with directions of Writs of Habeas Corpus Writs of Error c. to the inferiour Courts in Cities and Towns Likewise the best Presidents of all manner of Concords of Fines and Directions how to Sue out a Fine with many Judicious Observations therein with many other things very necessary and readily fitting every Man's Occasion as by an exact Table of what is contained in this Book will appear To which is Annexed several of the best Copies both of Court and Chancery Hands now extant By Edward Cocker Regula Placitandi A Collection of special Rules for Pleading from the Declaration to the Issue in Actions real Personal and mixt with the distinction of Words to be used therein or refused Also Directions for laying of Actions of the Time of bringing them and of the Persons to bring the same Together with some Remarks and Observations touching Averments Notice Request or Demand Justifications Innuendos Protestando Traverse Averment double Pleas Abatements Demurrers Tryals Verdicts Judgments Writs of Error Estoppels and Conclusions with divers Precedents Illustrating and Explaining the same Very useful and necessary for Clerks Attorneys and Solicitors c. The second Edition Corrected The Works of Ben. Iohnson which were formerly Printed in two Volums are now Re-printed in one to which is added a Comedy called The New Inn with Additions never before Published Now in the Press a Catalogue of the Common and Statute Law Books of this Realm with Additions The Principles and Duties of natural Religion Two Books By the Right Reverend Father in God Iohn late Lord Bishop of Chester to which is added a Sermon Preached at his Funeral By William Lloyd D. D. Dean of Bangor and Chaplain in Ordinary to his Majesty FINIS * Ne ijs quidem omissis quae prae fuga temporis viva vox exequi non potuit a Adv. Marcion l. 5. in fine b Vide S. Hieron in Catalog Script Eccles. c 1 Tim. iii. 15. d Vide D. Blondelli Pseudo-Isidor e De Doct. Christian. l. 4. c. 16. f 1 Pet. 2. 25 g Vide Reverend Armachan de Orig. Metropolis pag. 71 72. h II. O. i Gen. xviii 12. Versio Lxx. l Ib. v. 13. Vulg. Et Dominum innix um scalae Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Psal. cxxxiii 2. n Matth. xxviii 18. o Joh. xx 21. p Theophyl â—n Hypoth q Suar. adv fect Angl. l. 3. c. 12. f. Bellarm de R. Pont. l. 1. c. 11. f. c. 23. Magal in l. Tim. Proaem Sect. 11. 13. r Act. 13. 2. s Hist. Act. Ap. c. 70. t Anacleti Felicis I. Inn. I. u As our Church seems to have determined See the Exhortation before the Litany in the Consecration of B. B. w 2 Tim. 1. 1. x Gal. 1. 1. y 1 Tim. 1. 1. Chap. 1. 11. v. 12. v. 15 16. v. 16. v. 18. z Chap. 11. v. 1. v. 6. v. 9. v. 1. v. 9. a De Synod lib. 1. cap. 14. p. 509. c. b Pag. 571. Vnusquisque ritè creatus potest Discipulos suos ritè creare c See Dr. H. H. Letter of Resolut c. Quer. 5. d Advers Sect. Angl. lib. 3. cap. 8. num 12. e Vide Hist. Concil Trid. lib. 7. f Act. xx 38. g Acts xxvi 25. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. in Kidduschin fol. 41. 2. i Acts xviii 6. k v. 7. l v. 11. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Vide Munst. Vatabl. alios in Obad o 2 Cor. ii 12. p Tit. 1. 4. q 2 Cor. 11 12 13. r 2 Cor. 7. 6 s Epist. 150. ad Hedib qu. 11. t Divinorum sensuum Majestatem digno non poterat Graeci elâ—quii explicare sermone S. Hieron ibid. Vide Baron Tom. 1. Ann. 45. n. 32 â—c u Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w Antiq. l. 20. c. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x In locum y In Titum II. z Vide Sulteti Obss. in Tit. 1. c. 2. a Homil. 1. b Vide Baron Ann. 58. c Apoc. 3. 17. d Isid. Pelus lib. 1. Ep. 149. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Tit. 1. 10. g Dr. H. Hammond in c. 1. 9 16. h v. 10. i v. 11. k v. 16. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Ch. 11. 7. n Lib. 10. Epist. 82. ad Eccles. Vercel o Lib 1. Epist. 319. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Inaccusabilis Cajetan q Ch. 11. 1. r Ch. 1. 9. s Ch. 11. 7 8. t Prov. xxiv 30 31. u Contra Haeres lib. 1. c. 1. Contra Aerian v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x In locum y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Theseo z Argum. in Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xiii 49. xiv 6 7. b Act. xiv 24 xvi â— 5. c See Mr. Hooker's Preface d Glos. Philox Cyrilli e Centum urbium clarâ— fama Plin. lib. 4. cap. 12 f In 〈◊〉 pag. 183. â— g See the Learned Primates ' s Excellent Discourses of the Original of Metrop and the Procâ—nsular Asia h Concil Laodic Sarâ—ic Tolet. 12. i q. d. Non in oppidâ— k Ne vilescat nomen Epiâ—copi l Ann. 716. m Or vâ—amba n Imprimis ex Epistola 〈…〉 ut Episcopes per civitates constituere debeat praecepit c. Concil Merlin Tom. 1. pag. 135. â— o Cap. 17. Centum constipaâ—i vebibus quarum principatus est penes Gorâ—y p Euseb. l. 4. cap. 〈◊〉 q In Catalago Sâ—ript Eccles. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Matth. xvi 19. w Contra Haeres lib. 3. contr Aerium x 〈…〉 y Plaut in Milite z Act. xxvii 15. a Vers. 21. b Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c See Mr. Hooker's Preface d Magin pag. 182. 38. e Solin cap. 17. f Camd. Brit. pag. 3. ex Lycoph Cassand g Creta ab Insula Creta ubi â—elior est Isidor lib. 16. cap. 1. h Magin pag. 182. 38. i In Tit. Hom. 1. k Gal. iii. 1. l v. 12. m Joâ— xiii 7. n Lib. 8. cap. 58. o Cap. 17. p v. 13. q In Tit. iiâ— 1. r Jud. ix 27. s v. 10. t Gal. v. 1. u Jer. viii 22. w Isa. lviii 12. x Joâ— iii. 4. y Isa. lxi 3. z Hos. â—i 6 7. a Tunicâ puâ—ire molestâ Juvenal Sat. 8. b Vide Baron Tom. 1. Ann. 66. n. 4. c 1 Tim. â— 3. d 1 Cor. xv 32. e Genes xxxviii 28 29. f Baron Epist ad Papam Clem. viii T. 7. g Psal. cxxvi 3. h v. 4. i Judg. xiv 18. k Psal. cxxvi 1. l Act. xii â— c m V. 9. n V. 16. o V. 4. p In â—ocum q 1 Pet. i. 2. 2 Pet. i. 2. r Matt. xiii 4â— s 2 Cor. vii 5. t Weet-Wolves Loups-garons Ver. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lacrymaâ— Vulg. Rom. xi 19. Ezek. xxx 〈◊〉 Dan. xii Ver. 19. Ezek. xi 1â— 2 Tim. 3. 6 7. Ezek. xvi 8. Hos. xi 4. Job xi 12. Col. iii 10. Epheâ— iv 24. V. Lactant. lib. v. Theogn Ethic. v. Hom. 12. in S. Matth. C. xxiv 15. Salvian Ex. xx 18 19. Luc. v. 8. Ps. cxiv 7 8. Ps. cvii. 34. Ps. cxix 53. Hebr. xii 21. Mat. xxiv 29. Hom. 77. in Matth. Sueton. l. v. n. 51. Dan. v. 6. Ps. xivi 8. Isa. xl 15. Apoc. xv 3 4. Matth. xi 26. Heb. xi 21. Joâ— ii 10. Ps. cxix 137. Psal. xxxvi 6. Ps. xcvii 2. The King's Declaration 2 Thes. i. 8. 1 Cor. 15. 52. Amos iii. â— Deut. xxxiii 2. Heb. x. 27 2 Pet. iii. 6â—7â— Wisd. v. 20. Dan. ix 7. 2 Pet. iii. 16. P. o. xviii 17. Cap. xxiv 2. Cap. ix 32 33. 3. S. Ambrose Suo jure omnibus Dei opâ—ribus super ingreditur supernatat Psal. cxxxv 7. Psal. xxxi 23. Ps. xciv 12. ` H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. lxxxi 13. Isa. i. 5. Prov. i. 32. Psal. xi 6. Ps. xxvii 14. Ps. cxli. 5. 2 Sam. xxiv 14. Gen. xviii 27. Lam. iii. 22. Ch. xxvii 8. Cap. xxv 9. Amos. v. 24. Matth. vii 12. Jam. ii 8. Matth. xxii 38 39. Ps. cxix 96. Prov. 30. 20. Luc. xxiii ii Ps. cxii 9. Isai. lviii 7 8. Iuvenal 〈◊〉 xiv 2. Cor. vii 2. Lib. 1. Epist. 14. ad 〈◊〉 Matth. xxxv Zach. ix 4 5. Luc. xix 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. xviii in Ephes. Acts xxiv 25. Eccles. ix 10. Joh. xvi 21. Lib. 7. Ep. 27 Ps. lxvi 14. Verse 10. 1 Joh. iii. 7. Phil. iii. 16. Acts xi 26. 2 Pet. iii. 11. Cap. xxvii 9. Prov. ix 17. 1 Cor. x. 22. Job xxviii 3. Isa. xxxiii 14. Rom. ii 4. 2 Pet. iii. 〈◊〉 1 Sam. â—v 32 Psal. xxxii 〈◊〉 Jer. xivii â— Diâ—merbr de pâ—ste Noviomag Exod. ix 8 9. Psal. xc ii Rom. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. â—ude 6. Orig. Philocal p. 59. Ps. CV 39. Jac. I. 11 L. 17. c. 1â— In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â— 8. 18. 10. Ps. xviii 10. Ex. xix 4. 〈…〉 Rev. xii 4. Es. viii 8. Gen. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Schol. on Aratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXVI 1 Chald. Engl. Gen. Psal. CIV 18. Psal. cix 10. Esa. xxx 3. Aristop. De Adorâ—â— lib. 16. Psal. xliv 6. xxxiii 16. Psal. lv 6. See his Life Psal. xxxvii 3 5. 1 Pet. iv ult Prov. xix 29. Psal. xxxii 9. Ps. xxxi 24. 〈◊〉 xxv 20. â—â—â—ix 5. Psal. cxxi 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. i. ult 1 Thes. iv 17.
be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will not make a final End now No a Remnant shall be left as the shaking of an Olive-tree and as the Gleaning Grapes when the Vintage is done Chap. xxiv 13. Nor shall they be only preserved but restored too The Lord God will in time wipe away every Tear from off all Faces and at last swallow up this Death too in Victory Chap. xxv 8. Hee 'l turn their Captivities and rebuild their City and their Temple too and all this shall be as it were Life from the Dead as the Apostle calls it so miraculous a Re-establishment at a Juncture so improbable when they are destroyed out of all Ken of Recovery that it shall be a kind of Resurrection and so like the great One that 't is described in the very proper Phrases of that both by the other Prophets and by Ours too a little below the Text Thy Dead shall live again My dead Bodies shall arise Awake and sing ye that dwell in the Dust c. And then which is of nearest Concern to us and to ou◠present Business the Prophet directs the Remnant that should escape how to behave themselves under so great a Desolation and he contrives his directions into a threefold Song that they may be the better remarkt and remembred tun'd and fitted to the three great Moments of the Event The first to the time of the Ruine it self Chap. xxiv where having set before their Eyes the sad prospect of the holy City and House of God in Flames When thus it shall be in the midst of the Land saith he there shall be a Remnant and they shall lift up their voice and sing for the Majesty of the Lord saying Glorifie ye the Lord in the Fires V. 15. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song of Praise The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song of Degrees or Ascensions fitted to the time of their Return when All shall be restor'd and rebuilt again and that we have Chap. xxvii 2. In that Day sing ye unto her A Vineyard of Red Wine I the Lord do keep it I will water it every moment lest any hurt it I will keep it Night and Day The third of which my Text is a principle strain belongs to the whole middle interval between the Ruine and the Restauration in this xvi Chap. In tha◠Day shall this Song be sung in the Land of Iudah We have a strong City Salvation will God appoint for Walls and Bulwarks c. As if he had said Though our City be Ruin'd yet God is still our dwelling place our Fortresses dismantled and thrown down but Salvation will he appoint us for Walls and Bulwarks Our Temples in the Dust but God will be to us himself as a little Sanctuary And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song to give Instruction teaching them and in them us how to demean our selves while the Calamity lies upon us sc. to make God our Refuge ver 4. to wait for him in the Way of his Judgments ver 8. and in this 9. ver earnestly to desire him from the very Soul in the Night in the Darkest and Blackest of the Affliction to seek him early when it begins to dawn towards a better Condition and in the mean time as 't is in the Text to improve all this severe Discipline as he intends it for the advancing us in the knowledge of Him and of our selves and of our whole Duty For when thy Iudgments are in the Earth the Inhabitants of the World will learn Righteousness A Text you see that supposeth Judgments in the Earth or upon a Land as its Occasions and so suitable to our sad Condition A Text too that proposeth our Learning as its End and Design and so suitable one would think to our Inclination too The Character and Genius of the Age we live in is Learned The pretence at this day so high and so universal that He is No-Body now who hath not a new Systeme of the World a new Hypothesis in Nature a new Model of Government a new Scheme of God's Decrees and the greatest Depths in Theology We are many of us acute Philosophers that must not be disputed us most of us grand Politics and Statesmen too All of us without exception deep Divines will needs be wiser than our Neighbours but however wiser than our Teachers and Governours if not wiser than God himself A kind of Moral Rickets that swells and puffs up the Head while the whole inner Man of the Heart wasts and dwindles For like the silly Women Disciples to the old Gnostics while we are thus ever Learning pretending to great Heights and Proficiencies we come never to the Knowledge of the Truth the Truth which is according unto Godliness In fine amongst so many Learners they are but few that learn Righteousness And therefore God himself here opens us a School erects a severe Discipline in the Text brings forth his Ferulas when nothing else will serve the Turn For he hath indeed four Schools or rather four distinct Forms and Classes in the same great School of Righteousness the last only that of his Judgments express in the Text but the rest too suppos'd at least or covertly implied For whether we look upon the latter Clause of the proposition The Inhabitants of the World will learn We find our selves there under a double Formality As Learners and as Inhabiters As Learners first and so indued with Faculties of Reason Powers of a Soul capable of Learning what is to be learned stampt and possest with first Principles and common Notions which deeply search'd and duly improv'd and cultivated might teach us Much of Righteousness And this is Schola Cordis in Domo interiori the School of the Heart God's first School in the little World within us Secondly as Inhabitants of the great World which is God's School too as well as his Temple full of Doctrins and Instructions Schola Orbis in which He takes us forth continual Lessons of Righteousness Seque ipsum inculcat offert Ut bene cognosci possit and that both from the Natural World and from the Political whether Schola Regni or Schola Ecclesiae Or if we return to the former Branch of the Text When thy Iudgments are in the Earth This when they are supposeth another time when they Are Not in the Earth and that time is the Time of Love as the Prophet speaks the Season of Mercy So that Thirdly here 's Schola Miseri-cordiarum the School of God's render Mercies inviting us gently leading and drawing us with the Cords of a Man with the Bands of Love And lastly when nothing else will serve here 's Schola Iudiciorum the School of God's severe Judgments driving us to Repentance and compelling us to come in and learn Righteousness A provision you see every way sufficient and abundant for our Learning were not we wanting to our selves But alas
expressions of it Once more Fire is the Tyrant in Nature the King of the Elements the mighty Nimrod in the Material World God hath given us this Active Creature for our Servant and we degrade him to the meanest Offices to the Drudgery of the Kitchin and the labour of the Furnace But God can infranchize him when he pleases and let him loose upon us and for our sins of an useful Servant make him to us a rigorous and a Tyrannical Master You saw him the other Day when he escaped from all your Restraints mock'd all your Resistance scorned the Limits you would have set him Wing'd with our Guilt he flew triumphant over our proudest Heights waving his curl'd Head seeming to repeat us that Lesson which holy S. Austin taught us long since That the inferiour Creatures serve us Men only that we may serve him who made both us and them too If we rebel against Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Wiseman The World shall rise in Arms upon us and fight with him against the Unwise Even the Holy Fires of the Altar too though kindled from Heaven on purpose to propitiate an angry Deity prov'd often through Men's provocations the Instruments of his Fury the Mercy-seat became the Arsenal of Vengeance and from the presence of God himself went forth those Flames that devoured his Adversaries And all to teach us this Lesson That 't is Sin puts the Thunder into God's Hand and turns Flames of Love into a consuming Fire And therefore dream no longer of Granadoes or Fire-Balls or the rest of those witty Mischiefs search no more for Boutefieus or Incendiaries Dutch or French The Dutch Intemperance and the French Pride and Vanity and the rest of their Sins we are so fond off are infinitely more dangerous to us than the Enmity of either Nation for these make God our Enemy too Or if you 'l needs find out the Incendiary look not abroad Intus hostis intus periculum saith St. Ierome Turn your Eyes inward into your own Bosoms there lurks the great Make-bate the grand Boutefieu between Heaven and us Trouble not your selves with Planetary Aspects or great Conjâ—nctions but for your own Oppositions direct and Diametrial to God and his Holy Law Fear not the Signs of Heaven but the Sins on Earth which hath made a seperation between you and your God 'T is injurious to the sweet Influences of the Stars to charge them with such dire Effects as Wars and Pestilences and Conflagrations Divinae Iustitiae opera haec sunt saith the Father humanae injustitiae These are the Products of God's Righteousness upon our Unrighteousness Wherefore glorifie we God in these our Fires saying with the Prophet Righteousness belongs to thee O Lord but unto us confusion of Faces as it is this day because of our manifold Trespasses that we have trespassed against thee If yet it be expected I should be more particular in assigning the very Sins that have occasion'd this heavy Judgment 't is a slippery place and hard to keep firm footing in it The mysterious Text of God's Holy Providence as I said before is dark and obscure and so much the more because there are so many Interpreters for though there be no infallible Judge of the Sense of it yet all Fingers itch to be doing their Conjecture so various and full of contradiction so tincted and debaucht with private prejudice that they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrest it unskilfully as they do the other holy Text Convertunt in mentem suam as the Aethiâ—pic turns that place in St. Peter torture and torment it till it confess their own Sense As for the many spiteful and unrighteous Glosses upon the sad Text of our present Calamity on which every Faction amongst us hath a Revelation hath an Interpretation I will not mention much less Imitate them Iustus Accusator sui saith the Wise-man 'T is a righteous thing for every Man to suspect himself to look first into the plague of his own Heart and to be ready to say with the Disciples Master is it not I We are all over-apt to charge one another foolishly enough to take St. Peter's counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be kind and favourable to our selves in our Interpretations and Censures but God methinks at present seems to accuse us All. When a Judgment is particular and reacheth but a few we have a savage promptness in condemning the Sufferers with This is God's just Iudgment for such a thing which we it seems like not though perhaps God himself doth So long as the Thunder-bolt flies over our own Heads we hug our selves and All is well 't is our dear pastime and a high voluptuousness to sit and censure others and flatter our selves that we are more righteous than they To meet with this ill Humour God hath reacht us now an universal stroak that comes home to every Man So that 't is as our Prophet states it in the beginning of this Sermon As with the Prince aud the Priest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both so with the People as with the Master and the Mistress so with the Servant as with the Buyer and the Borrower so with the Seller and the Lender In fine He is no Englishman that feels not this Blow And therefore as the Judgment is Universal let us give Glory to God and confess that the Sin is so too saying with the good Nehemiah Thou art just O God in All that is brought upon us on our King and on our Princes on our Priests and on our Prophets on our Fathers and on all thy People For thou hast done Right but we have All done Wickedly God give us Grace to take every one the shame that belongs properly to himself and to joyn heartily together in a full Chorus at the last repeating that excellent Exomologesis of holy David with which I began this point and shall now conclude it Righteous art thou O Lord and just are thy Iudgments But there is another yet behind Lastly give God the Glory of his Mercy too that must in no wise be forgotten 'T is the priviledge and prerogative of Mercy that it mixeth it self in all God's Works even in Justice it self too He sendeth forth Lightnings with the Rain saith the Psalmist he bringeth the Winds out of his Treasuries Strange furniture one would think for a Treasury Storms and Tempest But there is so very much of Mercy even in God's Judgments too that they also deserve a place amongst his Treasures ay and amongst ours too For he licenseth not a Wind or a Storm le ts not fly a flash of Lightning or a Ball of Fire but a Mercy goes along with it comes flying to us if we miss it not by our Negligence or Inadvertency upon the Wings of that Wind and discovers it self to us even by the Light of those Fires And therefore turn not away your Eyes in Horror but
Knowledge they must do their Exercises too In Gymnasio Iustitiae be anointed to the Agon and to the Combat as the Champions of old and if they expect the Crown of Righteousness must not only learn Righteousness but learn to do it AND therefore to shut up All and to inforce it a little upon such Topics as the Text and the sad Face of things amongst us suggest Let us no longer trifle with God Almighty now we find to our cost that He is in good earnest with us Be not deceived God I 'me sure is not mock'd 'T is not our fasting and looking demure a little and hanging down the Head like a Bullâ—ush for a Day 'T is not a few Grimaces of sorrow a sad word or two or a weeping Eye will serve the turn Our Hearts must bleed too our Souls must be afflicted and mourn for our old Unrighteousnesses and forsake them too and renounce them all for ever and yet further take forth new Lessons of Righteousness in all holy Conversations and Godlinesses as St. Peter speaks even in all the Instances of Piety and Justice and Charity ye heard of even now or all this holy Discipline of God is lost and spent in vain upon us For this is all the Fruit saith our Prophet to take away sin If that remain still in us Adversity is a bitter Cup indeed To keep our sins and hold them fast even when God's Judgments are upon us for them this is with Copronymus to pollute the Fountain that should wash us to defile the salutary Waters of Affliction to prophane the holy Fires of God's Furnace and to pass through the Fire to Moloch to some reigning and domineering Sin some Tyrant-lust or Mistress-passion Correction without Instruction this is the Scourge of Asses not the Disciplin of Men nor the Rod of the Sons of Men. To suffer much and not to be at all the better for it 't is certainly one of the saddest portions that can befal us in this World if not the fore-boding and prognostic of a far sadder yet to come the very beginnings of Hell here the Fore-tasts of that Cup of bitterness of which the Damned such out the Dreggs And wilt thou after all this hide the sweet Morsel under thy Tongue when thou sensibly perceiv'st it already turning into the Gall of Asps Still long for the delicious portion consecrated and snatch it greedily from God's Altars though thou seest thy Fingers burn and thy Nest on Fire with it Still retain the old Complacence in thy sparkling Cup though thou feel'st it already biting like a Serpent and stinging like an Adder say still Stoln Waters are sweet though like those bitter Ones of Jealousie thou perceiv'st them carry a Curse along with them into thy very Bowels Dare we thus provoke the Lord to Iealousie Are we stronger than He Gird up now thy loyns like a Man thou stoutest and gallantest of the Sons of Earth Hast thou an Arm like God Or canst thou thunder with a Voice like him Wilt thou set the Briars and Thorns of the Wilderness against him in Battle Array Or canst thou dwell with everlasting Burnings Or despisest thou the Riches of his Goodness and Forbearance not knowing refusing to know that the Long-suffering of our Lord is Salvation and that his Goodness leadeth thee to Repentance If not know assuredly that thy Hardness and Impenitent Heart do but treasure up for thee yet a fiercer and a more insupportable Wrath. And therefore let us not flatter our selves nor think that God hath now emptied his Quiver and spent all his Artillery upon us Let us not come forth delicately with the foolish Agag saying Surely the Bitterness of Death is past No the Dregs of the Cup of Fury are still behind God grant we be not forc'd at last to drink them and suck them up Great Plagues remain for the ungodly saith the Psalmist Vae unum abiit Ecce duo veniunt One Wo is past but behold there come two Woes more for the rest of Men that were not kill'd by the former Plagues repented not Apoc. ix 12 20. When God's Rods and his Ferulaes the Discipline of Children are contemn'd he hath a lash of Scorpions to scourge the obstinate When the ten dreadful Plagues are spent all upon a stubborn Aegypt without effect there 's a Red-Sea yet in Reserve that at last swallows all And if our present Afflictions reform us not that we sin no more take we heed lest yet a worse thing befal us Remember that when the Touch of God's little Finger did not terrifie us he soon made us feel the stroak of his heavy Hand If the more benign and benedict Medicines will not work nor stir us at all he can prepare us a rougher Receipt or a stronger Dose retrive and bring back his former Judgments in a sharper Degree or else send upon us new ones which we never dream of The Devil of Rebellion and Disobedience which not long since possest the Nation rent and tore it till it fom'd again and pin'd away in lingring Consumptions that cast it oft-times into the Fire and oft-times into the Water Calamities of all sorts to destroy it is now through God's Mercies cast out and we seem to sit quiet and sober at the Feet of our Deliverer cloath'd and in our right Minds again But yet this ill Spirit this restless Fury this unquiet and dreadful Alastor the eldest Son of Nemesis and Heir apparent to all the Terrours and Mischiefs of his Mother walks about day and night seeking rest and finds none and he saith in his Heart I will return some time or other to my House from whence I came out O let us take heed of provoking that God who alone chains up his Fury least for our Sins he permit him to return once more with seven other Spirits more wicked than himself and so our last Estate prove worse than the former The Sword of the Angel of Death which the last year cut down almost a hundred thousand of us may seem to have been glutted with our Blood and to have put up it self into the Scabbard Quiesce â—ile as the Prophet speaks God grant it may rest here and be still But as it follows there How can it be quiet if the Lord give it a new Commission against us Methinks I see the Hand still upon the Guard and unless we prevent it by our speedy Repentance it may quickly be drawn again more terrible than ever new furbisht and whetted with the keener edge and point our wretched Ingratitude must needs have given it The Sun of Righteousness was ready to rise upon us with healing in his Wings to clear our Heaven again and to scatter the Cloud of the last years unhealthiness But yet methinks this slow-moving Cloud hangs still o're our Heads hovers yet in view with God knows how many Plagues and Deaths in the Bosom of it And without