Die Mercurii, 14. Augusti, 1644.  
ORdered by the Commons assembled in Parliament, That Master Rous do give the thanks of this House to Master Palmer and Master Hill, for the great pains they took in the Sermons they preached before both Houses on Tuesday the 13. day of August, 1644. being a special and peculiar day of Humiliation appointed by both Houses, and that they be desired to print their Sermons, and that none presume to print their Sermons, or either of them, but such as shall be authorised under their hand writing.  
H. Elsing Cler. Parl. D. Com.   

I do appoint Thomas underhill to print my Sermon,  
HERBERT. PALMER.   

THE glass OF God's Providence TOWARDS HIS faithful ONES.  
Held forth in a Sermon preached to the two Houses of Parliament, at Margaret's Westminster, Aug. 13. 1644. being an extraordinary Day of Humiliation.  
Wherein is discovered the great failings that the best are liable unto; upon which GOD is provoked sometimes to take Vengeance.  
The whole is applied specially to a more careful observation of our late COVENANT, and particularly against the ungodly Toleration pleaded for under pretence of LIBERTY of CONSCIENCE.  
By HERBERT PALMER, B. D. Minister of God's Word at Ashwell in Hertford-shire: A Member of the Assembly of Divines.  Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner. Prov. 11. 31. All these things happened to them for ensamples: and are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11. Whatsoever things were written aforetime were written for our learning, that we through Patience and Comfort of the Scriptures might have Hope. Rom. 15. 4. 
LONDON, Printed by G. M. for Th. underhill at the Bible in Woodstreet. 1644.   

TO THE RIGHT honourable The House of peers AND TO THE honourable The House of COMMONS Assembled in Parliament at Westminster.  
THe Records of Holy Scripture, whether they concern the Actions of GOD or Men, are not only Stories of things done in that Age, but prophecies also of future events in succeeding Generations. This GOD hath been pleased to exemplify particularly in that Word, which divers weeks ago on a solemn Day appointed for extraordinary Humiliation He sent to be preached in your ears. While some bodily Indispositions hindered me from a speedy obeying the Call of tendering it also to your hands and eyes: It seemed good to Him, (who doth all things wisely and faithfully,) to give Instances of His fulfilling both parts of it; affording some answers of Grace, and expressions of Pardon and favour in Wales and the parts thereabouts; and yet withal taking some Vengeance upon our untowardnesses, by the sad blow given us in the West. I hope that as we shall all learn by it, even more and more, that 
a 1 Sam. 3. 19  GOD lets none of His Words fall to the ground, but whatsoever He speaks to us hath its effect upon us, and 
b Zech. 1. 6.  takes hold of us, even whether we take hold of it or no: So we will believe also, that the effect of it will never be spent as long as we live, or any of mankind, in as much as all the Word of GOD lives and abides for ever, as both the 
c Isai. 40 8.  Prophet and 
d 1 Pet. 1. 23. 25.  Apostle tell us. And this belief will both make all the Word profitable to us, and make us Happy by the Word: The Promises and Expressions of Grace in the Word never doing us good, never being fulfilled to us completely, but by our believing them: And the threatenings or Expressions of Severity never endangering us, never being fulfilled at all upon us, but when we believe them not. We have all need to Pray, 
e Luke 17. 5.  LORD increase our Faith! even in relation to Terrifying Truths, as well as to Comforting. And though Faith most commonly comes by Hearing, yet unquestionable Experience telling us, that it is partly increased by Reading also, (specially of what was once attentively heard) I cannot doubt, but this Paper-remembrance of matters of so grand Importance, will be blessed by GOD, as to some others into whose hands it shall come, so specially to yourselves, according to Your leisure for making use of it, unto your Furtherance and Joy of Faith. Which that it may be continually augmented in You, who have so great businesses to go through, and so great Adversaries to encounter, and all Calling for Faith in the strength and glory of it, through Jesus Christ the Author and Finisher of our Faith, is and shall be the earnest Desire and Prayer of Him, who is for Jesus sake  
Your ever most Devoted and Humble Servant HERBERT PALMER.   

THE glass OF God's Providence TOWARDS HIS faithful ONES.  PSAL. 99 ver. 8. Thou answeredst them, O LORD our GOD: Thou wast a GOD that forgavest them, though Thou tookest vengeance on their inventions. 

Introduction.  BEhold an Apostrophe to GOD, in the midst of an Exhortation to Men! whatever else we learn from it, this we should improve it to, to make us remember, That we have now to do with GOD; that looking Him in the face may awe us, and the Consideration that we are now speaking to Him, and from Him, and of Him, may Affect our spirits to Regard what He doth toward the children of men, For these words are the glass of God's Providence towards men, towards His own, those that are most faithful to Him. Would you know who they are? See ver. 6. Moses and Aaron among His Priests, and Samuel among those that call upon His Name, &c. Their faithfulness is expressed, not only in their Calling upon GOD, in the next words, They called upon the LORD, and He heard them; but also by their Obedience, ver 7. They kept His Testimonies, and the Law that he gave them: and then follows God's Dealings with them, in the words of the Text, Thou answeredst them, &c.  
I will sing of Mercy and Judgement, unto Thee, O LORD, will I sing, saith the royal Psalmist, Psal. 101. 1. He doth so here, his song is plainly of Mercy and Judgement, and that unto the LORD, as he there also expresses it. God's Great Mercy is set forth towards His Servants, in Answering and Forgiving them; and with all His Judgement: His heavy Judgement in taking Vengeance on their inventions.  
Behold then the goodness and severity of GOD, saith the Holy Apostle, Rom. 11. 22. so say I, and that not relating to two sorts of persons, as there; transgressors and believers: But both towards men of approved avowed faithfulness, even toward one and the same person; in goodness answering, and forgiving; and yet in some severity taking Vengeance also.  
There are but two main Dispositions in men's minds, that sway our practices and regulate our lives, keeping them within compass, that is, Faith (or Comfort) and fear, according to the intimation Act. 9 31. They walked in the fear of the Lord, and in the Comfort of the Holy Ghost. The Comfort of the Holy Ghost, or Faith (which is all one in Effect) on the one side, and fear on the other, do compass us in, We walk uprightly and safely in the ways of Our GOD. And to this purpose are these Words we have before us, none being more proper to settle us in Faith and Comfort; then these which proclaim GOD to be a GOD Answering and Pardoning, and nothing more fit to strike us with a Holy Awe and Reverence; with a Godly fear, then that to the Mention of such graciousness is added the Remembrance of His taking Vengeance also, even upon those who He yet Answers and Forgives.  
If therefore it shall please GOD to set home these words upon our Hearts, we shall do that which the Psalmist intended to persuade and work men to, when he first penned them; We shall fulfil the Scope of the Whole psalm, and withal answer the Scope of Our appearing before GOD this day, and find GOD himself answering it, and Our desires and prayers in it, even with Gracious pardoning and forgiving, former and present failings in us, all who are or will be faithful to Him.  

Context.  In the 1. verse the sovereign authority and royal majesty of GOD Governing the World and His Church in special, calls us (and all men) to fear and a Holy Consternation at His glory. The LORD reigns, Let the people Tremble: He sits between the Cherubims, Let the earth be Moved. This is enforced, ver. 2. from His greatness and Power manifested toward His Church; and His actual Rule Over all People; The LORD is Great in Zion, and He is High above all People. Whence we and all men are expressly summoned to Praise Him and Give Him Glory, ver. 3. Let them Praise Thy Great and Terrible Name: for it is Holy. Though His Power be never so great, and He never so terrible in His ways and works; yet do they all Challenge Praise, because in All He manifells himself to be Holy, Unblameable and beyond all control. Which also the 4. ver. confirms, The King's strength also Loves Judgement, Thou dost establish equity; Thou executest Judgement and righteousness in Jacob. He hath all authority in His hand as King, and strength sufficient to do what He pleases, yet He Delights to do Right; and to settle it both by His Word and His Works; and doth continually exercise himself in doing Justice and Right among His People particularly. Whereupon, it is again required that Honour be given to Him above all Others, ver. 5. Exalt ye the LORD our GOD, and Worship at His footstool, for He is Holy. Which with a Word or two altered is again repeated in the last Verse of the psalm, ver. 9 and made as the burden of the Song: Exalt the LORD our God, and Worship at His Holy Hill, for the LORD our GOD is Holy. Where is given us to Understand, that then only we Exalt, or Praise, or fear GOD aright, When we Worship according to His Will, and in His own Ordinances, set out by the Phrases of Worshipping at His footstool (that is the ark) and at His Holy Hill, that is, Zion, both according to His appointment, and express charge and command. And His holiness stands upon this, that Men should to Worship Him, if they Worship Him at all. And of all this We have Moses, Aaron, and Samuel for Examples, ver. 7, 8. Moses and Aaron were among His Priests, and Samuel among them that called upon His Name. These were Great Favourites of His, and eminent in their fidelity, They called upon the LORD, and He answered them. He spoke unto them in the cloudy Pillar, they kept His Testimonies, and the Law that He gave them. But yet not so, but they failed sometimes and needed forgiveness, provoking Him to bring Judgements upon them. And accordingly He did show himself variously to them; sometimes in Displeasure, but always with Mercy. And that is it which Our Text holds forth apparently to all our Eyes, ears, and Hearts. Tending, with all the rest of the psalms, to persuade us to fear, and Praise, and Exalt, and Worship our Gracious and Holy GOD aright according to His Divine Pleasure. As we shall see by the more distinct handling of it, unto which now I come.  

Division.  The Words of this Verse have in them three remarkable particulars. 1. The Behaviour of the Men it speaks of, which is partly Good, and partly evil. The former verse saith, They kept God's Testimonies, and the Law that He gave them, This insinuates (what was also expressed ver. 6.) that they used to Call upon GOD, All this was very good, But withal, they did sometimes some things amiss, some inventions, by-paths, or steps awry they had, which as they needed pardon, so they incensed Him against them, so much now and then, as He would not let them escape altogether, without taking some vengeance for such untowardness. 2. God's graciousness, in a double respect: 1. in Answering them, granting their suits and supplications ordinarily. 2. in Forgiving them, pardoning their failings and faults evermore; never dealing with them altogether according to their sins, but in the midst of any offence of theirs, or Judgement of His, remembering Mercy. 3. His Holy Justice, notwithstanding, Taking Vengeance on their inventions: Chastening them for some faults sometimes; and not letting them always go unpunished, how faithful soever they were generally, Or how Gracious soever He was eternally. 
Explication.  These are the main parts of the Text, which will afford us so many Doctrines clearly and plainly after we have but a little explained the latter Clause of Taking Vengeance on their inventions. Which is the only Difficulty in the Language of the Text, and it indeed sounds so strangely at the first hearing, 
What is meant by taking Vengeance.  as I may well put this Expression among the Riddles of the Scripture. It is seldom found elsewhere, (if at all) when applied to the faithful Servants of GOD, as it is here; and therefore it is an Amazing Notion; and worthy to be considered, for the sense of it, and the reason why it is used. The Sense of it is not to be taken in the ordinary rigour of the phrase, 
Negatively.  as we use it among men, for an act done, either according to the extremity of the desert of a fault, or with a mind possessed with malice or hatred against the oftender, or both together. For neither of these will stand with God's affections or actions towards His faithful ones; nor with the very words of the Text foregoing these. He who forgives, never deals according to extremity of desert of a fault, which deserves destruction (as all our sins do in extremity of Justice,) much less doth he do any thing with malice or hatred. Forgiveness and malice are no less contradictory than light and darkness, life and death. Whatsoever therefore be meant by taking of vengeance here, it must be understood, with mitigation and mixture of favour; and this favour eminent, even notwithstanding the vengeance taken, For so speaks the Text undeniably, Thou answerest and forgavest, though thou tookest vengeance, As forgiveness did not altogether hinder the vengeance, so the vengeance did not disparage the forgiveness. The meaning than may be conceived to lie in two things. 
Affirmatively, in two things.  First, That whatsoever they did feel from His hand it was but according to their deserts, not beyond; They had first provoked Him, before He struck them, they had offered Him some indignity before He afflicted them; and when they did abuse Him, than he did sometimes take some vengeance upon their Inventions, or their works or Deeds as the word properly signifies. 2. This Correction, was somewhat smart and severe, both in their own apprehensions that suffered it, and in the eye and observation of any that had notice of it: in so much as if one had not known and had assurance of His Mercy to them from other grounds, His manner of dealing with them in this particular case would seem to them to savour altogether of vengeance, and extremity of rigour and displeasure. Now the reason, why this is thus expressed, We may conceive to be, purposely to insinuate more effectually, That GOD looks upon sin with an other eye then men do; and that even in His own dearest servants, He sees matter enough of deep displeasure which He will let men know, and themselves feel now and then in a quickening and awakening manner. Terrible words are not without their efficacy, specially when deeds answer them; The proper Reasons and Uses of both, We shall see anon. But this language is used to help to make God's deeds more affecting.  
Withal this may well be added to clear this phrase from all exception, that if we observe the words narrowly, a manifest difference seems to be even here, in this harsh expression, from that which is elsewhere spoken of God's dealings with His Enemies, with the wicked. It is not said GOD took vengeance on them, on the persons of His faithful servants, but on their inventions. He showed mercy to their persons, (which the Text itself expresses) but yet He showed displeasure against their sins, He would not spare the offence, and yet it is certain He spared the offenders. But when the ungodly are spoken of, there vengeance is expressly said to be taken on them, Deut. 32. 41. I will render vengeance to mine enemies, and vers. 43. will render vengeance to His adversaries, and will be merciful to His land, and to His people. So Ezek. 25. 14. I will lay my vengeance on Edom. And in divers other places of the Prophets: So in the N. T. 2 Thes. 1. 7. Taking vengeance on them that know not GOD, etc: In all these the vengeance so falls upon the sin that the sinners themselves are destroyed with the weight of it; which never is, when GOD hath to do with His own, how severe soever He seem to be in the vengeance He doth take: As will further appear in the prosecution of the Doctrines afforded to us in the whole verse, 
3. Doctrines  which are plainly three.  
1. That even the faithful servants of GOD may so provoke Him, as to need His pardon, and even to give Him occasion to take vengeance on their practices.  
2. Though they do provoke Him, and He do thereupon take vengeance, Yet is He ever a GOD of Grace to them, answering their prayers, and affording them pardon.  
3. Though GOD doth answer the prayers and forgive the sins of His faithful ones, Yet they may so provoke Him, as He sometimes takes vengeance on their misdoings.  
Before I come to handle these points in a doctrinal way, 
F●●st handled Historically.  It will be very profitable; first, to handle the Text Historically, a little to look after and consider the story of these holy men; as other Scriptures have recorded it; and see their faithfulness with their failings, and God's answers and pardon with His taking vengeance.  
Moses, 
1. Moses.  who is the first man concerned in it, was one whom GOD honours as much for his faithfulness, 
2. His faithfulness.  as any man under the Old Testament. No man actually forsook so much for GOD, nor ventured so much for Him, as Moses did; Which the Apostle excellently sums up, Heb. 11. 24, 25, 26. No man had so hard a task of it, for so many years together, being to deal first with hard-hearted Pharaoh, and then with stiffnecked Israel. And he hath, besides all others, an high Eulogy of faithfulness in all God's House, Heb. 3. 2. in all his offices between GOD and His people, being not only a Propet, but the chief governor of Israel, and styled a King in Jesuran, 
2. His failings five.  Deut. 33. 5. Yet even Moses had his failings and weaknesses.  
1. When GOD would employ him towards Pharaoh, We find him making excuses; so long till the Text saith, GOD was angry, Exod. 4. 14.  
2. In the same Chapter, we find him to have neglected the Circumcision of his son, the reason is not expressed, (perhaps it was because he was loath to displease his wife Zipporah; who was a Midianite:) But whatever it was it had like to have cost him his life, GOD begun to take some vengeance, upon his neglect, ver. 24.  
3. In the fifth Chapter, he doth in a manner expostulate with GOD in a kind of discontent and distrust, as though GOD had not done well in sending him to Pharaoh, who took occasion by that to oppress Israel the more; and no deliverance likely to come: Which yet he had no reason to count strange, if he had well remembered and observed what GOD had said to him, chapt. 3. that Pharaoh's heart would be hardened, and he would not let them go at the first. But Moses had forgotten this, and so complains, as if GOD had done him and Israel both wrong in it, ver. 22, 23.  
4. In Numb. 11. 11, &c. 14. 15. We find another fit of discontent: he cannot endure with patience any longer the frowardness of the people, who murmured against him at every turn; he would be out of his life, and prays to GOD even to take his life away, rather than to abide such continual vexation; and again, vers. 21. he hath a pang of distrust, and can scarce t●ll how to believe God's Word to be true of such a large provision to be made for the people as GOD hath told him of: So that GOD is fain to answer him with His Almighty Power, Is the LORDS hand waxed? short Thou shalt see now whether my words shall come to pass to thee or not, vers. 23. These passions and expressions of Moses, were not like a faithful servant of GOD, but thus the infirmity of a faithful man discovers itself.  
5. Once more we find Moses faulty; and that in a further degree than any that hath been yet named: his great failing, and for which GOD was most highly displeased with him above all other times, is recorded, Numb. 20. The people murmured for water, and GOD bids Moses take the rod and speak to the rock and it should give forth water. Moses goes with the rod, but instead of speaking to the rock, he speaks to the people, and that unadvisedly with his lips, saith the Psalmist, Psal. 106. 33. and with a provoked spirit, overcome with anger and passion; and instead of speaki●g to the rock, he strikes the rock, and that twice, vers. 11. And this GOD takes so heinously, that He charges him with not sanctifying Him before the children of Israel, and not believing Him, and that therefore he should not go into the promised Land. So that here is a threefold fault noted in Moses, in the story (written by himself) and in the psalm. 1. Some unbelief, and distrusting that speaking to the rock would not suffice to fetch water thence, notwithstanding God's Word. 2. Some impatience of spirit, against the people's untoward murmurings, His spirit was provoked by them, more and otherwise than it should have been. 3. This expressed, by unfitting and unadvised speech, the story saith, he called them Rebels, and saith, Must we fetch you water, &c. which language though they well enough deserved (and worse) yet it appeared GOD was not pleased with it in Moses. And so you have the account of his faults, as the Scripture registers them.  
Then for Aaron, 
2. Aaron's failings three.  1. This we find in him throughout, that what is noted of him, is being a second in evil, an accessary, consenter and actor with others, but never alone in any remarkable fault. But particularly three special failings are recorded of him, 1. Exod. 32 1, 4. there is a very great fault, that at the people's solicitation and importunity, he made them an Idol, a Golden calf, and joined with them in the honouring of it: for which GOD was exceeding angry with him to have destroyed him; but that Moses interceded for him, Deut. 9 20. A second is, Numb. 12. Where he joins with his sister Miriam, (who is first named and noted, ver. 1.) in murmuring against Moses. It was strange that he should speak against his own brother so, whom he saw GOD had so honoured above him, and who had before (as was observed but now) been a means to save him from God's wrath by his prayers. And yet by his sister is he drawn away and become a partner with her in this unnatural Mutiny. And for this GOD is again angry with him, though he laid then no punishment upon his Person, yet Aaron confesses himself stricken in the leprosy suddenly inflicted for this upon Miriam, ver. 10. and 11. His third fault was in consenting to Moses his Distrust (and Passion) in that 20. of Numb. The Charge was given to both together; 
God's displeasure for their offences.  and GOD blames and threatens them both; and accordingly soon after took Vengeance upon Aaron's offence, and he dies before the end of that Chapter, as He did after upon Moses his, Of which we have divers Memorandums afterwards, showing the more God's displeasure against him for this Transgression; and of this specially, the Text we have in hand speaks. This GOD remembers Numb. 27. 12, 13, 14. And Moses afterward speaks of it with sorrow, Deut. 1. 37. and again, Deut. 3. 23, &c. where he tells the people how he made a solemn suit of it, and prayed earnestly to GOD that He would spare him, and show him that favour, that he might go into the Land of Promise; and that GOD would not grant his suit, and forbids him to mention it any more to Him, ver. 26, 27. and once more Moses speaks to Israel of it, Deut. 4. 21, 22. as showing how near it was to him, and how great a Judgement he took it to be. And so we see God's taking Vengeance upon his inventions also, as well as upon Aaron's, and the Text verified of two of those it speaks of.  
We have a third to look after, whom we must not forget, and that is Samuel, 
III. Samuel's failing.  He was the Judge of Israel by God's appointment, and trained up to be a Prophet from his childhood under the Wing of GOD in Shiloh, and he was a very faithful Servant of GOD: Yet there is a fault of his insinuated 1 Sam. 8. that When he was grown old, he was partial towards his children, he made his Sons Judges over Israel, and they walked not in his ways, but took bribes and perverted Justice; and it appears by the sequel that Samuel was too indulgent and favourable to them; and therefore the people took such a discontent, that they would not have his Sons nor himself neither, rule any more over them, but would needs have a King to rule over them; and, though this was ill done of the people, to reject Samuel himself, and specially to ask a King, as appears by God's words in that Chapter, 
God's displea●ure for it.  and by His Displeasure manifested from Heaven, 1 Sam. 12. Yet we may read in it God's Just Vengeance on the misbehaviour of Samuel's sons, and so of his partiality toward them, and we may see in both places that it struck Samuel very deeply, 1 Sam. 8. 6. in reference to himself, and Chap. 12. 2. he cannot forbear mention of his Sons, who were wholly laid aside ever after, though himself was not altogether. And thus we see all these three faithful men, Moses, Aaron, and Samuel made Examples of Justice in some Vengeance taken on their Inventions and offences notwithstanding God's favour to them.  
Now we must add a word, 
God's graciousness Answering  how notwithstanding their failings and God's severity, yet He was a GOD answering and forgiving them.  
1. For Moses, 
1. Moses.  he is so famous for God's answering him, that GOD once doth as it were sue to Moses to forbear Praying for Israel, as implying that He could not but answer Moses, if he did Pray: Let me alone, that I may consume them, Exod. 32. 10. and accordingly when Moses, for all this, did pray, GOD did answer, and spare Israel upon his request, ver. 14. and many other times Moses his Prayers were heard and answered.  
2. 
2. Aaron.  Moses and Aaron together in the universal Murmuring and Mutiny, Numb. 14. 5. And Aaron specially when after the Rebellion of Corah, Dathan, and Abiram, and the horrible Judgement of GOD upon them, the earth swallowing them up alive, and fire from GOD breaking out and burning up the 250 Princes, that stood to be Priests, in opposition to Aaron's Calling, and the next day all the Congregation murmured and mutined again against Moses and Aaron, as if they had been in fault for the death of those outrageous sinners: Aaron then, at Moses his direction, runs to the Altar, and fetches fire thence, and puts on incense, and with that runs among the people; and though the wrath of GOD were so hot against them, as that while he was hasting to the Altar and coming back again 14700. were dead of the Plague, yet as soon as he comes among them, and as a Priest, offers incense (and so Prayers) for them, suddenly the plague ceases, Numb. 16. 47, 48.  
3. For Samuel, 
3. Samuel.  he was a known favourite in the Court of Heaven, so that the Israelites ran to him, when the Philistines came against them, and they put more confidence in his Prayers alone for them, 1 Sam. 7. 8. then in all theirs; and GOD then answered him with Thunder from heaven against the Philistines, ver. 10. and again after the Israelites had rejected him, yet they beg his Prayers with great Submission and Importunity, 1 Sam. 12. 19 And both he and Moses are remembered long after by GOD, as two of the greatest Favourites that ever He had in this kind, when He tells Jeremy, He would not hear even them, if they were now alive, Jerem. 15. 1. Though Moses and Samuel stood before me, yet my mind could not be to this people, Cast them out of my sight. If He would have heard anybody, it should have been Moses and Samuel: Whom He was wont so constantly to hear and Answer.  
Withal we have manifest assurance of His Forgiving them, 
Pardoning there all.  notwithstanding the Vengeance He took on those faults of theirs, which we even now mentioned, besides all other times. He that remembers that GOD had a better place to which He removed Moses and Aaron when He took them from the earth; and an heavenly Canaan into which GOD received them, when He denied them entrance into the earthly Canaan; And that this must needs be that recompense of Reward, which Moses had an eye to, when he esteemed the reproach of Christ, greater riches than the Treasures of Egypt, Heb. 11. 26. And that Moses is after his death, often owned by GOD as His Servant, as His Chosen; and Aaron is named, Psal. 106. 16. the Saint of the Lord; He (I say) that remembers these things cannot doubt of God's Forgiving them. Considering also, how Moses appeared in Glory (with Elias) at Christ's Transfiguration, Luke 9 30, 31. And for Samuel, he was not quite put from his Office of Judge, for it is said, 1 Sam. 7. 15. that he Judged Israel all the days of his Life; and besides GOD often employed him as a Prophet in most remarkable Services; which proclaim God's graciousness to him also, and forgiving him as well as the Others.  
And so you have the Story of the Text set before you; and the Doctrines observed out of it, confirmed (each of them) by this historical Exemplification, Of their Behaviours and God's Dealings.  
I come now to a more general handling of them; And the 1. of them is this. 
Doct. 1.  That even the faithful Servants of God may so provoke Him, that they may need His pardon, and even give Him Occasion to Take Vengeance on their Inventions and practices.  
For the further proof of this, I may say (as indeed of the other points also, though specially of the middlemost, which holds forth God's Answering and Pardoning Mercy to His faithful Ones) that there is scarce any Record of any of the Servants of GOD, even the most eminent, but there is somewhat or other of this kind noted of them. But for the further Evidencing of it, and Affecting every one of us with it, (it being a point of very great concernment and use to us all) You may take notice but of these general Reasons.  
1. 
Reas. 1. The be●t have corruption in the as well as the worst by Nature.  That the very best Servants of GOD have the very same corruption by nature that the worst have. It is all alike in the one sort and in the other. There is no difference naturally between the one and the other. That place Prov. 27. 19 deserves to be remembered for this purpose, As in water face answers to face, so doth the heart of man to man. They then used to view their faces much in Water (as we now do in Glasses,) and as in Water, or in a glass, the Image of the true face represents all the features, lineaments, moles, spots, deformities, that are in the face itself, and the one answers the other exactly, what is in one is in the other: So is it with the heart of one Man (naturally) answering to another. There are the same spots and wrinkles, and blemishes in every heart that is in any one; and to have a true representation of the evil that is in any one heart, We must look upon all the evil that is in all other hearts naturally. The Apostle, Ephes. 2. 2, 3. makes himself and the (now) Christian Ephesians, and the Unconverted Impenitent unbelievers all alike by Nature.  
2. 
Reas 2. Co●rup●●d N●●u●e not ab●l●●h● i● the b●●●▪ Proved.  In the best Servants of GOD this corrupted Nature is not utterly abolished: The Grace which they have received (and which makes them to differ from other men) doth not so far sanctify them, but that the Seeds and Roots of sin, of all sin doth still remain in them: A Flesh they have, which though Crucified with the aff●ctions and lusts in all that are Christ's, is not quite dead, not altogether mortified, but that lies upon them as a daily and perpetual duty to mortify their earthly members, and to be cutting off of hands and feet and pulling out of Eyes; which yet, contrary to the course of Common Nature, will be growing again, or others in the room of them: There is a continual danger of roots of bitterness (of any kind) springing up to trouble and defile even them. The Apostle, you know, complains of his flesh, that he could not do the Good he would, and that he did the evil he would not due, and was carried captive unto the Law of sin, and had a body of death which he carried about him, and groans, and cries out to be delivered from; and tells the Galathians, that the flesh, in them did lust against the Spirit, so that they could not do the things they would. And this corruption, always dwelling even in the best, and too often prevailing, 
Illustrated in that  is that which not only ever needs pardon, but oftentimes greatly provokes GOD to take vengeance upon their misbehaviours.  
1. This Corruption may yet be further apprehended by us, 
The Corruption of the best appears in things wherein they most excel in virtue.  by this one Observation following. That, as there is scarce any of the servants of GOD storied of in the Word, but with their faithfulness, their failings are enroled, (as was intimated before) Paul himself not excepted: So, (which is very remarkable and deserving most serious consideration,) That scarce any of them is noted to be eminent for any virtue or Grace, but somewhat of the contrary is observed in them, some failing even in that very particular.  
1. 
Righteous Noah intemperate.  Noah is owned by GOD himself to be eminently righteous in his generation, Gen. 7. 1. in a generation that abounded with luxury, eating and drinking and jollity, as our Saviour assures us, Mat. 24. 38. and so Noah was a pattern of Temperance and sobriety; and yet we find even Noah once overtaken, and making himself drunk with his own wine.  
2. 
Just Lot defiled.  Lot is praised by the Spirit of GOD guiding St Peter's pen, 2. Pet. 2. 5. for a Righteous man, preserved safe by God's Grace in the midst of filthy Sodom; and yet you know what befell him afterward, when Sodom was destroyed and himself delivered out of it.  
3. 
faithful Abraham distrustful.  We read that Abraham is called the Father, (the pattern) of the faithful: It is said, he staggered not at the Promise of GOD through unbelief, but was strong in Faith giving Glory to GOD, Rom. 4. 20. and yet faithful Abraham, twice for fear, denies his Wife, and pretends her to be his sister, Gen. 12. and Gen. 10. 2.  
4. 
meek Moses passionate.  So of Moses, one of the Men our Text speaks of, it is said, that he was meek above all the men that were on the earth, Numb. 12. 3. and yet this meek Moses overshootes himself by passion, and that which brought the evil upon him, was (as you have heard) his spirit being provoked and so he spoke unadvisedly with his lips▪ And withal he that had showed so great faith in so many mighty works to be done by him, 
faithful Moses beleves not.  and difficulties to be passed through, for so many years together; and had so greatly and perpetually honoured GOD in the sight of Israel; now is challenged of GOD (as you saw) that he did not believe Him to sanctify Him before the children of Israel; and therefore he should not bring them into the Land.  
5. David, 
Humble David revengeful.  who of all the people of GOD in his time, had been longest in the school of Affliction and Patience, and showed great proficiency in it, upon all occasions; as his psalms bear witness, and the story together: Yet when he received a rude repulse from churlish Nabal of a kind message and fair request, 1 Sam. 25. he hath so far his Lesson to seek, that he breaks out into violent passion, and resolves and swears he will have his blood, and the blood of all his family, and marcheth against him to that purpose. Thus you see faults breaking out in the servants of GOD, and even in those things wherein they were famous for Fidelity.  
6. 
Job impatience.  So in him who of all others is set forth as the pattern of Patience, holy Job; You have heard of the Patience of Job, saith St James, chapt. 8. 11. But we have heard (and read in his book) of his Impatience too: and, we would think him a man very impatient, from whom we should hear such language, as he speaks, chap. 3. and afterward.  
7. 
The Prophet Jonah refuses to go on God's errand.  And what say you to Jonah, one whom GOD owned and employed to be a Prophet; But first he runs away and will not go on God's errand; whereupon GOD takes vengeance upon his invention and transgression, in a most terrible manner: He first persecutes him with a Tempest and makes him afraid with a storm, and then forces him to be his own accuser and Judge, to condemn himself to be thrown into the sea, and there he is cast as it were alive into Hell (as his own Phrase is in his Prayer, chap. 2.) by being swallowed up by the Whale, and living in that most noisome stinking prison so long: 
Justifying his sin after he had repented of it.  And yet after his repentance and God's marvellous mercy to him, and employing him again in his work, he breaks out into fearful distempers again; even to justify his former fact, and he is angry, and he will be angry, and he doth well (he saith) to be angry even to the death, with GGDS crossing of his mind and expectation. How contrary was all this to the duty of a Prophet, to the disposition of a Penitent received to mercy, and yet thus it was with him: This is our corruption remaining even in a faithful man's heart.  
8. 
After many years jeremy resolves to preach no more.  look upon Jeremy also, and you shall see a wonderful example. First, He was indeed very hardly used, Jer. 20. and he saith, he was in derision daily, every one mocked him, ver. 7. and therefore he is weary of his office and employment, and resolves he will preach no more: Then I said, I will not make mention of Him, nor speak any more in His Name, ver. 9 A strange distemper to be in a Prophet, who had preached so long, but that GOD cures suddenly, with some kind of vengeance, by making His Word as a fire in His bones, that he could not forbear giving it vent, and then he recovers himself and comforts himself that GOD would take his part against his enemies and persecutors; The LORD is with me (saith he) as a mighty terrible one, &c. and so he gets so mighty a victory against this temptation, that he sings a Song of triumph, 
After a triumph over a temptation, is (in a manner) wholly transported with it.  and calls others to join with him in it, ver. 13. Sing unto the Lord; praise ye the Lord, for He hath delivered the soul of the poor from the hand of evil doers: And now you would think he were for ever delivered from all impatience. But mark the very immediate next words, Cursed be the day wherein I was borne, &c. And, which is worse, Cursed be the man that brought word to my Father, &c. O strange! Can this be possible, that from a heart so calmed and settled in Faith and Joy, such a sudden storm should arise of monstrous and horrid impatience? But such is man; such is even the best man, when his corruption is let out, and his ill nature is suffered to discover itself. I shall not need to tell you of Peter's falls.  
But 9 
The two greatest friends in the world Paul and Barnabas, contending and parting upon it.  I have one example more to set before you, of Paul and Barnabas together; two that were as much united together by all manner of Religious considerations, as almost any two can be. Barnabas took Paul then named Saul newly turned from being a persccutour, when the Disciples were afraid of him, Acts 9 and brought him to the Apostles, and is his witness how he was converted and how he had preached; and after that he makes a journey as far as Tarsus from Antioch to seek Saul, and brings him to Antioch, and there they preach together a whole year and taught much people; and after that they were sent together to carry alms to Jerusalem: and being returned to Antioch, they were sent out together, by the express charge of the Holy Ghost, to preach, and after great and happy success, they were employed by the Churches to go up to the council at Jerusalem about the Question of Circumcision. And now after all this strictness of Union, being about to go forth again to visit the Churches, they fall at odds about a small matter, as one would think, Whether such an one should go along with them, or not; and the contention was so sharp between them, as neither the Church, nor any of the brethren could reconcile them at that time; but they part asunder, and go one one way and the other another; and perhaps never saw one another again. This is a very great and a sad proof, of the great corruption of nature, still in the very best of God's Saints, and faithful ones.  
3. 
Reason 3. S●tans violence in temp●ing them continually.  To all which we may add both the violent and cunning importunity of Satan, who makes it a continual business of his, to tempt them to all manner of sins, that if he cannot prevail in one thing he may in another; and if he cannot (as he cannot) regain them under his tyranny and dominion, he may yet do them what mischief he can, disturb the peace of their consciences, dishonour GOD, and promote his own kingdom, by their ill examples especially.  
4. 
Reason 4. Men often are tempt●●s to the godly.  withal he can and doth very much make use of Men, evil men (and sometimes even of good) as his instruments, who not seldom do even take it to task and make it a main part of their business, to draw the servants of GOD to sin, to sins of scandal, thereby to promote their own lust by their assistance, or to encourage and bear out themselves in their own evils, by such practices of better men, and sometimes even in very malice to the servants of GOD, that they may have advantage to reproach them, and the very profession of Religion which they make; And to this purpose they lay snares in their way continually, sometimes offering worldly advantage, otherwhiles threatening worldly inconveniences, and always straining their wits to pursue them with importunities and subtleties, to seduce them. All these laid together, their own corruption, Satan's suggestions, and men's instigation do so unhappily verify our first point, and afford such continual experiments of it, that I shall need to say no more of it at the present in a doctrinal way. I come to the second.  
Though God's servants do provoke Him, 
Doctrine 2. God's Mercy to His servants, though offending Him.  and He do thereupon take vengeance, Yet is He ever a GOD of Grace to them, answering their prayers, and affording them pardon. I shall not illustrate this by examples at this time, further than I have done already, every one of the forenamed Instances making it plain. But I shall give you some Reasons of it.  
First, 
Reason 1. He hath engaged himself to hear prayers.  GOD uses to answer His servants, because it is one of His Titles which He takes to himself, and His servants give Him the Name of, That He is a GOD hearing prayers; Which is therefore expressed because He would encourage all men, (much more those that are already His servants) to come unto Him, Psal. 65. 2. O thou that hearest prayers! to Thee shall all flesh come. So David assures himself and his enemies both, that he should find in his own particular. The LORD will hear (that is answer) when I call upon Him, Psal. 43. And Psal. 10. 17. a demonstration is given of it, in that it is said to GOD, Thou hast heard the desire of the humble, Thou preparest their heart, and Thou causest Thine ear to hear. Which is as much as if it had been said, Thou bespeakest, and even inditest their Petitions (God's Spirit doth so, Rom. 8. 26, 27.) and therefore as Thou hast ever done, so unquestionably thou wilt still afford them a gracious Answer.  
2. 
Reas. 2. He is ever able to do them good.  This is the more certain, Because GOD hath always in His hand a sufficiency of Power (and wisdom,) to grant their faithful desires, by overruling all things for their good, even notwithstanding all that they have done against Him, and so against themselves, or that He hath done against them. This is the great difference between GOD and Men, that men oft times, when others sue to them, find things in so ill a condition, partly through the fault of those that now sue for their favour, and partly through their own rashness or severity, that they know not how to help them, nor which way to make them any amends for any thing they have made them to suffer. As the Israelites, Judg. 21. would willingly have done more for Benjamin, against whom they had been rigorously cruel; But they knew not how to do it, they had no power to recompense their own excessive severity, upon the Benjimites perverse obstinacy. But it is never so with GOD. He never pours out so much wrath upon any of His servants (whatever He do upon His enemies in conclusion.) But He hath still in His hand to make them amends. Even though He take away their lives: He hath so much good to bestow upon them, as He may still be said to forgive them, He hath a better life for them; an eternal life, of perfect happiness. And in the mean time, witness Joseph and Job, and many others of His Saints, They are never so low nor so afflicted in this world, but He hath power enough to raise them up again to comfort and honour. And therefore He doth certainly afford them answer of Grace to all their faithful prayers.  
3. He doth also forgive them without fail; because He hath received a ransom for them. 
GOD hath received a ransom for His servants offerces.  It is Elihu's phrase, Job 31. 24▪ Deliver his soul (saith GOD) from going down into the pit▪ for I have received a ransom. GOD himself hath set forth Christ (provided Him, sent Him, declared Him,) to be a Propiti●●ion through Faith in His blood, to declare His righteousness or Justice for the Remission of sins that are past, through the forbearance of GOD, Rom. 3. 25. So that GOD in His taking vengeance upon the offences of His servants, doth it not for the satisfaction of His Justice. For Christ hath made that satisfaction, He is our Surety, Heb. 7. 22 and gave His life a ransom for us, Mat. 20. 28. And so notwithstanding all the Chastisements He lays upon them (which are for an other end, as we shall see in the next Point by and by,) The Chastisement of our peace, by way of satisfaction, was upon Him, He hath borne the burden of them all. And by His stripes, (not our own) are we healed. Therefore how much soever GOD corrects any of those that are in Christ, yet He pardons them. The Lord hath chastened me sore, saith the Psalmist, Psal. 118. 18. yet hath He not given me over unto death. Holy Job goes further, chapt. 13. 15. Though He kill me; yet will I trust in Him. That must needs carry with it, assurance of forgiveness, in the most deadly blowed that GOD can give His servants. And indeed the Apostle makes this an argument of God's graciousness, and forgiving the iniquities of His servants; that, when otherwise they would be hardened in their sins which would turn to their destruction, if not remedied, that He corrects them severely, even to death sometimes. So he tells the Corinthians who had profaned the Lord's Supper greatly, For this cause many are weak and sick among you, and many sleep, that is, are stricken with death, 1. Cor. 11. 30. and after follows, ver. 32. When we are judged, (even so severely) we are chastened of the LORD▪ that we should not be condemned with the world. Here is undoubted forgiveness notwithstanding deadly severity.  
4. 
Reas. 4. God ●lorifies himself in His servant's Repentance.  GOD therefore forgives, because. He will glorify himself in the Repentance of His servants, after their provocations and His taking ve●geance. And ordinarlly He doth this visibly, when He lays any great correction upon His servants, He makes them give public and open testimony of their Repentance. This is remarkably insinuated, for the thing itself, Isa. 57 Where first GOD is angry with one of His and smites him for the sin of his covetousness, and hides His face from him; And for a while this doth him no good; but he goes on frowardly in the way of his own heart: Hereupon GOD, (in the riches of His Grace) resolves to take an other course with him; and to manifest such love to him, as should overcome him with kindness. I have seen his ways, and I will heal him, &c. Here is forgiveness and Grace for Repentance undeniably, notwithstanding all foregoing sin and judgements.  
5. 
Reas. 5. Else GOD would have none to serve Him.  And indeed if GOD should not vouchsafe pardon, when His servants have provoked Him, He would have none left upon earth to serve Him; If thou Lord shouldst mark iniquities, saith the Psalmist (that is, if Thou shouldest deal with us without any mercy, according to our iniquities,) O LORD who shall stand? Then follows. But there is forgiveness with Thee, that thou Mayst be feared, Psa. 130. 3, 4. No man could have any heart to serve GOD, if knowing that he should, through his corruption, oftend in many things, he should have no forgiveness at all, but only corrections and punishments, and finally death and damnation, for his reward. And this must be the portion of all those at last, that have no forgiveness. Therefore GOD himself gives this reason of His mercy, in the forementioned, Isa. 57 16. I will not (saith He) contend for over, neither will I be always wroth, for the spirit would fail before me and the souls that I have made. Therefore saith David, Psal. 103. 10. He hath not dealt with us after our sins, nor rewarded us according to our iniquities, and vers. 13. As a Father pities his own children, so hath the LORD compassion on them that fear Him; For He knows our frame, He remembers that we are dust, &c. And therefore, with this the Church comforts herself in the midst of God's most terrible corrections, Lam. 3. 32. Though He cause grief yet will He have compassion, according to the multitude of His Mercies.  
6. 
Reas. 6. GOD is a GOD in Covenant with His servants.  There is one Reason more insinuated in the very Text, which may not altogether be forgotten, and that is, The Covenant, whereby GOD hath engaged himself unto His servants to be their GOD, Thou answeredst them o LORD our GOD. For GOD to be our GOD, is to be a GOD answering prayers and forgiving sins,, Psal. 50. after He had mentioned the Covenant between GOD and His people, vers. 7. It is said, vers. 15. Call upon Me in the time of trouble and I will deliver thee, &c. And for forgiveness, we know, besides the manifold particular expressions of Promises of this kind, The Covenant made with Abraham, was a Covenant of Grace in Christ, the Promised Seed, in whom all the Nations of the earth should be blessed, Gal. 3. 16. and an everlasting Covenant: And both these infer certainly forgiveness, to all the faithful seed of Abraham. And so this second Point is also in some proportion illustrated and cleared. The third and last follows, namely—  
3. 
Doctrine 3. GOD is sometimes severe to His, though still merciful to them  Though GOD doth answer the prayers and forgive the sins of His faithful ones, Yet they may so provoke Him, as He sometimes takes vengeance on their inventions, inflict; very severe punishment, on their misbehaviour.  
The Reasons of this are: 
Reas. 1. God's holiness.  1. The holiness of GOD, which allows not sin in any one; but shows some displeasure against it wherever He finds it, even where He loves the persons, and so pardons for His beloved Sons sake, Yet He will make them know their sins are odious to Him, and they shall feel the smart of it. We should not at all be apprehensive of the holiness of GOD, and His detestation of sin, if He did not take vengeance upon some transgrestions in some persons; and we find by experience, that we are but little apprehensive of it, when we feel no tokens of His displeasure against us for our sinful carriages. He therefore in reference to the glory of His holiness, doth not altogether spare sin, no not in His own.  
2. 
Reas. 2. God's Justice.  As the holiness of GOD, so His justice calls for it: Namely that He should not see His Holy and Righteous Law broken, and give the transgressors no remembrance for it: Whether the transgression be more immediately against himself the sovereign LORD and lawgiver, or against the subjects of His kingdom. If any of His servants so far forget themselves and Him, as to dishonour Him by trespassing upon any thing that is His; or doing any thing that reflects upon His Majesty; It is most just, that they should be so dealt with, as it may appear to them (and all men) that GOD is not one fit to be abused any way; and that His Infinite goodness and Mercy ought not to be esteemed an encouragement to any to set light by His Authority and sovereignty. Again, If they misbehave themselves one to another, It is most just that GOD should distribute Justice among them so far, as to discountenance the wrong doer, and make him afraid of doing the like again, that GOD should so set them to rights when they are quarrelling one with another, or abusing one another; as that it may appear He gave them no such leave; and that His Laws to the contrary were not given in vain. 
The Justice of a Father.  Only in all this, we are to remember, that the Justice we are now speaking of, is not the Justice of a Judge, that looks barely to the rigour of the Law and the desert of the offence; But the Justice of a Father; Who though he scourges and corrects his child, even to blood sometimes, for untowardness relating to himself, or to any of the family, or even strangers, yet he doth it not to satisfy his own spleen, nor in malice against his child; but to make him sensible of his fault and careful to amend, and to show himself in his paternal authority, rightly dispensing favours and corrections according to the behaviours of every one of his children. Thus it is with GOD, And this is so certain, that it is expressly contained within the Covenant of GOD and a part of it, Psa. 89. 30, 31, 32, &c. If his children forsake my Law and walk not in my judgements, if they break my statutes and keep not my commandments, Then will I visit their transgression with the rod, and their iniquity with s●ripes: nevertheless my loving kindness will I not utterly take from him, etc, It is made to all the children of David, that is of Christ, whose Type David was herein. And though Mercy (the sure Mercies of David, as Esay's phrase is, Esay, 53. 3. applied by St Paul, Acts 13. 34.) be infallible and unchangeable to them; yet doth GOD, as we see, expressly reserve to himself the right of correcting them when they provoke Him.  
3. 
Reas. 3. The faithful need it sometimes.  And this is further Confirmed, by the Need that the very faithful have of being thus dealt with. Now you are in heaviness (if need be) saith St Peter, through manifold Temptations, (that is afflictions and corrections) 1 Pet. 1. 6. Experience shows this but too much; that our children do not more need correction in their younger years, than all God's children need it, now and then all their Life. it, the one and the other are and will often be froward and wanton, and proud, and self-willed, and quarellsome, and untoward to learn any thing that is good. And GOD hath Ordained and sanctified Corrections to be a means both to the one sort and to the other, to make them weary of doing amiss, when they shall find that Verified to them which GOD bids his people take notice of Jer. 2. 19 Thine own wickedness shall correct thee and thy backslidings shall reprove thee; Know therefore and see, that it is an evil thing and bitter, that thou hast forsaken the LORD thy GOD, and that my fear is not in thee, saith the LORD GOD of Hosts. GOD will make all his Servants find and feel and acknowledge this in their Degree. And to this speaks the Apostle Heb. 12. both for God's Intention in corrections and for the success of them. Having compared God's fatherly corrections with our natural Parents dealing with us in our Minority, He saith expressly, He doth it for our profit, that we may be partakers of His holiness, v. 10. For our profit, I say, and not to satisfy his own mind, or wreak his own displeasure upon us, as earthly parents not seldom do, as he had intimated in the beginning of that Verse. And as GOD means no otherwise but thus; So his Intentions do not fail of a suitable success in the Issue, as is assured us. v. 11. Now no chastisement for the present seems to be joyous but grievous: nevertheless afterward it yields the Peaceable fruit of righteousness to them that are exercised thereby.  
Finally, 
Reas. 4. To teach bystanders, 1. That the wicked sh●ll not s●●pe always.  GOD deals thus with His own faithful Servants, very much in reference to standers by, strangers and even enemies; and that in a double respect 1. to Let all the World know that He hath judgements in store for the Wicked, which shall not fail to fall upon their heads with violence, according to those clear Sentences Prov. 11. 31. Behold the Righteous shall be recompensed in the earth, how much more the wicked and the sinner? and 1 Pet. 4. 17, 18. The time is come that Judgement must begin at the House of GOD, and if it first begin at us what shall be the end of those that Obey not the gospel of GOD? And if the Righteous shall scarcely be saved where shall the ungodly and the Sinner appear? And as our Saviour urges from His own Sufferings, Luk. 23. 31. If these things be done in the green Tree, what shall be done in the Dry? So may we well argue, in our proportion, If GOD will not endure always provocations from His own, though He love them so well as to forgive them ever: then doubtless. He will never Suffer the Obstinate Impenitents to go always unpunished. If He lay stripes on the back of His Children for their Follies, He will infallibly, (as the threatening is in express▪ terms Psal. 68 21.) Wound the head of His enemies, and the Hairy scalp of such an one as goeth on still in his Trespasses. Whether evil men will learn this from God's correcting His own, or no: yet by all this it is manifest that it is done partly for that end to teach and warn them.  
2. 
2. That there is no cause to reproach Religion for the faults of any.  But withal there is another main end, why GOD doth this, oft times within the sight and hearing of evil men; namely that He may let them see, That they have no Reason to blaspheme or Reproach the Name or Religion of GOD, or speak evil of His ways; because of any scandals that any of His servants run into. For if they can truly and really blame them for any such misbehaviour; they may also, within a while be able to discern, (if they will mind it, and not wilfully shut their eyes against the light of God's Providence) that GOD is no favourer of sin in the best of His own; and that as they that offend, do not therein walk according to the Principles of their own Profession: So no blame can be charged upon GOD for it, Who takes vengeance upon such misbehaviours; and makes them ashamed of their misdoings, and afraid of doing the like again. And this is expressly signified to David, after his great scandal, That though GOD had pardoned him and put away his sin, that he should not die: Yet the threatened corrections should come upon him; and that particularly the misbegotten child should be taken away. Howbeit because by this deed thou hast given great occasion to the enemies of the LORD to blashpheme, the child also that is borne to thee shall surely di●, 2 Sam. 12. 14. This being God's manner in all such cases, is ground enough (though men's wickednesses will not regard it) for ever to stop the mouths of all those that would blaspheme, when any of God's people, are guilty of any scandalous offence. And so we see on all hands Reasons for God's severity, as well as for His pardoning Mercy: And all the three Points are dispatched, for the doctrinal part of them. I now come to the Application of them all three together: but in a threefold distinct Use. 
Applic.  1. Of Humiliation, 2. Of Exhortation, 3. Of Consolation.  
1. 
use 1. Of Humiliation.  For Humiliation. As the day specially, and extraordinarily calls for it; and we make special profession of it in this present continued meeting: So do all the three Points that have been handled meet to recommend and reinforce it. For 1. if we have learned and are sensible how corrupted we all are, notwithstanding any Grace we have received from GOD; and how prone to offend and provoke Him notwithstanding any faithfulness we have showed toward GOD; And secondly, If we be apprehensive of God's answering and pardoning Mercy, and that we are not yet destroyed, though we have provoked GOD with many of our inventions; and do still expect Mercy from Him, though we know we shall still offend Him in many things; And thirdly, If we feel withal for the present somewhat more, and fear for the future, God's taking vengeance on our inventions and misbehaviours; Then surely we have all cause to be humbled in each one of these respects severally, and much more of all of them together, and this will be a necessary and profitable foundation for the other two Uses which are to follow. We call this day a day of Humiliation, GOD grant it may prove so in His eye and esteem: But the truth is, I fear our days of Humiliation, are not reckoned by GOD to be such; and that He may put that question to many of us, and pose us with it; with which He checks the Jews, Zach. 7. 5. When you fasted and mourned (so long and so often as you have done) did you at all fast unto me! even unto me! We come indeed and give attendance upon GOD outwardly; and we sit (and stand, and kneel) before Him, as His people, (as the prophet's phrase is, Ezek. 33.) But GOD that searches the hearts, 
Of which there is but little sign usually before or after the public Servic●s  and will be worshipped in spirst and in truth, can tell how untowardly men come, and sees much untowardness (I am afraid) in very many of us, even in our solemnest Humiliations, and saddest expressions of it. And if we ourselves may judge by the consideration how men carry themselves immediately before, and immediately after, we have little ground to believe, there is any great Humiliation in men's hearts when they seem to be most abased before GOD. The day before, or even the morning before, who makes so much as any show by his discourse, that his thoughts are settling toward the humbling of himself? when women dare come hither with their bare breasts, and spotted faces, and garish apparel, is not this as it were to outface GOD? and tell Him they mean nothing less than to be humbled in heart before Him? while people sitting here, before the public Services begin, and in the spaces between, show pleasantness in their looks, and their words savour of nothing but worldly matters; and as soon as they are gone hence, what ever they have heard or made show of in public, their language at home, and all their behaviour, even the same night, and much more next morning, have no tincture of any such thing as affliction of spirit; what can we believe, but that they do not so much as (that which the Prophet mentions and rejects, Isa. 58.) Afflict themselves for a day, and bow down their heads like bulrushes. For with them it is but a few hours, and not a whole day, and when they are over, than they are as jolly again, and hold their heads as high as they did before, and all their pretended Humiliation is gone and forgotten, and not a shadow of it remaining. Beloved if we do thus, we may please ourselves with calling this a day of Fast and Humiliation, but I am sure there is little Humiliation in that soul that behaveth itself after this manner.  
There was a happy and pious Exhortation to Humiliation set forth some months ago by the Authority of the Parliament; I could heartily wish it might be enjoined to be read everywhere every fastday, in the beginning of the day; and that to this were added a Charge, that one of the Sermons at least in every Congregati●n, might be expressly made to move to Humiliation and Repentance: for I must needs profess, that I much fear that the greatest part, even in the greatest and best Congregations, can scarcely instruct themselves sufficiently in the business of such a day, Therefore, 
To remedy which a constant Exhortation in one of the Sermons would be greatly profitable.  if when we come to humble ourselves, there were not only solemn Confession of sins by the Ministers, but some earnest and vehement Exhortation to mourn for the sins confessed and to be confessed, this might perhaps fasten some better thoughts in the minds of most men, than now, I doubt, do ever so much as comecrosse their minds. For, though we call the business of such a day, Prayer and Fasting, yet I verily believe, the most of men do much more mind the Sermons and Exhortations, than they do the Prayers; 
N. B.  and men's very countenances declare it, and their demeanour to any one that doth but cast his eye upon them: Some are plainly gazing up and down; and others put themselves into such a posture, as if they be not extraordinarily zealous, must needs dispose them much to fall asleep, they could not do otherwise; But if they be attentive at all, they make some show of it during the Sermon: and therefore, if some serious thoughts of Humiliation were offered to them in the Sermon each day, it might put every one's spirit into a much better frame than now usually they are in.  
Let me therefore endeavour this a little: And, though our Mercies have not been so miraculous, as those the Text speaks of in answering, yet I am sure our pardons are to be acknowledged very admirable: considering that the sins of every one of us may be found upon a careful inquiry, to be worse than theirs who are pointed at in the Text; our evil hearts have found out worse inventions, and the vengeance that GOD hath taken upon those inventions, hath, at least in our conceit, been terrible enough; all which require us to be greatly humbled for our offences this day. 
Three sorts of sins to be humbled for.  To which purpose, let me chiefly touch upon three things. 1. Some personal sins, that we may be remembered of. 2. Some national sins. 3. How far any of us may be charged with being guilty of these national sins.  
First, 
1 personal, namely against our Covenant in general.  For our personal sins, I would wish all but to remember, generally, our Covenant, and inquire about breaches of that; and particularly, to see whether we are not guilty of such kind of sins as we have noted before in any of the persons whom the Text speaks of. When we entered into our solemn national Covenant, we even in it publicly professed that we had a serious apprehension of our own sins and the sins of the Nation calling for God's wrath against us; and there is mention made of some special sins, as that we have not as we ought, valued the inestimable jewel of the gospel, that we have not laboured for the purity and power thereof; that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of Him in our lives: and we there also undertake many things, which I am afraid we have much forgotten: and I am persuaded that there are many, 
N. B.  that never so much as read it over once since they took it, so little regard have they of it; and that they cannot name so much as any one sin that they have forborn, or one duty that they have performed the more for their Covenants sake: And if this be true, have not such great cause to be humbled, and to be afraid lest GOD take vengeance upon their breach of Covenant? And indeed how few of us, if we view our faces but in that glass of our Covenant, can choose but be ashamed and afraid of our not having been true to it and steadfast in it as we should have been?  
But let me instance rather in those kinds of sins, 
Specially for like sins to these pointed at in the Text.  that the Worthies in the Text were found faulty in, and ask every conscience whether it hath not somewhat to charge upon itself, in one or other of those errors? 
1. Neglect of Sacraments.  1. We find Moses neglectful of the seal of the Covenant for his child, omitting the Circumcision of his son. I know not why he did so, unless it were to please his wife; (for he had a Zipporah in his bosom, a Midianitish wife;) but however, he was too blame in it, in not dedicating his child to GOD, not valuing the seal of His Covenant as he should have done. 
baptism abused,  Now is there not among us a great deal of guilt in this kind? The little use that most have made, or do make of their own being baptised, and being made partakers themselves of that seal of God's Covenant, in their childhood, (which succeeds Circumcision under the gospel,) and carrying themselves never a whit the better towards GOD for His receiving them as His so long ago in that Sacrament; is it not unhappily punished in more than a few, 
neglected.  with their calling in question, whether children should be so dedicated to GOD, and partake of that seal of His Covenant? and so because they have themselves abused God's goodness to themselves, they come to deny their own and others children to have any right to that pledge of His goodness; and so make amends for one sin with another. 
The Lord's Supper  And do we not see the like in the other Sacrament? Because very many even the most have had little regard to prepare themselves for the LORDS Supper, and have come many a time unduly, 
abused,  unworthily without examination of themselves; and now is it not come to that pass, 
neglected.  that great numbers fall off from it altogether, and question, whether they may come with such and such persons (as they like not,) and if any thing be there done which they like not of; and so because they never got any good by coming (as some have not stuck to confess,) they make amends by staying away altogether, and so are wanting still to the Honour of Christ, and the good of their own souls; to the augmentation of which that Sacrament was ordained; and to which it is effectual in all those, that come with faithful and prepared hearts to it, what ever become of other men.  
2. 
2. Unwillingness to venture upon hard tasks.  As we find Moses unwilling to venture himself upon the wrath of Pharaoh, and to undertake a troublesome and difficult work: So may we not find among us a great deal of guilt in this kind? How few are there of us, that can afford to venture upon undertakings that are like to provoke the wrath of men, specially great men, against us? How do we shrink, and draw back, and make excuses when we foresee any difficulty more than ordinary in the employment? Or who can almost find in his heart to engage himself in a task, whose certainest wages from men is like to be displeasure and rage?  
3. 
3. Complaint of our thankless and fruitless employments because not successful at first.  As we find Moses complaining, in a sort, even of GOD himself, that he was by Him set about a thankless and fruitless employment, and that things were worse now after his setting upon it then before (though GOD had forewarned him it would be so at the first,) and afterward, that he was not able to endure it any longer, and desires to be out of his Life: So are not these the usual complaints of many of us, in our several businesses, though gone about at the undoubted Command of GOD? Do we not often wish that we had never undertaken them. (How many speak so of this most necessary defence, which their own Consciences still tell them is the Command of God?) and frequently cry that things grow every day worse and worse; and that we are not able to abide it if it continue thus with us but a while longer? and we would gladly run any whether, if we knew whether: and sometimes wish we could run out of the World, So impatient are we of the frowardness of the generation, with which GOD will have us to wrestle: Even though His Word and all Experience proclaim to us, that every work, and every Generation hath its difficulties: and that reproaches have ever attended the most noble erterprises, and the special Nature of those we are set about, does oftentimes forewarn of special difficulties to be Vndergon●, as certainly as foul ways in the depth of Winter. But when these come upon us, do we not very often express a great deal of discontent, and impatience, in our families, and to others, and scarce forbear repining at God's own dealings with us, or know how to make a composed Prayer to GOD, So disquieted are our minds with disturbances.  
4. 
4. Distrust passionately discovered, b●f●●e men, by unwarrantable words and actions.  again as we find Moses Distrusting GOD, the rather because the perverseness of the people provoked his spirit; So that he Discovers Passion and some unbelief both together, even before the people: which was to the Dishonour of GOD, as GOD himself charges him and Aaron both, in the forecited, Numb. 20. ye believed me not to sanctify me before the Children of Israel &c. And so he takes away, which GOD had not appointed him; All which together Provoked GOD ●o against him: So do we not every one of us, more than Once in our lives, even in the sight of others, in whose Eyes we should be specially careful to Sanctify and Glorify GOD, break out into some impatiencies? Specially when men deal perversely with us? (not to speak of many of our frowardnesses, when ourselves only are in fault) and even visibly manifest unbelief and Distrust? and upon this Venture upon Actions which GOD hath not allowed us? And if we find these things in ourselves, (as very few are able to plead Not guilty,) We have surely great cause to Humble ourselves for them this Day, and hereafter; and the rather because of the Vengeance we find to our Cost, that GOD takes upon our Inventions and practices in this kind. And specially when our sins are such, as come into public View. GOD bore with Moses his Impatience and pang of unbelief Numb. 11. when it was only in secret between GOD and Moses: But when it came to the Notice of Israel Numb. 20. Then GOD was pleased even to make so faithful a Servant an Example, than which there is scarce a greater in all the book of GOD, to make us Humble; and afraid of any Miscarriage in the sight of Men. And if we would observe it narrowly; We should find, that though GOD be not so severe altogether in outward respects now to the generality of His servants, as He was then to some, of whom we have the records in Scripture (for We have the records but of some, and those few, in the Scripture that are owned as faithful; and but of some failings of theirs; and now and then of some Vengeance taken on those failings;) 
N. B.  Yet seldom do any of His Servants break out into faults before the Eyes of bystanders; but Some kind of Vengeance or other, is (ere long) taken on those faults, even before the Eyes of those that saw their Miscarriage: Though this the corrupt and careless Heart of Men seldom observes so much as they do the other.  
5. 
5. Complying with others 〈…〉.  again, as Aaron several times is found faulty in yielding to and complying with others in their practices of untowardness: So how frequently do we the like? Those that can and do keep themselves upright when they are alone, or in good company, out of Temptation; Yet are they not very many times overcome with the Importunities of Ill companions, (Specially of a Multitude) to comply with them in their Ills? and possibly even to be their Agents and Instruments to do very bad Acts for them and with them? But much more, if those that are our near and dear friends, and specially being themselves godly, prove to be Tempters to us any way, and give us ill example; how seldom do we stand out against such a Shocke? But we murmur against our superiors and betters, as they do; and we distrust GOD, and discover our Incredulity to others, as they do before us. And indeed do we not very often think this excuse enough for us; that the general Sway of people goes thus, and they will have it so and so? or that such and such think or speak so as well as we, and gave us the example before we ventured upon it? But GOD by His dealings with Aaron for these failings, would humble us for ours in like kind, and make us know, that this will not stand for an excuse with Him; and that if we follow others solicitations or practices in evil, GOD at His pleasure may make us lead the way to them in Correction, as Aaron suffered before Moses, for the same fault, wherein Moses gave the Example, and was (as it should seem) the chief in the Offence.  
6. 
6. Partiality in employing and conniving at friends.  Finally, as Samuel appears to have been faulty, in putting his sons into great Offices, and places of judicatory; and not so careful (as he should) to punish or remove them, upon complaint of their Miscarriages: So are we not much and often too blame in this kind? how partial are we to those that are our own? How doth our affection oft commend them to places of employment and Trust, beyond their abilities or merit? And afterward, how ill can we endure to have any complaint against them, when yet there is all the reason in the world to complain? Even when we ourselves can be severe enough against such a fault in the Abstract, or in one altogether a stranger to us. But how is the case altered if it prove to be a child or a kinsman, a friend or even but a servant? do we not often take it very heinously, that men should find any fault with such? and if we be Innocent ourselves (as Samuel was in his personal judicature altogether) do we not conceit (as he seems to speak somewhat that way, 1 Sam. 12. 2.) That our virtue should bear out their vice. But this GOD will have us know to be a miserable delusion; and that He will take it the more heinously at their hands that are so bad, when we give them better example; and at ours too, in fine, if we let them alone; and do not improve our virtue to correct their vice: For then their vice in the practice will prove ours in the connivance; and they and we together may be made to smart for it; as it was in Samuel's case; but specially in Eli's in the first chapter of that book. And now let us (as we were well warned in the morning,) consider our ways and humble ourselves before GOD for any of these evils that may be found in us personally, or for any other, for which our consciences use to fly in our faces in any respect: and let God's Mercies and Corrections both, help on our Humiliation for them, this day and henceforward.  
Hereunto let us add in the next place, 
national sins to be humbled for;  the consideration of national sins, and be humbled for them also. And there is a necessity of this also, both in reference to the public judgements and calamities lying upon the Nation; and our public fastings and supplications for the Nation. Otherwise in both, we take God's Name in vain: His Providence in the one, His Ordinances in the other. We are not rightly affected with God's Corrections upon the Nation; nor can we Pray, as becomes us for the Nation, if we be not humbled for the sins of the Nation, generally in those manifest particulars which we ourselves are not ignorant of; or of which at least, there is a cry, by such as are concerned in them, or observant of them. 
Of three sorts.  These let me set before you in a threefold consideration. 1. Relating to the better party among us. 2. To the generality of people in City and Country, everywhere. 3. To our Armies, which maintain our Cause, and the cause of Religion, and our laws and Liberties, and all that is dear to us.  
Of the first sort, 
1. The sins of those that pretend to be faithful.  I am the more occasioned to speak, because our Text points at the sins even of faithful men, as we have often said: and therefore we may well think upon the sins, of such as would seem to be faithful. And there is yet a further consideration that may move us to lay them sadly to heart, namely, That 1. However some now adays preach and proclaim, that it is only for the sins of those that are notoriously profane, drunkards, swearers, &c. and not for sins of believers and justified persons, that God's judgements are upon the Land: Yet the word of GOD makes it evident, that it is otherwise, 
necessity of this consideration.  and that the sins of those that are God's people by more special profession, (and sometimes even of His most faithful servants, As David's numbering the people, and Hezekiah's pride and vainglory undeniably) have especial influence to bring national judgements. 2. And we have very great cause to judge so at this time; and to be humbled in a special manner in that regard. For if we consider that the stroke of God's displeasure lights not only upon our enemies, the enemies of GOD and His true Religion; nor only upon the profaner sort of the people of the Land, but generally upon all, and in some respects more heavily upon the well-affected party of the kingdom: 
N. B.  We must needs acknowledge (Unless we will disparage at once, both God's Mercy and His Justice too) that not only the enemies and the profane sort have provoked Him with their inventions: But even those that have given up their Names to Him in a peculiar manner have given Him just occasion to take vengeance on their inventions too, and to punish all sorts, one with another, and one by another. It could not else be, that GOD should so long and so much appear to be angry with His people that prays; to overlook so much so many solemn Fasts and seekings of Him; to regard no more such beginnings of Reformation as are among us: None therefore can be excused of any of these sorts; And they that are, or seem to be best, are most hopeful to take this to heart, and to help (consequently) to reform themselves and others too, by being thus put in mind of the evils that even the Religious party are guilty of.  
And here let me begin with this Question first, that whereas my Reverend Brother that spoke in the morning, put it to our consciences, that we should not rest in the enquiry, whether we were not better than some others, or only better than what we had been before, but whether we were answerable to the Rules of the Word; I would go a step back; 
Are not many apparently worse than they were wont to be?  and put it to every conscience, whether people are not worse than they have been? Even many of those that still profess to retain some good, and perhaps some greatly zealous of the public Cause. I must needs speak it, though with a great deal of grief of heart, that to my eye and observation, and of divers very judicious and observant men who complain much and often of it; That a number of those that profess God's Name very forwardly in some things, are yet grown worse, rather th●n better, in divers others: 
In signs of pride.  1. That apparel, those fashions, and those garbs of behaviour, that would have been accounted abominations 7. or 10. years ago, are now taken up without scruple, by those that will go for Religious people: and if pride did testify to men and womens' faces in former times; it doth much more now▪ when so many solemn days of Humiliation kept by them, publicly and privately, hath wrought no amendment, but while many complain of their being poorer, every one may see them as proud as ever, 
Neglect of the Sabbath.  if not rather more. 2. Those that, some years ago, made great conscience of the Sabbath, and of Family-duties, are now, many of them, come even to question, Whether the Sabbath be at all to be observed or no? and though they deny not, that family-devotions are duties, yet they themselves do little regard that their families should observe them; and their families scarce seem to have any desire of them. 
Of family duties.  3. Some that were, by their own confession, so greatly conscientious of secret Prayer, 
Secret Prayer,  as that they could never omit it without an inward check, now do not make any the le●st show that they take any time for it day or night: I am afraid I am now in the bosoms of some that hear me this day; and I wish every conscience to examine themselves, whether in these things they are not grown worse than they were wont to be? whether (I say) though they keep many a solemn Fast, not only publicly at home and abroad, yet they do not pray less at home with their families, and less in their closets? And it is said, that some are grown such enemies to sanctification and duties of holiness, and so impudent, that they dare profess openly, 
Even despised.  They thank GOD, they can now go a whole fortnight without prayer and it never troubleth them. Is this, think we, the amendment that GOD looks for at our hands? Are not here fearful inventions for Him to take vengeance upon? 
In self-seekings.  4. Is there not much self-seeking apparent in all kind of undertakings? ambitious putting themselves forward, and practices to make themselves rich, by every employment? 5. How many Errors, 
Errors, and strange opinions and practices.  and strange opinions are there to be found even among such as are all pretenders to the way of Truth? (besides many usurping ministerial Offices, and exercising ministerial acts without any Calling, and not a few without so much as a show of any competent Gifts. 
A spirit of bitterness against all that dissent from them. ) 6. Is there not extreme censoriousness, and a spirit of bitterness, in very many seeming good, against all those that agree not with them in every one of their opinions, even so far as to throw them off as no Christians; how much soever they evidence of virtue and piety in other respects? Certainly this is not according to the word of Christ: Nor are these behaviours becoming a people that desire to Honour that royal Name by which they are called. And therefore these call for special Humiliation at our hands. In conclusion this I am forced to say, with the great grief of my soul, that so far as I am able to judge by all that I see and hear where ever I come, The Religion and devotion of a great many even of those who formerly gave better hopes of their being sincere, doth now empty itself, into formalities, solemn Fasts and speaking for the public Cause, and withal being violent for their own opinions and interests and those that maintain them with them. But withal this I must needs add, that the more any of us is convinced, that this is true, the more cause have we, and all that truly fear GOD to be humbled before Him for these general evils, of the Religious part of our Nation; and the more cause to be afraid, that we are not so near a deliverance, as we sometimes would gladly think: But rather to be persuaded that before GOD will deliver us, He will put us into another frame and temper of spirit, than we are now in, that He will mar our pride, and tame our wildness, and curb us in our pursuits of self-respects, quell our scandalous behaviours, and (as He promises more than once by His Prophets) give us one heart and one way; All which as yet, after all warnings and shows of humiliations, and blows, and favours, we seem very far from; and therefore still it is fit to call us to sad humiliation for these provocations, in the first place.  
The second consideration of national sins, 
2 The sins of the generality.  refers to the body of the Nation. Of whose sins I will not now take upon me to give you a large catalogue. But they generally empty themselves into these three capital evils: Ignorance, 
Ignorance.  covetousness and profaneness. Of the first, I confess I can never think seriously, without trembling and scarce with any patience, that no more is done anywhere to dispel that horrid mist of darkness that covers the faces and hearts of very many thousands in these days of light: while in the mean time, they themselves, scorn and hate knowledge, specially because they see they may be let alone in it. 
covetousness.  For the second, It is apparently the sin of the Country; and of the City too, and the general sin, that at least all men well nigh are accused of and cried out upon for. And apparently in the most there is too much reason for such a cry. go but into any place, and what is the great business that you find every one almost set upon? studying how to be a gainer even by others losses, at least to ease himself in public payments and taxations, and lay great load upon others, specially upon those that are faithful. If they can but get into an Office, have any thing to do in Sequestrations, what is the improvement that is made of it by too many (alas▪) but to fill their own purses, with extortion, oppression, delaying and perverting Justice; and withal ordinarily to favour Malignants, and overburden the best Affected and most forward for the public Service? And above all others, setting themselves to make the faithful Ministers that are among them bear the greatest load that may be; 
use 1. Humiliation for national sins.  If there be any way to eat out the heart of his means of subsistence, and even of all his comforts, he shall be sure to find this measure at their hands, his Taxations shall be heavier than any other, Store of soldiers biletted and quartered in his house; and withal his Tithes and dues withheld and denied, with pretence one while that they are Jewish, another while that they are Popish; any thing that they may weary him out, and that they may either have no Minister at all, or only one altogether according to their own lusts. 
3. Profaneness.  3. And this falls into the consideration also of their profaneness, which is most notorious everywhere. Formerly, even in the ill times, a conscionable Minister in some places could do somewhat toward the bringing his people to knowledge, who now wholly cast off the yoke, (because there is no Government neither ecclesiastical nor civil, that they think will at all meddle with them how refractory soever they be,) and grow more brutish and barbarous, every day then other. And now above all former times, whoredom and adultery, do fearfully abound and grow impudent; even Incest is to be found in divers places, and no punishment to be found for it. What should I speak of oaths, Cursings and Blasphemies? which are notoriously known to be most rise among all sorts, old and young, even children not excepted, that with their first language, have learned this language of Hell, and never forget it all their lives long. In a word, what outrage of wickedness is there that we have not just cause to believe to be too ordinary among our people? In this common lawlesseness and licentiousness of the times, how few are there, that are not altogether unbridled in their lusts, and audacious in their profaneness? 
N. B.  They that were wont to make great outcries against those hungry souls, that went abroad to other Churches to seek their spiritual food, when they had not sufficient Provision at home; are now themselves become runners away from their own Parishes if there be a faithful conscionable Minister there, that they may go to one that is Malignant, superstitious or scandalous, (or all this) or under pretence of going abroad, and taking their liberty, (as others do) they altogether stay at home, as specially they do upon the fastdays, and are not ashamed or afraid to be known to be at work; Or else go and spend their time in taverns or Alehouses, or other places of lewdness; as it were in contempt of GOD, and of all His Judgements, as well as His Ordinances. And this is the woeful account that a general survey of the generality of our people can bring in to a conscientious inquirer after their spiritual condition. 
use 1. Humiliation for national sins.  Not but that there is unquestionably a number of faithful ones, that do (as the Church expresses, Isa. 26.) wait for GOD in the way of His Judgements, and are bettered by His chastisements that now lie upon us: But yet the corruption of all sorts is a thing, that we all use to complain of by fits, and is so notoriously apparent that we cannot deny with any conscience, but that the evils upon the Nation are most righteously inflicted by GOD, as a just vengeance taken on the manifold evil inventions that provoke Him throughout the Nation. And this still adds to the necessity of our humiliation before Him, and under His mighty hand for these things.  
3. 
3 The sins of our Armies.  Thirdly, We have yet the consideration of our Armies to be affected with: The sins of our Armies do in a special manner call us to humiliation. And we ourselves do in effect profess and proclaim so much. Our assembling together this day, and joining in Prayer and Fasting, (and so in humiliation, at least in pretence) is specially to obtain a Blessing upon that Army which is Commanded by his Excellency our Noble Lord general. This is well. But if we mean to get good by it; to prevail with GOD for them, and in them for ourselves, we must lament and be humbled for their sins as well as our own; and so for the sins of out other Armies. Observe the Records of God's Providence in His Sacred Word, the epitome of all His Providence throughout all ages, 
N. B.  and you ever shall find, That where there was no special sin in the Armies of His people, or in those that sent them forth, there they ever prevailed; and never were they foiled, but you shall read● either before hand, or shortly after the mention of the defeat, the sin that so provoked GOD to take vengeance. Therefore as we fear any overthrow, and pray against it, we must acknowledge both our own sins, and theirs who are engaged to fight for us. And if we consider the matter rightly, It is a fearful thing, that among those, who profess to maintain the common Cause of the Nation, there should be such quarrels and dissensions, such emulations and heartburnings, as if men sought nothing but themselves, their own Honours and advantages; that they that fight for the Liberties of the Nation, should commit so many outrages, and practise such rapine and spoil, as it is most certain many of them do; and it is said, 
use 1. Humiliation for sins.  there is little difference between their plunderings and the enemies, whom all cry out upon as very barbarous: that among those who pretend to have taken arms to defend Religion and the gospel, there should be a loud noise of their swearing, and drunkenness, and profaneness, of whoredom, and of doing injury to our own friends, and specially to those that are greatest friends and best affected to the gospel and Religion; as if they were gauged to fight against it, and to eat them up. If these things be so, (as there is nothing more certain than that they are too too common in our Armies,) If our Armies go forth and manage the Wars (as there is too evident signs of it,) with very much carnal confidence in themselves and their strengths and worldly advantages, (the common fault of us all in a great measure,) And if there be among them, men that desire and design, to prolong our troubles, and lengthen out the war, that they may make the better purchase of their employments and charges, of which there is but too much cause of suspicion: We cannot justly wonder, that our Armies prosper no better, we may rather wonder, GOD hath taken no more vengeance hitherto upon their sins and ours together: And we cannot expect that GOD should go forth with them any more, except we and they be truly and sadly humbled for their sins and ours, and on all hands there be an endeavour of amendment; of which more by and by.  
Mean time, 
3. Our being guilty of others sins.  I have a word to add of the third sort of sins which require our present humiliation, namely our own being guilty of others si●s, of the sins of the Nation, of which whatsoever we find lying upon us, ought very much to press us down, and increase our humiliation before GOD, and our fear of His vengeance upon our untowardnesses. And here, truly, I doubt we must all lay our hands upon our hearts, and acknowledge a great deal more guilt, than we use to take notice of: Even therefore a great deal of guilt in ourselves, both because we use to take so little notice, of much of that national guilt that oppresses us; as also because we are so little affected with godly sorrow, for those evils which we seem to take some notice of. 
We complain much▪  I know that by fits we all abound in complaints, of the general depravation, and overspreading corruption of all sorts and ranks among us; and that there is much hearing and little practising, much outward humiliation and little reformation, that one knows not whom to employ and whom to trust, that all seek their own and not the things of Jesus Christ, that there is a great deal of pretence of conscience, and pleading for Reformation; and very little signs of conscience, or of real intention or desire of any Reformation, more than of th●se things that have been or are like to be troublesome to themselves. These and many such like complaints (with a great deal of more bitterness, and many sharper accents) worse to utter often, in discourses one among another; And specially, when we hear any in news. when GOD gives us any blow, we are ready to fly upon some sins that do most displease us in other men, in the generality perhaps: 
But not to GOD.  But how little do we take notice of any of these things, when we are alone? when none is with us, but GOD and our own consciences? 
use 1. Humiliation for our guiltiness of others sins.  When we are to pray to GOD for the Nation, and that His wrath may be turned away from it; how seldom then do we think of these things, and spread them before the Lord, with an humble and afflicted spirit, begging of Him pardon and healing? Is it not rather true, that in His presence, and before His tribunal, we dare not own the charging of others with such and such things, 
Sometimes we dare not.  about which we sometimes make loud outcries in the ears of men? we either dare not avouch the very things to be crimes, in the account of GOD; or else know we have no sure ground or warrant to accuse such and such persons or multitudes as guilty of them. again, even those things that are undeniable faults and notoriously practised, even by the generality, yet how little do we take them to heart, 
But seldom ●●y them to heart.  when we should most? On such a day as this, when we all solemnly profess our business to be humiliation, even for others sins as well as our own; and when the Ministers of GOD bemoan them in their confessions and prayers, and set out the aggravations of them, how few hearts join affectionately with them? and how little do we usually tremble at the hearing of them? Even when in the Sermons preached on these days, (though seldom sufficiently pointed this way) we have any catalogue, breefer or larger, of national wickedness set before us, with any exaggerations of the evils of them, and any inferences from hence of the great danger we are in of God's heavy wrath, to abide still upon us, and be multiplied upon us; how do our hearts then shrink from the consenting to the truth of such charges and threatenings? and we are ready to deny or mince our former complaints, for fear lest GOD should judge us out of our own months as a Nation worthy to be destroyed. And the cause of all this, is a further evil in ourselves, 
Specially we want zeal for Reformation.  a want of true zeal to endeavour a through Reformation, (though we have all Covenanted and sworn it to GOD' before His people) so much as by words. Rather when any kind of necessity presses us, be it but the importutunity of a godly Christian, or the exhortation of a faithful Minister, to do something more than we have done towards an effectual Reformation; We fall to fancying and framing excuses, not for our neglect only, but oftentimes for others evils; and so make them greatly ours, by our want of care to apply some vigorous remedy to them according to our places, (I excuse not the most zealous faithful Ministers, much less myself herein,) whereby we might suppress them, and prevent God's vengeance upon them. Therefore this again summons us to reinforce our humiliation, our sorrow and our fear. And I cannot forbear putting you in mind of that expostulation of the Prophet, Ezek 33. 24▪ &c. though with variety of instance, and enlargement of the application. The people there flattered themselves with a conceit that GOD intended to give them peace in possessing the Land, from whence their brethren were driven, 
Applic. use 1. Humiliation for the danger of our sins.  or carried away captives. Abraham (say they) ver. 24. was one, and he inherited the Land, but we are many, the Land is given us for an inheritance. But GOD answers them with an appeal to their own consciences first, and then with a peremptory threatening of the contrary, ver. 25, 26, 27. You eat with the blood, and lift up your eyes toward your Idols and shed blood, and shall ye possess the Land? Ye stand upon your sword, ye work abomination and ye defile every one his neighbour's wife, and shall ye possess the Land? Say thou thus unto them, Thus saith the LORD GOD, surely they that are in the waste shall fall by the sword, &c. Have not we too much of such confidence as they expressed? And yet no less cause to fear such an answer from GOD as that was. You thus and thus misbehave yourselves, and shall you have peace? shall you have settling? shall you possess the Land? May we not also much rather admire the patience and long suffering of GOD towards us all this while, that a complete vengeance hath not been taken upon our misdoings as well as upon Germany's and Ireland's? and even upon some parts of our own kingdom and Nation? And if we sadly consider how GOD did not spare those faithful men, the Text points at, did not let faithful Moses and Aaron the Saints of the LORD, live to see the happiness of His people inheriting the Land of Promise, may we not upon the remembrance of our greater provocations, tremble least, none of us should be suffered to live to see an end of our troubles? and the Church of GOD peaceably settled in a holy Reformation? Sure we have no reason to expect it, unless we live to see (and help to procure) our own hearts, and lives, and families, and whole party, to be apparently more faithful. Oh that we could lament for these things this day, and be possessed with a holy fear, and amazing trembling! That we could apply in proportion, that speech of our Saviour to ourselves, Luk. 23. weep for yourselves and for your children, for if these things be done in the green tree, what shall be done in the dry? If Moses, Aaron and Samuel escaped not, but GOD took vengeance on their inventions, notwithstanding His Grace in answering and pardoning them, how shall we or our people escape? Let us therefore all lay our hands on our hearts and say at once, The LORD is Righteous in all that He hath done, or threatens to do to us, and withal, that it is of the Lord's Mercies that we are note consumed, because His compassions fail not; As the Prophet teaches the Church to say in the book of Lamentations. And this will prepare us for a wise consideration of what we are farther to do upon these grounds. To which the second Use, namely of Exhortation tends, To which now I come.  
The Exhortation 
Applic. use 2. Exhortation to be watchful and resolute in faithfulness in all things.  proceeds again upon the Grounds of all the three Doctrines forementioned, and the humiliation insisted upon in the former Use together. For, if we be all so prone to sin, even though we have some faithfulness; and if GOD, be so Gracious; and yet so severe toward His faithful ones; of all which our own and our Nations experience at this day, hath forced us to this days outward humiliation, and calls us to be deeply humbled in our inward spirits both this day and hereafter: Then certainly we are all to be most earnestly exhorted, to be more watchful and resolute then ever, to keep close to GOD, and to be in all things constantly faithful with Him. Some vigilancy and some resolution all the faithful servants of GOD have, to keep themselves from those ways and practices which displease GOD and would provoke Him against them. But they are often wanting in both, and sometimes specially in the one, and sometimes in the other. We are not always so watch full over ourselves and mindful of our duties, as we should be; and sometimes when we are not ignorant or forgetful altogether, yet we are transported with sinful distempers, whereby we offend GOD and draw down His Judgements. As therefore we are apprehensive of our own sinful corruptions inclining us to transgress, and as we love GOD who hath been ever kind to us, and answered, and even pardoned us many a time, forgiven many a sinful invention of ours; and as we dread His severe correction, the vengeance that may light upon our untowardness: As we acknowledge ourselves to be either in God's debt, or in His danger (as indeed our Text and all experience tells us we are both) Let us ●emember to walk circumspectly, 
Ephes 5. 15.  and watchfully over ourselves and humbly with GOD, 
Mich. 6. 8.  in His fear, 
Prov. 23. 17.  all the day long, 
1 Pet. 1. 17.  and all our lives long: And as our Saviour speaks to His Disciples, He speaks to us, Mark. 13. 37. What I say unto you, I say unto all, watch. GOD hath deserved it at our hands, and He will do again: And if we will not regard it, we shall be made weary of the contrary. Let me therefore pursue this Exhortation unto some special Applications. In which I may be (I hope) a little bolder than might perhaps seem fit in the former Use. If we be wanting but in a degree, Exhortation is not only necessary, but the least that can be, in the total silence whereof, (besides the sin of it,) there is no ground of hopes of amendment. And if we be already forward, we shall yet be the better, if the wise man have any skill in reason or experience, when he faith in the Name of wisdom, that is of Christ himself, Give instruction to a wise man, and he will yet be wiser, teach a just man and he will increase in learning, Prov. 9 9  
Let me therefore again put you in mind of that which undeniably, 
use 2. Exhortation to observe our solemn Covenant.  we ought all to remember this day, namely, Our solemn Covenant, our national Covenant, wherein specially we are engaged both to GOD and to His people, even to three Nations, to express our faithfulness both in general and in main particulars; which doubtless it well remembered and effectually applied to our consciences and practices will prove a matter of very great blessing to us, and of prejudice and mischief otherwise. You had many excellent remembrances in the morning, Give me leave to add a few more. And as I desired before, that the Exhortation to Humiliation might be constantly read (and commented upon, I mean the matter of it) every Fast day; So let me now make an other humble motion, for the Covenant to be also read in the close of every such day. 
A wish that it w●re read every Fast day.  I cannot but again say, I am much afraid, it hath been little pondered by the most of us since we have taken it. And undoubtedly the great business aimed at in every rightly observed Fast, is the renewing of a solemn Covenant with GOD, It is a duty altogether indispensable. And unto this Covenant we have very great bonds lying upon us to tie us most strictly. We lifted up our hands to GOD in it, in the day of our calamity, in the time of our fear and trouble, when we were very low. And since that time GOD hath raised us up very high; in comparison of our condition then, and afforded us a great deal of help, from men, and from himself; and it contains both the general of all our duties to GOD and man, and very main and most necessary particulars, justly and wisely limited. We may then assure ourselves, that GOD will require it, (in whole and in part) at all our hands. And we cannot think less in reason and Religion, then that this is one of the causes why the war continues, to fulfil the threatening, Lev. 26. 21, I will send a sward among you, to avenge the quarrel of my Covenant? I do not forget that the sword was unsheathed and raging among us, before this Covenant was entered into. But I must needs believe, that the cause why the Covenant hath not overcome the sword, is because we have not kept it so faithfully as we should, and that upon this not keeping it me are to charge all the vengeance that we have smarted with, ever since we took it, and so it will be fit for us to do, ever hereafter. Let me beseech every one therefore again and again to be watchful and resolu●e in cleaving closer to it hereafter, and to GOD in it. We all pretend, all our hopes to be in GOD, and doubttesse we have reason to place them all upon Him, and His keeping Covenant with us. If we then do not keep Covenant with Him, He will make us know, that it is even a part of His Covenant, Psal. 89. 30 & ●. 〈◊〉 scou●ge us and correct us for it. And this may be 〈…〉 If we put Him to it, any one of us may be made an example, and even all of us, if we will needs provoke Him. Let us therefore, (I humbly pray every one that hears me this day,) Take he●d of that s●a●e mentioned, Prov. 20, 25. Of making inquiry, after we have made so solemn a Vow to GOD; that is, of setting our wits upon the rack, and our consciences upon the tenterhooks, how we may invent shifts to be loose from the bond of it, in general or in any particular. 
Take h●ed of offering to elude it,  Let us not seek evasions to elude the plain meaning of the words in any phrase, nor the known sense of those that offered it to us, or our own real meaning (according to both those) when we first entered into it. We would not, (we do not, I am sure, in any thing that concerns ourselves) endure this in any other. Can we think then that GOD will endure it in us. We know, each one of us must needs be undone, 
lest others break Covenant with us.  if others whom we suppose firmly tied to us (even by this Covenant, in City and Country,) should prove treacherous to us. Yet what juster vengeance can there be, then that GOD should punish our falseness to Him, (if we should preve false,) with other men's treacherousness towards us? Let us not then put off the observation of it to others, we ourselves being engaged in it as deeply as they; and specially those that have been authors and promotors of others to take it, are to be mindful of their own greater obligation to be exemplary in the keeping of it. 
Specially if we urge it on others.  Else that of the Apostle, Rom. 2. 1, &c. will be unhappily applicable to us. Thou art therefore inexcusable o man whosoever thou art that judgest, for wherein thou judgest another thou condemnest thyself, for thou that judgest dost the same things. But we know that the judgement of GOD is according to Truth against them that do such things. And thinkest thou this o man that judgest them, that do such things, that thou shalt escape the judgement of GOD, &c. There are some (and but some as yet) against whom there hath been proceedings for refusing to enter into this Covenant, 
And proceed against them refusing.  and yet they all have pretended conscience for refusing it. Certainly they, (or at least some among them) will rise up in judgement against us, if we make not the more conscience of keeping it. Better it is that thou shouldst not Vow, (saith the Kingly Preacher, Eccles. 5. 5.) then that thou shouldst Vow and not pay. Let me therefore conclude this general Exhortation with the words of the verse before, 
Take heed of delayings.  ver. 4. When thou hast vowed a Vow to GOD, defer not to pay it, for He hath no pleasure in fools, pay that that thou hast vowed. Adding hereunto the latter part of the sixth verse, Wherefore should GOD be angry with thee and destroy the work of thy hands? In some things delay is an apparent breach of a Vow, or Covenant, to GOD or Men, In m●st things, it endangers a breach. Let us therefore look what we have done all of us in pursuit of our Covenant? and what we are yet a doing? What we have neglected? or delayed? and be quickened by all this, to reinforce our watchfulness and resolution to stick to it and fulfil it to the uttermost hereafter.  
In particular, 
Particularly, 1. In personal Reformation.  Let me first begin with the latter part, with that which concerns, the personal Reformation, of every one of us. And indeed, unless every one do begin here (begin at home) it is to no purpose to think (or talk) of reforming others. And herein, as we need not, so we must not stay for others, but strive to excel others, (the only lawful ambition, and to which our Covenant doth in express terms tie us, to go one before another in the example of a real Reformation,) and to be patterns to others, and lights to direct and excite others to follow us. If we do not this, none of us knows, but GOD may single us out to be examples of vengeance taken on our misdoings in a sudden and terrible manner. And this the sooner and the sorer the more Sermons we hear, and the more Fasts we keep, In all which we do then but add more danger to ourselves, and treasure up more wrath against the day of wrath. What shall GOD do with us, if all these things will not amend us? added to the examples of (at least) some others, that are and will be eminently faithful, whatever we are, or list to be; and added to our own fears, even testified by this days extraordinary humiliation, and our attendance upon it, so many hours? How (can we think) GOD will or can endure us, if we dishonour Him, even but secretly (if wilfully) and much more if openly, when He would not endure it at Moses, Aaron's, Samuel's hands, as our Text tells us? When He broke David's bones, for his misdoings, (though He loved him more dearly and owned his fidelity most eminently) as David himself tells all the world, Psal. 51. And the more eminent any are for their rank, abilities, employments, profession, the worse would their misbehaviours be, because the more noted, and so the more scandalous. And there is nothing that disposes people of mean quality to be atheists, 
N. B.  ox live like such, then to see eminent persons break solemn Covenants with GOD and Men: This therefore we may infallibly conclude, GOD will not fail to take vengeance upon, sooner or later, in whomsoever it be found.  
2. 
2. In Family Reformation.  Let us remember, that our Covenant also reaches to a care of our families, and a Reformation of them (all others under our power and charge both in public and private, are the words of our Covenant;) and we make ourselves transgressors, if we look not to them also, as well as to our own persons. And now I am speaking of families, 
Neglected much.  I profess the thought of it makes me tremble, what conceit soever others have of this matter; and I cannot contain myself from falling again into a sad complaint of it, though but in a word. I think there was never much Religion in families, in this kingdom, (though perhaps not more in other places,) But I am verily persuaded that of many years there was never less than now. In that little observation that I have been able to make, of late; I cannot see that which I expected in divers places, but less care even of Family-Devotions, and scarce any care at all of particular instruction or inspection. Do not divers, who seem very forward themselves for the Cause of GOD among us, harbour those in their houses, whom they know to bear no good will at all to it, but to favour and even plead for our enemies; and yet they use no endeavour to put them into a better mind? But specially how many are there that know their very children and much more their servants, have no savour at all of Religion: and yet they cannot find in their hearts to attempt in the least to Principle or persuade them better? Is this the fruit of our Covenant? Was this the meaning of any in this particular, to promise enough, but intend to perform nothing? or at least now are they at liberty to do nothing of what they have so solemnly and sacredly promised and sworn? I confess, I see no very great fruits of our Covenant in any respect among the most, But of all other things, as little in this matter of Family-Reformation as any thing; not to say less. But how will GOD take this at our hands, do we think? 
Urged.  or how did GOD take it at Samuel's hands, that he was so partial to his sons, as hath been noted? But specially how did GOD take it at Eli's hand, though a good man? You know the story in the beginning of the first book of Samuel, what terrible vengeance GOD threatened and took upon the inventions, the wicked practices of Eli's sons and his indulgence to them, and yet he gave them a severe and grave admonition, 1 Sam. 2. which is much more than a great many do, who know (or hear) enough of the ills of their families, which yet they overlook and silence, as if it did not at all concern them, as if their good or ill were nothing at all to them. But so thought not Abraham, the Father of all Covenanters with GOD, he not only at God's command brought all his family (though so numerous as it exceeded 300. who were able to bear arms, Gen. 14.) into Covenant with GOD, Gen. 17. But GOD takes notice of his care and conscience to charge and command them all to keep God's ways, and promises him and them special favour for it, Gen. 18. 17, 18. And Joshuah the governor of Israel, undertakes for all his house, and family, (what ever Israel did or would do) that they should serve the LORD, Josh. 24. 15. So we have David's Vow for himself, and family (and kingdom also) Psal. 101. and the story of all the Saints and Converts in the New Testament insinuates a care in them to draw in their households with them. Zacheus, Lydia, the jailor (the most unlikely family of all others) and divers more. This was the very reason why GOD commanded, that all, (even the servant's bought with money) should be Circumcised, as well as the Master of the family himself, to show that he would have none neglected in matter of Religion, as not belonging to him. And if we will not look to this, specially have such an engagement upon us (as David speaks in another case, Thy vows are upon me o GOD, Psal 56. 12.) GOD can, and we have cause to expect that He will, as He may most justly, raise up evil unto us out of our own houses, make our servants or even our children plagues and mischiefs to us. As many of our brethren in Ireland found from their servants, and many in England find now from their very children.  
3. 
In refer●●ng our Armies  The same clause of our Covenant calls upon those who have the regulating of our Armies, to extend their care to reform them also. I have not wisdom enough to prescribe the particular way how this may be done. But this I may be bold to say, that if we wittingly suffer wickedness to be in our Camps, or Garrisons, or Quarters, we cannot expect that GOD should prosper them, anywhere. GOD himself gives the warning, Deut. 23 9 And He tells Amaziah, 2 Chron. 25. that He was not with Israel, nor with all the house of Ephraim, that was because they were wilful Idolaters, and obstinate in other wickednesses. And certainly if GOD be not with our Armies, anywhere, they were better stay at home. And if their sins fight against Him, (as all allowed sins do) there is no reason to think He will fight for them. He hath given them diverse blows at sundry times, and in several places, Scarce any one of our Armies hath escaped a blow always: doubtless then it was their sins that had a share in provoking that vengeance. If we pray to GOD to bless them (as we do specially this day) and fast and humble ourselves before GOD for their sins also as well as our own, and yet do not labour to reform them, (though we know that prayer is vain that is not seconded with endeavours) what do we less than even tell GOD, that we desire His blessing upon them, though they continue still in their wickednesses: And then if they prove cowards or treacherous, or that GOD give their enemies the upper hand of them, we can thank or blame none more than ourselves. And truly this (to me) is one of the great causes, why the people of GOD that maintain His cause here and in other Nations, have fewer victories, and more frequent overthrows now adays then they had under the Old Testament, that we suffer those notorious wickednesses in our Armies, that were not suffered then, and that we even make up our Armies much of the vilest of men, knowingly and professedly. If it be unpollitick to speak in this manner, I am sure it is ungodly to let manifest wickedness altogether alone upon any pretence whatsoever; and much more to employ such to be God's Champions, as we know actually fight for the' devil and their own lusts, more than they can pretend to do for GOD, or His cause. And if they should now conquer for us, what shall we do with them afterward? do we intend to keep them in order then? or suffer them to plead that they have merited an exemption from all restraint of their licentiousness? to which they have been so long enured by the length of the wars (which certainly they will the rather lengthen out, if they still find they may do what they list without control) that it is next to impossible for them to be reclaimed of it. Finally if God look upon their faults, as ours in part, (while we do not what we can to amend them) how shall He bless them, were it but because punishment is due to us, for such neglect? And if He take vengeance upon their sins, even as theirs, shall not we be enwrapped in the mischief of in?  
4. 
4. In reforming the general profaneness and ignorance of all places.  This care is yet further to be enlarged, for the Reformation of that profaneness and ignorance, that is still to be found in City and Country. The Land is to be cleansed, before we can expect that the Land should be heated. Our endeavours cannot as yet reach to all parts of the Land: But therefore▪ we should be the more careful of those that are under our power. And though we cannot reform all things so well and throughly in these times of confusion and war as we may do hereafter, when we shall obtain by God's goodness a settling; Yet certainly a great deal more may be done then yet is; and so much as may make ungodliness pull in her horns much, and be ashamed and afraid of those wicked practices, that now outface all control: If special men, were appointed for this, (as there are for secular businesses, and for matters of Money, as is fit and necessary) too see all good Laws and Ordinances for the Sabbath and Fasts, and other matters of Reformation put in execution; and to give encouragement to faithful Ministers; and that order were taken effectually and impartially with scandalous people (and Malignant opposers of conscientious Ministers) as well as there is, most necessarily, with scandalous Ministers; It would mightily lessen the number and weight of the Nations sins, and dispose all places to receive a full and perfect Reformation in due time.  
5. 
5. In doing Justice upon Delinquents.  again, Look upon your Covenant, I beseech you, and do Justice upon Delinquents impartially and without respect of persons. In that psalm of confession and prayer, Psal. 106. (whereof I mentioned the Psalmists supplication, which we all must needs wish to have granted us, namely to have the favour to live to see the Church happy.) The first sentence, after the giving praises to GOD by way of entrance, is, Blessed are they that keep Judgement and he that doth righteousness at all times, ver. 3. And then follows, remember me with the favour that thou bearest unto thy people, &c. ver. 4. and then, that I may see the good of thy chosen, and rejoice with the gladness of thy Nation, and be glad with thine inheritance, ver. 5. None of us can rightly expect to be let live to see the desire of our souls, in the church's felicity, unless we be zealous (all of us in our places) for the keeping of Judgement and doing of righteousness at all times. Is not this the quarrel of the war, because Delinquents are protected against the hand of Justice? And do not, the first Protestation, and first and second Covenant, all expressly and explicitly mention the bringing of Offenders to condign punishment, & c? why should any think, that GOD will give into our hands, those Delinquents that are in arms against the great Judicatory of the kingdom; if Justice be not done upon those that are in our hands already? and so purposed, and practised from time to time? Is it not for this that GOD hath put the sword of Justice into your hands? according to Rom. 13. 5. he bears not the sword in vain, for he is the Minister of God, a Revenger to execute wrath upon him that does evil. This is Your Office, and GOD and Mens expectation of you, and Blessed shall you be (as the Psalmist hath told you but now) if that be verified of you which you have heard both from the Psalmist and from the Apostle. You know how Israel's sparing the Canaanites, Judg. 1-2. cost them full dear: They proved continually thorns in their sides, and pricks in their Eyes, snares and temptations to them: as GOD tells them, that for this He would not deliver their enemies into their hands any more, and that they should prove snares to them, &c. Indeed so we find it. The Canaanites familiarity corrupted and seduced Israel, and then afterward GOD delivered Israel into the Canaanites hand to be oppressed by them, Judg. 4. Look we to it, lest it prove so with us. How can we expect, but if such as have done wickedly, opposed all Reformation, be let alone without just punishment; they will help to mar the Reformation when it comes to be settled? and prove corruptors of others, that now seem to be of a better temper? And then we may be sure that they will prove Scourges to us by God's just judgement in other Respects. I take not upon me to tell you what must be done with this or that particular person: but this I say in the general, that neither Religion nor Reason will persuade, nor so much as allow, that they who have been notorious enemies, or offenders, should be suffered to have power to do mischief hereafter, where there is no ground of persuasion that their hearts are truly turned from all Desire of doing future mischief. 
And Restraining the disorders of such prisoners.  And in the mean time, this I am most sure of, that while any are under restraint in expectation of a sentence, they ought at least to be kept from notorious provocations of GOD by riots and other disorders, of which (they say) our prisons are full; and that GOD is well near as much dishonoured by them while they are under our Custody, as He would be if they were at their own liberty. If this be so, and that we know it, or may know it, I know no Argument that can excuse their sins from being ours in these matters; nor how we can reply to that which GOD may most justly say to us, Why should I deliver any of your enemies any more into your hands, while you let them act those villainies in your prisons, for which yourselves think, I should not bless them in their Camps?  
6. 
6. In reforming the oppressions of any entrusted by the State.  Unto this let me add a word of Exhortation in relation to an evil a kin to the former, namely the Disorders and Oppressions that are said to be acted by those that you employ in divers places. There is a great cry of this, how truly and justly I am not able to say. But certainly, it were a most worthy act, that some choice men of unquestionable integrity were appointed to make inquiry and take knowledge of it. There is One that doth without all peradventure, He that is higher than the Highest regards, and there be higher than they, saith the Wise and Kingly Preacher, when he speaks of Oppression and violent perverting of judgement and justice in a province, Eccles. 5. 8. And GOD oft saith elsewhere, that He doth and will hear the Cry of oppression. Now if He do lo, there is but one of two to answer the Cry, and stop the Mouth of it. Either man's Justice or God's. man's Justice, that is in your Hands mainly. And that is the easiest and the safest way, for you, and even for the oppressors themselves; For by your doing Justice, You may possibly not only right those that have suffered wrong, but perhaps also Work so upon those that have done the wrong, as to bring them to Repentance, and so (as I may say) you save GOD a labour, and withhold His Hand from taking Vengeance, Into whose Hands it is a fearful thing to fall, saith the Apostle. But we do as it were force GOD to take Vengeance himself, if we will not; and then we ourselves are like to feel the smart of it too, as abettors and accessaries. You know the Accent put upon the neglect of Eli in this kind 1 Sam. 3. 13. His sons made themselves vile and he restrained them not: and how fearful the Vengeance was that GOD took both of the Sons and the father's faults together. And so Samuel paid (as hath been noted) for his favour to his bribe-taking and Justice-perverting sons, by him put into Office. In all these things, our own Interest is concerned, as well as God's or His Peoples, and therefore, I beseech you, Suffer and (embrace) the Word of Exhortation in these things.  
7. 
7. In endeavouring a Reformation of Religion according to the Word of GOD.  And give me leave, I humbly pray, to proceed a little further in a particular or two more specified in our covenant for Reformation. One is that we may ever remember that Clause in the first Article, To endeavour the Reformation of Religion in the kingdoms of England and Ireland in Doctrine, Worship, Discipline and Government, according to the Word of God, You heard somewhat of this in the morning, but I crave your patience that I may add a little to it. Doubtless the Word of GOD is the only Rule unto which we are all tied. He only is the sovereign Law-give● to appoint how He will have His Church governed. And so He hath left a sufficient Ride in His Word for all Matters of Substance and of Necessity, (though all men do not see it, and though Circumstantials are left to be varied by a human, though not carnal, Prudence) sufficient, I say, to preserve Truth, and Piety, and Peace in His Church, and to expel the contrary, by His Blessing. And no Authority of man may presume to reject or overrule in those things. Where God's Word gives out His Will, man's business is only to acknowledge, and submit, and call others to do so too. All man's authority is to be employed only to promote God's according to His Word. And therefore, I beseech you, Let me branch my Exhortation from this into three particulars. 
1. Let none say There is no Government of the Church in the Word.  1. Do not in any wise harken to the suggestions of any that would say, That there is no Discipline or Government of the Church to be found in the Word. If any did think so, and yet have Covenanted, as is before expressed, I doubt they will hardly excuse themselves from having taken God's Name in vain in it. And I conceive not how, if they urge others to covenant in that manner, they do less than cause them to sin, by urging to make God's Name in vai●. But however, surely there was a time when the Church of GOD, the Church of the N. T. had a Government; and that within itself, an ecclesiastical Government, and not merely civil, from the civil Magistrate, for there was none such that professed Christianity, till ●oo, years after Christ. To say, that there was no Government in the Church (after the Apostles were gone to Heaven, and the Power of Miracles was also ceased) for so long a time, is to suppose them to be left to an horrible Confusion, which is exceedingly dishonourable to Christ the LORD and King of His Church, so much as to imagine. And if there were a Government appointed by Christ, then certainly the Apostles and Evangelists recorded it in the Word in the N. T. For to imagine it left only to Tradition is as contradictory to Christ's Care of His People, as the supposal of a mere Anarchy. (And the very Papists themselves ofter to pretend Scripture for the Pope's claim, and dare not stick wholly to Tradition.) And if it were once in the Word, than it is there still doubtless, for we have the self some Word that the first Christians had, and then doubtless it binds us still, as well as it bound the Christians in those first times. Unless any can show, that it was to continue but so long, but till there should be Christian Magistrates, and then to give place, and be no longer in force. And this general Rule give me leave to assert and commend to your most serious considerations and consciences. 
N. B. general Rule about laws in the Word.  That whatsoever Law of GOD, or Command of His, we find recorded in the lawbook, in either of the volumes of God's Statute, the N. T. or the Old, remains obligatory to us, unless we can prove it to be expired, or repealed. So it is with the Statute-Law of this Nation, or of any Nation; What I can prove to be once enacted, I may urge. as still in force, unless any one can answer me with a just proof that it is now out of date, or Repealed by a latter Law. And so men (I forewarn them) shall find one day urged upon them, for all those laws that stand upon Record in God's sacred volumes, however now many take Liberty to reject what they please, without any just ground, that GOD hath discharged them: And the denial or Neglect of this (in matter of Church-Government) is the Rock that we have dashed upon formerly; and therefore we had need to take the more heed of it for time to come.  
2. 
2. Own what is in the Word as from GOD.  But withal this must be added, that it concerns us as well to own what we find in the Word of GOD, to be from GOD, as to receive it and set it up. It is necessary to hold it out and establish it, as commanded of God, if it appear clearly to us to be so. Else we do not give GOD and His Word that due honour which it becomes us to give. It is indeed most dangerous to assert man's inventions to be Jure Divino, or necessary. But it is also dangerous and sinful to make God's Appointments to be bus human and arbitrary. If in any thing We see not that. GOD doth certainly require it, We are to forbear asserting it to be Divine. But we must acknowledge it, when we do see it. If it have the stamp of God's. Authority upon it, no man may say, We will not own this as Jure Divino. GOD will not be satisfied (nor men neither) that the things be done, or established, if His Authority be overlooked, and man's only be pretended for it. Nothing is pleasing to GOD, which is not done in obedience to Him some way. If therefore He require particular obedience, in this or that particular matter held forth in His Word, it will not content Him, that we only be taught it, and practise it by the precepts of men. Neither will this awe any froward spirit, as God's Authority will; and doth where men are not desperately profane. And the Consciences of the most conscientious will find no satisfaction in it upon those terms. Let therefore no man say, that if we once acknowledge it as from GOD, than it is unalterable; and we would not have it so. I beseech you, if GOD will have it to be unalterable, (as He will if His Word tell us so much) shall we dare to say, We will not have it so? If GOD saith, It shall continue, it shall continue, that is the Obligatory to us, and all posterities. And GOD forbid any of us should ever say the contrary! And our very Covenant also in the 6. Article, and in the Close of it, hath words enough and emphatical enough, to bind us for ever, and unalterably to a Reformation according to the Word of GOD. I say therefore again and again, so much as we see to be according to God's Word, and His Command, we must own as such, and not think of altering it but by, His Consent and according to His Word still.  
3. 
3. Examine all things diligently, and then hold fast that which is from GOD.  We are therefore by all this charged, to use all possible Diligence, and Care, and Industry to prove and examine all things, and not to put more weight upon any thing (to be sure) than GOD hath put upon it: But then when we, have found out the Truth, to hold it fast, and not to sell it again, or part with it upon any terms. 
1 Thes 5. 21. Prov. 13. 23.  Where the voice is doubtful, whether GOD speaks or not, or how far He speaks in this or that, there we have still so much liberty to dispute and debate, not to account it necessary, and where there must be a Determination one way in practice, to interpose Our Prudence and authority in a human manner. But▪ whatsoever comes to be known to be from GOD, there all must be silent and obedient, lest otherwise the sword, even of Rebels, take Vengeance upon such our Rebellions against GOD, according to the threatening Isai. 1. 20. If ye be willing and obedient, you shall eat the good of the land: but if you refuse and rebel, you shall be devoured with the sword, for the mouth of the LORD hath spoken it. You that have Authority do expect Obedience to. Your Ordinances and Commands; GOD therefore much more to His. All your Authority is from GOD, and therefore unquestionably it is all to be employed for GOD, and to that end that His Commands may take place among all that are under your command. The Notion of human Authority in the Hand of one, or of a few, as it is acknowledged in the hearts, and so in the outward subjection of many thousands, of a whole Nation, is a strange thing, and worthy of deepest consideration; 
A special Observation of the original of all Authority to be from GOD.  And which the Wisest Philosophers and greatest politicians have never been able to give a satisfactory Account of upon human Grounds. But those that have learned from the Word of GOD, the meaning of those Sentences, By me King's reign, and Princes decrce Justice; By me Princes rule, and N●bles, even all the Judges of the earth, Prov. 8. 15, 16. And, There is no Powers but of GOD, the powers that be are ordained of GOD, Rom. 13. 1. may say something of it. Namely, That the Ground of human Authority, is that GOD is pleased to print some Characters of the Image of His majesty in the faces of superiors, and stamp the counterpart of it upon the hearts of the inferiors▪ Whereby it comes to pass that they Reverence, even a Wom●n, and sometimes an Infant in a Cradle, as God's Deputy and Vicegerent among them; and so all Others that have authority in their Proportion. And if it please GOD (as sometimes it doth for the just punishment of abused authority) to blot out that stamp which was upon inferiors hearts; they presently withdraw all r●spect from such superiors, how high soever they were before, and make no more reckoning of them, then of the most ordinary person among themselves. Which therefore should be of marvellous Operation upon the spirits of all that have any authority, that as they are wholly beholden to GOD for it, so they would wholly employ it for GOD, and particularly to set up, so far as their authority can command, whatsoever Command of GOD they can find in His Word, and to set it up as His Command, as hath been said.  
7. 
7. Exhortation to extirpate heresy and schism, &c.  Another thing which I would also recommend from our Covenant is in the second Article, out of which as my Reverend Brother singled out the Mention of Popery and Prelacy, so do I specially of heresy and schism, taking in whatsoever shall be found contrary to sound Doctrine, the Power of godliness. Remember, I beseech you, that we have Covenanted with GOD and Men, to extirpate these without respect of Persons. And thou, let us but think in our Consciences, 
Specially Antinomianism and Anabaptism.  what we judge to be heresy or schism. Is Antinomianism, at least as it is professed, preached, and maintained by some, according as it hath been publicly proved, any thing less than heresy? and however, is it not apparently most contrary to the Power of godliness? And is not Anabaptisma, at least as, maintained by divers, schism, and contrary to sound Doctrine? What greate● schism can there be, then to deny both you your selves, and all the Land besides to be Christians, or that there is any ministry or Church among us, because none rightly baptised, by their saying? And how can these than be tolerated without Breach of Covenant? If GOD were so angry with Moses for a single neglect of Circumcision, and you yourselves believe that He hath put baptism in the room of it; and commanded Children to be baptised now, as well as to be circumcised then; Will not (doth not) not only the neglect, but so outrageous a contempt of it, (as administered to Children) provoke Him, even against you, if you connive at such reproach of His Ordinancs? If Christ himself hath so threatened all those that break one of the least commandments of the Law, and teach men so, as you read Matt. 5. 19 Will He endure that those should be let alone that Preach against the Whole Law, all, and every one of the commandments, of the moral Law, 
These were proved by witness before a Committee of Parliament.  and say, That Christians are freed from the Mandatory Power of it, and that It is no Rule for a believer to walk by, or examine his life by, even that it is of no use at all to a believer? Will Christ, I say, endure these things? Or may We endure them, without His displeasure against ourselves? I know a difference is to be put, when we come to deal with persons tainted with these dangerous opinions. 
Yet all that err are not to be dealt with alike.  Some are to be handled with all compassionate tenderness, as being scrupuled, through weakness and Infirmity; But others, who are not only obstinate, but active to seduce and breed confusion, must be saved with fear, as pulling them out of the fire, and that they may not set others afire also. Though still a spirit of meekness is requisite, even toward such, in regard to their Persons. But the Spirit of Judgement, and of Burning (that is Holy zeal) promised by GOD to His People, Isai. 4. 4. against their endangering Doctrines and practices.  
harken not then, 
special Exhortation not to harken to a general Toleration.  (I earnestly exhort every one that intends to have any regard at all to his solemn Covenant and Oath in this second Article) to those, that offer to plead for Tolerations; which I wonder how any one dare write or speak for (as they do) that have themselves taken the Covenant, or know that you have. The Arguments that are used in some books (well worthy to be publicly burnt) plead for Popery, Judaism, turcism, paganism, and all manner of false Religions, 
As most contrary to the Covenant.  under pretence of Liberty of Conscience. Which if they can make good (or have) then surely We, and You specially, have need to repent of that solemn Covenant and recant it before all the World, to whom you have published it. But if not, then surely, even that Covenant will enforce you to show your steadiness in unpartial extirpating (without respect of persons,) all such most pernicious and pestiferous books and opinions, which if they might once take place among us, would more advance Satan's kingdom, than any book hath done that hath been written this 1000 years. Surely the Extirpation of heresy and schism, (besides that Popery is abjured by name) and such an universal Toleration, and pretended Liberty of Conscience, are as diametrically opposite and contradictory one to the other, as Light is to darkness, and strict Justice to licentious lawlessness. If therefore you be true to your Covenant, your hand must needs be against such Doctrines and the Promoters of them. And those Clauses of [Whatsoever shall be found contrary to sound Doctrine, and the Power of godliness] do lay yet a stricter bond upon you, to make you take great heed how you bear with any opinion or opinionist altogether. 
What Burcurs only may be Tolerated by the Covenant.  Though, if any such be found differing from the received opinions and practices, that are neither schismatical in disturbing the church's Peace, nor Opposite to sound Doctrine, or the Power of godliness, they may be borne with, notwithstanding the Covenant. But I see not how it allows any more. Only still the ways of dealing with opinions and opinionists, who are not altogether to be borne, must be suitable to the Nature of the opinions, and of those also that hold them, and not in all matters nor to all persons alike; as was noted before. But against a Toleration in general, even the Covenant itself, in that very Article hath a Reason suitable to the Text, Lest we partake of other men's sins, and thereby be in danger to receive of their plagues, saith the Covenant; which in the Language of the Text, is Lest GOD take Vengeance on their Inventions, and ours together. 
Instances to show the Absurdity of an universal Toration.  It is true that the name of Conscience hath an awful sound unto a Conscientious ear. But I pray, judge but in a few Instances, whether all pretence of Conscience ought to be a sufficient plea for Toleration and Liberty? 1. There be those that say their Conscience is against all taking of an Oath before a Magistrate? Will you allow an universal Liberty of this? What then will become of all our legal and judicial proceedings, which are confined to this Way of proof; and so it was by GOD appointed, and hath been by all Nations practised. 2. There be some that pretend Liberty of Conscience to Equivocate in an Oath even before a Magistrate, and to elude all Examinations by mental Reservations, will you grant them this Liberty? Or can you, without destraying all bonds of civil Converse, and wholly overthrow of all human Judicature? 3. If any plead Conscience for the lawfulness of Polygamy; (or for divorce for other causes than Christ and His Apostles mention; Of which a wicked book is abroad and uncensured; though deserving to be burnt, whose Author hath been so impudent as to set his Name to it, and dedicate it to yourselves,) or for Liberty to marry incestuously, will you grant a Toleration for all this? 4. If any say, Their Conscience allows them not to Contribute to your Just and Necessary Defence, shall they be allowed this Liberty? Where then will your Armies be paid? 5. If others say, their Consciences allow not them to bear arms for you, shall they have altogether their Liberty? (every one that will say so) How then shall your Armies be made up? 6. If any go further, (as some do in effect even in print,) and say their Consciences allow not any Magistrates at all; nor 7. Propriety of goods: Will you afford them their Liberty herein? What would become then of all your own Authority, and of all laws, and Liberties of the kingdom? Or what Bounds or Limits can there be set to men any way, if this opinion of Liberty of Conscience, as it is pleaded for, shall be admitted?  
Object. 
Ob. Toleration is only pleaded for in matters of the first Table not of the second.  If any say, these all, or most of them, are belonging to the Second Table, and the Liberty pleaded for, is only in matters of the First Table?  
Ans. To this I answer, 1. The Arguments, if strong for the One, will be no less for the other. The Conscience must have regard to the second Table as well as the first, 
A. 1. Conscience must regard both and be violated in neither.  and must not be violated nor forced in matters of the second Table, no more than of the First. And in all the Instances formentioned, it is certain, some have heretofore, (if not also now) pretended Conscience about them. Also Equivocation in an Oath, will concern the 1. Table the third commandment; and yet I dare say, 
A. 2. God's Honour and men's souls are of more regard then worldly matters.  you will not Tolerate that. Ans. 2. Are men's matters worthy more regard than God's? that the pretence of Conscience shall claim a Liberty in that which concerns God's Honour, and not in that which concerns men? Or are not men's Souls, both theirs that are first in the error, and theirs also whom they endeavour and endanger the infection of, more to be regarded then any thing that merely concerns civil matters? Also are not men's Souls in greater Hazard (rather than less) in sins against the 1. Table (Idolatries, Blasphemies, Heresies, &c.) then in those against the second? How then shall it be more allowable to give Liberty and Toleration against the 1. Table, then against the second? 
GOD commanded idolatry to be punished in false Prophets.  And what Idolater, or seduced Prophet, might not (or may not) plead his Conscience? And yet you know God's Sentences of old against such even to extremities, extirpation, Deut. 13. throughout the whole Chapter, and elsewhere, and so against other breaches of the first Table. The Baalites whom Elijah caused to be put to death (according to the Law of GOD) 1 Kings 18. did certainly think in their Consciences that Baal was a true GOD, and theirs the true Religion. And so, those that caused their children to pass through the fire to Molech (which GOD expressly commands to be punished with death, 
Yet they might pretend Conscience.  even though they were Strangers and Sojourners in Israel, and not of God's professed people, Lev. 20. 2. Etc.) did, what they did, out of Conscience. And these laws of GOD never were repealed as yet, and therefore they will bind all His Servants still. His Honour requires still the same Severity against such kind of Offenders. And what can it be less than to betray such to damnation, who are Tolerated to profess and promote those opinions or practices, that are absolutely destructive unto their own or others' souls.  
And if it be objected (as it is) that no punishment or Restraint can work upon men to convert them. 
Ch. 2. No punishment can work Conversion.  Ans. It is true, No more can Exhortation or Preaching, Arguments (in Word or Writing) convert men, 
An. No more can Preaching without God's Blessing. But both are means by Him appointed.  without God's Blessing. But yet they must be used, as means appointed by GOD, (and sanctified, and accordingly blessed when He sees fit) even to convert men, and so are Restraints and Punishments too (proportionable to men's errors and practices,) appointed of GOD, and sanctified also, and often, even in experience blessed to make men, who before were misled, or perhaps misleaders of others, to consider, and hea●ken, and learn, and be willing to embrace, and cleave to the Truth. And I doubt not but if we be all careful in our places, to perform our Covenant in this Article, we shall find a blessed effect of it in our three kingdoms, as the Conclusion of it speaks, That the LORD may be One, and His Name One in the three kingdoms.  
8. The last particular, I would offer to you at this time, is that for all these things you would get hearts armed with Trust in GOD, 
8. Exhortation to Trust in GOD.  and so with Courage and zeal for GOD, and that there may be no Cowardly spirits among us. Every Ruler should be a man of Courage, and specially when he hath enemies to encounter. Josh. 1. GOD and men there ver. 6, 7, 9, 18. call upon him for it. And so when ever Reformation is undertaken, there is special need of Courage. 
This made Hezekiah so great and happy a Reformer.  See the Instance of Hezekiah: His father had been a most desperate wicked man, and corrupted Religion, worse than all that were before him. Yet Hezekiah made the greatest Reformation that had been since Solomon's time, and lost not a day, after he came to the crown, for he begun in the first year of his reign, in the first Month, and, as it appears by a Chron. 29. v. 17. the very first day of the month; and carried all before him. Now what was that which made him do thus? See 1 Kings 18. v. 5. He trusted in the LORD GOD of Israel, so that after him there was none like him among all the Kings of Judah, nor any that were before him. This was that which made him not fear the people's discontent, nor the great Ones, nor the Priests neither, whom he found universally drenched over head and ears in superstition and idolatry. Oh that we, who have much more strength of men, to stand by us, than he had, had but half his Courage! Or rather, that we would remember, that when many of Israel mocked and laughed His Messengers to scorn, whom he sent to invite them to the Passeover; yet not only divers others came in and submitted themselves; But that in Judah, the hand of God was to give them one heart to do the commandment of the King, and of the Princes by the Word of the LORD, a Chron. 30. 12. And why should not we look for the like, if we were as Zealous for GOD, and trusted as much in GOD, as he? How excellent an Example and Encouragement do we again find recorded concerning him in the next Chapter, the two last verses? Thus did Hezekiah throughout all Judah, and wrought that which was good, and right, and truth before the LORD his GOD. And in every work that he began in the Service of the house of GOD and in the Law, and in the commandment, to seek his GOD, he did it withal his heart and prospered. Happy we, if of us as much may be said for our parts; for than we shall be sure to have God's part fulfilled to us, and our Prosperity assured and established fully. 
The mischief of being afraid of men.  This we have confirmed by Solomon, while he gives us a pertinent warning of the mischiefs of the contrary cowardice. Prov. 29. 25. The fear of man brings a snare, but who so puts his trust in the LORD shall be safe. While we are afraid of men, this or that Person, or such a Number, or party, (how considerable so ever they may be thought.) It brings a snare, makes us fall into sin, and so into mischief. There is no Sanctity, nor safety, but in Trusting in GOD. If we would examine ourselves impartially, we should find, that whatsoever we have neglected, or do yet neglect, in the matter of Reformation, hath been and is caused very much, by an unworthy fear of men, and want of Faith, and Trust in GOD. How often hath it been said, and by how many, that if we should be too severe in parging the Armies, we should want soldiers; If too strict in suppressing the worst opinions or practices, we should lose a considerable party, and not be able to carry on the work without them. And what is this but want of Faith in GOD? and in stead thereof to have our spirits ensnared (enslaved) with the fear of Men? Certainly, if it be not God's Will and Command that Justice should be done, and martial Discipline observed, and disorders and errors suppressed, then let us let them alone, and never stand to plead the Inconvenience of meddling with them. But if it be God's Will and Command, than I beseech you, Let none venture to provoke GOD, for fear of provoking men. I dare be bold to promise in His Name, You shall not want men non h●lpe, if you will be ruled by Him, and venture yourselves for Him. But withal I say, It were better that every 1000 were reduced to an 100 and every 100 even to a single man, then that out of a fear of losing a numerous party of soldiers, or others, to take your part, you should endanger the losing of GOD, even in any degree. And is it not recorded (even for our Admonition, as is intimated, 1 Cor. 10. 6, 11.) that for One Achan not sought out, 
The mischief of suffering sin in others.  Israel's Army was overthrown? Josh. 7. and GOD saith, Neither, will I be with you any more, except you destroy the accursed from among you, ver. 12. And did not the 9 Tribes and half upon this Example arm themselves to have fought against their own brethren, supposing them revolters from GOD, though they had but even then taken their leave of them, after they had, for many years together, ventured their lives to settle them in their possessions▪ Josh. 22. They urge Achan's Example; as showing them, that if they should suffer a sin apparently even in their Brethren, GOD would be angry with them all, ver. 18. 20. It is good then to be afraid, but of Him of whom we have cause to be afraid, as Esay warns the faithful in his time, Isai. 8. 12, 13. Say you not a Confederacy to whom this people say a confederacy, neither fear ye their fear, neither be afraid, but sanctify the LORD of Hosts himself, and let Him be your fear, and let Him be your dread. And remember withal, how ill GOD takes it at His servant's hand, when they are basely afraid of men, Isai. 51. 12, 13. I even I am He that Comforteth you, who art thou that thou shouldest be afraid of a man that shall die, and of the son of man that shall be made as grass? And forgettest the LORD thy Maker? &c. Here is not indeed a Multitude named; but here is Man indefinitely, and if there be never so many of them, it is but man still, and so never the more allowable to fear them more than GOD, and to please them with displeasing of GOD.  
If any shall say, 
Q. May not a Multitude be forborn in error?  But would not GOD have a Multitude forborn, if they be in an error, or Disorder? I answer, Sure GOD never told those that are in Authority so. And, among men, if a Multitude appear in a Tumult, although it may after plead for a mitigation of punishment toward the Whole Number, 
A. 1. GOD nowhere saith they may.  except the chief ringleaders; Yet it both makes those that have Authority and strength to suppress, put forth both, the more▪ speedily and effectually; and afterward to take the more exact care for the preventing of the like, even for the Multitudes sake. And this is most sure, that with GOD the greater the Multitude is of those that provoke Him, the greater is His Displeasure. And therefore His Deputies ought to be more afraid to Tolerate a Multitude in evil, than a few. 
A 2 If they might at other times, not now.  2. And if at other times a Multitude, or a few, might be borne with and let alone, in that which is contrary to God's Will, Yet certainly not then When God's Judgements are abroad in the Land. Then all should, and then the faithful will learn righteousness, and do Justice in their places, according to God's appointment. It is so with us now, that God's Judgements are abroad in Our Land: Oh that we were so wise; as to learn the right cause, and the right Remedy! Let me to this purpose, again put you in mind of that of the Prophet, which you were happily remembered of in the Morning, Jer. 9 12, 13, 14. Who is the wise man that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it? for what the land perisheth, &c. And the LORD saith, Because they have forsaken my Law which I set before them, and have not obeyed my Voice, nor walked therein: 
special wisdom to know Why Judgements on a Land.  But have walked after the imagination of their own heart, &c. Sure the Meaning of this is not, that every man should be let alone in doing what they lift under pretence of Liberty of Conscience: For that is neither more nor less in plain words then to leave every man to walk after the Imagination of their own heart: Much less is it, that men should be suffered to cry down the Law of GOD, (the Law delivered by God's own Voice to all His People,) as no Rule for Christians to Walk by. If for forsaking it the Land perisheth, and for not walking therein: The open and boldfaced opposition against it, must needs aggravare the Transgression, and increase the mischief. But the Prophet meaning is, that GOD would have an Observation made. 1. That all the Misery of the Land (though there were very few so wise as to consider it) is for sin, for the transgression of God's Law, and every one doing too much what they list. And then that in the second place, inquiry should be made for what special Provocations it is that there are such heavy Judgements on the Land? They have walked (saith GOD) after Baalim, which their fathers taught them. Whether any old superstitions, or any profane customs and practices, received by Tradition from our Fathers; Or any other new invented idol or Fancy, any Imagination of our own hearts, be the Grand evil that provokes GOD so against us; as that after all our seekings of Him and sueings to Him, His anger is not turned away, but His hand is stretched out still. To find out this, (or these, for they may be many,) were certainly the greatest piece of wisdom one of them in the World, and to be taught it, one of the Greatest Honours from GOD that could be, and then to Declare it one of the Greatest Pieces of faithfulness to GOD and His People. Oh that you, who are Our Wise Men, the Great council of the kingdom, would specially set your Wits a work, and bend your Thoughts most serious to search and find this out. And you may call whom you will to your Assistance herein. You have called an Assembly of Divines to Consult with in matters of Religion, 
All inquiry should be made after it.  and they attend daily upon the work you have entrusted them with. If now you should think fit to send to them expressly to make this their work for the present, to give you the uttermost of Advice with all faithfulness, What might be the Cause or Causes, Why Judgements, and fears, and dangers still continue and multiply rather than decrease: Certainly they could not be better employed for the time: And if GOD should vouchsafe to show them the right: Nothing could prove more advantageous for the public good. If they be not Wise or faithful enough, Or you should not be satisfied with their Advice: You may ask of whom you will besides. And you may, if you please, give every one Liberty (in an humble manner) for once to tell you, what their Apprehension is. But certainly it is a thousand pities, that among so many Wise men, and Pious men, as GOD hath yet reserved in our Land, none should be set a work expressly about this most important and every day more and more most necessary Work. And, after all, it belongs to You, whom GOD hath Entrusted with the Power to reform, whatever shall be found to be a Cause of our Perpetuated mischief, to judge impartially of all; and then sentence and execute according to the Will of GOD a righteous Judgement upon all, whether things or Persons, without fear or Favour. And this is the Way, and the only Way, to partake of that Blessing forenoted to be all Our Desires, according to Psal. 106. 3, 4, 5. Which I again beseech every one to read over most seriously, and apply to their hearts most faithfully.  
And to this tends the third and last Use of Consolation, 
use 3.  which you will give me leave to add a word of, 
Of Consolation to God's faithful▪ Ones.  and then I shall commit you and all that hath been spoken to God's Blessing. Our Text in the frame and scope of it tends as much and as fully to Comfort and Encourage all God's faithful Ones (as I hope I speak to many such) even notwithstanding their own failings and His Severity upon it, as it doth to Warn and Exhort them to take heed of such failings, and of provoking Him to show Severity. For it tells us absolutely, that being His, though we do amiss against Him, and He deals severely with us, yet still He is a GOD that answers, and a GOD that Forgives. Our failings not allowed nor persisted in, when we know them, disparage not Our faithfulness in God's Account; and His Judgements, His Vengeance on our Inventions, how severe soever, disprove not His Favour, argue not Rejection nor Purpose of destruction. Though He kill, yet He may pardon and save. And the Experience of His Providence may assure us, that He will not be henceforth rigorously severe, if we this Day renew our faithfulness. He is very rarely so, even to a Single Person. If their Visible Repentance prevent the Exeution of any Sentence of His against them. Much less to a Nation, to the Body of a people that return to Him. The Case of such is never (can never be) desperate, 
Instances of Grace after Failings and Judgements. 1. Of David.  when ever they have a Heart to look unto Him again after a Revolt. Let me give you two famous Instances in two Words. David, after many great Experiments of God's marvellous Deliverances; and proofs of His own Faith and Trust in GOD, falls at last into a Pang of fear, 1 Sam. 27. and saith in his heart, I shall one day perish by the hand of Saul. ver. 1. And thereupon doth little better than run away from GOD, for he runs out of the Land of Israel from among the people of GOD, whither GOD once sent him when he was abroad, 1 Sam. 12. 5.) and flies into the Philistines country, the professed and greatest Enemies of God's Church: and so he goes, as our proverb is, as it were Out of God's Blessing into the warm Sun. And while he is among them he does not very well, for he is fain to keep up his Credit with Achish, with much Dissimulation, and many feigned Expressions. Hereupon, at last GOD meets with him, with no small Severity; You may well call it, as the Language of the Text is, a Taking Vengeance on his Inventions. He is hunted by the envy and jealousy of the Philistine-Lords, from the Court and Camp of Achish, and when he returns to his home in that strange land, he finds his City burnt to ashes, his Wives carried away, captive, and all his Followers likewise undone and robbed of all, and none knew by whom: and unto all this is added the Mutiny of all his soldiers, the people spoke of stoning him, 1 Sam. 30. 6. But than he recovers himself; and in that most extreme danger shows a greater Faith than ever before, But David, say the next words, encouraged himself in the LORD his GOD. And then immediately you find upon his enquiring of GOD about pursuing those unknown Enemies; he receives a most full and gracious answer, and Assurance of Favour, exemplified by most Complete, Speedy, and Rich Victory (nothing lost of their substance, not any one of all their Wives, or Children missing,) and great spoils, and within a few days, he is certified of Saul's death, and is made King of Judah. So abundant are God's Mercies to His faithful Ones, even after their failings, and His Displeasure upon them. 2. And so it was with Israel. 
2. Of Israel. Judg. 10.  Judg. 10. They Revolting after sundry Deliverances, GOD gives them into the hands of their enemies, the Ammonites, & others, who mightily oppress them 18. years together. At last they bethink themselves, and fall to Pray to GOD; but we read not (at the first) of any further Repentance than a bare Confession of their sins. And therefore also at the first GOD gives them a most terrible check in stead of an Answer, upbraiding them with His former favours, and their reiterated Rebellions, and concluding with a (seeming) absolute refusal to Forgive them, or deliver them any more, and sending them to their false gods for help, ver. 13, 14. But then see how upon their Submission, and Reformation, God's Compassions are again manifested to them; It is said His Soul was grieved for the misery of Israel, ver. 16. and shortly after they had, under Jephthah, whom GOD raised up to be their Deliverer, a very great Victory over their enemies. And have not we ourselves found somewhat like this, more than once? 
3. Our own since last year.  How low had our sins brought us the last year about this time? And how much Vengeance did GOD take upon our untowardness within a few Months. Our Armies broken in the West, and broken in the North, Bristol lost, and Gloucester and Hull besieged; and with us very little strength and very few spirits. But GOD gave us Grace to bethink ourselves, and humble ourselves, and to enter into a more strict, and solemn, and Complete Covenant with Him, than ever before. And how many gracious Answers, and Pardons, and Victories, He hath granted us since, Our Souls know, and all the World sees and admires.  
How should we then improve all this, to Strengthen Our Faith in GOD, and to Comfort ourselves in His Grace, All whose paths are Mercy and Truth to such as keep His Covenant and His Testimonies, Psal. 25. 10. and to set to our seal to that Voice of Faith and Experience. Psal. 9 10. They that know Thy Name will put their Trust in Thee. For Thou LORD hast not forsaken them that seek Thee. 
Conclusion.  I will conclude all, with that most remarkable place of the Prophet, Isai. 30. 18. When he had foretold, for their carnal Confidences, and Rejecting of the faithful prophet's admonitions, and seeking to get Flatterers to preach to them, very great Judgements, so as to reduce them to a very low Condition and small Number, he adds. And therefore will the LORD wait that He may be gracious unto you, and therefore will He be exalted, that He may have Mercy upon you, for the LORD is a GOD of Judgement: Blessed are all they that wait for Him. The LORD is a GOD of Judgement, Righteous and Wise. He will not endure Our untowardness, which he sees and knows, more than We ourselves do, or will take notice of: and He knows, that if he should deliver us too soon, we would grow 〈◊〉 〈◊〉 again as ever, or worse; that if He should deliver us, what we have a great deal of human strength (at least, while we have so much carnal Confidence) that He should lose the Honour of it. Therefore He waits, and Therefore He will be Exalted. But both shall be in graciousness and Mercy to us, to all His faithful Ones, that Wait for Him, even in the Way of His Judgements (as was noted before, Isai. 26. 8.) And if His Judgements, His Vengeance, work Repentance and faithfulness in us, we may and should take even that as a Pledge of His Answering and Forgiving Mercy in Christ. Amen, Amen!  
FINIS.   

Errata.  
PAge 2. line 34. for those who read the Inventions of those whom. 〈…〉 fo● Ps●l●es ● P●alm p. o. marg. For First 1. Text. p. 〈…〉 for Num● 〈…〉 etc, 11, 15 read Numb. ●●, ●●, 12, 13, 14, 15 p. & 19 For was ●. 〈…〉 l. ●●. for ●●ap 8. read 〈◊〉 5. p 〈…〉. 24. for 〈…〉. 1. 27 for that lies r. that it 〈◊〉. p. 4 c. l. 8. for 〈…〉.