1.13 Agrippa▪ and m 1.14 Orpha, com∣plementing with God, and then forsaking him. By the force of compulsory impressions, like that of n 1.15 Pha∣raoh and o 1.16 Israel in the wildernes.p 1.17 Promises on the Rack, and pride when there was respite again, thaw∣ing

in 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 origi∣nall word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth. A q 1.18 full, through constant, continued conversion, with a whole, a fixed, a root∣ed, 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 r 1.19 Mer∣cy, he is yet thy God,* 1.20 no such argument for our turn∣ing 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 dis∣hearten, and extinguish lust in us. This is the use we should make of mercy. Say not, he is my God, there∣fore I may presume upon him, but he is mine, there∣fore 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 * 1.21 Holy mer∣cy, which knows to pardon sin, but not to protect it. It is a Sanctuary for the penitent, not for the pre∣sumptuous.

Secondly, his judgement, and that expressed ra∣ther as our Act then his, Thou hast fallen, by thine iniquity. s 1.22 If mercies do not work upon Love, let Iudgements work upon fear. t 1.23 Extremities are a war∣rant

unto Importunities. u.. 1.24 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 x 1.25 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 im∣penitency, as if thou hadst had no sins to procure these judgements, or no sence to feel them? as if there were y 1.26 agreements, and sealed covenants be∣tween thee and the sword that it should not touch thee? If thou be falling, is it not high time to con∣sider thy wayes? to search and to judge thy self? to have thine eyes like the windows of Solomons Tem∣ple z 1.27 Broad inwards, to find out thine own provoca∣tions, and as a 1.28 David 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 so∣lemne season to call upon men for repentance. If we b 1.29 felt nothing but fears, they might make us de∣spair if nothing but mercies they would make us se∣cure. If the whole year were Summer, the sap of the earth would be exhausted; if the whole were Win∣ter, 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

usuall then this▪ to interweave mercies and judge∣ments, like those Elegancies which c 1.30 Rhetoricians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to allure and to bring into a wildernes, Hos. 2.14. And this of all other is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as d 1.31 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.* 1.32

I have cursorily run over the first part of the Con¦text, the Invitation unto Repentance, as intending to make my abode on the second, which is the In∣stitution how to perform it. Therein we have, first a General instruction, Take unto you words. Second∣ly, a particular form, what words they should take, or a petition drawn to their hands, Take away all ini∣quitie▪ &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. e 1.33 The mother of Ar∣taxe••xes in Plutarch was wont to say, that they who would addresse themselves unto Princes, must use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, silken words. Surely he that would ap∣proach unto God, must consider, and look as well to his words as to his feet. He is * 1.34 so holy and jea∣lous of his worship, that he expects there should be preparation in Our accesses unto him. Prepara∣tion of Our persons by f 1.35 purity of life, Iob 11.••3. Preparation of Our Services, by choice of matter, Iob 9.1. Luk. 15.17, 18. Preparation of Our g 1.36 Hearts, by finding them out, i 1.37 stirring them up,h 1.38 k 1.39 fixing them, fetching them in, and l 1.40 calling toge∣ther all that is within us to prevail with God

The services which we thus prepare, must be Ta∣ken 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 m 1.41 will, as the Rule of our pray∣ers. 2. We must attend unto his precepts, and n 1.42 pro∣mises, as the Matter of our prayers. 3. We must at∣tend unto the o 1.43 Guidance 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 wo∣man 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 bel∣ly 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. q 1.44 There is a kinde of omnipotencie in prayer, as having an Interest and prevalence with Gods omnipotency. q 1.45 It hath loosed iron chains; It r 1.46 hath

opened Iron gates: It hath s 1.47 unlockt the windows of heaven: It hath * 1.48 broken the bars of death. Satan hath three titles given him in the Scripture, setting forth his malignity against the Church of God. A u 1.49 Dragon, to note his malice, a x 1.50 Serpent, to note his subtiltie, and a y 1.51 Lyon to note his strength. But none of all these can stand before prayer. The grea∣test malice, the malice of Haman, sinks under the z 1.52 prayer of Esther; the deepest policy, the counsell of Achitophel, withers before the a 1.53 prayer of Daivd: the hugest Army, an hoast of a thousand thousand Ethiopians runne away like Cowards before the b 1.54 prayer of Asa.

How should this incourage us to treasure up our prayers? to besiege the throne of Grace with ar∣mies of supplications? to refuse a deniall? to break through a repulse? He hath c 1.55 blessed those whom he did cripple: he hath d 1.56 answered those whom he did reproach: he hath e 1.57 delivered those whom he did deny. And he is the f 1.58 same yesterday and to day. If he save in g 1.59 six 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 ••mpor∣tunities 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 obser∣ved,

then 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 suf¦ferings, 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 safe∣ties 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 par∣ticular 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.

The word signifies, 1. To expiate, and make a∣tonement by a sacrifice. So the scape Goate (which was a signe of Christ our Sacrifice as ri∣sen 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 Burn∣ing, 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 Judge∣ment and burning, Isa. 4.4. The meaning then is, Take away all our sinnes from us, lay them up∣on 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 Con∣version unto him should pray against sinnes.* 1.60 Our eye of sorrow should be more upon that which dis∣honoureth 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. a 1.61 Pharoah cares for nothing but the removall of death: b 1.62 Simon Ma∣gus for nothing but to have perdition and the

gall of bitternesse kept from him. But good men, like wise Physitians cure the disease at the root, as a 1.63 Elisha did the waters by putting Salt into the Spring head. The Angell was smiting the people with a plague, b 1.64 David betakes him∣selfe 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 di∣vert it, Psal. 106.23. But how doth he doe it? surely by praying against their sinnes. c 1.65 O this peo∣ple have sinned a great sin, O that thou wouldest for∣give 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 ma∣lignitie of the disease was removed, though the matter should have remained. This was the usu∣all method of d 1.66 David 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 trou∣ble is the worke of a man, but e 1.67 repenting is the work of a Christian.

The Reasons of this point are these Three.

I If a Judgement should be removed, while sin remaines,* 1.68 it is not removed in mercy, but in anger: for many times God gives over punish∣ing in displeasure, as a man throweth away the

rod 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 a 1.69 with∣out 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 b 1.70 overcome when he judgeth. Pharoahs stubborn∣nesse did not but increase his plagues. God will not endure that the c 1.71 pride 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 d 1.72 yet plead with us. If we will e 1.73 walke contrary unto him, he threatneth to doe the like unto us, and to

punish us seven times more for our sinnes. If we doe not turne unto him that smiteth us, then his a 1.74 anger 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 di∣stractions in Scotland, and distractions in Eng∣land 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 afflicti∣on should not be removed, yet it is sanctified and turned into good. Repentance like the Philoso∣phers 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 provi∣sions 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 b 1.75 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 a∣bused into dishonourable services.* 1.76 Sweet pow∣ders

can make leather an ornament, when the Sanies of a plague-sore will render a robe infe∣ctious. As it was said of Naaman, He was a great man, an honourable man, a mighty man of war; a 1.77 But he was a Leaper: so what ever other orna∣ments a man hath, sinne staines them with the fou∣lest But, that can be brought to deprave the fai∣rest endowments. A learned man, a wealthy man, a wise man, an honourable man, But a wicked man. This makes all those other good things tributa∣ry unto Satan.

And therefore as the b 1.78 gold 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 ho∣nour to the Author, or comfort to the enjoyer of them. When Christ overcometh Satan, c 1.79 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.d 1.80 As when a Maga∣zine 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 Judge∣ments, and can turne afflictions into matter of comfort. As skarlet puls out the teeth of a Ser∣pent,

so 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 a 1.81 snare 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 b 1.82 bear the indignation of the Lord, and accept of the punish∣ment of sin: it removeth the temptation and ma∣lignitie of it from the Conscience. And thus as c 1.83Protagoras by his naturall dexteritie ordered the burden which he was to bear with more ease and advantage: so Pietie makes Judgements, by spi∣rituall 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 d 1.84 Plutarch said of the Scythians, that though they had no musick nor Vines amongst them,

yet 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. a 1.85 Yea as those Roses are usually sweetest which grow nearest unto stinking weeds: so the com∣forts of Gods Spirit are strongest when a man is otherwise perplexed with the greater difficul∣ties. 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 trou∣ble, and made warre to be peace unto him.

Now for the Use and Application of this point; This serveth, first,* 1.86 to instruct us how to deprecate Calamities when God shaketh his Rod over us. There b 1.87 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 judge∣ments 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 with∣out 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

but 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 Judge∣ment hath no Commission. You may find an Er∣ror in it, if you be not the same men that you were when it issued forth, for God shootes no ar∣rows 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 a 1.88 destruction, 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 judge∣ments, and hide himselfe in the closest protection that humane power or policy can contrive, so long as he keepes his sinne with him, Gods ar∣rows will get through at one * 1.89 joynt 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 re∣pine, 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 c 1.90 upward to see whe∣ther help will drop into our mouthes; and wee look downward, to see whether humane succours

will availe us. But we looke not inward, to finde out the a 1.91 plague of our own hearts, that wee may bee rid of that. And till this be done, sinne doth as na∣turally draw and sucke judgements to it., as the Loadstone doth iron, or Turpentine fire. Indefa∣tigable 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 di∣stractions 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 b 1.92 God 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 pub∣lick restitution of the face of things unto glory and splendor was in agitation, the c 1.93 Prophets 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 Re∣pentance, bodily fasting▪ and verball praying, is

indeed 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 ac∣cording to the Idol of their hearts, Ezek. 14.4, 5:

Secondly, this teacheth us how to pray against sin.* 1.94 It must be against all, and in all respects. In the Hebrew text there is a kind of unusuall transpo∣si••ion of the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 A∣chan that troubled a Camp, and one sin general∣ly unrepented of, were enough to undo a King∣dome. Do not say it is a little one, and my soule shall live. Even the· a 1.95 Philosopher telleth us, that sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 au∣thority is as much violated by the one as the other.

This then wee must first and principally remem∣ber, 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: ne∣ver

give 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, cru∣cifie 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 know∣ingly to harbour and entertain•• a Traytor? Who∣soever 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 a 1.96 Saul did Agag, and hide them as b 1.97 Achan did his wedge. c 1.98 Herod heare•• Iohn gladly in many things, but if hee re¦straine him of his Herodias, hee must expect to be

himself restrained. a 1.99 Agrippa will be almost a Chri∣stian, but altogether may chance bring a chaine with it. b 1.100 Iehu 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 en∣tring Caveats against piety. Thus men huck, and stand upon abatements with Christ in the bar∣gaine of Salvation, not considering that the pur∣chase 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 Consumma∣tum 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 onely a lesse damnation?

Well, (beloved,) Christ expecteth, that as hee dyed for all sin, so we should die to all: hee will be counted c 1.101 worthy 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 protecti∣on to it: he cannot endure mingling of the holy

seed 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 Ca∣naan; to let our conversation be yea and nay, a mungrill service; a 1.102 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 b 1.103 Pharisee, This I am not, and that I am not; or with the c 1.104 young 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 d 1.105 one wick∣ednesse with allowance, in Gods construction, is habitually guilty of all, Iam. 2.10▪ Luk. 16.10. Eze••. 18.10.13.

Therefore in this case as a 1.106 Samuel 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,b 1.107 if God be to be ser∣ved. Gods Law, as well as mans, disallows Inmates in the same house: he will not endure a c 1.108 divided 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,* 1.109 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 un∣mortified which he should not know of. But be∣ing 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.

* 1.110There 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 Pro∣phet David calls it, Psal. 38.5. Such sense our Sa∣viour 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.

Then 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 cru∣cified 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 U∣niversall 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.* 1.111

Look outward, and behold a curse in the Crea∣ture, Vanitie, Emptinesse, Vexation, Disappoint∣ment; every creature armed with a sting to re∣venge its Makers quarrell.

Look inward, & behold a curse in the conscience, accusing, witnessing, condemning, haling to the tri∣bunall of vengeance; first defiling with the allow∣ance; & 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.* 1.112

Looke 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 shew∣ing the jealousie of his Iustice, the unsearchable∣nesse 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 a 1.113 preserving of them to feele that destruction: Who knoweth the power of thy an∣ger, saith Moses. Even according to thy feare, so is thy wrath b 1.114. 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 con∣science the wrath of God is revealed from fear to fear.

A timorous man can fancy vast and terrible fears, fire, sword, tempests, wracks, furnaces, scald∣ing 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 pie∣ces. 2. The fears of the heart are bounded within

those 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 exe∣cuted by an omnipotent and unbounded power, com∣prising 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

spake 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 Firma∣ment 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,* 1.115 acknowledgeth that it lyes upon him. A full Confession not of many, but of All sins, either actually committed, or habitually com∣prised in our body of sin. * 1.116 As he in the Comoe∣dian 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 de∣nominate 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 an∣guish and horror, but ingenuous and penitent, ari∣sing from the purpose of a pious heart, that cometh like water out of a Spring, with a voluntary free∣nesse; 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 * 1.117 Scripture, to be ash••med, and confounded; to loath, and ab∣hor, to judge and condemne our selves; to throw sin away as a detestable thing, though it be a golden

or silver sin. A Spirituall Judgement looks on all sin as filthy and a 1.118 stinking; sheweth a man to him∣self as a vessell full of Dung, Scum, Excrements, and makes him out of quiet till he be throughly purged. For Hatred is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.* 1.119 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 mercie and grace, that what we cannot do our selves, he would be pleased to do for us. b 1.120 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. c 1.121 None but Christ is strong enough to overcome the strong Man. His Person onely hath strength enough to ••eare the Curse of sin: His Sacrifice one∣ly 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 onely businesse of coming into the world, To destroy the works of the Devill.

Now the things which we pray for in this Peti∣tion 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,* 1.122 on whom he hath laid the Iniquitie of his people. Such an expres∣sion the Holy Ghost useth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord hath caused thy sin to passe over from thee to Christ, 2 Sam. 12.13. which being obtained, all other judge∣ments are ipso facto removed to, so far as they im∣port proper and vindictive punishment.

* 1.123Secondly, for Sanctification, That the vertue of Christs death, and the grace of his Spirit may sub∣due 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 san∣ctification 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.

* 1.124I shall conclude the first part of the Petition with a short word of Exhortation unto this Honorable Assembly. * 1.125 Those things which God worketh in us, and bestoweth upon us by his Grace, he also re∣quireth of us by his Command: Sometimes he pro∣miseth to turn us, sometimes he commandeth us to turn to him: Sometimes he biddeth us put away

sinne, and sometimes he promiseth to take it away from us. * 1.126 In the one shewing us what is our dutie, and in the other where is our help. And as this lat∣ter consideration calleth upon our Faith to pray: so the former upon our obedience to work. I shall ther∣fore (Right Honourable) humbly offer a double Exhortation unto all of you.

First, that every one of you would seriously en∣deavour to take away all iniquity from his own per∣son. 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, wise∣dome, learning, interest a man hath besides, if sin have the predominancy, they are but Satans Maga∣zine, 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 judge∣ment 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 Beg∣gar 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,* 1.127 ut b••na ma∣la{que} vestra ad Rempub. pertineant. God will be san∣ctified 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 constant∣ly faithfull to any publique and honorable service. For Grace onely establisheth the heart, Hebr. 13.9. Achitophel, a man of great wisdome fals from Da∣vid:

Ionah, 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 ves∣sell for his Masters uses; must first of all purge him∣self. 2. Tim. 2.21. As we first cleanse a vess••ll be∣fore we use it. When Ioshua was to negotiate a pub∣lique 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 pub∣lique service one argument more then he had be∣fore, for his necessary reformation, and let the piety of your lives bear witnesse to the integrity of your honourable undertakings.

* 1.128Secondly, 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, Pri∣viledges are sacred and pretious things, not to be in the least manner betrayed,* 1.129 yea in some sense we may look upon them, as the Jews upon their Mos∣sora, tanquam legis & pietatis sepem. As a fence and mound unto Religion it self. Arbitrary government would quickly be tampering in sacred things, be∣cause corruption in the Church is marvellously subservient and advantagious to corruption in the State. But the most Orient Pearl of this King∣dome is our Religion, and the bitterest enemies un∣to 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

obstructions between his sacred Majesty and you, and between both, and the happinesse of the King∣dome. Think seriously what wayes may be most effectual to purge out this leaven out of the Land. The principall sacrificing knife which kils and mor∣tifies sin, is the Word of God, and the knowledge of it. It would have been a great unhappinesse to the Common-wealth of Learning,* 1.130 if Caligu••a 〈◊〉〈◊〉 (as he endevoured) deprived the world of the writings of Homer, Virgil, and Livy. But O! what an Aegy∣ptian 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 Apo∣stles. A Christian souldier without his sword, a Christian builder without his rule and square, a Christian calling without the instruments and bal∣lances of the Sanctuary belonging to it. O there∣fore that every Parish had an indowment ••it for a learned, laborious and worthy Pastor, and Pa∣stors worthy of such endowments, that provi∣sion were made that every family might have a Bible in it, and (if by Law it might possibly be pro∣cured) the exercises of Religion therewithall, this would be the surest Magazine to secure the happi∣nesse 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 scanda∣lous sins were by the awfulnesse and severity of Dis∣cipline more blasted and brought to shame. That the Lords house were more frequented, and his day

more sanctified, and his Ordinances more reveren∣ced, and his Ministers, which teach the good know∣ledge of the Lord, more encouraged then ever here∣tofore. 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 ador∣ned with Piety, and Law administred with Piety, and Counsels managed with Piety, and Trade regu∣lated with Pietie, and the Plow followed with Pie∣tie. 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 some∣times 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; Reli∣gion 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 com∣pacted, 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

would prevent us in the second part of our Petiti∣on, with the blessing of goodnesse; as soon as ever in¦iquity 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Take good, to wit, to bestow upon us;* 1.131 so Taking is sometimes used for Giving: He received gifts for men, so in the Psalm,* 1.132 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 recei∣veth gifts from his Father and then poureth them forth upon his Church. Act. 2.23.

The meaning then is. Lord, when thou hast par∣doned weakned, mortified sin, go on with thy mer∣cy, 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 up∣on 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;* 1.133 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 be∣longeth unto thee, none else can do it, That mercy

belongeth 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 * 1.134 think, 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 har∣vests of Grace or Comfort.

In God alone is the a 1.135 fountain of life, he that on∣ly b 1.136 is good, he only c 1.137 doth good; when we have wea∣ried our selvs with having recourse to second cau∣ses, 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

us, Psal. 4.6. From him alone comes every go O gift, Iam. 1.17. whether Temporall, it is his d 1.138 bles∣sing 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, sancti∣fied e 1.139faculties, sanctified f 1.140 habits, sanctified g 1.141 moti∣ons, glorious h 1.142 relations, in Predestination, Adopti∣on, and Christian Liberty: excellent i 1.143 gifts, hea∣venly k 1.144 comforts, all and l 1.145 onely 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 m 1.146 our destruction is of our selves. And therefore though the n 1.147 Prophet say, Is there any evil in the City, which the Lord hath not done? Yet, he doth it not but onely as it is bo∣num 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 Pro∣vidence, 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 di∣recting both to the ends of his eternal glory.

This serveth to discover the free and ••••le working of Grace in our first conversion,* 1.148 and the continued working of grace in our further sanctification: what∣soever

is 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, o 1.149 Certum est nos facere cum faciamus, sed ille facit ut faciamus, as the great cham∣pion 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 Candle∣sticks had no oyl but that which dropped from the Olive branches.

Other p 1.150 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 aspi∣ring to a divine happinesse, can never attain there∣unto but by a divine strength: q 1.151 impossible it is for any man to enjoy God without God.

The truth of this point sheweth it in five gra∣dations.

1. By Grace our r 1.152 mindes are enlightened to know and beleeve him: for Spirituall things are spiritually discerned.

2. By Grace our s 1.153 hearts are inclined to love and obey him, for spirituall things are spiritually ap∣proved: He onely by his Almighty and ineffable operation, worketh in us, t 1.154 Et veras Revelationes, et bonas voluntates.

3. By Grace our u 1.155 lives are enabled to work what our hearts do love, without which, though we should will, yet we cannot perform, no more then

the 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 x 1.156 perfection. Adam wanting the Grace of perseve∣rance, fell from innocency it self: y 1.157 It is not suf∣ficient for us that he prevent and excite us to will, that he co-operate & assist us to work: except he con∣tinually 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 z 1.158 works could not endure the triall of ju∣stice, if God should enter into judgement with us; Grace enableth us to work, and Grace rewardeth us for working; Grace beginneth a 1.159, and Grace finish∣eth both our faith and salvation. The work of holi∣nesse is nothing but Grace, and the reward of holi∣nesse 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,* 1.160 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,* 1.161 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 sub∣stantiam operis,* 1.162 and 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 shi∣ning proceed from nothing but rottennesse. We

must not measure our selves by the matter of things done: for there may be b 1.163 Malum opus in bona mate∣ria. Doeg prayes, and Herod hears, and Hypocrites fast, and Pharisees preach: but when wee would know the c 1.164 goodness of our works, look to the foun∣tain, whether they proceed from the Father of lights by the spirit of love, & the grace of Christ, from humble, penitent, filiall, heavenly dispositi∣ons; 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 d 1.165 degenerated from our originall, there is no good to be found, our e 1.166 wine be∣come water, & our Silver dresse, as our Saviour saith of the devil; when he lies f 1.167 he 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 h 1.168 members to that body of sin which the i 1.169 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 enter∣tain 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

lay their hands upon their mouthes, and with Iob, abhor themselves, and with Isaiah,* 1.170 bewail the un∣cleannesse 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 de∣votion, 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 ver∣dict upon them, Sordet in conspectu Iudicis,* 1.171 quod fulget in conspectu operantis,* 1.172 That which is fayr in thine eye, is filthy in Gods.

Lastly, this serveth for Exhortation unto these particular duties. First, unto Patience and meek∣nesse 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 re∣ceive 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 Io∣seph told his brethren, Gen. 50.20. We are not an∣gry with the * 1.173 Physician when he launceth, dieteth,

and 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, b 1.174 sweet 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 wec 1.175 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 imploy∣ments were for the good of Israel, were yet repay∣ed 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,* 1.176 yet nothing dismayed them from their duty, Etiam post naufragium tentantur Maria. The woman of Ca∣naan prays on when she is denied,* 1.177 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 du∣ties, & 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

with 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 mind∣ed, it is a 1.178 God that maketh thee to differ, the more bounty God shewes, the more humility he requires. Those b 1.179 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 c 1.180 low 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,* 1.181 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 teach∣eth even the Husbandman to plow and thresh, Isa. 28.26. In these things his direction is to be im∣plored:

Meddle not then with great and high af∣fairs, without recourse unto him. His name is Coun∣sellor, and his testimonies are Counsellors, let them be the rule and square of all your debates.* 1.182 It is a 1.183 re∣corded for the honour of Scipio, that he went first to the Capitoll, and then to the Senate. But you have more noble examples. b 1.184 David is put to flight, he flyes and prayes; Ezekiah is at a stand in all his Counsels, he sends to the Prophet and prayes; Ieho∣saphat 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 re∣course 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 pre∣sent help in trouble, and whether he will not mag∣nifie 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

talents 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 bre∣thren.

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 re∣payrers 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 desolati∣ons 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 gra∣ces 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 clo∣sing 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 King∣dome

from the mouth of truth it selfe; O that we would all remember that misunderstandings, and jealousies, and divisions of heart are an high evi∣dence 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 re∣member what it cost Shechem and Abimelech, what it cost Benjamin, and the other Tribes, even the losse of threescore and five thousand men: remem∣ber Priamus and his children will laugh, Babylon will clap their hands and wag their head; no such time for Shishak the Aegyptian to trouble Jerusa∣lem, 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 Ammo∣rites, 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 re∣solved 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 them∣selves, that they may not expose their persons, estates, posterities, and (which is dearest of all) their Religion, to the craftie and bloodie advanta∣ges of the enemies of the Protestant Churches, who in humane view could have no way to over∣throw them, but by their own dissentions.

I 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,* 1.185 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,* 1.186 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, im∣plying 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 de∣liverance, Isa. 26.8. true Diciples follow Christ,* 1.187 more for his Doctrine than his loaves, and are wil∣ling 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

be the most soveraigne Antidote to preserve, and to bear up the soul above all other discomforts, where∣as 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,* 1.188 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 Coun∣trey 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 Righte∣ousnesse 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 re∣medie, no refuge from Gods anger, but to Gods grace. Bloud letting * 1.189 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

with 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 car∣nall prayers in times of judgement,* 1.190 such as the hun∣gry 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 whe∣ther 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 moneth (wherein the City and Temple had bin burned) and in the seventh moneth (wherein Gede∣liah had bin slain,* 1.191 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 in∣deed 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 Capti∣vitie, is just like Jerusalem inhabited before the cap∣tivitie; so that from hence it appears, that all their weeping and separating was not for pious, but po∣litique 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 po∣licy,

a varnish to rotten wood, silver, drosse to a bro∣ken 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 onely 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 de∣niall.

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 re∣turn like Noahs Dove, with an Olive branch, a gra∣cious 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 bow∣els: 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 small∣ness of the pipe. If mercies ripen slowly, or stop at

any time in the way, it is not because they are un∣willing 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 Coun∣try, but have we hitherto looked after our consci∣ences? The destractions without us, have they dri∣ven us to consider the distempers within, or to de∣sire 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?* 1.192 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 Ac∣cession, 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 dai∣ly 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

house 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 Gar∣ners ful, your Cattel plenteous, no complaining in your streets * 1.193; 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 re∣newed 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that we are chastened and taught toge∣ther, Psal. 94.12. when sufferings do quicken spiri∣tual 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,* 1.194 Psal. 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 Io∣nah we can delight in him even in the Whales bel∣ly, and suffer not our love of him to be quenched with all the waters of the Sea. When we can truly

say to him; Lord love me, and then do what thou wilt unto me; let me feel thy r••d, rather then for∣feit 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 coun∣tenance, 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 suf∣ferings, by so much the stronger are our heavenly de∣sires: when God threatneth punishments, and we pray for grace, this is a sanctified use of Gods judg∣ments. 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 in∣courage 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 wo¦men 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

is 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 Fa∣ther; 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 afflicti∣ons.

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 fa∣vour 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 ra∣ther

the 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 con¦science, 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 ho∣minis, 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 Ri∣vers 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.

Notes

• a 1.1

  Gen: 42.5••.
• * 1.2

  Sect. 1.
• b 1.3

  Chap▪ 8.7.9, 2▪6.16.10 18.11 6
• c 1.4

  Ch. 9.11 14
• d 1.5

  Isa▪ 26.9▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plato apud A. Gel. li. 6 c. 14. famosos la rones in his locis ubi grassati ••unt surca figendos compluribus placuit ut & conspectu deter∣reant••r alii ab iisdem facinori∣bus. ff. de poe∣nis. l. 28. sect. famosos. unde & in Brutis & in rebus in a••i∣matis 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.
• f 1.6

  Psal. 52.6. Luk 17.32. Act. 5.11. Luk. 13.1.7. Jer. 3.8. Dan. 5.18.21. Num. 16.38.40.
• * 1.7

  Sect. 2.
• * 1.8

  Sect. 3.
• g 1.9

  Isa. 26.11.
• h 1.10

  Rom. 10.3 Heb. 11.6 Non sunt bona quae non de ra∣di••e bona pro∣cedunt▪ Ea ipsa opera quae di∣cuntur ante fi∣dem quamvis videantur ho∣minibus l••u••a∣bilia, ina•••••• sunt-ut magna vires & cur••us cele••••••mus prae¦ter viam. Aug. Enars▪ in P••al. 3••. vide de Spi∣rit. & hi••. c. 20. 2••, 26. Co••tra duas Epist. Pe∣lag. l. 3. c. 7. ep. 106. de side & oper••bus. c. 14. contra Iulian▪ lib. 4. cap. 3
• i 1.11

  Nih lad osten¦ta••ionem, om∣nia ad conscien¦tiam refert, P••. l. 1 epist. 22. Nil ilopinionis causa, omnia conscientiae fa∣ciam. Senec. de vita beata. c 20
• k 1.12

  Ier. 3.10
• l 1.13

  Acts 26.23
• m 1.14

  Ruth 1.14.
• n 1.15

  Exodus 8.8. Exodus 9.••7, ••4.
• o 1.16

  Psal. 78.34, 37
• p 1.17

  Semisauciam hac arque hac vers••re voluntatem Aug. confess. l. 8. c. 8. plerique ips••i•• paenitentiae agunt▪ Ambro. d•• paenit. l. 2. c. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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.
• q 1.18

  Io••l 2.12. Act. 11. 23. Psal. 57.7. Eph. 3.27. Psal. 86.11. Heb. 13.9.
• r 1.19

  Ioel 2.12, 13. Isa. 55.6.7. ••er. 31.18. Hos. 3.5. Psal. 130.4. Acts 2, 38. Matth. 3.2. Isa. 64.••.
• * 1.20

  Sect. 5.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Clem. Alex. Stro. l. 6.
• s 1.22

  Qui beneficiis nō▪ intelligitur, vel plagis intel¦ligatur. Cypr. in Deme••••ia.
• t 1.23

  Dan•• animum ad loquendum libere ultimae miseriae.

  Liv. lib. 29.
• u.. 1.24

  Inops Sena∣••us Auxilii hu∣mani ad Deos populum & v••∣ta ver it, justi cū conjugibus & libe••ls sup∣plicatum ire, & pacem expo••∣cere deū. Liv. l. 3. Cum stu∣pe•• caelum & are••annus nu∣dipedalia de∣nunciātur. Ma∣gistratus pu••pu ••as ponunt, fas∣ces retro aver. tunt p••ecem in∣digi••ant, hosti∣am 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 for∣mul. l. 1.
• x 1.25

  Perdidisti 〈◊〉〈◊〉 mala si nondū misera est didi∣cisti. Sen. ad Helvid•• perdi¦distis utilitatē calamitatis & miser••imifacti estis & pessim permansistis. Aug. de civ. Dei l. 1. c. 33.
• y 1.26

  Isa. 28.15.
• z 1.27

  1 King. 6.4.
• a 1.28

  Psal. 18.23▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plut. de seranumin, vindicta.
• b 1.29

  Vide Tertul. contra Ma••••ion. l. 2. c▪ 13.
• c 1.30

  Vossius Rhe∣tor li. 5. ca. 12. sect. 7.
• d 1.31

  Vide Gorraei definit▪ medie. & Lau••eur.
• * 1.32

  Sect 6.
• e 1.33

  Plutarch Apoph••hegm
• * 1.34

  Iosh. 23.19. Iohn 4.22. Eccles. 5.1, 2. Gen. 35.2.3. 1 Sam. 16.5. Isa. 1.15.61.
• f 1.35

  Quantum à praeceptis tan∣tum ab auribus Dei longe su∣mus. Tertul. de Orat. cap. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Homer. Illiad
• g 1.36

  〈◊〉〈◊〉 Sacerdos 〈◊〉〈◊〉 fiat••um 〈◊〉〈◊〉 dicen∣••o su••sum cor∣••••. Cyprian de Oratione.
• i 1.37

  Isa. 64.7.
• h 1.38

  1 Sam. 7.27.
• k 1.39

  Psal. 57.7.8.
• l 1.40

  Psal.. 103.1. •• ••hr•••• ••0.19
• m 1.41

  1 Ioh. 5.14.
• n 1.42

  2 Sam. 7.25.
• o 1.43

  Rom. 8.36. Zach. 2.1••. Iob 37.19. vide Aug. Epist 105. Et Epist. 121, ca, 15.
• q 1.44

  Dei potenti∣am servi preces impedi••••ant. Hi••••on. ad G••udentium.
• q 1.45

  Act. 16.25, 26.
• r 1.46

  Act. 12.5.10.
• s 1.47

  1 Kin. 18.41. Fu••men de Cae¦lo precibus suis contra hostium machin•• men∣tum 〈◊〉〈◊〉, suis pluvià Im∣pe••ratâcum siti laborarent. Iu∣lius Capitoli••. in Antonino▪ vide Iustin. Martyr. Apol. 2 Tert••l. Apolog c. 5.39.40. Et ad Scapulam. c. 4.
• * 1.48

  Ioh. 11.40.43
• u 1.49

  Revel 12.3.
• x 1.50

  Gen. 3.1.
• y 1.51

  1 Pet. 5.8.
• z 1.52

  Ester 4 16.
• a 1.53

  2 Sam. 15.31
• b 1.54

  2 Chorn. 14.9, ••1, 12.
• c 1.55

  Gen. 32.25.28.
• d 1.56

  Mat. 15.26.28.
• e 1.57

  Iudg. 10.13.16.
• f 1.58

  Heb. 13.8••
• g 1.59

  Iob 5.19.
• * 1.60

  §. 7.
• a 1.61

  Exod. 10.17▪
• b 1.62

  Acts 8.24.
• a 1.63

  2 King. 2.21.
• b 1.64

  2 Sam. 24.17, 25.
• c 1.65

  Exod. 32.31, 32.34.9. Numb. 14.19.
• d 1.66

  Psal. 25.8.32.4, 5.38.3, 4.51.
• e 1.67

  ••am. 3.39, 40
• * 1.68

  § 8.
• a 1.69

  Hos. 4.14. Psal. 81.11, 12. Ezek. 24.13. Rom. 1.24, 28. Rev. 22.11. Exaudit propi∣tius, non exaudit i••atus: & ru••sus non exaudit pro∣pitius, 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.
• b 1.70

  Rom. 3.4.
• c 1.71

  Exod. 9.17.
• d 1.72

  Jer. 2.9.
• e 1.73

  Levit. 26.18.21▪ 24▪ 28.
• a 1.74

  Isa. 9.12.
• b 1.75

  Athe. l. 3. c, 13.
• * 1.76

  Hag. 2.13.
• a 1.77

  2 King 5.1.
• b 1.78

  Num. 31.22.
• c 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Il 11 Qui se dide∣bant arma tra∣debant. Caesar de Bello Gal∣lico, lib. 3.
• d 1.80

  Venenum ali∣quando pro Re∣medio suit. Sen de Benef. l. 2. c. 18.

  Medici pedes & alas Canthari∣dis, cum sit ipsa morti••era, pro∣desse dicunt. Plut. de audi∣end. Poetis.
• a 1.81

  Isa. 8.21. 2 Chro. 28.22. Rev. 16.10.
• b 1.82

  Mic. 7.9. Levit. 26.41. Jer. 10.19.
• c 1.83

  A. Gel. l. 5. c. 3.
• d 1.84

  Plut. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.85

  Plut. de Sa∣nitate tuend.
• * 1.86

  Sect. 9.
• b 1.87

  Vsque ad de∣lictum hominis Deus tantùm bonus, exinde Iudex & seve∣rus, &c. Tertu. contra Marci∣on. l. 2. c. 11, 14.
• a 1.88

  Verberat & lacerat, non est saevitia, certa∣men est. Senec. de Prov. c. 4. Tentationibus non vincitur fi∣des, sed proba∣tur. Cypr. de Mort. Aug. de Cir. Dei, lib. 1. cap. 29, 30. l. 4. c. 3.
• * 1.89

  1 King. 22.34.
• c 1.90

  Isa. 8.21, 22.
• a 1.91

  1 King•• 8.38
• b 1.92

  Mat. 9 17
• c 1.93

  Hag. 1.6 Zach. 1.2
• * 1.94

  Sect. 10.
• a 1.95

  Arist. Rhe••. l. 1. Et polit. lib. 5. cap. 8.
• a 1.96

  1 Sam. 15.9.
• b 1.97

  Io••h. 7.••1.
• c 1.98

  Mark. 6.20.
• a 1.99

  Acts 16.28
• b 1.100

  2 Kings 10.30, 31
• c 1.101

  1 Tim. 1.15 Zeph. ••.5 1 Reg. 17.31 Nehem. 13.24
• a 1.102

  Alternae inter cupiditatē no∣stram & p••ni∣tentiam vices sunt. Senec. de otio Sap. ca. 27. Maximum ju∣dicium malae mentis fluctu∣atio Ep. 120. Vir bonus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Ethic. l. 9. cap. 46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lib. 1. cap. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lib. 8. cap. ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Clem Alex. strom. lib. 4. Nulli servorum licet ex his quae do∣minus impera•• quod placuerit assumere, quod displicuerit repudiare. Salvia••. de provid. lib. 3.
• b 1.103

  Luk. 18.11.
• c 1.104

  Mar. 10.20.
• d 1.105

  Qu uno peccavitomnium ••eu•• est, peccans contra Charitatem in qua pendent omnis, Aug Epist. 29. Si pauca simulacra circumferat in una Idololatria est, 〈◊〉〈◊〉 the••sam tra∣hat, lovis tamen plaustrum est▪ Tertull. Vide Senec. de Bene••ic. lib. 4. cap. 26, 27. lib. 5. cap. 15▪
• a 1.106

  1 Sam. 16.11.
• b 1.107

  Exod. 10.26.
• c 1.108

  Psal. 12.2. Iam. 1.8. Psal. 119.10▪ 128.
• * 1.109

  Heb. 4.13 Gen. 17.1. 2 Cor. 2.17.
• * 1.110

  Sect. 11.
• * 1.111

  Ezek. ••.1••.
• * 1.112

  Rom. 1.18.
• a 1.113

  Anima in corpore erit non vivendi causa sed do∣lendi Aug. do Civ. Deili. 13. c. 2. Prima mors animam nolen••em pel∣lit à corpore, secunda nolen∣tem retinet in corpore. Ibid. l 21. c. 3.
• b 1.114

  Psal. 90.11
• * 1.115

  Sect. 12.
• * 1.116

  Athenaeus. lib. 1.
• * 1.117

  Psal. 38.2. Ezek. 16.63. Ezek. 6.9.20 43. 1 Cor. 11.31. Isa. 30.22.
• a 1.118

  Psal. 14.3. 2 Cor. 7. Omnis 〈◊〉〈◊〉 poenitet vex∣••ur secum. Aug. in Psal. 34. Arist. Rhet.
• * 1.119

  Eph. 2 1.5. Psal. 40.12. Rom. 5.6, 7.6.24. 2 Cor. 3.5. Ier. 6.10. Rom. 8.7.
• b 1.120

  Facile est me∣men••o, quo qui•• velet, cedere pos∣sessio••e magne fortunae: facere & parare eam diffi••ile atque arduum. L••v. 2.24. Corpora lentè aug••scunt cito extinguun∣tur. Tacit. Vit. Agric.

  A••bores Mag∣na•• diu cresce∣re, unâ horâ extirpari. Q. Curt▪ lib. 7.
• c 1.121

  Luk. 11.21. Ier. 2 22. Mrl. 3.3. 1 Ioh. 3.8.
• * 1.122

  Isa. 5••.6. Rom. 4.8.
• * 1.123

  H••b 9.4. Mich. 7.19.
• * 1.124

  Sect. 13.
• * 1.125

  Ezek. 36.26. Ier 21.18. Ezek. 18.31. Isa. 1.16. Heb. 8.1••.
• * 1.126

  Lex jubet, Gratia juvat. Aug. Epist. 95. & Epist. 144. ct l. 3. contr. 2. Ep. pelag. ca. 7. Petamus ut det, quod ut habea¦mus jubet. in Exod. quest. 55. de bono vidui∣tatis, cap. 17.
• * 1.127

  Tacit. Annal. lib. 4.
• * 1.128

  Sect. 14.
• * 1.129

  R. Akika in pirke Aboth.
• * 1.130

  Sueton in Ca∣lig cap. 34.
• * 1.131

  Sect. 15.
• * 1.132

  Gen. 43.3••. Psal. 68.19. Ephes. 4.8.
• * 1.133

  Psal. 62.9.33.17.20.7. 1 Cor. 8.4.
• * 1.134

  Gen. 6.5▪ 2 Cor. 3.5. Matth. 12.34. Psal. 14.3.
• a 1.135

  Psal. 369
• b 1.136

  Matt. 19.17·
• c 1.137

  Psal. 119.68·
• d 1.138

  Prov. 10.2. Matth. 4.4. 1 Tim. 4.5.
• e 1.139

  1 Ioh. 5.20▪ Phil. 2.13. Ier. 32.3••. Rom. 5.5.
• f 1.140

  Eph. 2.8, 9, 10 Col. 2.11, 12.
• g 1.141

  2 Tim. 2.25. Phil. 2.13.
• h 1.142

  Eph. 1.5, 6▪ Ioh▪ 1.12.
• i 1.143

  1 Cor. 12.6▪
• k 1.144

  2 Cor. 1.3. Rom 15.13.
• l 1.145

  Concil. Mile∣vit. can. 3, 4, 5. Concil. Arau∣sican. secund. Aug. de grat. & lib. Arb. ca. 21▪
• m 1.146

  Hos. 13.9.
• n 1.147

  Amos 3.6. Isa. 45.7. Vid. Tertul. c••n••. Marcion. li. 2. ca. 14.
• * 1.148

  Sect. 16.
• o 1.149

  Aug. 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.
• p 1.150

  Aug. de clv. Dei. li. 12. c. 9. Field of the church. l. 1. c. ••.
• q 1.151

  Aug. li. de pa∣tientia. c. 18.
• r 1.152

  1 Cor. 2.12.14. Matt. 11▪ 27. Ier. 31.34. Vid. Aug. de grat. Christ. li 1. c. 13.14. & ep. 143.
• s 1.153

  Ioh. 6.4••. Eze••. ••.2••. Ier. 32.35.
• t 1.154

  Aug. de grat. Christi c. 24.
• u 1.155

  Heb. 13.20. Rom. 7.18. Phil. 2.••3.
• x 1.156

  1 Thes. 5.23. 1 Pe••. 5.10. Iude vet. 24. Ioh. 17.15.
• y 1.157

  Vid· Aug. Enchi••id c. ••2. de grat. & lib. arb. c. 6. & 17. Peto u•• acci∣am, & cum ac∣cepero rursu•• peto. Hieron. ad C••esiphont▪
• z 1.158

  Psal. 143.2. Isa. 64.6.
• a 1.159

  Phil. 1.6. Heb. 12.2.
• * 1.160

  Sect. 17.
• * 1.161

  phil. 1.15.16.
• * 1.162

  2 King. 10.30. Hosea. 1.4.
• b 1.163

  1 Sam. 21.7. Mar. 6.2••. Act. 24.25. Isa. 58.3. Ma••th. 6.16. Mat. 23.2, 3.
• c 1.164

  Rebus ad ima t••ndentibus in Imo ponitur fundamentum; Ecclesia vero in Imo posita ten∣dit in Coelum, fundamentum ••••go nostrum ibi positum est. Aug. Enarrat. 1. in Psal. 29.
• d 1.165

  Ier. 2.21.
• e 1.166

  Isa. 1.22. Ezek. 22.18·
• f 1.167

  Ioh. 8.44.
• h 1.168

  Rom. 2.24. Iam. 1.14.
• i 1.169

  Col. ••.5. Eph. ••.22.
• * 1.170

  Iob 42.5, 6. Isa. 6.5. Heb. 12.20. Iosh. 24, 19.
• * 1.171

  Greg.
• * 1.172

  Sect. 18.
• * 1.173

  Medicina eti∣am invitis pro∣dest. Sen. ep. 98 Quae per insua∣vit••tem meden∣tur, emolumento curationis offen∣sam sui excu∣sant, & pre∣sentem insuriam superventurae utilitatis gra∣tia commen∣dant. Tertul. de penit. cap. 10.
• b 1.174

  Rev. •• 9. Heb. 1••.11. ••a. 27.9.48▪ 10.
• c 1.175

  Qu••squis vo∣lens d••tra••it sa∣m•• meae, n••lens addit m••rcedi meae. August. cont. literas Petiliani li. 3. cap. 7.
• * 1.176

  Rhetor. l. 3. c. 4.
• * 1.177

  Sen▪ ep. 81·
• a 1.178

  1 Cor. 4.7. Rom. 11.20. Ille discernit qui unde discer∣naris impertit, poenam debitam removendo in∣debitam gratiā largienda. Aug. contr. 2. ep. Pe∣lag. l. 2. ca. 7.
• b 1.179

  Opulentissima me••alla quorum in al••o latent venae. Se ••p. 23. Altissima flumi∣na minimo sono labuntur. Q. Curt. l. 7.
• c 1.180

  Ephes. 3.8. 1 Cor. 15.8. 1 Tim. 1.15. 2 Cor. 3.5. Rom. 7.18▪
• * 1.181

  Vide Aug. de grat. & li. arb. cap. 8.
• * 1.182

  Isa. 9.6. Psal. 119.24.
• a 1.183

  Liv. lib 26. A Gel. l 7.1. Valer. Max. l. 1. c. 2.
• b 1.184

  2 Sam. 15.26, 31. Isa. 47.3, 4, 15. 2 Chr. 20 6. Nehem. 2.3, 4.
• * 1.185

  Sect. 19.
• * 1.186

  Bonus qui non tribuit quod volumus, ut tribuat quod malimus. Aug. ep. 34.

  Exdudiens Car∣dinem desiderii ejus, non curasti quod tune pete∣bat, ut in mesa∣ceres quod sem∣per pe••ebat. Conf. li. 5. c. 8.
• * 1.187

  Joh. 6.29. Job 26.21.35.9, 10.
• * 1.188

  Heb. 12.29. Isa. 30 33.
• * 1.189

  Calores ca••o ribus onerando deprimimus & sanguinis fluxli desusa i••s••per venula revoca∣mus. Tertul.
• * 1.190

  Sect. 20.
• * 1.191

  Jer. 42.12.41.1.
• * 1.192

  Semper dies mali in seculo, boni in Deo, Aug. in Psalm 33.
• * 1.193

  Psal. 144.12.15. Quidquid mihi praeter illum est; dulce non est, quicquid mihi vult dare Do∣minus meus, au∣ferat totum, & se mihi de••. Aug. Enarrat. 2. in Psal. 26. Hic quod vinum est non potest esse panis; quod tibi Lux est, non po∣test esse potus; Deus 〈◊〉〈◊〉 totum tibi ••rit. Man∣ducabis Eum ne Esurias, bi••es E∣um ne si••ias, il∣luminaberis ab eo ne sis Cacus, fulcieris ab ••o, ne deficias. Ib. in Psal. 36.
• * 1.194

  Sect. 21