Junii 27 mo. 1662.  
PErlegi concionem hanc cui titulus, The New Criple's Caveat, etc. quam dig. nam judico quae typis mandetur,  
Robertus Pory S. T. P. Reverendissimo in Christo Patri ac Domino Domino Guilielmo Archiepiscopo Cantuar. Sacel. Domesticus.   

Courteous Reader,  
The frequent false pointings even to the disturbing of the sense can not here be enumerated, the slips of the Press in Letters mend thus,  
Page 10. l. 19 deal that, p. 11. l. 32. supple in, p. 17. l. 22. lege impenitence, p. 18. l. 7. lege pietatem, p. 20. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 20. l. 4. chastised, p. 23. l. ult. purify, p. 24. l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 26. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 31. l. 5: deal s, p. 32. l. 19 portraiture, p. 33. l. 3. Eutopian, p. 37. l. 5. deal but, p. 37. l. 8. deal by, p. 30. l. 14. nonis.   

The New-Cured Criple's Caveat: OR, England's Duty for the Miraculous Mercy of the King's and Kingdom's Restauration. IN A Sermon Preached before the Honourable Society of Gray's Inn, upon the 29. of May, our Anniversary Thanksgiving.  
By Rich, Meggott, M. A. and Rector of St. Olaves Southwark.  Hos. 3.4,5. 
For the Children of Israel shall abide many days without a King, and without a Prince, and without a sacrifice, etc. Afterward shall the children of Israel return and seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the latter days.  
Ingratitudo inimica est animae, exinanitio meritorum, virtutum dispeesio, beneficiorum perditio. St. Bernardus Serm. 51. in Cant.  
LONDON, Printed by T. M. for Peter Dring, at the sign of the Sun, next door to the Rose Tavern, in the Poultry 1662.   

To the Right Reverend Father in God, George by Divine Providence Lord Bishop of WINCHESTER.  
Right Reverend and Honourable,  
YOu may easily excuse me for using your Name upon this, when you think what stead it stood me in upon another occasion. I were very stupid, if I did not know the worth of it; and than it is no wonder, if I am loath to part with it. This (my Lord) made me find favour in the eyes of a King; and then how can it but make me find acceptance among (unless it be, because they be) His less intelligent Subjects. And if the Gospel itself, that is above all humane Patronage, be Dedicated to the most Excellent Theophilus; then surely what is of so inferior a nature as this discourse, had need look out for one that is Venerable indeed to countenance it.  
But this is not all the reason. The truth is, I was too big with a sense of your undeserved kindness to go long undelivered; and still finding a word hindering surprise upon me when I was before you, I pitched upon this way of thanking you, for though such Epistles use to come out for the pieces sake that followeth; I had almost said, this piece that followeth had not come out but for the Epistles sake. This I thought once to stuff with the deep resentments I have of what you have done for me, but that is so trivial and ordinary a return; I looked upon myself as bound to scorn it, and endeavour something greater.  
I well perceive by those truly Episcopal Memento's you gave me, what will be more acceptable to you, viz. to take heed to myself and to the Doctrine in the place with which my Sovereign upon your recommending, hath entrusted me. And therefore upon this occasion, shall venture before the world to tell you, I did not more willingly with my Pen subscribe the Church's Articles before, than I shall endeavour with my pains, to transcribe my Diocesans charge after my institution, that the souls of the people may not be starved on deceived, my Mother the Church despised or scandalised, your Lordship's condescending assistance censured or repent of.  
I shall only add my hearty and constant prayers, that your light may be long burning and shining in this crooked and perverse Generation; and cease, though not to thank, to trouble you,  
Your Lordships bounden in the strictest ties of Duty and Gratitude RICHARD MEGGOTT.   

THE NEW-CURED CRIPLE'S Caveat.  John the fifth, latter part of the 14th. verse. 
Behold, thou art made whole: sin no more, lest a worse thing come unto thee.  
Physicians meet not with more diseases in the body, than Divines do in the soul of man. Are their Patients troubled with burning fevers? ours are with boiling lusts too: have theirs the torturing stone? ours have hardness of heart: are theirs incident to the Falling sickness? Alas! so are ours to fowl apostasy. In a word, have theirs Consumptions? ours have envy: have theirs the Tympany? ours have Pride: are theirs subject to death? ours are to damning. Hence it is that as our blessed Saviour is styled by St. Peter the Bishop of our souls, (1 Pet. 2. and the last) so he calleth himself the Physician (Mat. 9.12) A Physician indeed he was, according to Socrates' raised wish, 
Plato Hippias.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that cured both flesh and Spirit. I shall not lead you out of the way for an instance, you have a lively one in the Text before you. In the ninth verse of this Chapter he had healed a Cripple of his lameness, 
Beda.  immediately the man was made whole, and took up his bed and walked: & qui foris ab infirmitate ipse etiam intus salvavit à scelere, saith venerable Bede upon the place; as he had delivered him from his infirmity, he goeth to purge him from his iniquity: you have the ingredients he useth in it, in the words I have now read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold thou art made whole, sin no, more lest a worse thing come unto thee.  
The words were calculated (you see) for another, but may very well serve for our Meridian: they were spoken many hundred years a go, yet are very pertinent to the business of this day. They were delivered at first to a man newly recovered, and what fit to be repeated to a people lately delivered? He Christ pronounced them to, was one that had been decripit for eight and thirty years; and you I am now rehearsing them to, have you not for eighteen years been more than almost in as lame a posture? Our Saviour that by his power had restored this man from his impotence before, endeavoureth by his council to draw him to penitence here; and you that have had such unexpected mercies of late conferred on you; what fit address can I now make to you than with the same Memento, to press you to your duties, behold you are made whole, sin no more, etc.  

Divis.  In which words, you may be pleased plainly to take notice; 

1. Of an intimation of a sin that might be committed.  
2. The commemoration of a mercy that had been received.  
3. The Admonition of a duty that was to be performed.  
4. A Commination of fury that otherwise would be inflicted.   

The intimation is pious.  
The Commemoration gracious.  
The Admonition serious.  
The Commination grievous.   

The intimation of the sin suspected, you have in that word behold.  
The Commemoration of the mercy received in those words, thou art made whole.  
The Admonition of the duty to be performed in those, sin no more.  
The Commination of the fury that might be inflicted in those, lest a worse thing come unto thee.    
These are the natural parts of the Text; of each whereof distinctly and doubly: First in their absolute consideration as they lie in the Text, and then in their relative, as they may be a looking glass for us. I begin with the absolute consideration of the text, and therein first with the first particular.  

1. Part.  The intimation of the sin, the sin of ingratitude, that he might run into, now he was upon his legs again. Behold! Behold thou art made whole.  
Behold! Is this the first Salutation? every thing would put him in mind of this: How is it possible he should forget the misery of eight and thirty years in so short a space as eight and thirty hours? What is he as lame in his memory as he was in his limbs, that this is so soon repeated to him?  
Saint chrysostom hath appositely answered the question, 
St. Chrysost. in locum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. It was not spoken for him alone, but upon this occasion, written for our instruction, to teach us that every mercy should have its Ecce: No blessing should escape our registering. Lorinus hath wittily noted, 
Lorinus in Psal.  frater Ephraim qui fructificantem significat, Manasses est qui obliviosum, quasi oriatur ex beneficiis oblivio; that Manasses which signifies forgetfulness, is the brother of Ephraim which signifieth fruitfulness: and the Eremite that telleth his Nicholaus of the three Mystical Monsters which would always be assaulting him, 
Bibl. patrum tom. 5.  maketh this to march in the front (primam nomino oblivionem) an unthankful heedlessness of what God doth for us: to prevent this here Cynthius aurem vellit, he hath this seasonable item, Behold; be not stupid, regardless, insensible, I expect you should be mindful off, affected with, thankful for this unexpected mercy that is befallen you. And well may he call for this from all of us, when he hath showered down blessings upon us to behold them: this is, 

A Natural.  
An equal.  
A Facile return to him.   First, 'Tis natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aelian in another case: 
Aelian. var. hist. l. 6.  there needeth no Art of memory, no bond of Penalty, no Act of Parliament, one would think for this: the very Beasts will do it. The Ox knoweth his owner, and the Ass his master Crib, and shall we come short of these? 
a Agellius l. 5. c. 14.  Agellius' Lion that three years after fawned upon the Slave that cured him; 
b Lilius Gicaldus.  Democritus' Dragon that succoured Thoas who fed him; 
c Sophronus in prato. spirituali.  Philarchus' Asp that killed her young one for biting the child of the Egyptian who bred her, were enough to rise up in judgement against us and condemn us. Besides,  
Secondly, It is equal. We expect that others should take notice of the kindness we show, and the courtesies we do for them; and is it not fit (think you) we should take notice of those which our God conferreth on us? Canan thinketh no name so fit for his son as Mahalaleel, qui quoties filium nominaret, toties, quasi dicecet Hallulujah said a learned interpreter, 
d Lapide in locum.  because as often as he named him, he would be minded to bless God for him. The Heathen had learned so much divinity, when they had escaped any danger, recovered any loss, gained any victory, pictis tabellis in templis deorum appensis, etc. Saith 
e Mercurialis de regymnest.  Mercurialis de regymnesticâ, to paint the story of it, and hang it up for perpetual record in the Temples where they worshipped. Good Hezekiah is recovered from his sickness, but this wonderful deliverance from death must not die and be buried in oblivion; himself turneth Historiographer, that as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had their tabulae post naufragium, so he hath his scriptura post valetudinem. Isaiah 38.9. you see it is but equal in the thoughts of all men; yea which may sway more.  
Thirdly, It is facile. Had it been some great thing, should we not have done it? But when he stoopeth so, low who would offer to deny him? If we could have what we want from men at this price, what a pennyworth should we reckon it? No, there the Market riseth. The Physician when he visiteth his Patient, is scarce contented if he have nothing but thanks from him; the Lawyer scarce hearty pleadeth a Cause where the Client fee him with a handful of thanks only, the Tradesman will not part with his Commodities where he meeteth with a chapman that biddeth nothing but thanks; and yet this is all that the Almighty asketh, when he giveth us all our blessings. Blessed God how Cheap thou art! O how well thou usest us! seeing he is so Gracious to ask no more, let not us be so ungracious as to offer less: where we are so much beholding? how can we but behold, the duty the Text called for.  

Appl.  And this is that we are this day met together for: The Apostle telleth us in the 2. of Tim. 3.2. that in the last days as some would be traitors, some heady, some highminded, some disobedient to Parents; so some would be unthankful; O (my Brethren!) you that abominate the former vices for God's sake, take heed of the latter. And that we may not mock God, nor deceive ourselves, in thinking we do this duty, when we omit it, let us mingle our  with these three ingredients to perfume and sweeten it.  
Let it be 

Universal.  
Proportionable.  
Suitable.    
First, be sure it be universal, for all that God doth for us. Of course solemnly before meat and after we give God thanks; but (alas!) how many thousands of other mercies escape us with no observance? Here I may allude to that passage of our Saviour concerning the Lepers (Luke 17.17.) Were there not ten cleansed? but where are the nine? Have not you millions of mercies and blessings? what is become of them, that there are not found for which men give glory to God save this one? How many have we that are much more worth than a meal's meat? Dost thou not prize thy Health higher? Thy Estate higher? Thy Liberty higher? Thy Peace, higher? Thy Relations higher? Where, O where is our thankfulness for these? Every one deserveth an Ecce, a behold to be set on them; let it be universal. And then,  
Secondly let it be proportionable: let not slight praises serve for a solid and substantial mercy. The Pharisees short come of, is that which most men content themselves with (Luke 18.11.) God, I thank thee: This is all we are willing to part with. The Latins happily phrase this duty gratias agere, to do thanks: here we must act and act fervently and vigorously. Solomon, as a high upbrading, sendeth the sluggard to the Ant to learn diligence; whether shall I send you? Truly, I may to the Caterpillar, Lice, and Locust, the Pestilent Vermin that of late was crept into every place (like the Plagues of Egypt, not sparing the King's Bedchamber) and overrun the Kingdoms; look upon them in the day of their usurpation, 'tis easy to remember how they defiled the Holy places with their assemblings, commanded unwelcome days to be Celebrated, drawled out audacious Hallelujahs to heaven, for every prosperous villainy. Did they dare to do this for ruining three Kingdoms? and shall we dare to do otherwise for the preserving them? Did they in their way seem to give God thanks (I annually) for overthrowing a King! and shall not we for the restoring him? Did they proclaim thanksgiving for wasting a Church, and shall not we for settling it, 
— pudet haec opprobia nobis  
Velure dici potuisse, etc.   
3. Let it be suitable thanks; thanks fit for us to give, and God to receive, serious, sincere and spiritual. It is the Greek Father's note upon him in the Text; Jesus findeth him in the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. He was in a proper place for a thankful man to be in, not in the Market, not in the Court, not in the Field, but in the Temple: O how many are there among us that are glad, who do not give thanks! glad of this day's work (the redemption that God hath wrought for our Israel, in turning again our captivity) who except the miserably infatuated or interested are not? But (O!) how sadly do we express it! You may find them in the Tavern drinking, in the Parlour feasting, in the Theatre gazing; but how few, how few comparatively, in the Closet, or with him in the Text, in the Temple praising and glorifying the great and Gracious Author of it? God hath given us (my beloved) that which we would have. O let us now give him that which he would have. The greatness of the mercy every way deserveth it; come, let us not give thanks to the halves; we are made whole, which bringeth me to,  

2. Par.  The second Particular of the Text, from the intimation of the sin, we are apt to run into ingratitude and unthankfulness, to the Commemoration of the benefit which hath been received, Thou art made whole.  
Thou? Who? Thou who wert eight and thirty years decrepit, Thou who hast lain so long at the Pool, Thou who wert so unlikely ever to recover, Thou art made whole. Augetur admiratio ex pertinaciâ morbi, saith Judicious Grotius; 
Grotious in ver. 5.  the inveterateness of the distemper showeth the miraculousness of the cure.)  
Righteous art thou (dearest Jesus!) when we plead with thee; yet let us talk with thee of thy judgements. Seeing thou didst intent to heal this poor man at last, why didst not do it before? Thou hast told us, Thou dost not willingly grieve; this would make as if thou didst not willingly ease the Children of men: we often read in thy word, that thou art slow to anger, and shall we find thee in the same word slow to mercy?  
Sic visum est superis. He could as easily have healed him at the first; but his will was otherwise: That of the Tragedian is true of all his proceed towards men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Euripides.   
As he many times keepeth silence at the wickeds sins, and doth not punish them; so doth he at his people's sorrows and doth not redress them. He is many times long in bestowing that mercy, which he doth intent to bestow at last. He intended to deliver his people out of the 
a Exod. 12.40  Bondage of Egypt, yet you know he stayed four hundred and thirty years. First, he did determine to give them a 
b 1 Sam. 16.13  King. after his own heart, but they stay five hundred and odd years first. He resolved to bring them out of 
c Jer. 25.12.  Babylon, but they stay there threescore and ten year first. It appeareth he intended to deliver England from the violence and oppression of them that Raged rather than Reigned over Us, but you know he stayed some tedious years first. But all this amounteth to no more than that he doth so still we may wonder. Blessed Lord! Thou hast told us, we 
d Pro. 3.28.  must not say to our neighbour, Go and come again, and to morrow I will give, when we have it by us; and what wilt thou say so to thy Children? 
e Judg. 5.28.  Why is thy chariot so long in coming? why tarry the wheels of thy purposed mercy? If he that giveth quickly, giveth doubly; then he that giveth slowly will be scarce accounted to give at all. But his ways are not as our ways; his wisdom and goodness are both seen in these delay.  
First, to make us the more earnest for the blessing, and set the higher rate upon it. It was once (I read) a custom among the Persians when their Emperor died, to continue three days without any Governor at all, that there being no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no heir of restraint, as the 
f Judges 18.7  Holy Ghost hath styled the Magistrate, but every man doing what was good in his own eyes, the tired people might with one consent and lip the more passionately welcome the Prince that did succeed him.  
Such a method the Almighty maketh use of, to make us fast for some time from a mercy that we may have the better stomach to it next time it is set before us. The wise man telleth us, 
Pro. 27.7.  The full soul loatheth the Honey comb; we have sadly seen the truth of it, when a sweet natured Prince, and sweet tempered laws could not (they had so much of them) be brooked any longer or got down with men; but when the devouring voider had took away these from the table, though the Butchers, Cooks and Scullions of the new or rather not modelled State, were still serving up one Hot-potch or another to stop the mouths of the people; how quickly did they spit out that trash and trumpery, it serving only for sour sauce to procure them a fresh appetite to their wholesome old provisions; and that is one end of God in not present healing of our distempers, and sending us our blessings as soon as we miss them, that we may have the more mind to them.  
2ly. Another reason may be to manifest his power, the more Chronic diseases are hard to cure, when as they that are taken at first are soon helped; 'tis easy to pluck up a new set slip; but how fast doth the grown Tree stand? 
Tunc poterat manibus summâ tellure revelli;  
Nunc stat in immensum viribus aucta suis. 
Ovid de rem. Am.   Now God delighteth to act so as himself may have most glory; then to do things when they appear most difficult. He that will stay while probabilities vanish, hopes sink, things look desperate, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, himself will appear from above, when none can come in for partners, or claim a share with him; 
Isaiah. 63.5.  He will look on while there is none to help; hold off while there is none to uphold, and then, then shall his own arm bring Salvation. Gideon hath 32000. men to fight with, but they are too many; 
Judg. 7.3.4.  they are reduced to ten thousand; they are too many still; they must be reduced to three hundred, a petty inconsiderable company, (considering their enemies they had to deal with) and then they shall deliver. England had an Army, but then we shall not be delivered; then it would have been attributed to their strength. God suffereth them to be routed, and vanquished; yet the Loyal ones had estates, but then we shall not be delivered; then it would have been thought it was done by their bribes and money: God suffered them to be sequestered and decimated. Yet there were remaining wise men and Councillors, but then we shall not be delivered; then it would have been said, it was their policy and contrivance. God suffereth many of them to be taken away and murdered; and when there was no likelihood, when men could not do it, than he cometh down to visit us. And  
3ly. And Lastly; He stayeth, that we may be the fit for it. Many times a mercy is ready for us, and God withholdeth it, because we be not ready for the mercy: As he will show his power in effecting it; so he will show his wisdom in timing it. He could have brought Israel out of Egypt with eleven days easy travelling; but he spinneth out forty tedious years with them; he could have cured the woman's issue of blood as soon as it came, 
Luke 8.43.  but she shall spend all she hath upon Physicians: First, our Saviour could have wrought the miracle at the instance of his Mother, 
John 2.4.  but his hour was not yet come. The Hebrews have a proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Heinsy Aris tarchus.  you must not tell a wise man when he should do a thing; and if a wise man, surely we may conclude the wise God will, and doth take the only fit time for every administration. He hath a time, a set time wherein he will have mercy upon his Zion, Psal. 102.13. When the enemies of it are most impudent and hardened, when her Children are most penitent and awakened. In the first of these, I am sure, came our deliverance, when the rampant Usurpers said of all that concerned things Sacred, raze it, raze it, even to the foundation thereof; of all that concerned our civils, abjure it, abjure it even to all generations: And O that the looseness and loudness, the boisterous profaneness and wild debaucheries, that fly abroad like so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shameless and noonday devils, did not hinder me from saying the latter too! I must confess seeing ten righteous persons should have been a City-fitness to have saved Sodom from the fire, I have a great deal of confidence (notwithstanding the too huge heaps of the riotous unreformed) at that low rate there might be found as many zealous and conscientious mourners in England, in the day of her sore evil, that gave their God no rest, as might amount to a national fitness, to deliver us out of the fire If there were not, and there wanted us to make up the number, Now we have the mercy! O now, let us labour to walk worthy of it; let the goodness of the Lord lead us unto repentance. This is that he looketh for, that as he hath been better towards us than he was, so we should be better towards him than we were: Being made whole, sin no more.  

Part. 3.  The third Particular of the Text, and leadeth me from the commemoration of the mercy that had been conferred, thou art made whole, to the Admonition of the duty that was to be performed, sin no more.  
Sin no more? That is impossible. Is there any that liveth and sinneth not? Doth not the Psalmist tell us 
Psal. 14.3.  there is none exactly righteous, no not one? Holy Job, 
Job. 14.4.  that none can bring a clean thing out of an unclean? the Blessed Apostle, 
1 John. 1.8.  if we (the best) say they have no sin, they deceive themselves? what meaneth the counsel then?  

R.  Not to spend time to no purpose, doubtless it hath peculiar reference to that or those particular sins for which this long affliction had been on him. Cave tale aliquid committas quale ante hos xxxviii. annos; so Grotius; 
G●…ti. 9 in loc  aliquod scelus patravit avod deus morbo tam diutino castigare voluit; So Lapide: 
Lap. in loc  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So Nonnus hath paraphrased it; 
Monn. in loc  The sum of what they all say, is that the words seem to strike at some especial eminent and accustomed sin this man had before been guilty of; he should have a care while he lived, to sin that sin no more. And thus much we must all learn from it, 
Arab.  when we are delivered to take special heed of those sins for which we were before punished; Non redire ad Peccandum; as the Arabic readeth the Text, not to return to do as we did before the judgement was sent to reclaim and Tutor us. This is the Doctrine which the Psalmist preacheth, 
Psal. 85.8.  He will speak peace unto his people and to his Saints, but let them not turn again to folly. This is the Use holy Ezra presseth; 
Ezra 9.13.14  After all this is come upon us for our evil deeds and for our great trespass, seeing thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this, should we again break thy Commandments and join in affinity with the people of these abominations? Wouldst thou not be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? Have a care we must after mercies and deliverances, that we be not as lose as ever, for fear God should bring us as low as ever. Bring me thy mercies (O soul!) of what sort soever; what superscription have they? what is the Motto under them but this Sin no more? 'tis short, let us con it by heart all of us; we have very good reason for it this day. 

Ob praeteritam afflictionem.  
Ob debitam ingenuitatem.  
Ob nullam compensationem.    
First, because of the past affliction, the miseries we have already endured, which had no other end but only this to reform and better us; ad hoc excoquuntur homines tribulationibus (saith the Father) ut vasa electionis evacuentur nequitiâ & impleantur gratiâ, 
Augustinus. Sent. num. 2●…4.  this is the end of all our sufferings, the taking away of our sins; and what shall we lose the benefit, and only endure the smart of them? How sad will it be to be like Solomon's drunkard? They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not; when shall I awake, I will seek it yet again? What? hast thou been imprisoned? and art not yet humbled? Sequestered? and art not yet Reform? Impoverished? and art not yet returned to thy God? It was a sign of the Church's sincerity when they could say, All this is come upon us, yet have we not forgotten thee; it would be a sad argument of our obstinacy if we cannot but say all this is come upon us, these Wars, these Confusions, these calamities and losses, and yet have we forgotten thee? let us remember our past afflictions.  
Secondly, Sin no more, because of the ingenuity which we own; think how great an obligation God hath laid on us: We can do nothing for God, but he requiteth it: Doth the King of Niniveh keep one Fast? 
Jonah 3..10.  God spareth the City for it. Doth the King of Babylon serve him in one expedition? 
Ezek. 29..18.  he shall have ample wages for it. Doth the poor indigent give one Cup of Water to a Disciple of his? 
Mat. 10.42.  he shall not lose his reward for it. Doth God pay so liberally for that little we do for him, and shall we return nothing for the great things he doth for us? Come, give as much for the mercy now thou hast it, as thou believest thyself, thou shouldest have offered for it when thou wantedst it. Come (my Brethren,) seriously bethink yourselves, Had God said to us some years ago, in the height of our confusions, by revelation told thee (give me leave to suppose it) if thou wilt never be drunk more, never take my name in vain more, never be unchaste more, the King shall come in peace, shall be restored, the Church shall be settled. It cannot enter into my soul that any person breathing that had either the Loyalty of a Subject, or the reason of a man, yea the tenderness of a Woman, is so wretchedly lost to all principles, not only of Religion, but of humanity, but would willingly have entered into the bonds of the most solemn vows to the most High, that he would accept the offer; O now you have them, do not deal the worse with God, because he hath trusted you before hand. Few of us but would make the world believe we would do much for the King and Church, ready to say in this case with St Paul, 
Acts. 21.13.  we are ready not only to be bound but to die: come here is a trial of you; as you tender both, Sin no more. I must confess my friends, I doubt you will scarce (if need be) hazard your fortunes, venture your lives to rescue them from, if you will not deny yourselves, and sacrifice your lusts, to keep them out of danger: if you have so dear an estimation of these, as I hope you have, show it, O show it in this necessary return, for the restoring them: your ingenuity is at stake for it.  
Thirdly, Sin no more, in regard of the woeful recompense you have got by it. What was the Apostles Question to the Romans, chap. 6.21. shall be mine to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Rom. 6.21.  What fruit have you had in these things? Thy wretched oaths, intemperate revel, blushfull chamberings, unchristian Scandals; What! What have they cost these convulsive pale-faced Kingdoms?  
Tell me, tell me, what made one King Murdered? were they not these? another exiled? were they not these? a Church ruined? were they not these? and is not this enough to put you out of love with them, to think how dearly you have paid for them? The Philosopher in the itch and heat of his lust, was frighted out of it with the price: he would not (he said) give so many drachms for repentance: and shall not we, when the market is so much raised? Herodotus hath a peculiar conceit from other Historians about Helena, 
Herodot. Euterpe.  whom Paris ravished from her husband, that she was not in Troy at all, but was stopped by Proteus in Egypt; and when Menelaus came to besiege their City, they denied with an Oath that she was there, and told him if she were, they would willinly have delivered her: and this he writeth with all manner of confidence, believing if she had been among the Trojans, they would never have been so ridiculously besotted, as for her sake to let their friends be slain, their Country wasted, themselves and families ruined. Indeed (my Beloved) none in after-ages that read our story, and see what we have run through, but will conclude, in charity sure of our Dalilahs, that we were not so bewitched with them, but that we delivered them up to make peace with him that was provoked by them: how can they think we were so villainously base as to part with our peace, our laws, our friends, our estates, rather than our lusts? But seeing here we are too too guilty,  
Let us take that counsel of the Prophet in this day of our rejoicing, Lament. 3.40. 
Lament. 3.40.  Let us search and try our ways, and turn again unto the Lord. Inquire what it was incensed him so against us, as to bring those eare-tingling evils upon us, that we may know them no more. This is but a just return for our sins finding us out, for us to find them out; to act this lawful revenge on them, to deliver them up to wrath, that have delivered us up to wrath. What was it brought such a general (though causeless) odium upon our Liturgy, but our slight and formal using of it? O now 'tis restored to you, be more devout and zealous in it, sinne no more. What made the Sacrament of the Lords Supper, that bread of life cast aside like the Gibeonites mouldy loaves, but our unworthy and unprepared receiving of it? O now you may again partake of it, be more tender and conscientious in it; sin no more. What made the holy Creed that good confession, suffer an Ostracism and be disused in our Churches, but an unholy life reproaching our most holy faith? O now 'tis returned, be more awakened and reform; sin no more What was it caused God to punish us with an unnatural and bloody war, but our habitual rebelling and fight against God? O now we are in peace again, let us be more willing, and obedient, sinne no more. What made him permit men to sequester and plunder you, but your mispending and abusing of the estates, which he had given you? O now you re-enjoy them, be more sober and charitable with them, sinne no more; what made the Clergy (the Orthodox clergy) ejected and turned out of their places, but their two great negligence and carelessness in their places? O now we are resettled and reintrusted, let us be more diligent and abundant in labours, sinne no more. We are very apt to look upon others, to search and try their ways, that did these things to find out their pride and cruelty, their malice and covetousness, their disloyalty and hypocrisy, their perjury and implacableness, but this were better spared, as that which only exasperateth and maketh us more bitter: O let us look upon ourselves, search and try our ways that cause these things, find out our own lust and carnality Oaths, and Idleness, Intemperance and Vanity, Impatience and Unthankfulness, this were time well-spent, as that which might amend and make us better: that discovering these achan's, we may stone them to death, knowing these Jonahs', we may cast them into the Sea, attaching these malefactors, we may condemn and execute them, being sensible that these are the sins we may abhor and abandon them. For if we shall yet retain them and indulge them, be assured (my brethren!) they have not done us so much mischief already, but they will do much more, they have not brought down such heavy judgements yet, but they will bring much heavier, and so I am fallen upon the●…  

Part. 4.  Last particular of the text, from the exhortation to the duty we own, sinne no more, to the commination of the fury, which otherwise we shall feel, lest a worse thing come unto thee.  
The Talmudists tells us, 
M●…sius in locum.  that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Israelites are bid provide, when they were to take possession of the land of promise, Josh. 1.11. was not victuals as we translate it, but malè actae vitae penitentiam & adversus deum pictatem●… ut his virtutibus se dignos praestent, qui in terram promissant faeliciter traficiant, The provision they are commanded to make, was not of things to eat and drink, for that they had (say they) no need of, Manna still falling; but it was to furnish themselves with suitable graces, that they might resist the temptations of their prosperity, and walk worthy of their Milk and Honey: otherwise Canaan might be more intolerable than Egypt. Such an Item hath this paralytic in the Text, to have a care how he walketh, now he is set again upon his legs; else his remedy would be more dangerous than his disease, his recovery more mischievous than his malady, his exaltation more mortal and formidable than his affliction, a worse thing would come unto him.  
A worse thing? one would think that could not well be, he had lain under the smart of an uncomforable visitation for eight & thirty years together, and now he was well, who would not think that the worst were passed? No, no, unless he now reform, he must look for more misery than ever he had; 
Chrysost in locum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Golden-mouthed father upon the Text. A relapse into former sins still bringeth a recruit of sharper judgements. The second Edition of sin is still the dearest. The latter end of repeated provocations, worse than the beginning Sodom, and Gomorah are vanquished in the field, Gen. 14.10. Will not they take warning and amend by that? The next time you hear they are consumed by fire, Gen. 19.24. The firstborn of his anger, is enough to deter, that is a Jezreel, Hosea 1.4. But if that be ineffectual, the next will surely destroy and undo, that is Lo-ruhamah, chap. 1.6. The Murrain, Boils, Hail, Locusts etc. come upon Egypt, Exod 9.10, etc. are they hardened still and obstinate? Then the red sea must make clean work with them, chap 14.26. 
Non tot Achaemeniis armatur susa sagittis.   
His armoury is stored with, and his quiver full of all sorts of punishments: his Arm is not shortened that it cannot reach, nor his hand weary, that it cannot strike again the new-delivered sinner, no, no, if we revolt more, we he will be sure to strike more, If we fall of from him again, he will fall on upon us again; and that with more fearful and fiery indignation, if after he hath whipped us with some smarting rods we still continue our stubborness and obstinacy then, he hath stinging Scorpions, if after he hath bruised our bones we are stupid and will take no warning, than he can break our necks, if after the evil things; we have endured we are not refined,— vires aquirit eundo; a worse thing will come unto us; how can we expect other if we consider 

God.  
The Sin.  
The Sinner.   

God who is more provoked,  
The sin which is more aggravated,  
The sinner who is more hardly reclaimed.    
First, God who is more provoked by such unworthy and disingenuous requitals. Ephraim that telleth God plainly he was not a whit the better for all his sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Greek Copies have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Chalde paraphrase, Jer-31. 18. Thou hast chasted me, and I was not chastised, but as a bullock, unaccustomed to the yoke, or as our translation, thou hast chastised me, and I was chastised as a Bullock, &c when thou correctest me I was as much the better as a mad bull would have been: yet he maketh this fair promise, turn thou me, fac ut redeam in patriam, as Grotius hath explained it, 
Vide Grotium 〈◊〉 locum.  return my captivity, restore my liberty, & tunc resipiscam, and then I shall be turned, I shall reform, this will melt me, and engage me. Now when God hath thus trusted us, upon no other security but our bare word, that we will be better, fling away his rod, upon our solemn engagement, we will do so no more; if then we shall apostatise and deal falsely, here the treachery is superadded to the impiety, the disingenuity to the iniquity; and how can we expect but his anger should be hotter, and his blows the harder? Men cannot endure to be deceived and cheated, and if we once go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Porphiry hath elegantly phrased it, 
Porphi●… l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to think to gull the Almighty by our cog and fawn on him in a low condition, and when we have what we would have, neglect and dishonour him as much as ever: 
Pectora tantis obsessa malis,  
Non sunt ictu ferienda levi. 
Seneca Here. furent.   This must needs incense the sweetest patience, when it is thus affronted: we may well look not only for a worse, but the worst of things to come unto us.  
Secondly, After mercy received and blessings conferred, the offence is heightened, the iniquity aggravated, then to sin more is more sin The Apostle 2 Tim. 3.13. telleth us of men that wax worse and worse. Our Saviour speaketh of them that are twofold worse, Mat 23.15. The Prophet of them that are three, fourfold worse, Amos 2.1. The Evangelist of one sevenfold worse, Mar. 16. v 9 God himself of them that were tenfold worse, Numb. 14.22. But if any thing maketh a man a thousand fold worse, worst of all: surely it is this, after his being made whole, to sin more: To venture upon these provocations, for which God had before plagued and punished him, and then out of tenderness saved and delivered him. 
— meritisne haec gratia tantis.  
Redditur? 
Ovid. l. 5. Met.   Foolish people and unwise shall we thus requite the Lord? What have we not then to answer for? O the obdurateness! O the unkindness! O the falseness! O the wantonness we shall then be called to an account for! God threatneth his people upon this very score, Amos 3.2. You only have I known of all the families of the earth: Therefore I will punish you for all your iniquities. It was a smart (though profane) answer of him that being pressed upon the account of Christianity to be reconciled to a great acquaintance of his that had done him an injury, He had read in the Gospel that he must forgive his enemies, but never that he must forgive his friends. This went near the Psalmist, that they that eat of his bread should lift up the heel against him, Psal. 41.9. The Historian hath given us this character of the Athenians, 
Thucydide. l. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are more enraged at the unkindness of a friend than the affront of an enemy. Thus is it with the highest the more obligations we have, the more aggravations our sins have. It is cheaper sinning before our sickness than after our recovery; before our danger than after our deliverance; before our captivity than after in our prosperity; no wonder then if we will have it at such a time, if we pay dearer for it, a worse thing.  
Thirdly, So it must be, beccause of the sinner, who is more hardly recovered. The bad things of this life, crosses and afflictions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hypocrates reckoneth, 
Hippocr.  the knife and the lance, instruments for cure and Chirurgery; now if one will not do, he taketh another, if this physic be too weak to purge out the disease, the next shall be stronger: See how rhetorically he expostulateth it. Amos 3.4. Will a Lion roar in the forest to have no prey? shall my chide and threats and thunderbolts, tearing your Ephod, and your Altar, your Veil, and your Temple, your Throne, and your Gates, be spent to no purpose? Will a young Lion give forth his voice from his den, that he may take nothing, shall all this Tragical Scene designed and acted by me, be but a beating of the air, or a scourging of the Sea unprofitably? It shall go hard, very hard, but he will have some fruit of it. He bringeth Terrors, Consumptions; Burning Agues, flying before enemies, them that hate us, to reign over us; then, we might say in our haste, he hath even done his worst here: no alas! he telleth us, if you will not for all this hearken to me, I will punish you seven times more, Levit. 26.18. If this will not do, he will plague seven times more, Verse the 21. If that will not do, he will punish yet seven times more. Verse the 24. If that will not do he will chastise yet seven times more, Verse the 28. mille nocendi arts. And this being his method in dealing with us, we may be sure that he that hath not his word, will not have his works to return in vain. If one judgement do not avail, he will send a second, if a drop of anger will not serve, he will pour out a vial; if touching with a coal will not putrify, he will kindle a furnace of affliction.  
To shut up this then,  
It is commonly storied that when Philip had received those three joyful messages in one day. 
Plutarchi Alexander.  That the Illyrians were overthrown by Parmenio, that his horse won the prize at Olympus, and that Alexander his son was born, lest he should be exalted above measure, he appointed an Officer still to repeat this to him, Remember thou art mortal: Indeed such an office I must now take on me, to prevent security, in this day of your prosperity, sound this in your ears, remember you are mutable. This is a day of glad glad tidings, but let me sprinkle a little salt to season it, lest it be too luscious. 
S. Augustin●…s.  This is a Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews were wont to call their high ones, but let me put a death's head upon the table to keep you sober. St. Augustine's observation of the fruit of our deliverances is too too true, abstulit securi●… attulit securitatem, as soon as God taketh of his hand, we are ready to lift up the heel, as soon as out, apt to conclude we can never more fall into misery: Not only the Babylonian said he was ascended above the heights of the clouds (where you know there are no storms) Isaiah 14.14. The Tyrian that he sat in the seat of God (which you know can never shake) Ezek: 28.2. But a David so forgot himself in his prosperity, that he said he should not be moved. Psal. 30.6. This is it my Text calleth me to rectify, serva praescriptum vel rues in proscriptum, sinne no more, or a worse thing will come unto thee. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is the design of some turbulent spirits by making monstrous and prodigious lies, their refuge, to attempt to make their (they fear) crest fallen crew believe a worse thing is coming to us: let me by making this word my basis, cause you to believe that a worse thing may come. As it is the Character of a guilty man to fear, when no fear is, formidable, bug bears, maliciously dressed up by a discontented fancy, so is it of a hardened not to fear where just fear is, monstrous and prodigious provocations, if these be among us and abound? O let us with a conscientious speed mortify and relinquish them as the things (indeed the only things) which may now turn us back into a more deplorable sad estate than either the house of Bondage or the horrid Wilderness we are come out from. Our arm of flesh is not so full, but it may yet be withered, our Mountains of settlement is not so strong but in may yet be shaken, our distempers of Church and state not so through cured, but they may yet break out again worse than ever. If these late years torrent of calamities, have not washed and cleansed us from our former filthiness; what can we think remaineth but a fearful expectation of an Ocean a deluge of more heavy ones; upon the sinning yet more, how presumptuous so ever and confident we may be, as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he that delivered us telleth us a worse thing will come unto us.  
And so I have done with the Text in its absolute consideration, as it is of general importance and instruction; but I must not so leave it, I promised you their Relative discusion in reference to ourselves, and the happy occasion we are this day met upon. This is indeed a gaudy day, and it would not be so suitable a Pulpit-solemnity if we had not this second course. Let me beg your patience to allow me a little exceed in time for it, that I may by once more rubbing over the text make it so bring and clear, that we may see our own features dress and posture in it, and then I shall dimisse you.  
Behold thou art made whole, sin no more, lest a worse thing come unto thee.  
When Luther eagerly read over the History of young Samuel, how he was dedicated to God, how the Lord appeared to him, etc. Caepit optare, (saith my Author) 
Melchior Adam vit. Lutheri.   olim talem librum & ips, etc. O that such a book might be made of him too. Much of such a nature (I cannot but tell you) have my own thoughts been often with reading of this Scripture: many a time in the days of our Tyrants and Taskmasters, when we lay uncomfortably groaning for some good Angel to come down & stir these waters of Marah, my melancholy Loyalty thinking of this story, hath been ready to sigh out; Oh that this Text were verified in us too. And now blessed, blessed, blessed be God our eyes have seen it, hujus voti deus nos abundè reddidit compotes, a little to alter the Historians words, upon this occasion, at length it is come to pass completely, and now the Kingdom is removed into this upper form, this is the lesson God is teaching every one in it, 
Behold, thou art made whole, sin no more, lest a worse thing come unto thee.   
A Text, which in reference to us, like Janus hath two faces, like Rebeccah, hath two Children, like Homer's wise man, looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both forward and backward: backward upon our past misery, Behold, thou art made whole; forward upon our present duty, sin no more; lest a worse thing come unto thee. Of one part of it; I may say, as our blessed Saviour of another place; this day is the Scripture fulfilled in your ears, Behold, thou art made whole: of the other, sin no more; What day it will be fulfilled, alas! I am at a loss in: But that we may see ourselves the better, let us once more split the Text asunder, and look severally upon the two great parts of it. 

The Commemoration of the mercy we have received.  
The Admonition of the duty that must be performed.    
Begin we with the first, the Commemoration of the mercies we have received; Behold, thou art made whole.  
If the ancient said of David's Psalms, they were enough to make mutum eloquentem, a dumb man speak, I may of this days deliverance, it is enough to make caecum discernent 'em, a blind man see. And yet (the wretchedness of turbulent and pevish spirits!) how many shut their eyes upon it? A generation we have so exceeding sharp-sighted; they could behold Liberty in a Dunghill▪ Tyrant▪ Law in high Courts of Justice; Reformation in a sacrilegious confusion; and yet (good men!) are able to discern nothing in a Lawful Prince, but jealousies; in a settled Church, but superstition; in ancient laws; but persecution; & they that taught them thus, upon this day, when they must appear in public by the uncouth choice of their Texts, sly drift of their discourses, impertinent, if not scandalous, (being careful to speak no more to the purpose, than they do upon the thirtieth of January, or one of the Church's Festivals) too clearly manifest, they are unwilling the people should behold any thing of mercy in the dispensation. Indeed it is no great wonder, for such as these licked themselves whole when the Kingdom was broke, and they themselves are broke, now the Kingdom is made whole. But let us remember what it is this day is set apart for, and that we may behold the dimensions of this miraculous deliverance not to stay (in such haste) upon the length of it: which God grant may be as long as the Sun and Moon shall endure. See a little, 

The depth of it in its needfulness,  
The Height of it in the Sweetness,  
The Breadth of it in the extensiveness of its conveyance.    
First, the depth of it in its needfulness. We were ready to say of it, as Rachel of her Children, give us this or we die. The Schoolmen dispute boldy, whether God could have found out another way for the redemption of mankind than the blood of his Son. I like not that question so well, as to start another, as unnecessary and presumptuous, whether he could have found out another way for the settling of our foundations then the restoring of our Sovereign. This I am sure of, we men could pitch upon no other. How did those Mountebancks and Quacksalvers of State that had the body Politic in cure, try all conclusions, that they might not fly to this; prescribing, sometimes the strong Purges of illegal Sequestrations: sometimes the fasting Spittle of pretended Humiliations: sometimes the letting Blood of a High Court of Justice: constantly the Weapon-Salve of a domineering Army? and what did all avail us? All could see at last and acknowledge the King's Evil was the disease which we were sick off, and his hand only could work the cure, and him God gave us. Consider,  
Secondly, The height of the deliverance in the Sweetness & smoothness, that it came to us, Rabbi Bechai in his Paraphrase upon Gen. 49. 
R. Bechai co●…. in Gen.  hath nicely noted that all the letters in the Alphabet, are to be found in the blessing of Judah, except only I, and the subtle reason he giveth us of the omission of that single letter is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a weapon, and this was left out to hint to them, that all the mercies they should enjoy, should not proceed from their strength and valour, but from divine love and favour. What his affected curiosity fancied our own experience hath verified, as many blessings in a lump as all the letters can well express have been restored of late, and settled on us, and all without Weapon, or Bloodshed; Sword or Spear. Thus God delighteth to act by contraries, when he would punish us, he let the Ambassadors of Peace (Ministers) beat our Ploughshares into Swords & our Pruning-hooks into spears; when he would deliver us, he maketh the Children of Warr (Soldiers) beat their Swords into Ploughshares, and their Spears into Pruning-hooks; to carry it yet further, let us Behold.  
Thirdly, The breadth of it in the extensiveness of the mercy. How far did it reach? Who is not the better for it? Let none be so sottish as to mistake it for a particular mercy to His Majesty only, true it is, he hath a Benjamin's portion in it, this day he was made, brought forth into the World, and made whole, brought back into His Kingdoms; but this is not all, though the blessings was poured out immediately upon Him the Head; yet it ran down plentifully on His Subjects the hems of His Garment, that all are made whole. Behold O ye Nobles you are made whole in your privileges, that are returned, your Honours which were despised, your Families which were endangered. Behold O ye Churchmen, you are made whole in your worship, that is established; your jurisdiction that is restored, your Revenues that were Ravished. Behold O ye Lawyers, you are made whole, in your Laws, that are maintained, your Courts that are upheld, your Societies that are countenanced. Behold O ye Soldiers, you are made more than whole, in the estates you have got, the privileges you have granted, the Arrears which have been paid you. In a word, all of us may behold our being made whole in our peace, which was disturbed, our Liberty which was violated, our indemnity which is granted. And being thus sensible of our being made whole, forget not the other Part of the Text, to sin no more, lest a worse thing, etc.  

2. General.  Sin no more against the Lord to provoke him to do such terrible things as he hath been doing among us; of that largely before, here let me add one word more.  
Sin no more against the Lords anointed. When Robert King of Naples, desired Giotto then famous in Italy to paint him out his Kingdom, he drew an Ass with a Saddle on his Back smelling to another new Saddle with a Crown and Sceptre upon it; the King demanding what he meant by it, he replied, this is the lively protracture of your People and Subjects, who are still desiring new Lords and Governors; Indeed had the Picture of England been to be drawn some years ago, it would have puzzled a good Artist to have done it better, How did the new-fangled tumults cloyed with the lusciousnesse of their ancient constitutions; hancer after every wild Chimaera and Eutopian form of policy that was started to them? rather than have no new Government in the State; some would send to Rome for a perpetual Dictator, some to Holland for accursed Commonwealth, others (I had almost said) to Hell for hardnamed Juntoes; it would almost fright you to repeat to you. Rather than have no new alteration in the Church; some would send to Geneva for a Presbyterian Parity, some to New-England for an Independent Anarchy, some to Munster for an anabaptistical Frenzy. Yea so hot and eager were we upon those frantic crotchers, that have them we must whatever we pay for them. Caligula-like an Army must be raised to spend blood and money, that they may gather these Cockleshells. And now (my beloved!) now you have eat of the fruit of those unreasonable, as well (as unchristian) projects, tell me what taste had it? where was the goodly reformation that they promised you? where was the amendment of abuses they would rectify for you? where was the glorious days they would make for you? I cannot but think you are sensible, a plague and a cheat was never so dearly purchased. O now the omnipotent God hath wound us out of those woeful Labyrinths we had brought ourselves into, Sin thus no more; Sin no more by your unthankful repine, sin no more by your tumultuary complain; Sin no more by your Factious sidings. Parliaments! Sin no more by Disloyal Votes and Ordinances. Preachers! sin no more by Seditious Doctrine and discourses. Citizens! Sin no more by Rebellious Arms and Contributions. Grant you must, you were sadly punished for these sins before; and be assured you will not come off so easily, if you should return again to them; A worse thing will come unto you. Vossius telleth us, that the Tapejones in the West-Indies, own two Gods, one who is the Author of all good; the other, the inflicter of all crosses and afflictions. The good one, he saith, because such is the goodness of his nature, that he punisheth no body, nullo prosequuntur honore; they are wholly regardless off, but the bad one they pray & offer sacrifices to, quia iracundus sit & cultus sui negligentes male perdat; because he is fierce and will destroy them, else I hope every misled person among us, is of a better temper, and will now love, love his sweetly engaging Sovereign much, because much is forgiven him; but if any should be of so devilish a disposition as with the Clay to be the more hardened by these sunbeams, the more embolded to new disturbances and insurrections, as you could not but expect, that as you snarled at one another before, it would be worse you would devour one another then: So on the other hand you could not expect another Act of Indemnity to secure you then but a worse thing would come unto you.  
But I forget myself. This day calleth for Music to affect you, and not for Thunder to affright you. I remember what the Massorites tell us, that in four books of Holy Scriptures, viz. Ecclesiastes, Isaiah, Lamentations and Malachy; when they are read in the Synagogues the last verse save one is repeated after the last, because the last verses themselves end with threatening. The end of my text doth so, it endeth with threatening of a worse thing; but I was thinking upon this blessed occasion, to follow that precedent, and close with repeating the former part of my text as suitable to the Triumph of this day, behold thou art made whole, but all things considered that it may be the stronger motive to you, to sin no more; I shall choose rather to sweeten the latter, sin no more and a better thing shall come unto you. What our God hath done for us, as amazingly by great as it is, shall be but the earnest of a larger bargain, the first fruits of a fuller harvest, the dawning of a brighter day: this being made whole shall be but a Preface to our being made happy. O sin no more, this will keep all whole. Sin no more, this will keep the nation whole, the nation that hath been an Aceldama a field of blood, this will make it a Canaan, a place of fruitfulness. Sin no more, this will keep the inhabitants whole, the inhabitants that have been Benon●s's sons of sorrow; this will make them isaack's children of joy and laughter; in a word, sin no more, this will keep the church whole; the Church that hath been a Meribah a place of strife and contention, this will make it a Jerusalem, a City uniform; compacted and united within itself. Thus we being better by sinning no more, every day better and better things will be coming to us. Which God (who is the King of Kings, and Lord of Lords, and as a Testimony that he had not cast us off for ever, brought again our Gracious Lord and King to sit upon the Throne of His Fathers, this day,) grant every day more and more; and in an humble sense of what he hath done already, Let us ascribe unto him, The Kingdom, the Power, and the Glory, now and for ever more, Amen.  
FINIS.