Rebellio debellata et Scotia rediviva, or, The downfall of rebellion and Scotlands resurrection, as it was represented in two sermons the one at Eccles last of May, the other preached at Jedburgh June 27, 1660, being both dayes set apart for solemn rejoycing and publike thanksgiving for the happy restauration of the king's most excellent Majesty to the exereise [sic] of his royall power / by Jo. Jameson minister at Eccles.

REBELLIO DEBELLATA, OR The Downfall of Rebellion.

Isa. 1.25. I will turn my hand upon thee, and purely purge away thy dross, and take-away all thy tinne.

26. I will restore thy Judges as at first, and thy Counsellours as at the beginning.

WHen personall Reformation and National Restauration meet to∣gether, the encounter is much like Jacobs with Joseph, atten∣ded with reciprocal joy and mu∣tual advantage, as Joseph fed Ja∣cob, and Jacob blessed Joseph; so the Restaura∣tion of Civil Government, proveth a Bulwark to Piety, and Holinesse a wreath of blessings to restored Government: You have these two twisted together in this Text by way of pro∣mise, I wish they tryste together in these times in our performance. In the Verses preceeding, the Prophet hath levelled many sharp threat∣nings at Judah, in these two, to the remnant that shall escape from the execution of these terrible woes denounced there, he presenteth a cordial of singular value, that thereby he may

resuscitate their languishing spirits, hopelesse of any deliverance, and estranged to all comfort. If you would consider the words seriously, it will appear they contian a gracious revolution of Divine Providence: the sun of their prosperity, which had been long under a sad eclipse, ariseth here with beautiful & refreshing rayes, elevating their joy to the highest pitch, Ile turn my hand upon thee, &c. And you may take them asunder in these two: 1. An happy change. 2. The happy consequences of the change; or if you will, an happy change, and the happy parts and branches thereof. The happy change, Ile turn my hand upon thee: We have seen many vicissitudes and unhappy changes of late, making our ears to tingle, and our hearts to tremble, which hath discovered to us many hollow-hearted change∣lings: Now both this Text and Time giveth us occasion to hear and treat of (Rara avis in ter∣ris) a blessed and happy change, a change though some never expected, yet many longed earnestly to behold, and now by the goodnesse of our God, have gotten occasion with the Psalmist, Psal. 126. ver. 3. to cry out, The Lord hath done great things for us, whereof we are glad. If the Quere be moved, what is meant by hand? It is answered, the Prophet speaketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the manner of men, yet it is to be undrstood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according as it will quadrate and agree with the perfection of God; for God hath no

hands, nor feet, as the Anthropomorphits fondly did imagine: so that by (hand) is understood the power of God, in the exercise of which Or∣gan and Instrument, the power of man both doth appear, and is represented. Gods power and hand in Scripture, sometimes is taken for His punitive Justice, 1 Sam. 6.5. Job 13.21. Some∣times it is taken for his preserving Mercy and delivering power from evil, Isa. 11.11. It is this last acceptation here it goeth under, As if God had said, I will put no longer out my power to punish you for your sins, but will turn it into another channel for thy Restauration and build∣ing up: Which affordeth to us this Doctrine.

God doth not alwayes keep his Church in the furnace of affliction, but alloweth them times of Release and Deliverance: He doth not alwayes chide saith the Psalmist, nor keep his anger for ever, Psal. 103. ver. 9. He is not worse to his Saints, nor he willed them to be to their ser∣vants, He commanded to grant unto them their years of Jubile, and can it be possible that he will deny unto his Church her times of Joy, He hath given to her times of Jubile and solemn Manumission from her Oppressors, changing her ashes unto beauty, and making the bones broken to rejoyce, Psal. 51.8. What was Christs lote in his death, is the Churches in this life, he carried his crosse a while, and then he was eased by Si∣mon of Serene: The Church may be under a

heavy burden of calamity, but he will not let it rest upon her lote, lest his people put forth their hand unto iniquity; which stream if we should follow up to its source, we will find it billowing out from the fountain of Gods love, and no pro∣duct of the Churches merit: It is upon this score we are to reckon all the favours that we have of late received in this Church and King∣dom, yea, the Church Triumphant as to her glorious attainments, speaketh in no other lan∣guage, and hereupon we ought to go out to meet the Lord with praise, who hath compassed us about with songs of deliverance, Psal. 32.7. And since he cometh out to us with changed dis∣pensations of providence, let us meet him with changed dispositions of heart; have we not good reason so to do, since the three bitter cups, 1. Of astonishment and desolation: 2. The cup of fury: 3. The cup of trembling, menti∣oned, Ezek. 23.33. Isa. 51.17. which we have been drinking of these many years, are changed unto three joyful cups, the cup of Blessing, the cup of Consolation, the cup of Salvation, used frequently among the Jews, and this day put morally in our hands: 1. The cup of Blessing, 1 Cor. 10.16. which was used by the Jews at their solemn Feasts, so called, because of these Blessings and Thanksgivings annexed. We have this put in our hands this day, having in our Kings return received many Blessings, and so

there is required much Blessing and Thanksgiv∣ing from us, which if we pay, we make use of this cup: let us not forget thus to drink libe∣rally, for there is no fear of excesse thereby. The second cup was the cup of Consolation, used by friends in time of mourning, Jer. 16. 7. to mo∣derate their sorrow, and refresh their spirits, and this also is presented to us in the return of our gracious King; for, was not loyal and faithful hearts mourning for three dead Kingdoms, the death of a pious and wise King, and the affliction of his Royal Successor? now here they have all consolation, both as to the resurrection of three Kingdoms, the condign punishment of unpara∣lelled parricids, and the following glory and hap∣pinesse to his present Majesty. The third cup is the cup of Salvation, Psal. 116.13. The An∣cients after signal deliverances, used first to offer Sacrifices, and thereafter to have solemn Feasts, at which they rejoyced in God, and moderatly (but yet chearfully) made use of the creatures: after which they had a cup, which every one lifted up as they drank, and this was called the cup of Salvation; for hereby they testified how highly their hearts were lifted up to God in the sense of their deliverance from their enemies, and the miseries under which by them they were born down: This also is given to us this day; for we have received salvation from our enemies, de∣liverance from our oppressors, and so have good

reason morally to lift up our hearts to God in the sense of his goodnesse, as they did this cup ceremonially, even with spiritual rejoyceing in his Name.

Thus we have shortly spoke to the change, now we come to the branches, or if you will, the ef∣fects thereof: The first is, I will purely purge away all thy drosse, and take away all thy tinne: The second is, And I will restore thy Judges as at the first, &c. The first holdeth out the ma∣lum ablatum, the evil that is removed: The second, the bonum collatum, the good that is restored. For the first, It holdeth out the evil that is to be removed, what this was, it will not be amisse that we make some enquiry; Some think it only to be the grown of pro∣sanity and loosenesse of life, and the creeping in of Idolatry and Hypocrifie, expressed here by the names of (drosse) and (tinne) others think the evil thus expressed, includeth with these sins, the unlawful, wicked and usurped Power lifted up over them; the time of which may fitly be referred to the dayes that Senache∣rib came up against Judah, 2 King. 18.13. who took many of their fenced cities; or els to the time of Achaz (for Isaiah prophesied in the reign of both these Kings) when the Kingdom was under the feet of the Kings of Israel and Edom, 2 Chron. 28. These forementioned sins being the effects of the bad Government of these

unfaithful Rulers, following als naturally there∣upon, as the inferior Sphears do the motion of the first mover: The Dutch Notes favour∣eth this interpretation, and Ʋrsin upon the place hath also a hint thereat, which I incline to follow, thinking it a spiritual thrift to joyne such Interpretations as do not jusle one with another, and shall accordingly handle the words, but shall first speak to the removing of the usurping external, and then to the remov∣ing of the usurping internal power.

For the first, The removing of the external usur∣ping power, I will purely purge away thy drosse, and take away all thy tinne: Here be three things wrapped up, 1. What is to be removed, Thy drosse and all thy tinne, these two expressions point at two several kinds of their present Rulers: The first of which decyphering such who had neither title nor qualification for that of∣fice, some of their off-scourings who did associat with the Invaders, or els some of these who did invade and wanted sails for such a bottome as they imbarked into, these were simply unprofi∣table, and als uselesse for the Commonwealth, as drosse to a Gold-smith. The second delineateth another kind and generation of them who had accomplishment and parts, but no just title to the office of Magistracy, their qualification giv∣ing to them a show, but their cruelty and op∣pression both in attaining and retaining the

same, making them to differ als far from the true Magistrate, as Tinne from Silver and Gold: these are comparatively unprofitable, and more burdensome in their little finger, then the righteous Ruler in his loyns. Whence these two Propositions may be gathered: First, Sometimes the basest of men climb up to the exercise of Government: Secondly, Such sort of Rulers are most unprofitable to a King∣dome.

1. Sometimes the basest of men climb up to the exercise of Government; did not Abimelech that Bramble, come to be Lord and Lawgiver to all his Brethren, Judg. 9? And Zimri that King-killing monster (though his time of enjoyment thereof was short) to the Throne of his Master? Athenion, a man of no great extract, arriveth at the Government of the famous City of Athens: Jack Cade had no worse successe, who associating with Birds of his own feather, proveth like the Dragon in the Revel. with this difference, that whil'st the one draweth Stars from Heaven with his tail, the other draweth his associats to be stars in the heaven of Magistracy, Yesterday, Mushromes and Peeces of most uselesse drosse, from the fil∣thy dung-hill of obscurity and basenesse, though they proved but meteors and of no long conti∣nuance. And it is no wonder it falleth thus out, if you will look unto the ladder by which they mount up to this pinnacle: the first step of

which is a great pretence for the liberty of the Subject, raising Hew and Cry as if some had stol∣len this from the people, whereas none but themselves have such a design: This great Thief and Mountybank imitateth the pitty Thief his younger Brother, who cutteth his neighbours purse, and then cryeth out with the first, hold the Thief; bewitching so the people, that with Esops Dog, they grip at the shaddow of Liberty, and lets the substance slip: many people being so fick of a feverish credulity, that they promise to themselves in new Magistrates, mountains of commodity, dreaming in their change, to fall on such a Master as the King of Moroco promiseth to be to his Subject, one that will do justice to all men, make the Sun to shine, and the Clouds to rain, and the Earth to prove fruitful.

The second step is, The winding of them∣selves (as the Serpent did himself into Para∣dise) into such a degree of Military com∣mand, as may fit them for some State pro∣digy, and the moulding of all Affairs, according to the patern of their own pleasure: The Spi∣rit of God giveth the Sword to those that have the right to judge, most clearly in Scripture; but they think the right to judge, belongeth to these who have the Sword, coercive and puni∣tive power, they make the constituent the Spi∣rit of God the consequent of Magistracy, but

this is not the first lie that they have given to the Spirit of God.

The third step is, Making use of that Sword-power, to the impoverishing of all their ene∣mies, chastising them by this rod of Iron, there∣by eating up like a moath their Estates, and as a Horse-leach souking out the blood and vitals of their Fortunes, do cruelly make them trans∣gressours for a word, and put their tongues in the stocks, and their persons in prison, that they may captivate their spirits to despondency, or by breaking their hearts, cause them to mend their pace to eternity.

The fourth step is, The secret underminding of the honour and credit of those, whose study it was to stand in the way of their rebellious pro∣jects; as Absolom did with his Royal Father: and if these be so blamelesse, as they can have no true and just ground to render them odious from, by a devote artifice, they can charge them with crimes (as being enemies to Religion and the power of Godlinesse) of which themselves are guilty in an eminent manner.

The fifth step of this ladder is, The making use of some Spiritual Heraulds (so Adonijah did with Abiathar the Priest, 1 King. 1.7.) to denounce wrath and judgement against all the opposits: And like Achabs false prophets, pro∣phefie successe and honour to them, sending their rebellions designs abroad to the acquain∣tance

of the vulgar, under the impresse of Di∣vine Authority, these not being so foreseeing as to remember omne malum incipit in nomine domini, that all wicked designs are covered un∣der the fair pretences of Godlinesse. And if these usurping heads intend the extension of that power, to procure among those, they are to in∣vade some of the same Coat to pull a coal from the Altar; to put both Church and State in a fire, that so they may eat the fruits of that maxime of Machiavil, divide & impera, di∣vide and reign.

The sixth step is perjury, Looking upon Oaths and Vows as pias fraudes, holy ingines, and these like a sleep-pillow they put under peoples heads to lull them fast asleep, that they may neither see their projects, nor fear their power, of which they make as frequent use, as the thief of his artificial lantern, by which he beholdeth others, and passeth unseen him∣self.

The seventh step is, Blasphemy against the Kings Majesty; for having blasphemed the Name of God, it followeth, that they blaspheme the King, Gods Vicegerent: These two like Si∣meon and Levi, marcheth together in others hands; it seemeth they have no purpose (though out of no respect to him) that Jude should be a false prophet, who foretelleth, ver. 8. That in the latter times, there shall be a generation

who delight to speak evil of Dignities: But though Jude fortelleth this, yet he approveth it not: for the same Spirit Jude spoke by, Prov. 24.21. joyneth these two together, Fear God and honour the King: And, Exod. 22.28. It is expresly forbidden, Thou shall not revile the Gods, (that is the Magistrate) nor curse the ruler of thy people, and avouched to be a high contempt of Gods self, 1 Sam. 8 7.

The last step is blood, Even the blood of Kings, King-killing, which in all ages hath been looked upon (except among the Jesuites) as the highest of villanies; this they can go about and perpetrate with the boldest countenance that ever any thing was acted. The light of na∣ture taught the heathen, that blood-shed∣ding was a great pollution, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pollute not thy hands with blood, much more the shedding of the blood of Kings, is of that nature. Xiphilinus determineth, it was not competent for Subjects to judge them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is to God alone the judging of Princes belong: far lesse is it for Subjects to kill them, Reges in ipsos imperium est Jovis.

Ʋse 1. We may behold, hence, that it is no wonder that such come up unto the batlements of Government, since they climb by such a stair: men that will extinguish the light of con∣science within, and draw a skryne betwixt it

and any light, the sun of Divine Truth in Gods Word doth communicate from without, being like the unjust Judge, Luke 18. neither fearing God nor reverencing man: what great things of time may they not reach and attaine unto.

Ʋse 2. It is als little wonder to see them fall trimbling down, like Phaeton in the fable, kicked out of the Chair of that Chariot they were driving, and made a ludibry and mocking-stock to all the world about, For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever, Obad. 10.

Ʋse 3. Beware of medling with things too high for thee; Solomons counsel is good, medle not with these that are given to change. These will be Gods on earth: and while they are climbing to taste of this forbidden fruit, they are falling down to the society of the devils in hell, they are externally ascending, but spiritu∣ally descending: they must have esteem among men, and in the mean while, they losse their esteem with God. This climbing (to their small satisfaction) maketh them climb another ladder where they reap neither the fruit of honour nor profit.

Prop. 2. Invaders and Usurpers of Magistracy, are unprofitable for the Commonwealth, no bet∣ter then drosse and time to the Goldsmith, of which he can make no Jewel nor precious Vessel;

whither these be both without Title and Parts, or have Parts and want Title: a Gold-ring can never be made of tinne, more nor of drosse: What profit had Shechem by Abimelech, Judg. 9.57. And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal: no, they are so far from being profitable, that they are a very burden, proving like an unfaithful stew∣ard to his master, squizing his tennants with∣out pity or compassion; or like to Pharaohs Task-masters, whose oppression imbittered the lives of the children of Israel, yea more, they are a very plague, and one of these terrible plagues the Lord smote Egypt with, Psal. 105.34. He sent locusts and caterpillers that destroyed all the hearbs, and eat up all the fruits of the land: Indeed such are locusts to that Kingdom they bring under their power: they and their supporters destroying all the fruits of the land, their purses being as empty of Money, as their persons are of worth, the people to make them up, must pull themselves down, and is not this to be unprofitable in a singular manner?

The reasons of this are: First, These are men utterly void of a publike spirit, having their own greatnesse, not the peoples good before their eyes, and it is impossible that it can be otherwise▪ when this is made the mark at which all their endeavours are levelled.

Secondly, Such are without all sympathic and fellow-feeling of peoples distresse and mise∣ries, not being the kindly parent, Pater Patriae, but like the unnatural Mother in Solomons time, cruel as Tigars, and so their administrations can∣not not but be very far from bringing in any profit to a Kingdom.

Thirdly, It cometh to passe on this account, because they are void of conscience; for they resolve to throw this aside, as the main remora to great atchievments, and least their impiety should become palpable, they do it neatly, even under the pretence of a most tender con∣science.

Fourthly, They are thus unprofitable, be∣cause they are men void of all honour; he that maketh proprium commodum supremam legem, his own advantage the Supream Law, can never be a man of honourable principles; and one that acts not from such, will never be instrumental to do good to a Kingdom.

Lastly, All their supporters are of the same stamp; for it may be said of them as God said of the makers and worshippers of Idols, That they who make them be like unto them, and so are all they that trust in them: Hence both great and small of them become birds of prey.

Ʋse 1. Here is a true character of these that ravish Magistracy, and as by a glasse their

complexion is represented; however, they pro∣mise great things to the deluded people, and flatters them with a hope of heaven upon earth, under the shaddow of their power; yet they are like Joah to Amasa, kissing and imbracing, that they may the more covertly cut them off; doing as those who mannage young horses, so∣berly and wisely handle them, till once they be in the sadle, and then they ride them as they please, and make them give obedience to their cruel commands, or else to resolve to be over∣whelmed in utter ruine.

Ʋse 2. How good reason have we to blesse God, Psal. 14. ver. last, who hath freed us of this woful generation, that as we read of some Cats, who have been found standing over chil∣dren, with their mouths to theirs, souking thence their breath, were standing over all de∣grees of people in this Land! and if God had not in time prevented them, they had made us a most miserable people; no, they had cut us off from having a Name among the Nations; and so much the higher should our rejoyceing arise, that we see in their filthy advantage and unjust gain, they have met with signal disappoint∣ment, it proving as the airly dew: and the sweetnes and contentment which they found in our ruines, nothing but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a false sweetnesse, ma∣ny of them vomiting up their morsels, which cruelly and greedily they had devoured.

3. Let us pray to God to blesse him and them who were the instruments in Gods hand of this happy Revolution: that man of Valour who lately commanded in this Land, and those of our Nobles, Gentry and Pastors, that animated and encouraged him unto the work, being unto him (under many sad discouragements he met with) as Aaron and Hur to Moses, holding up his heart as those did Moses his hands. The good will of him that dwelt in the Bush, be toward them all; for they have sweeped to the door of these Kingdomes, the drosse and tinne of Usurpers: it was God that guided them in every step, for they walked in the midst of hazards. The Jewish Rabbins have a fancy, that the misreading one letter in the words, Ein Kadosh Caihovah, Beth, to wit, for Caph in JEHOVAH, destroyeth the world. Truely the misplacing one step of him and them, had destroyed the whole world of our comfort: that Lord who guided them then, guide them all still! till, as they have brought these Lands to the enjoying of peace and prosperity, they themselves may be brought to the enjoying of eternal felicity.

The second thing in the words, is, The re∣mover, He who purgeth out the drosse and the tinne from among them: Its (I) that is God, it is He that layeth the Axe of Judge∣ment to the root of the Bramble; no lesse 〈…〉〈…〉 Omnipotency, and there

is no let to the doing thereof, when Omnipo∣tency is streached out.

The third thing, is, The manner how this is done, that is expressed in the words purely purge; and because the word Tsarash, translated to purge, signifieth to melt or burn out: I en∣cline to think that the Allusion here, is made to the purging by fire, it being a word proper to Goldsmiths, and that the Nown is included in the Verb, I will purge with fire purely; or as it is in the Marginals of some Bibles, I will purge you according to purenesse, which seem∣eth to be purenesse of fire, and in this I follow the English Annotations on the place. If the Quere be moved, What is meant by this fire? I answer, It is Gods indignation and anger which is very fitly represented by, and resembled to fire upon many accounts; but especially, be∣cause of its penetrating nature, Hos. 8.14. and because of its destroying nature, Prov. 30.16. For as fire penetrateth and runneth through the Mettal in a searching way, and destroyeth that which is combustible when it seazeth upon the same, so can Gods anger pierce in unto the strong∣est combinations, and also destroy them. Then you have here first the manner of removing of these as to man, which is with difficulty and hardship; for the removing of drosse by melt∣ing, is no easie task. And, secondly, the man∣ner as to God, and that is by the fire of His

anger. Hence from these two, the removing and the manner of the removing of these evils thus explained to you: I offer these three Observations.

• 1. It is very difficult to get the drosse of Usurpation purged out of a Land.
• 2. For as difficult as it is, God can per∣form it.
• 3. God in his performing hereof, pulleth down Usurpers in his indignation and anger.

Obs. 1. It is a very difficult work the purge∣ing out of Usurpation from a Kingdom: What blood was shed? what pains was spent? what time past ere Abimelech was brought down from his greatnesse? And wrs the overturning of Athaliah any easier task? Did she not keep the Chair six years in despight of all the Loyal and Royal Party of Judah?

The reasons why this is so hard a task, and men meet with such difficulties therein: Are first, the general impenitency of all sorts and degrees of people, they taking the boldnesse to sin with a high hand against God, and wilfully refusing to turn from the evil of their way; God doth in justice continue upon people the yoke of Usurpation; because they will not take upon them the yoke of his subjection.

The second reason is from the cruelty of Usur∣pers, they doing with all men of power and parts that will not bow down to worship their

Dagon, as the Patriarchs did with Joseph; ba∣nishing, selling, imprisoning them: yea worse, beheading them, lest one time or another, they might have watched an opportunity to bring in the Government to run in its right and old channel.

The third reason is from their falsenesse. Matchavel, no, the devil himself is hardly more a cheat, then some Usurpers have been, having such a faculty of bewitching simple ones, to the belief of their Saintship, by a devote de∣b••uchng of themselves (to peoples apprehension) and taking upon them the guilt of much sin; for which they declared themselves (as indeed they had reason) not worthy the name of Christians, that their grossest facts being thus tinctured with such extraordinary professions of humility and holinesse, were swallowed down by people without any further enquiry; so that they cheated the people in telling unto them the very truth.

Fourthly, This cometh to passe through the treachery of many, who becoming eyes to the Usurpers, as to the discovery of any designs against them, were made use of by them as so many Beagles, to hunt out and discover all these who had any inclination to overturn their power, keeping them into a chain of Gold; and as they had information, sending them abroad to all Comers, to all Countries, yea, even to the

Family of the righteous Heir: A mans enemies, saith our Saviour, may be these of his own house.

Fifthly, Because of the basenesse of the Rich, and those on whom God hath bestowed great things, who make their worldly concernments and Estates their God, laying down this base principle to stand with all, and fall with none, so that with Issachar, they couch under the bur∣den of Usurpation, and rather then they should undergo any hardship, they will suffer Religion to losse its splendor, the King his Crown, their Country her Honour.

Lastly, Because of the diligence of Upstarts, who in their Countries ruine, purchased to themselves great Means and Estates: who that they may not losse that which they have most unlawfully gote, diligently take all wayes, and use all means, per fas & nefas, to support the Bramble, under whose shroude they have so well prospered.

Ʋse 1. This informeth us why these three Kingdoms have these many years groaned under Usurpation, it being so hard and difficult a work to pull it down, since there was so much of impenitency in the Nations, so great cruelty and d••ep cunning in the Usurpers, so much treachery among the poor, such basenesse of spirit among the Rich, such diligence among Mushromes, produced by the influence of that

prodigious Comet, that was Gods Attila to these Lands of late; we have far better reason to admire that our deliverance was so soon ob∣tained, than that it was so long deferred.

Ʋse 2. Hence we may see what sense we should have of our deliverance; the greater difficulty that hath been therein, the greater degree of sense thereof should be unto us: The sharp∣nesse of the pangs that the mother hath in childe-birth, maketh her when she is delivered from torment, the more highly to account, and thankfully to remember of her coming back to her wonted health: Exquisit hath been the pangs of these three Kingdoms, especially of this, in the attempting that which now we en∣joy; The childe having been brought to the birth, and there being no strength to bring forth, which calleth unto us, to value the same at the highest rate.

Obs. 2. Though Usurpation be not easily pul∣led down, yet the hand of Omnipotency can dash it in pieces: Shall the Lyon roar, and the beasts of the Forrests not trimble? Asserteth not God this for his prerogative, to pull down one, and set up another? Hath not He in His hand a full cup, whereof He can make the migh∣tiest drink? Though thou mount up with the Eagles, and build thy nest with the Stars, yet I will bring thee down, saith the Lord, Obad. 1.4. How soon can he turn the wheel of Providence

upside down, and take the greatest Anakim of policy, in the thicket of his own projects: and when he would hide himself from God and Man under the shade of his own contrivances, the Lord can bring him out as he did Adam, conscious of his wickednesse, and make him fall into the ditch he hath digged for others, Psal. 7.15. His mischief returning upon his own head, and his violent dealing on his owne pate.

Ʋse 1. For reproof, How justly may I chal∣lenge an unbelieving generation, who expunged this truth out of their Creed? many being amongst us like Jorams favorite, on whose shoulder he did lean, when the lepers brought the good news to Samaria of the flying of the Syrians, 2 King. 7.17. supposing this Babel of unrighteousnesse could never be pulled down, which made them both so forgetful of their du∣ty to the King, and so forward in devoting them∣selves to the Usurpers, becoming an Echo to all their unjust commands, and the instruments of many of their barbarous cruelties, cleaving as fast to them as these shepheards, who first found out the Loadstone did to the rock thereof: never thinking there would be a day of reckoning be∣fore men, and putting far of the great reckon∣ing before the Tribunal of God.

Ʋse 2. Let us exalt the Name of him whose right hand is a hand of power, and doth what∣soever

he will, both in the heavens and in the earth: This day is a day of Thanksgiving and Praise, and when every point we meet with do give us occasion to enter upon the duty of the Day, we were much to blame if we should be deficient herein. We have good reason to blesse the God of Israel, that hath confirmed to us this Truth, which was almost, as many other Truths (in these Truth loathing times) perished as to peoples acknowledging thereof: And in doing of this, as he proclaimed to Mo∣ses all his holy Attributes in passing by before him; so to us most evidently two of them, his Wisdom and Justice; his Wisdom, in that he hath made their fall so like to the fall of Herod, Act. 12. who was eaten up with wormes that came out of his own bowels; for by the vermine of the Army, through the prowesse of their General, bred in the bowels of their politick contri∣vances, are they eaten up and overthrown. His Justice, that made that Army whom they had Instrumented in the oppressing, ruinating, mur∣thering of many, turn upon themselves, as the Elephants did of old in many Battels, upon their own, and overturn them utterly. This calleth both for our Admiration and our Adora∣tion.

Obs. 3. God in performing hereof, pulleth down Usurpers in his anger and indignation, Jud. 9.53. Thus Jeroboam, who revolted

from the house of David, his posterity is rooted out, and not one to pisse against the wall is left undestroyed, 1 King. 15.29. And Zimri who killed his Master, had not long peace, till the vengeance of the Lord seized on him. God is angry with such wicked ones every day, Psal. 7.11. Although providence do seem to dandle them, carrying them up in the armes of successe for a time; yet even then the Lord his anger is against them, but it is like a myne of Powder, the Train burning some hours in se∣cret before it come to the height, and then breaking out to the astonishment of behol∣ders.

And his anger in pulling down of them, ap∣peareth in these several particulars.

First, In the publikenesse thereof, it is in the view and observation of all the Kingdoms and Nations about: these Usurpers being brought upon a Theatre before them, and they fitting, as it were, on benches looking on, God having called them as in Joel 3.12. He calleth upon the nations to gather themselves, for that he is to cast down the mighty (so is it in the old Translation) and to sit himself as Judge.

Secondly, His anger in their fall appeareth in the non-expectednesse thereof, when with He∣rod, they are soaring upon the wings of applause, and in popular acclamations, called and accoun∣ted pitty Gods; and they supposing to have

good ground of promising to themselves, that their mountain shall stand strong: even then it is, that he can and doth, throw both the horse and his rider into the sea of confusion, and utter ruine, Exod. 15.1.

Thirdly, It appeareth from the shamefulnesse of their fall; for it is not ordinary and com∣mon, but to the lowest step of indignity and disgrace, and that without regrate or pity; yea, with the joy and rejoyceing of all that are not partakers of their guiltinesse, the Lord throwing shameful spewing on all their evil pur∣chased glory, Hab. 2.16.

Fourthly, It appeareth in the terriblenesse thereof, their fall carrying with Them all their supporters and props, root and branch, puteth them in Adonijahs and his fellow-conspirators their posture, 1 King. 1. to flee here and there, not knowing where to lay their head; it coming up∣on them like another day of Judgement, that they know not where to get a mountain under whose shaddow they may lurk, and hide them∣selves from the stroak their impious courses hath deserved.

Lastly, Gods anger appeareth in the conco∣mitants of this fall, which is searching out and bringing to light the hidden windings of their sinful wayes, by pulling off that mask, that be∣fore did palliate their villanies, under which they have long walked; beside the candle God

lighteth in their own bosomes, their awakened consciences, which mustereth up before them all their rebellious and sinful acts of violence and oppression: The Lord lighteth another candle, His own wise providence, which strangely brings to remembrance, and presenteth to the eye of the world, that which they thought in their po∣licie to have buried in forgetfulnesse, even their hidden things of dishonesty and disloyalty, Hab. 2.17. The violence of Lebanon shall cover thee, It being as impossible for them to cover their violence, as it was for Lebanon to cover hers.

Ʋse. Behold here a Scheme of the late tum∣bling down of that Babel, which was founded on blood, and builded with blasphemies; hath not the Lord, as with a Sun-beam, written His displeasure upon the builders, and discovered his anger in their ruine? so publike is it, that the eyes of the nations are fixed thereon with ad∣miration; so unexpected, that immediatly be∣fore (as before the breaking of day, the night falls darkest) the worst of evils were imminent, both State concussions and Church confusions, and these who did first shape that Monster-com∣monwealth, were ready to set it upon a surer foundation then before; so shameful, that he who assumed to himself the Title of Highness, is thrown down to the Abysse of Lowness: and that RƲMP which was the water of which this Yce

did Coagulate, and in which it Thawed again, is now quite exhaled by the Beams of the Royal Sun: So terrible, that their potent Allies abroad, dare not make mention of their Names, but with Apologies in their mouths: and their supporters at home are flying, being pursued with their own evil consciences out of this world by posterns of their own making: Whil'st others are justly to be hailed to the Gallows to ex∣piat their villanies with the best of their blood: And so powerfull is the searching that attendeth on it, that you may discover them by their countenances, their countenances being als false to their consciences, as their consciences had been to their King and Country: As the day it discovereth the thief, so our Deliverance doth these, and calleth aloud, Behold the man that made not God, but lies his refuge. If we shall search how this ruine came upon them, we must cast an eye both upon the fewel of Gods wrath among them, and upon the friends that appeared for us. The fewel amongst them was their own sins, none being so great enemies to their standing as themselves, like Jeroboam who founded the greatnesse of his family by his po∣licie, and ruined the same by his provocations; the sins that kindled the Lords anger against these sons of Belial, and hailed down vengeance on their heads, Were, first, Their powring out, as water on the ground, the Royal Blood of the

Lords Anointed, without regard to his Sacred Person, brinding him in the noontide of the day, most barbarously to the place of Execution, be∣fore the Gates of his own Pa∣lace, and in the view of his Subjects, separated the Head of the Head of three Kingdoms from his Shoulders; a fact without all parallel, and to be remembred with continual lamentation, as to his losse, and with everlasting detestation of their horrid cruelty, this cryed aloud: Wo to him that buildeth a town with bloud, Hab. 2.12. The Lord will abhor the bloudy and deceitful man, psal. 5.6. Secondly, The banish∣ment of the Royal Family, by which they were keeped long under the pressour of many afflicti∣ons, others impudently & insolently possessing that which was their Birth-right: This cryed aloud for vengeance in the words of Hab. 2.6.11. Wo to him that increaseth that which is not his, and inlargeth his desire as hell: For the stone shall cry out of the wall, and the beam out of the timber shall answer it:

Exurge vindex, & rubente Sacrilegos jaculare dextra.

And no wonder the voice hereof was loud, since their sufferings were so singular. Thirdly, The wrongs done to Religion spoke in the same dealect, and was a part of that fewel, for Bethel was become Bethaven: the Trojan horse of To∣leration

having entered the Ghurch of England, with an Amsterdam in the Belly thereof: and that at length it might be brought to this Land, like the Altar of Damascus: Was there not exotick formes of Government moulded above, to make a gap for that Belgick Monster here? so that Religion mourning, cryed out with the Church, Lam. 1.4. The wayes of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her vir∣gins are afflicted, and she is in bitternesse. Fourth∣ly, The Tribunal Seats of Justice cryed against them; Novices, and Children as to such imploy∣ments, being left to Administer Justice; Dry∣men and Sword-men were turned into Judges, a strange kind of Metamorphosis! They did suppose that their Sword had a kind of Omnipo∣tency, like the fiery tounges to the Apostles, bring∣ing immediat qualification. I never heard of, nor saw any of our Learned Lawyers (who for the wel of the people were necessitate to plead) be∣fore them, but it put me in minde of some Pilgrims, saying over their Matins, to the Lady of Loretto; for they understood no more what was spoke unto them, nor that statue there, what is uttered by the Pilgrims: So our Laws were wrested, not only through affection to their followers, but also through Ignorance how to execute the same. Fifthly, Many impoverished and born down family by unjust Forfeiture, Im∣prisonment,

Sequestration, and their inhancing all Traffick to themselves, cryed to God, That for the oppression of the poor, and the fighs of the prisoners, he would arise Lastly, The blond of many of all Degrees, shed not only in War, but in Peace and in cold blood, cruelly as well as unjustly: the burying of several persons before their breath expired, and selling others as Slaves, all these called for vengeance and for fire to come out from Shechem against Abimelech, and from Abimelech to destroy She∣chem. These were the fewel amongst them of Gods indignation, the friends appearing for us to speak a word for the oppressed, were Gods Mercy, His Faithfulnesse, and His Justice; His Mercy pleaded for pity, His Faithfulnesse for accomplishment of His promise, His Justice for vindication of His people; His Mercy stirred Him up to help, His Faithfulnesse to make haste, His Justice to avenge: so that you see clearly here, the representation of that Catastrophe, and deserved ruine of these bloudy Traitors, both as to its manner and motives.

Ʋse 2. How may honest-hearted upright men, sit down and blesse God that they have been keeped in bad times, from medling with these Monsters! such have yet keeped (though, it may be, they have loosed much) a very preci∣ous jewel, that these who have gained most in these times, never took pains to possesse, a good

conscience, which is better nor all the others rich attainments: and besides that, much honour, and now they may hope to reap the fruits of their integrity and faithfulnesse.

Ʋse 3. We may hereby see that it is not so easie as every one doth imagine, to read the Book of Providence: Though Usurpers may have a fair Gaile of successe, filling all their Sails for a while; yet the fire of Gods wrath may seaze on their Ship at last, and stop the course of their Domination, it is then evil argu∣ing from Providence. God in the depth of His Wisdom by His Providence in this late change, hath defeat all arguments therefrom, by which they endeavoured to prove the equity of their unparalleled rebellion and cruelty.

Thus we have spoke to the removal of the un∣lawful external power: We come now to speak of the removing of the internal and infernal power of sin, which followeth as naturally one the other, as the shaddow doth on the body; for in point of policie, Usurpers connive at sin for keeping up of themselves, though that power leaneth on a weak reed that hath such supporters. Con∣cerning this we shall speka to two things; First, Of the thing purged out: Secondly, Of the manner of its out-purging. First, Of the thing purged out, it is drosse and tinne, where you may behold the nature of all sin in the general. Se∣condly, Of one sin in particular.

First, Of all sin in the general, it is unprofi∣table, this is set out by the title given to it, (drosse) which is simply unprofitable, and (tinn) which is unprofitable comparatively in regard of Silver or Gold. Hence take this Doctrine.

Doct. Sin, it is an upofitable thing, Rom. 6.21. Matth. 7.16. Do men gather grapes of thorns, or figs of thistles? no more can the grapes of any spiritual comfort, or the figs of true contentment be gathered off the thistles and thornes of sin; and if we will either look to its contrary or con∣sequences, we will perceive it a truth unquestio∣nable.

It's contrary: the thing, that is directly contra∣ry to sin, is Godlinesse: these two are als far opposit to one another, as good is to evil, and Godliness of its nature being gainful, 1 Tim. 6.6. sin must not be any wayes advantagious: I know there be some like Gehazi and Demas, that in∣tertaineth an Atheistical conceat, that a holy walking with God spoileth profit: Concerning whom, I find a Reverend Divine say, such hath stroak hands with the devil, upon the tearms which our Saviour refused, Luk. 4.6. But, I say, upon lesse nor the hundred part of these tearms, yea the truth is, sinful walking, utterly spoileth honest and lawful profit.

Secondly, Behold the consequences, First, Shame, Rom. 6.21. Jer. 31.19. If the condition of a person be such, as he cannot profit his Bene∣factor

factor in any thing, yet he ought to be sure that he perturb him in nothing; he that doth other∣wise, cannot but be ashamed to look him on the face. God he is thus to us, but we perturbing him in every thing, cannot but he ashamed in end: Thus Adam made a poor game of it, in eating of the forbidden fruit, he found himself naked, and was ashamed to look his Lord and Benefactor on the face; If that sin be profitable, that produceth no better fruits, judge ye.

The second consequence is Death, Rom. 7.22. What a death? Eternal death; he that hath wrought all the week in drudgery, and re∣ceiveth at the end of the week his wages, payed in the black coyn of death, hath made but a very sory bargain; but he that hath lived all his life in sin, hath his wages payed In a blacker coyn nor bodily, even in eternal death: so that they are worse than mad that are not convinced of the unprofitablnesse of sin.

Ʋse 1. We may see hence that the world is in a great mistake: If ye tell the drunkard, the un∣clean person, the covetous man this truth, they will not receive it, nor evidence so much Chri∣stianity, as to give it entertainment but for one day; the reason is, he looketh through carnal perspectives, which presenteth all sin green and pleasant, and richly loaden with the fruits of advantage; which mistake is cured by its con∣trary, looking to sin with a spiritual eye, and

weighing and pondering the same in the ballance of the Sanctuary: this whosoever doth, shall be taught the thoughts and language of Paul, Rom. 6.21.

Ʋse 2. Is sin so unprofitable then? (Sirs) this affordeth me an earand to your souls, and it is this: to exhort, intreat, beg and obtest you by the mercies of God, and the loves of Christ, to forsake sin: Are you children, to be chasing shaddows? fools, to believe all to be gold that glisters? Or, are you men of under∣standing, ad majora nati, born to greater things, than with Dionysius, to be catching Flees? As you would not have these joyful dayes, this golden age of much contentment to loure upon us, and prove as one said of the Summer of this same Country, that it was hot, but short: let us all beware of this unprofitable thing, sin: Have these in former generations who have made the greatest purchase of this stuff, been the most happy and prosperous men in their Estates? Or hath not God drawn them out as in a map into his most wise Providence, in exempla aliorum, to be Beakens unto others? making them to lye down with their bones full of the sins of their youth, their consciences turning unto a hell of terrours, and all the mountains of Riches and preferments acquired by them, melting away as the untimely birth, or the Snow be∣fore the Sun: Then I beseech you, be no

worse than Johns Auditors, Matth. 3. who were forwarned to flie from the wrath to come.

Having spoken to the nature of all sin in ge∣neral: now we come to speak of the nature of one in particular, which is hypocrifie, repre∣sented here metaphorically by tinne, and it cha∣racterizeth this sin very exactly: For tinne, it hath (when it is well refined) a very shyning quality, which giveth some resemblance of Sil∣ver: and hypocrifie it hath the same property, a glistering shew, and thereby doth not a little resemble holinesse: Hence this Doctrine may be gathered.

Doct. Hypocrisie is a deceiving sin, it shineth as it were holinesse; but it is as far from it, as the one Pole is from the other, it is no∣thing but sin under the mantle of Piety: and therefore Christ calleth Hypocrites, painted walls, whited tombs, it is a dung-hill of im∣piety under the luster of piety: So the Anci∣ent shot very near the mark that did call it a subtile evil, a secret poyson, a lurking venome, the paint of virtue, and the moth of sanctity. For there nothing giveth holinesse a greater blow, than unholinesse under the pretence of holinesse: this is, to have the form of Godlinesse, without the power thereof. The devil in other sins, is but in his country apparel, here he is in his neatest and court dresse, he dresseth up other sins in a Wooden, but this in a Silver dish. Con∣cerning

this sin, these two are to be enquired after. 1. Where it is learned? 2. Who are the Schollers?

First, Where it is learned? even at the devils university, the great master, being an old practi∣zer thereof from the beginning, having such nimblenesse in acting it, as he can transform himself into an angel of light: this is one of the devils black Artes that he teacheth here, and as his image and superscription is thereupon, so it sealeth upon the Students thereof, the ve∣ry same, and at their reckoning with the great Judge, these that are under this stamp, will be rendered up to its owner.

The second is, Who are the great Students in this School, and the best proficients? Indeed it is very throng, and many are taking pains to make progresse; but these who carry away the Lawrel of greatest proficiency, are the Pseudo-Christian, and the Pseudo-Politician, the false Christian, and the false States-man.

The false Christian, to cover his other sins, in doing which, he discovers them more to God, making them to appear in a crimson colour: The covetous man, to cover his covetousnesse, he maketh use of it as a cloak, 1 Thess. 2.5. The unclean persons, to cover their uncleannesse as the Antinomians and Libertines, turning the Grace of God into wantonnesse: The treache∣rous man to cover his treachery; so Judas took

the Sacrament of the Passeover, before he be∣trayed his Master.

2. The false Politician (for the true Statesman hateth it as the cheat of a Rogue) he profiteth much in this Arte, ••nd useth it as a cloak to co∣ver his rebellion, imitating Absolom, who when he intended to usurp the Crown of his Father, pre∣tended to go to Hebron to perform a vow, 2 Sam. 15.7. And Jehu, who designing to snatch the Scepter of Israel, puts on and boasteth of broad phylacteries of zeal for God; and if the people he purposeth to instrument, be fanatick, he can pray with them, and if need be, preach also, Nam nemo cautius malus est, quam qui ab∣sconditur sub appellatione pietatis. 2. To cover their bloody oppression, 1 King. 21.9. Jezabel and Achab calleth a fast, that under the colour thereof, they may out Naboth of his Vine∣yard; and if one fast be not sufficient, his pur∣pose not being to oppresse one person, or fami∣ly, but a nation, or many nations, the fast must be frequent, yea, monethly, that people may be amuzed, as well as God is evidently abused by their sophistical devotion. 3. To cover his per∣secution with some pretence of honesty or holi∣nesse; so Herod must take Johns life because of his oath, an oath being an act of Religion, he wrappeth up this his cruelty in the specious pretention of piety.

Ʋse 1. Is hypocrisie so deceiving a sin? The

counterfeit of Vertue? The Ape of Religion? Then hypocrits, they must be counterfeit Saints, the Apes of Holy-men; yet they do not re∣semble them so much, but a discerning eye may rid the marches betwixt them, by these follow∣ing marks. First, The hypocrite mustereth out all his good deeds to vain ostentation, Matth. 6.1. like the Ape, ever carrying her young in her armes, to make the world believe, he is near to the border of perfection, when indeed, his life is a Folio Book of Errataes or Errours; but the Godly man walketh humbly and modest∣ly all his dayes: thinking with Paul, he is to be reckoned among the least of Saints. Secondly, The hypocrite is alwayes prying into the faults and escapes of his neighbour, and (as Ʋlisses lifted up the Plough over the childe thrown in before him) they make their observation passe their own follies and failings, Matths. 7.3. Luk. 18.11. but the Godly mans discoveries, are most at home: he knoweth there is within himself a terra incognita, an unknown land, and thither he taketh frequent voyages, that he may not al∣wayes be unacquainted with himself. Thirdly, His conscience is very touchy and tender as to the mint and anise of some civil questions, al∣though the word of God doth most clearly de∣termine them; but as to harder mettalled mat∣ters, his conscience is nothing inferiour to the stomack of the Ostrich, he can swallow rebel∣lion

without any scruple, so being this piece of iron be guilded: whereas the Godly and orderly Christian, starts not debates in civil concernments; nor can he endure but his con∣science should be in an exact parallel to the Scriptures, and so classeth rebellion with the sin of witchcraft. Fourthly, The hypocrite, though he pretends he valueth not the world, but that Christ is all in all to him, yet he is so great an Idolizer thereof, that he seemeth to be of the opinion of old Hermes, that the visible world is the Image of the invisible: and it is upon this account he payeth his adoration thereto; but the Godly man is like the Church in the Revel. with the Moon (the Embleme of the world) un∣der his feet, trading on it as the most uncon∣stant of vanities. Lastly, Hypocrites are cruel, Psal. 35.16. both in their judgment and in their practice: as they condemn all that are not of their judgement; so if it lay in their power, with one stroak they would cut off the heads of them all: and yet though they be Nero's, they must be called Cato's: Falsis veri imaginibus cuncta evertere moliuntur: but the Godly is merciful and lendeth, measuring his affairs with justice, and is far from their blasphemy, to think Christ was in a mistake when he prohi∣bited us to judge according to the outward ap∣pearance.

Ʋse 2. Blesse God who in his just Providence

is apulling off the vizard of hypocrisie from mens faces, and all these disguises of Religion, In which the rough horns of their private designs was wrapped up. Men of late were only valued to be of worth and parts, according to their dissimulation or hypocrisie: had a man any fa∣vour to the Usurpers, and therewith a show of Godlinesse, according to his profession, Civil, Sa∣cred or Military? he was fit for any Trust; these two would have qualified him sufficiently: Learning, Judgement, Ingenuity, Loyal-courage, were esteemed scandalous: If any flash of wit had escaped a man, he had been in hazard of loosing his reputation: Have we not reason then to blesse God for freeing us from such a miserable thraldom.

Having spoke to the thing purged out (sin and hypocrisie) We shall next enter upon the manner how it is done. First, In regard of God, and these two things will fall to be exa∣mined.

1. By what he doth it? Next, In what ex∣tent he doth it? By what? It is by fire; for as I have said, the word Tsaraph is a word proper to Gold-smiths, signifying melting, and this cannot be without fire, and so the Nown is in∣cluded in the Verb. Now fire here as it re∣lateth to sin and hypocrisie, can be no other but the energie and efficacious working of Gods own Spirit, He will baptize you with the holy

Ghost and with fire, Matth. 3.11. His Spirit is called the spirit of burning, Isa. 4.4. The Spirit of God working in us, hath a great re∣semblance with the operation of fire, and there∣fore it discovereth the various and manifold ef∣fects of His Spirit in our Renovation, which is the Christians spiritual refining from his drosse and tinne. Secondly, In what extent doth he it? He doth it in a full extent, All thy tinne. Which (All) supposeth another (All) for if all our tinne be to be purged, then all our drosse also, Gods Spirit will not be pleased though all our hypocrisie be removed, if grosse and palpable sins be permitted to remain un∣mortified, and this is done in the progresse of our Sanctification.

2. The manner in regard of man, is couched in the word, purge or melt, and that hint••••h at its difficulty as to him, that it is not easily per∣formed, but as hard as to have drosse separate by fire from the mettal: And here I present you these three Observations.

First, There is an universal removing of sin in our Renovation and Sanctification. Secondly, There be various and manifold effects shown by Gods Spirit in his removal of sin. Thirdly, This removing of sin in our Renovation and Sanctification, is not an easie, but a difficult work. 1. There is an universal removing of sin in our Sanctification and Renovation, not

only of the grosser sins, but of our most spi∣ritual sins; not only of sins in our life, but sins in our heart; not only of prophanity, but hypocrisie; and not only one branch, but every branch, both of profanity and hypocri∣sie, are removed. First, As to there blot and stain, Ezek. 36.25. 1 Cor. 6.11. Se∣condly, As to our delight unto them, Psal. 1.2. Thirdly, As to their dominion over us, Psal. 19. ver. last, and Rom. 6.12. Yet this removal is not so universal as to remove sin, according to its being: that remaineth and will, so long as we are upon earth.

Ʋse. Let us follow this way for our perso∣nal reformation, labouring to be renued in the spirit of the mind, and to become ho∣ly, as our Lord is holy, in all manner of con∣versation; for there is no pesonal Reforma∣tion acceptable, without personal Renova∣tion, this is only true and sincere: And it is such a Reformation that these happy times calleth for at our hands. Is God reforming all outwardly that hath been out of order in these Kingdoms? Let us Answer this by setting a work Spiritual Reformation in our selves: who offereth a false personal re∣formation to God, understandeth not the nature of that benefit God actually bestow∣eth on us. These many years by gone, we

have had a false Head of the body politick, Bloody Usurpers: There hath been a false Representative of these Kingdoms, contrary to Law and Reason: a Juncto of all the three Kingdoms gathered together: There hath been a false Bench of Justice, as to the Constitution thereof: And in some sense, there hath been a false dispensation of Gospel Ordinances, by Souldiers and other Laymen, who were not called, as was Aaron, and of such Stuff as had not God for its Author: There was also a false Reformation of peoples lives by a pretended Holinesse, these were all like the Time, a degenerate Time, and degenerate Customes. Now we have got the true Head of the Body politick, our Dear and Dread Soveraign the Kings Sacred Ma∣jesty: hopes of a true Representative, a Par∣liament according to the Laws of the Land: and of a true and upright Bench of Justice: the true way of dispensing Gospel-Ordi∣nances, liberate from Usurpation. Let then our Personal Reformation be true also, by being truely Reformed, which can be no other wayes, than by being renewed in the spirit of the mind, and walking in new obe∣dience and holinesse before God.

Doct. 2. Manifold are the effects of Gods Spirit in our Renovation: fire hath not more

several effects, than hath the Spirit of God in this work: Bernard reduceth them to three: saith he, Datur Spiritus ut doceat, moveat, moneat, The Spirit is given to teach, to move our hearts, and to admonish: By which three the Christians soul is made to share of three notable benefits. First, He receiveth thereby splendorem, that is, the light of Divine Knowledge; for as fire bringeth outward light, so this bringeth inward. Secondly, Fervorem the quiken∣ing of his dead affections to a holy zeal for God; for as fire is accompanied with heat, so is the Spirit of God in its operation. Thirdly, Timorem, Many times fire produce∣eth this affect of fear, through peoples inad∣vertancy: But that holy fear the Christian partaketh of, is a genuine proper effect of the work of Gods Spirit, by which he stand∣eth in awe to sin against God, Psal. 4.4. If we should follow out the effects hereof, ac∣cording to its similitude unto fire, we would find many more besides these, as Preparation; for as fire prepareth meat for our bodies, so the Spirit prepareth the Word to the nou∣rishment of our souls. Secondly, Purging as fire of mettal, so this purgeth out the dross of sin. Thirdly, Assimulation, turning to its own nature man, as fire to the nature

thereof things conbustible. Fourthly, Com∣fort beingias refreshing to our souls in ad∣versity, as fire is to our bodies, when the season through cold is most unpleasant; but we shall not insist in persuing this point any further, but break off therefrom in this fol∣lowing use.

Ʋse. Let us seek the Spirit of Grace to dwell unto us, that we may share of these happy effects; for as there is no beginning of Renovation without him, Joh. 3.5. nor progresse, Rom. 8.14. neither consum∣mation, Rom. 8.11. so there is no ac∣ceptable gratulation and rejoycing in God. If we do go about this duty, and in a right manner, it must be in his strength: this is the fire that must kindle the sacrifice of our praises, as Vesta's sire when it was ex∣tinguished, behoved to be kindled from hea∣ven, by the assistance and help of a Beam from the Sun; so must the fire of our gratulatory devotion this day, by a beam from the Spi∣rit of Sanctification, be blown up unto a holy and religious flame.

Doct. 3. This removing of sin in our Sanctification and Renovation, is not an easie, but a very difficult work: therefore Christ calleth it a plucking out of the eyes, and cutting off the hand. These following

Considerations will make the Doctrine evi∣dent.

First, There is against it Armies of oppo∣sition: nature in its strength doth stand in the way thereof, mustering up mans inclina∣tions, Gen. 6.5. mans will, Joh. 5.40. his affections, 1 Pet. 1.13. the devil is against it, who is a roaring lyon seeking whom he may devoure, 1 Pet. 5.8. the world also marching out with flying colours against the same: In the lust of the eye, the lust of the flesh, and the pride of life.

Secondly, It cannot but be difficult in re∣gard of the exact conformity required to the Patern, which is the Image of God: no garb of Holinesse being approven in the Court of Heaven, but looked upon as an Antick dresse, and quite out of fashion, that answereth not to this, Eph. 4.23, 24.

Thirdly, The greatnesse and large extent of this work, asserteth the difficulty not to be small; for it is no lesse than the turning upside down of a whole world, even the Microcosme and little world of man: And if the greater World, as to the turning up∣side down of the Worship thereinto, created such pains to the Apostles: no question, this change in the trampling under foot our lusts and vile affections, which hath com∣manded

over our heads, cannot but be at∣tended with some share of trouble.

Ʋse. Though it be difficult this work of Renovation and Sanctification, yet we must not despond, and through overwhelming thoughts of discouragement give it over, but more seriously set our selves to work thereinto, What is difficult to man, is easie to God: humane difficulties, yea impossi∣bilities, are conquerable by Omnipotency, we will not give over a worldly businesse for difficulties, and shall we be so base, as to lay aside an heavenly upon this score: It is a heavenly violence that taketh heaven, a vi∣olent and painful combate with our corrup∣tions, a violent and constant wrestling by prayer in the Mediator Christ, with our Creator. The necessity. of it, Heb. 12.14. The honour of it, Eph. 4.24. The effects of it: First self-denial, Luk. 9.23. Secondly, Shunning of sin, Rom. 6.13. The happy re∣ward thereof, Eph. 5.27. 2 Cor. 3.18. are all encouragements very great and singular, which joyntly pondered, will weigh down the discouragement of the works difficulty: There is great necessity for the earnest urging of this; for what will outward prosperity, outward joy and rejoycing, the Resurrection of your civil Interests avail, without this:

Will your immunities, and priviledges, or freedom, afford you contentment, in pro∣portion to your expectation, if you be not Gods freemen? If your souls be yet in bonds, what will the stopping of the carrear of usurp∣ing domination, and the dashing of these hell-hatched designs do? If the Usurper sin ex∣ercise domination, and command in your souls, giving the designs of Satan still a free∣dome? Let this be pondered by you in the Ballance of the Sanctuary, least your laughter and joy tend to, and end in bitter mourning, let the yoke of the internal usurper with that of the external be broke in pieces. The Lord give us strength so to do, Amen.

FINIS.

Notes

• Quo nulla dudum splendidior, malo illuxit orbi, lam∣pas, & in polo non sidus ul∣lum puriore lumine coeli∣colis renidet.
• Tutl∣field.