OCCASIONAL SERMONS Preached by the Most Reverend Father in God WILLIAM SANCROFT, Late Lord Archbishop OF CANTERBURY.  
With some Remarks of his Life and Conversation; in a LETTER to a FRIEND.  
LONDON, Printed by T. B. for Thomas Bassett, at the George near St. Dunstan's- Church in Fleetstreet, MDCXCIV.   

To my Honoured Friend, R. T.  
SIR,  
I Have received your Letter, and am extremely well pleased with your Intentions of Publishing the Sermons of that most Reverend Prelate, Dr. William Sancroft, Late Lord Archbishop of Canterbury, which he long since Preached, and made Public to the World. Each of them in the Front of the Title, signify to the View of the Reader, the remarkable Occasions upon which they were Preached; and being through Length of Time become very scarce and difficult to be obtained, the Impression of each of them, being worn out, I do not doubt but it will be an Acceptable Service to all who not only Love Learning in general, but likewise the Memory of that Great Prelate, who had so great a share of it himself, and daily Encouraged and Promoted it in others.  
The first of these Discourses was Preached at St. Peter's Westminster on the first Sunday in Advent, 1660. just after the Restitution of our Government in Church and State, wherein the Honour of our Church, and of Episcopacy is most Learnedly asserted, against all the unreasonable and weak Pretences and Arguments of the Adversaries of Both; and this at the Consecration of Six Right Reverend Bishops; who very well deserved the Honours were bestowed upon them by that Excellent Prince, King Charles' the Second, not only for the Eminency of their Lives and Conversations, but of their Writings, and other Public Services they did for the Preserving and Defending our Established Church and Monarchy in these Realms in that Long Rebellion, which had endeavoured the utter Ruin and Extirpation of Both. And whoever peruses this Sermon, will find he hath handled it, as the Argument of it requires, and the Greatness of the Auditory, then expected from him: And herein he gave an Early Taste, not only of his Abilities and Learning on this Subject, but of what he even then deserved, and afterwards arrived to, the Greatest our Church could give him, and his Prince bestow upon him.  
The second was a Sermon, which he Preached before the King at Whitehall, October 10. 1666. on that Solemn Fast, which the Government had appointed to bewail the Astonishing Judgement of Almighty God upon the City of London, by that Prodigious Fire, which laid it in Dust and Ashes: Wherein he shows himself to be a great Master of Devotion and Piety, by exciting the same in others, and Encouraging the whole Nation to a real Sense of those Evils they had suffered, and to a serious and timely Repentance of all their Sins, lest a worse thing fell upon them.  
The third Discourse was Delivered likewise before the House of Peers on the 13th. of November, 1678. being the Fast Day appointed by His Majesty to implore the Mercies of Almighty God in the Protection of his Majesty's Sacred Person and his Kingdoms, from the Attempts and Machinations, that were then on Foot by the several Partisans of the Church of Rome.  
All of which Discourses were extorted from him, and made Public by the Request and Authority of those, before whom he Preached, contrary to the Inclination of his Mind, and singular Modesty, which was indeed Peculiar to him, having ever affected a great Privacy in his Thoughts and Writings, being resolved never to appear in Print, if he could with any Decency avoid the Importunity or Commands of those, who requested the Publishing of them.  
But I shall say nothing more concerning these Discourses, but leave them to the Perusal of the Judicious Reader, as you desire.  
All that I have now to do is only to give you a short Character of this Excellent Person: Though, I am very Conscious to myself, that my Abilities are not equal to this Attempt, which I have at your request undertaken; and therefore I have rather chosen to Sacrifice my little Reputation to your kind Importunity and the Public Censure, then that this little Volume of Sermons should go unpraefaced to the World. I am exceeding sensible of the Boldness herein of the most ingenious Designer, to draw his Picture, as it ought to be, and the most skilful Hand would be at a Loss for the true Features and Lineaments of this Great Man; but the best, though the most difficult, Enterprise, ought not to meet with any Discouragement, when it is designed well; and not only for a Private but a Public Good too.  
His Life was the Transcript of those excellent Endowments and Virtues, which usually Adorned the Lives of the Primitive Bishops; and as no one could know more what belonged to the Character of a true Prelate, so no one Practised it better. He Gradually Arrived to his Greatness, by early Notices in the World: And, while a Youth, and under the Government of his Parents, he was always addicted, through the Pregnancy of his Genius, to a great Sense of Piety and Goodness, and out-striped the great Care and Education of his Masters, by the large Steps and Progress he daily made in Learning and Religion. Cambridge was the Place he came to, when he at first appeared in the World, and so became the happy Mother of this Renowned Prelate, in the very Bloom of his Years: Which is a just Honour to that great Seat of Learning, and which any other University I am sure would justly boast of. He was settled in Emmanuel College, and no sooner there, but he gave the World those Early Hopes of him, as he made good presently after in many of the great Actions of his Life.  
His Accomplishments in Human Literature were very surprising, and within a very little while after his being there, he became Master of the whole Circle of it: Which upon all Occasions in Public as well as in Private, showed itself very remarkably. In this he had a peculiar Talon, being an admirable Critic in all the Ancient and Classic Knowledge, both among the Greeks and Romans. He had throughly digested all their Learning in Poetry and History, and this without the least Affectation of Vanity, or Ostentation of Learning. He attained to that Perfection in it, that as it was his Divertion, so he made it an Advancement to his other Studies. He made it subservient to the carrying on his unwearied Labours in Theology. In this he spent the greatest part of his Time, and cultivated the Soil, in which it was planted to so great a height, that it became exceeding Fruitful; and I do not doubt, within a short space of Time, but that the Learned World will be the better for many Noble Fruits and Productions of it. Were there only these, which we now Present you with, it would be sufficient to Demonstrate the Greatness of the Person, and the Excellency of his Learning.  
The Great Men of that Time, who were justly Celebrated for Learning, and Honoured with those Rewards in the Church, that might make them Public Benefits and Examples to the World, quickly took Notice of Him, as a Person, who was growing into Greatness, and whose Extraordinary Parts and Abilities would soon Ripen him for the Greatest Employments his Profession could Entitle him too. He was intimately Known to all the Learned Bishops of that Age, and particularly to the Most Reverend Doctor john Cousins, Lord Bishop of Durham, who had singled him out to be his Chaplain, and (which was a far greater Honour to him) His Friend and Confident; He was most entirely Beloved by all the Great Ones, both in Church and State, and so might have commanded whatever he could have desired in the Church, from those, who had so many excellent Preferments in their Donations: But Privacy and a retired Life, was the only thing he Coveted; and preferred to all the greatest Employments they could bestow upon Him. Because this did best Improve his Mind, as it gave him the largest Opportunities of laying in the greatest Stock and Treasure of Knowledge and Wisdom: Which he esteemed above all the Honours and Wealth in the Kingdom. He never did desire either to be Rich or Great, but to be as Knowing as he could be; which he thought could never be obtained, but by Ease and Quietness, and by Pains and Study, which are very much Interrupted by Public Business and Employments. And being therefore blessed with admirable natural Parts, and Qualifications of Mind, he resolved to take this Course, to obtain the End he Aimed at, of gaining as much Learning as he could, to render him every way Serviceable to his Profession and to the World.  
He had an Understanding that was extended to all the Parts of useful Knowledge, and this improved by Travel and Foreign Conversation. He spent some Years in France and Italy, amongst the most Learned Personages that those Countries could boast of. Here he prosecuted his Studies with an Indefatigable Industry, Courted and Beloved by every one, for the singular Modesty and Affability of his Mind and Temper, and for his great Attainments in all manner of Knowledge, that could render him not only an Honour to his Country and Profession, but highly Acceptable to all Learned and Ingenious Persons.  
Some time before the Restauration of our Government, he returned to his Native Soil, and lived in that Privacy and Retirement, which was so suitable to his Temper, till the Place of his Education in the University, became the Scene of his Government: Wherein that College may justly boast of its Happiness, by reason of the great Prudence and Wisdom, which was Visible to every one of the Fellows, by his Careful Management of their Affairs, giving every day Instances of his great Understanding, and clear Insight in the Nature of Business, and in his most Obliging Deportment to every Member of that Society; Who were encouraged by his great Example to Laborious Study, and to the Prosecution of the Greatest Attempts in Learning.  
Here he stayed not long, but was by that Wise and Discerning Prince, King Charles' the Second, Recommended to the Deanary of St. Paul's; St. Paul's being through Length of Time, and a Barbarous Rebellion, become very much Decayed and Ruined; it was necessary that so Charitable a Person should be fixed in that Post, in order to contrive Ways for the Repairing of her Breaches, and the Decays She then lay under. None I am sure had a larger Heart for such an Undertaking, and a more eager Inclination to endeavour all he could to Restore her to her former Beauty: And in Order hereunto, while he sat in this Chair, no one could have Husbanded her Revenues with a more frugal, and yet decent Oeconomy, in order to Advance her to her Greatness, wherein She appeared in former Ages. But while he was carrying on this Noble Design, it fell a Sacrifice to that dismal Conflagration, and had Burning instead of Beauty. However this fatal Judgement which befell this Renowned City, and Noble Structure which had been the Honour of our Nation, and the Admiration of all the World, for many Ages, did not lessen his singular Zeal for the House of God. His Labours and Solicitations in order to the Re-building of it, were unwearied, and he was as diligent to raise this Reverend Pyle out of its Ashes, as he had been before to support it in its Ruin.  
Here he continued for many Years, Adorning the Post he was in, by Re-building the Deanary, and Improving its Revenue, and carrying on his great Resolution of doing all the Good he could to the Church in General, and to his Own in Particular: While this was the daily Object of his Thoughts, and Actions, he was unexpectedly, and without the least Inclination in Himself, Advanced to the See of Canterbury. This Promotion, as it was an Act of Grace, which flowed from the Great Benignity of his Prince; so it was the Effect of that Judgement in his Majesty, which all the World acknowledged to be remarkable in him. And indeed it was not possible for him to lie long hid, though He Industriously sought it, and seemed rather to be earnestly compelled to the Acceptance of it, than through any natural Desire after Greatness disposed towards it. No sooner that the World knew of his Nomination to the See, but his Advancement thither met with an Universal Joy and Satisfaction. Every one were sensible of what happy Days this truly Primitive and Apostolical Church of England would enjoy under his Zealous Patronage, and how much Learning would flourish in these Kingdoms under his Auspicious Influence and Protection: And so indeed it hath, He being generally known to be a hearty and faithful Friend to all that had any Merit to expect his Favour, or desire it. He carefully sought out such Persons for the Service of the Church in those Preferments, that fell within his Gift, as were of approved Abilities, of great Learning, and of Exemplary Lives and Conversations. He had a Heart enlarged to the greatest Hospitality that could be, and his Charity was Diffusive to all manner of Objects relating thereunto. He was a constant Friend to Learning, to Religion, and to our Established Church, and designed to wear away the Remains of his Life, his Estate, and his Interest for the Encouragement and Preservation of them. He had for many Years been Collecting a Useful Library of the best Books in every Science, but Particularly Philology, History and Divinity; and all these of the best Editions, which he at first Designed for the Public Library at Lambeth; but afterwards he altered his Intentions, and sent this Noble Present to his own College, where they Design an Honourable Apartment to their Library in Commemoration of so useful and generous a Benefaction.  
He was a great Admirer of the Excellency of our Liturgy, in the last Alterations of which, just after the Restitution of our Government in Church and State, as he was very much concerned, so he was a constant Attender upon the Public Worship of GOD, both in Private and in Public. His Behaviour was always exceeding Grave, and Composed, and whenever present at the Public Service of the Church, he had not only a Habit of Seriousness, visibly dwelled upon his Mind and Spirit, but a Reverend and Profound Humility, which appeared in the great Devotion of his Heart. In a Word, he had all the Virtue and Qualification, both of a Great and of a Good Man; he was a Wise Prelate, a most Learned Divine, an Universal Scholar, a Just Man, a Faithful Friend, an Excellent Councillor, a Kind and Tender Master to his Servants, a great Benefactor to others, a Thankful Beneficiary, where he was obliged, himself a Zealous Asserter of his Religion, against Popery on the one side, and Fanaticism on the other, and (in short) all the single Perfections that make many Men Eminent, were United in this Primate, and rendered him Illustrious.  
Thus I have ventured in haste to give you my Thoughts of this most Reverend Prelate, while he lived, and I am confident you earnestly expect at the same Time, I should say something how he Died. All that I shall observe, is, that his Retirement into the Country was wholly in order thereunto, that he might lay his Remains in the very same Soil, where he first received his Being. His Time was spent most in Preparation for his great Change, which he expected with the same Joy and Pleasure of Mind, as others are wont to do their Advancements to Honour and Greatness. The World was what he never Loved, but only for those Opportunities it gave him of doing Good. He parted with his Life with the same Submission to Divine Providence, as the Christians of Old did, with an humble Cheerfulness and Resignation of Spirit. He spent most of his Time in Private Devotion and Charity, in daily Prayers to God, for Himself and the whole World, in Reading and Meditations, and whatever Duties are necessary for a Good Man, and a Dying Christian. He was some Months before he Died, seized with a Fit of an Ague, which confined him to his Bed for many Weeks. The third Fit proved so exceeding violent, that it was in great Likelihood to have Mastered his Nature and Constitution, and Carried him off; every one about him thinking, and His Grace likewise finding, His Strength so far gone, that it seemed impossible for him to have Grappled with another. However, it was diverted, though against his Inclinations, by the Cortex Peruvianus, being more desirous to Die than Live.  
He was, for many Days in Prospect of Death, which he saw as it approached, and felt it come on by Degrees; and to the very last Minute of his Expiring Breath (having placed Himself in a posture of Dying, and Ordering the Recommendatory Prayer in the Service of the Visitation of the Sick to be read to him: He immediately Resigned his Spirit to Almighty God) and thereby gave all that were about him great Cause to Admire his Faith towards GOD, his Zeal to his Church, his Constancy of Mind, his Contempt of the World, his Universal Charity to all Mankind, and his Cheerful Hopes of Eternity.  
He Died on the Twenty Fourth of November, between Twelve and One of the Clock, and was Buried on the Twenty Seventh, between Eight and Nine, very Privately (as He himself Ordered it) in Fressingfield Churchyard, on the Southside, as near the Wall, as they could Lay Him. A Place indeed of his Own Choosing, Sixteen Years Since, at which Time, he was Nominated to the See of CANTERBURY: But before his Instalment, he took a Journey down into SUFFOLK, to see his Relations, and his Native Place, and then told his Friends, they should Bury Him There, in Case He should Die in that Country. Though afterwards he Changed his Intentions, and made a Place for his Interment in his own Palace at LAMBETH: But upon his Deprivation, and Return to the Place of his Nativity, he Re-assumed his former Resolutions, and Disposed of his Body as above mentioned, and his SOUL into the Arms of his Dearest SAVIOUR▪  
What then Remains for Us, but to Preserve the Memory of his Great Virtue always fresh in our Minds, and Express as far as we are able, the Copy of them in our Practice; for this will be the best Way of Remembering the Dead, which brings in most Advantage to the Living, and the truest Way to Honour Him, is to Imitate what was so good, and highly Commendable in Him: When the Piety and Humility, the Justice and Charity, and all the other Excellent Endearments of this Great Person, are kept Alive, and shown in the Conversation of those that Survive Him. It is only these Virtues, which have Carried those that have gone before Us, and which can Carry Us too, in the End, to a joyful Resurrection.  
Thus, Worthy Sir, I have at your Request, ventured to give you a brief Account of this most Excellent Prelate, and am very Conscious to myself, the Character I have given you of Him, is Infinitely short of his Extraordinary Merit. I might have insisted upon many Peculiar Passages of the Life and Actions of this Great Man, which would have been more Honourable to him, there being no Way so Advantageous of drawing out Excellent Persons, as by showing the Draught which they have made of themselves, their own most Commendable Actions making them more truly Illustrious, than all the Paint and Varnish of an abstracted Eloquence: Especially, because this is of more Use, and a better Help to Imitation.  
But I have chosen rather to give you my Thoughts of Him, in the General, not doubting but some more Perfect and Larger Account will in due Time be Published concerning Him. However, I have this Satisfaction, that you will, I am sure, Accept of my poor Endeavours herein, having obeyed your Command with the same Cheerfulness, and Readiness, wherewith you are wont to Oblige  
Sir, Your Most Humble and Obedient Servant, M. M.   

A SERMON PREACHED In S. Peter's Westminster, on the first Sunday in Advent, at the Consecration of the Right Reverend Fathers in God, 

JOHN Lord Bishop of Durham,  
WILLIAM Lord B. of S. David's,  
BENJAMIN Lord Bishop of Peterb.  
HUGH Lord Bishop of Landaff,  
RICHARD Lord Bishop of Carslile,  
BRIAN Lord Bish. of Chester, and  
JOHN Lord Bishop of Exeter.    
By the Most Reverend Father in God, William Sancroft, Late Lord Archbishop of Canterbury.  Apoc. 1. 20. Septem Stellae Angeli sunt Septem Ecclesiarum 
LONDON, Printed by T. B. 1694.   

REVERENDO IN CHRISTO PATRI, AC DOMINO, D no. JOHANNI EPISCOPO DUNE●MENSI, EOQUE NOMINE JURA  
HABENTI COMITIS PALATINI SACRAE THEOLOGIAE PROFESSORI VETERIS SCRIPTURARUM CANONIS ADSERTORI, ET VINDICI ECCLESIAE PETROBURGENSIS EX DECANO, DUNELMENSIS DECANO DESIGNATO DIU CANONICO, JAM ETIAM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ANGLIC. ET FILIO, ET PATRI OPTIM● ROMANAE HODIERNAE, ET NUPRAE, OPPUGNATORI STRENVO VETERIS, ET PRIMITIVE, UT & CATHOLICAE DMIRATORI PERPETUO CULTORI DEVOTISSIMO, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
VIRO, Qul, INUTRIUSQUE FORTUNAE SEU DURIS, SEU LUBRICIS EODEM ANIMI TENORE USUS, NONDUMPAR ANIMO PERICULUM INVENIT: Cul, BONAE, MALAEQ; FAMAE MEDIO PERGENTI, NEC AB EA, QUAM FIXERAT ECCLESIA, VERITATIS LINIA RECEDENTI USPIAM, (UTPOTE NEC HUJUS CONVITIIS. TERRITO, NEC ILLIUS ILLECEBRIS DELINITO;) UBIQ; SUI SIMILI UNDIQ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, CESSIT TANDEM CALUMNIA, NON VICTA SOLUM, SED ET TRIUMPHATA, ET, QUANTUMUIS GARRULA, OBMUTUIT:  
HANC CONCIUNCHLAM, 

EIUS  
JUSSU CONCEPTAM,  
NATAM AUSPICIIS,  
HORTATU, ET MANDATO  
IN LUCEM EDITAM 
* Ne iis quidem omissis, quae, prae fuga temporis, viva vox exequi non potuit.     
PERPETUAE OBSERVANTIAE PIGNUS, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, L. MQ. D. D. CQ. GUILHELMUS SANCROFT, PRESBYTER INDIGNUS, PATERNITATI EJUS A SACRIS.   
TIT. 1. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
For this cause left I thee in Crect, that thou shouldest set in order the things, that are wanting, and ordain Elders in every City, as I had appointed thee.  
THis Epistle is one of the three, not unfitly styled the Hierarchical Epistles, de statu Ecclesiastico compositae, as 
a Adu. Martion. l. 5. in fine.  Tertullian speaks: being so many Rescripts Apostolical to Timothy, and Titus (the One desired by St. Paul to stay at Ephesus, Primate of Asia; the Other left in Crect.) Metropolitan of that, and 
b Vide S. Hieron. in Catalogue. Script. Eccles.  the neighbour Islands;) directing them, 
c 1 Tim. three 15.  how they ought to behave themselves in the House of God, which is the Church of the living God. True and genuine Decretal Epistles; not like that counterfeit Ware, which 
d Vide D. Blondelli  Isidore Mercator, under venerable Names, hath had the hardiness to obtrude upon the World; 
Pseudo-Isidor.  but of the right stamp, and alloy; and such, as St. Augustine saith, 
e De Doct. Christian. l. 4. c. 16.  a Bishop ought always to carry in his Hand, and to have before his Eyes.  
The Verse, I have read to you, following immediately upon the Salutation, begins the Body of the Epistle itself; and, like an ingenious, and well-contrived Perspective, give us, from the very Front, a fair Prospect into the Contents of the whole. It is, as it were, a kind of Magical Glass; in which an Eye, not blind with Ignorance, nor bleared with Passion, may see distinctly the Face of the Primitive Church, in that Golden Age of the Apostles; the Platform of her Government; the beautiful Order of her Hierarchy; the Original, and Derivation of her chief Officers, and their subordination both to one another, and to Christ, 
f 1 Pet. 2. 25▪  the great Bishop of our Souls, in the last Resort; together with the Manage, and Direction of the most important Acts of the Government, both in point of Ordination and jurisdiction toó. For here we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders, that is Bishops (as shall be showed in due time) disposed of City by City in every City One: these Bishops both ordained, and ordered, constituted, and corrected; created, and governed by Titus alone; and so He, in right of the Premises, no other, than 
g Vide Reverend. Armachan. de Orig. Metropolis. pag. 71, 72.  Metropolitan, or Archbishop there; the Angel, or the Archangel rather of the whole Church of Crect. If you ask, who fixed him the Intelligence of so large an Orb; 'twas St. Paul himself, (You have that too in the Text) For this Cause left I thee in Crect. If yet higher, your Curiosity will needs see the Derivation of St. Paul's Power too; He opens his Commission, verse 1. and spreads it before You, styling himself a Servant of God, and an Apostle of jesus Christ, One sent abroad into the World by his Commission, acted, and assisted by his Spirit, to plant, and to govern Churches after this Scheme, and Model. So that my Text, like 
h II. O.  Homer's Symbolical Chain, consists, you see, of many Links; but the Highest is tied to the Foot of Jupiter's Throne: or rather, like Iacob's Mysterious Ladder, the Foot of it stands below in Bethel, the House of God, 
i Gen. xviii. 12. Versio. Lxx.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Head of it is in Heaven, and God himself stands at the top of it, and 
l Ib. v. 13. Vulg. Et Dominum innix. 'em scalae. Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  leans upon it, and keeps it firm; Angels Ascending and Descending upon it in the intermedial degrees; the Bishops of the Church, like those blessed ministering Spirits, incessantly bringing down the Commands of God to the Church in their Doctrine, and carrying up the Prayers of the Church before God's Throne, in their Holy Offices, and Intercessions. So that, you see, this holy 
m Psal. cxxxiii. 2.  Oil, which without measure was shed upon the Head of our great High Priest, 
n Matth. xxviii. 18.  (all Power being given to Him, both in Heaven, and Earth;) runs down in full stream upon the Beard, (for, 
o Joh. xx. 21.  As my Father sent me, saith he to his Disciples, even so send I you;) and so by, and through, them to their Successors, holy Bishops, and Presbyters, even down to the Skirts of his Garment: For in this comely and exquisite Order, we find it in my Text, For this Cause I (Paul an Apostle of jesus Christ,) left thee (Titus) in Crect, that thou shouldest set in order (or, correct) the things, that are wanting, and ordain Elders in every City, as I had appointed thee.  
In which Words we have these three Parts.  
First, The Erection of a Power in the Person of Titus, a Metropolitical Power over the whole Island of Crect: I left thee in Crect.  
Secondly, The end of this Institution, or the Use, and Exercise of this Power, in a double Instance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Order, and to Ordain; to Correct and Constitute; to make Bishops, and to govern them 
p Theophyl. ●n Hypoth.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Scholia have it: For this cause— that thou shouldest set in order what was wanting, and ordain Elders in every City.  
Thirdly, The Limitation of All to Apostolical Prescript, and Direction; both Ordination, and Jurisdiction too, the whole Office must be managed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As I had appointed thee. These are the Parts.  
Of which that I may so speak, and you so hear, and all of us so remember, and so practice, that God's holy Name may be glorified, and we all built up in the knowledge of that Truth, which is according unto Godliness; We beseech God the Father, in the Name of his Son jesus Christ, to give us the assistance of his Holy Spirit.  
And in these, and all other our Supplications, let us always remember to pray for Christ's Holy Catholic Church, i. e. for the whole Congregation of Christian People, dispersed through the whole World; That it would please Almighty God to purge out of it all Schism, Error and Heresy, and to unite all Christians in one Holy Bond of Faith and Charity; that so at length the happy Day may draw upon us, in which all that do confess his Holy Name, may agree in the truth of his Holy Word, and live in Unity, and godly Love. More especially let us pray for the Churches of England, Scotland and Ireland: That the God of Peace, who maketh Men to be of one Mind in a House, would make us All of one Soul, and of one Spirit, that again we may meet together, and praise Him with one Heart and Mouth, and worship him with one Accord in the Beauty of Holiness. To this end, I am to require you most especially to pray for the King's most Excellent Majesty, our Sovereign Lord Charles, by the Grace of God, King of England, Scotland, France and Ireland, Defender of the Faith, and Supreme Governor in these His Realms, and in all other his Dominions and Countries, over all Persons, in all Causes, as well Ecclesiastical, as Temporal: That God would Establish His Throne in Righteousness, and His Seed to all Generations. Also for our gracious Lady Mary the Queen-Mother, for the most Illustrious Prince, James Duke of York, and for the whole Royal Family: That God would take them all into His Care, and make them the Instruments of His Glory, and the good and welfare of these Nations. Further, let us pray for the Ministers of God's Holy Word and Sacraments, as well Arch-Bishops, and Bishops, as other Pastors and Curates; for the Lords and others of his Majesty's most Honourable Council; and for all the Nobility and Magistrates of the Realm: That All, and every of these, in their several Callings, may serve truly and painfully to the Glory of God, and the edifying, and well governing of his People, remembering the account that they must make. Let us also pray for the Universities of this Land, Cambridge and Oxford: That God would water them with his Grace, and still continue them the Nurseries of Religion and Learning to the whole Land. Let us pray for the whole Commons of this Realm: That remembering at last from whence they are fallen, they may repent, and do the first works, living henceforth in Faith and Fear of God, in humble Obedience to their King, and in Brotherly Charity one to another. Finally, let us praise God for all those that are already departed out of this Life in the Faith of Christ, and pray unto God we may have Grace to direct our Lives after their good Examples; that, this Life ended, we may be made partakers with them of the glorious Resurrection in the Life Everlasting. For which, and for all other needful Blessings, let us say together the Prayer of our Lord, who hath taught us to say, Our Father, etc.  
For this Cause left I thee in Crect, etc.  
The Erecting of the Power, that's the first; I left thee in Crect. Where we have these Particulars: The Original of this Power, in Ego; the subject of it, in Te, Ego Te; the Conveyance in Ego Reliqui; and the Extent, in Reliqui Cretae, or in Creta.  
I. I left thee; I the Apostle of jesus Christ (vers. 1.) left thee Mine: There's the Source, and the Stream; the Original and the Derivation of All; 'twas from our Lord, by his Apostle: I did it, his Commissioner.  
(1.) And therefore, First, Not a Suffragan of St. Peter, as some of the Romish Partisans would fain have it: 
q Suar. adv. fect. Angl. l. 3. c. 12. f. Bellarm. de R. Pont. l. 1. c. 11. f. c. 23. Magal. in l. Tim. Proaem. Sect. 11. & 13.  Who, to serve the over-high pretences of that Court, are not content to Dogmatise, That St. Peter was the Prince, and Sovereign of the Apostles; and his very Successors superior to the Apostles, that survived Him; and That, they being once All Dead, there was never since any Power in the Church, but in Succession to him, and by Derivation from him; dare yet higher, and with strange confidence pronounce, That the Apostles themselves were all ordained by St. Peter, and He alone by Christ: And That, when the Holy Ghost said 
r Act. 13. 2.  Separate me Barnabas, and Saul, for the work, whereunto I have called them; they were thereupon sent up to jerusalem, to be ordained by St. Peter. Affirmations so very strange, that I know not what can be more; unless this be that they should think them passable with us, upon the Authority of 
s Hist. Act. Ap. c. 70.  Petrus Comestor, the Scholastic Historian, and those suspected 
t Anacleti, Felicis I. Inn. I.  Decretals of the false Merchant, I mentioned at the beginning. Whereas for the Imposition of Hands upon Barnabas and Saul (were it a Blessing, or were it 
u As our Church seems to have determined. See the Exhortation before the Litany in the Consecration of B. B.  an Ordination) 'tis plainly inferred, verse 3. to have been performed upon the Place by the Persons mentioned, verse 1. And St. Paul, for his particular, in the Front of every Epistle, enters his Protestation against all this, as if he had foreseen it; still qualifying himself 
w 2 Tim. 1. 1.  an Apostle of jesus Christ by the will of God; 
x Gal. 1. 1.  an Apostle, not of Men, nor by Man, but 
y 1 Tim. 1. 1.  by the Commandment of God our Saviour; 
Chap. 1. 11.  
v. 12.  
v. 15, 16.  and accordingly you may see him contesting it to the height, both against Peter, and the rest, Gal. 1. and 2. Chapters throughout▪ That the Gospel he Preached was not of Man, the Apostleship he exercised was not from Man: but the one by immediate Revelation, the other by Assignation from Heaven itself. So that, having received his Mission thence, and his Instructions too, he thought it unnecessary to confer with Flesh and Blood, 
v. 16.  to apply himself to any Mortal Man, for the enhancing of either. 
v. 18.  He went up indeed to jerusalem to visit Peter three Years after his Conversion; and yet once again 
z Chap. 11.  fourteen Years after, 
v. 1.  he returned thither, 
v. 6.  and had Conference with james, 
v. 9  and Cephas, and john; but these Pillars added nothing to him; neither established his Authority, nor advanced his Knowledge: And Titus himself was present at the interview, 
v. 1.  and so an Eye-witness, that in nothing he came behind the very chiefest Apostles; for they all gave him the right-hand of Fellowship, 
v. 9  far from exacting the right-hand of Pre-eminence: And so Paul an Apostle of jesus Christ, not a Deputy of the Apostolical College, much less a Suffragan of St. Peter, or his Legate a latere, as was pretended. But,  
(2.) Not a Disciple of Gamaliel. For there is a Disputer of this World, who having laid it down for a Principle with himself (indeed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) That all pretence of Ecclesiastical Power, as from Christ, is but an Imposture, is thereupon obliged to give such an account of the Appearances of it in the New Testament, as may suit with this Postulatum: And accordingly, for the particular of Imposition of Hands for Ordination of Elders 
a De Synod. lib. 1. cap. 14. p. 509. etc.  will have it only the pursuance of a jewish Custom, which St. Paul learned at the Feet of his Master Gamaliel, under whom he Commenced Elder, before he was Christian, and thereupon, after, thought good to create his own Disciples to the same Dignity (according to 
b Pag. 571. Vnusquisque ritè creatus potest Discipulos suos ritè creare.  the Law of those Schools) and Titus amongst the rest, whom he left in Crect, to do the like, and to Constitute his Scholars Elders too, in all the Cities, where he should Preach. A Discourse so loose, and incoherent, that 'tis not worth your while to stand by, and see it fall in pieces, which it would quickly do (were it not already done 
c See Dr. H. H. Letter of resolute. etc. Quer. 5.  to our hands) upon a gentle Examination. I shall only remind you of what was said before upon the former Particular, and so leave it in Compromise to any Indifferent; Whether St. Paul the Apostle of jesus Christ, who so stoutly refuseth to Releve of St. Peter himself, or the rest of the Apostles, as owing his whole Commission to Heaven alone, would yet acknowledge to hold it of R. Gamaliel, the unconverted jew, as Usher of his School, or Graduate in a Rabbinical Academy.  
(3.) (Yet further, to vindicate ourselves) An Apostle of jesus Christ, not a Delegate of the Civil Magistrate. For 
d Advers. Sect. Angl. lib. 3. cap. 8. num. 12.  Suarez, the Spanish Jesuit, that he may have something to confute in the English Sect (as he will needs call us) saith confidently, That the Power of Order with us is nothing else, but a Deputation of certain Persons by the Temporal Magistrate to do those Acts, which he himself much more might do; made indeed with some kind of Ceremonies, but those esteemed Arbitrary, and unnecessary to the Effect, which would follow as well without them, by the King's sole Deputation. A Calumny, which the whole Business of this Day most solemnly refutes: a kind of a second Nag's-Head Fable, a Fill of the same Race, both Sire, and Dam, begotten by the Father of Lies upon a slanderous Tongue, and so sent post about the World, to tell false Tidings of the English; as credible, as that our Kings Excommunicate, or that Queen Elizabeth Preached. Would they have been just, or ingenious, they should have laid the Bra● at the Physicians door, who was the Father of it: Not the beloved Physician, though his Name comes nigh; (Erastus, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) no, his Praise was not in the Gospel, but a Physician in Geneva, learned, and eminent enough. 'Tis remarkable, that, in the same Place, and much about the same Time (so unlucky an Ascendent hath Error, and Mistake, upon some Persons!) should three Conceits be hatched concerning Church-Government, which, like three Furies, have vexed the quiet of the Church ever since. For the Consistorial, and Congregational, Pretences were Twins of the same Birth; though the Younger served the Elder, and, being much overpowered, sunk in the stream of Time, till it appeared again in this unhappy Age, amongst the Ghosts of so many revived Errors, that have escaped from their Tombs, to walk up and down, and disturb the World. And not long after this Physician too, would needs step out of his own Profession, to mistake in two other at once, Policy and Divinity, running a risk of setting ill-Understanding betwixt them, had not Abler, and Wiser Heads than He, stepped in, and so evenly cut the thread, so exactly stated the Controversy, and asserted the very Due on either side; that there remains now no Ground, either of Jealousy among Friends, or, one would think, of Slander from Enemies. And yet, even some of our own too (which we have reason more deeply to resent) would needs bear the World in hand, when Time was, That the Claim of Episcopal Power, as from Christ, and his Apostles, was an Assault upon the Right of our Kings, and tended to the Disherison of the Crown. As if the Calling might not stand by Divine Right, and yet the Adjuncts and Appendages of it by Human Bounty: As if the Office itself might not be from Christ, and yet the Exercise of it only by, and under, the Permission of Pious Kings: Or, As if the Church might not owe the Keys of the Kingdom of Heaven both that of Order, and that of Jurisdiction too (purely Spiritual, I mean, and without any Temporal Effect) to the Donation of Christ, and yet, at the same time, owe all the Coactive Power in the External Regiment (which is one of the Keys of the Kingdoms of this World, for the enforcing of Obedience by constrain●) to the Political Sanction. These things thus clearly distinguished, I cannot see why we may not with some Consequence infer the Apostolical, and 〈◊〉, in Consequence thereupon, the Divine Right of our Ecclesiastical Hierarchy, how harsh soever it sounds, either at Rome or Geneva; and though the Hills about 
e Vide Hist. Concil. Trid. lib. 7.  Trent resounded loud with the Echo of that Noise, and stiff Debate, which passed upon that Argument within the Walls of that Council. However they like it, on this side the Hills, or beyond. St. Paul stands firmly by us and voucheth the Grand Charter of his Apostolate for all: Me me, adsum qui feci— 'Twas I, the Apostle of jesus Christ, that left Titus to ordain Elders in Crect; and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be found for this Argument? 'Twas the Holy Ghost, that made you Bishops, saith the same Apostle 
f Act. xx. 38.  to the Elders at Miletus; so that these are no Milesian Fables, but 
g Acts xxvi. 25.  the Words of Truth, and Soberness, a part of the Holy, and Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the real Acts, and Gests of the Apostles of Christ, nay the Act, and Deed of Christ himself by his Apostle according to that Rule of the Hebrews, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. in Kidduschin. fol. 41. 2.  Apostolus, cujusque est, ut quisque. And so much for the Original of the Power.  
I go on (TWO) to the Subject, and that is Titus: Ego. To, I left Thee.  
(1.) thou first, mine Host, and of the whole Church. For, when the jews, at Corinth, 
i Acts xviii. 6.  contradicted, and blasphemed the Doctrine, delivered by St. Paul, he shook his Raiment, and 
k v. 7.  departed into the house of one Justus (so we read it after the Greek Copies) one that worshipped God, and dwelled by the Synagogue; 
l v. 11.  and there he abode eighteen Months. But the Syriack. Version saith, it was the House of Titus, (and so 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  St. Chrysostom seemeth, by his Preface to this Epistle, to have found it in some Copies:) and the Vulgar Latin, and Arabic, reconciling both, The House of Titus Justus, or of Titus the Son of Justus. If you give credit to this Tradition, thus fairly derived; 'twill return you this Lesson; That no man serves God in vain; that none opens the Doors of God's House, nor the Doors of his own, to receive God's Church in, that looseth his Reward. Obadiah, that secured, and fed an hundred Prophets in Persecution, received a Prophet's Reward, and 
n Vide Munst. Vatabl. & alios in Obad.  (though but a Proselyte) was himself made one of the Twelve. The House of Obed-Edom, the Gittite, and all that pertained to him, was blest, for the Ark of God's Sake, that occasionally turned in thither. And Titus, a Gentile, who received St. Paul into his House, not only gains thereby the Lights of Faith, and the Incomparable Advantages of Religion; but is himself introduced into the Church, which is the House of God, and set amongst the Princes there; being singled out to this special Honour from amongst the many, that attended St. Paul in his Journeying. Hear this you Noble, and Generous Souls, who, in this time of Calamity, have spread your Wings over the persecuted Prophets of God, and had a Church in your House, when they made a Stable of the Church. Believe it, God, and his Church pay their Quarters, wherever they come, and there is not One of you shall miss of his Reward.  
(2.) Thee, who wert so exceedingly Dear, so highly Useful to me, 
o 2 Cor. two. 12.  Titus my Brother, 
p Tit. 1. 4.  mine own Son after the common Faith; two very endearing Titles: And then, so necessary to me; That 
q 2 Cor. 11, 12, 13.  when I came to Troas, to preach Christ's Gospel, and a door was opened unto me of the Lord; I had no rest in my Spirit, because I found not Titus my Brother: but taking my leave, went thence into Macedonia. Upon which place, with some others 
r 2 Cor. 7. 6  St. Jerome 
s Epist. 150. ad Hedib. qu. 11.  hath sounded his Conjecture, That Titus was St. Paul's Interpreter to the Grecians. For though the Apostle understood the Greek Language, and wrote it too elegantly enough; yet 
t Divinorum sensuum Majestatem digno non poterat Graeci el●quii explicare sermone. S. Hieron. ibid. Vide & Baron. Tom. 1. Ann. 45. n. 32, ●c.  there might be something of Uncouth, and Barbarous in his Pronunciation, which rendered it not so smooth, and passable to a common Greek Ear: (which josephus also, though 
u Photius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a spruce Greek Writer, 
w Antiq. l. 20. c. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  complains of as both his own, and the general infelicity of his Nation.) But, though Titus was so needful to St. Paul in this, or some such respect, and so Dear, and Precious in many others; yet the Apostle, most resolvedly, leaves him behind in Crect; as He, who knew most cheerfully to Sacrifice all his own Advantages, and the tenderest, and inmost of his Affections to the Benefit of Christ's Church, and the Interest of Religion Let us go, and do likewise.  
(3) But Thirdly and principally; Thee, a single Person; not a Consistory of Presbyters, or a Bench of Elders. But this Observation, together with the next Particular, (III) The Extent of this Power, as it reacheth the whole Island of Crect, I shall have occasion to resume by and by; and so pass on at present.  
There is nothing behind of the first Part of the Text, but (IV) the Conveyance of the Power couched, or supposed, in Ego Reliqui. I l●ft Thee. A close Conveyance, by a word, in which there may be much more understood, than expressed; viz. A Derivation, or Transmission of Power from St. Paul to Titus, enabling him for the Discharge of that Work, he was entrusted with. Reliquit vice suâ as Haymo 
x In locum.  well. As if St. Paul had said, I left thee in Crect, my Deputy, and Vicegerent there, to water, what I had planted; to build up, what I had founded; to perfect, what I had begun. I left Thee, to reside in Crect, (as I besought Timothy to abide at Ephesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) to be Resident there, as fixed, and ordinary Governor of that Church, while I went on still to preach the Gospel in other Regions, where the Name of Christ had not been heard. In fine, For this Cause was he left, that he should perform such special Acts, (ordain Elders, and reform what was amiss) and therefore certainly left Commissioned, and Authorized after the Apostolical Guise, to do those Acts, viz. by Imposition of Hands, and Episcopal Ordination: which is a true Gloss, though of a Pseudo Ambrose 
y In Titum.  Titum Apostolus consecravit Episcopum: and backed by Theophylact, and others amongst the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But it will best appear, what the Power was in the Conveyance (and consequently what the Conveyance itself) by taking notice, what it was to be in the Exercise of it: 
II.  and so I go on to the Second Part of my Text, in which we find it designed to a double Act, to Order, and to Ordain; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1. In the first there will be some Variety. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being properly to 
z Vide Sulteti Obss. in Tit. 1. c. 2.  Correct, or make Straight that which is Crooked; (not that, which is wanting, to which it seems not to have so just a Rapport;) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being, in the next Notion, those things which are wanting (and therefore not so aptly said to be corrected, as supplied or added:) For the according of the Terms, I cannot see, why the Participle may not have as powerful Influence upon the Verb (to qualify That,) as That upon the Participle; and shall therefore make this advantage of the Doubt, to take in the Consideration of both Senses, and suppose, that Titus is here commissioned, both to supply, what was Wanting; and to correct, what was Amiss.  
First, To supply, what was Wanting. And then the Nerve, and Emphasis of the Verb will lie in the Preposition; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do something Additionally, and by way of Supplement to what was done before, but was not sufficient. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Chrysostom 
a Homil. 1.  to fill up the Vacuities, and Defects, that were left, which probably were not a few, in Crect, especially, a Church, so lately Founded (but 
b Vide Baron. Ann. 58.  the year before) and in which S. Paul stayed so short a time, in which long Works could not be brought about. Neither let any Church, though of longer Continuance, flatter, and soothe up itself, with Laodicea, 
c Apoc. 3. 17.  as if it needed nothing. The Ship of the Church is never so perfectly rigged but something may be added. 'Tis seldom, or never, but some pin, or other is lacking, even in God's Tabernacle, while it sojourns here below, Just as in the Material Church; 'tis scarce known, but either the Roof is open, or the Pavement uneven, the Windows broken, or some part, or other of the Wall mouldering, and dropping away: So in the Spiritual, either the Light is not good, or the Walking is not answerable; 'tis well if the Foundation stands firm, and sinks not; but the Superstructions, most commonly, want something, that must be supplied. And therefore, methinks, the Inference is strong. There's need of a Bishop in every Church, that must 
d Isid. Pelus. lib. 1. Ep. 149. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  learn his Office in his Name, and look about him, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Isidore Peleusiote appositely) and, like a wise Master builder, have a careful Eye, ever awake, upon all parts, to see what is wanting, and to supply it. That's the first.  
But Secondly, To correct what is amiss; Things, that are faulty, and defective, and want something, (sc. of their due Rectitude, and Conformity to the Rule;) for so perhaps the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hesychius 
e Hesych. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shall warrant me that Gloss. Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things, that leave their Rank, and start out of their place; and so to be reduced and set in Order again. And of this sort also there was but too much in Crect. For, to say nothing of the evil Beasts with the nimble Tongues, and 
f Tit. 1. 10.  slow Bellies, we find also in this Chapter jewish Leaven to be purged out, and as some 
g Dr. H. Hammond in c. 1. 9, 16.  have thought, Gnostick Impurity to be resisted, 
h v. 10.  unruly, and vain talkers, and deceivers, 
i v. 11.  Subverters of whole Houses; teachers of things, they ought not, for filthy lucre's sake; 
k v. 16.  Men that profess to know God, but in works deny him, being abominable, disobedient, and to every good work reprobate. So that, for aught we see, they might well enough deserve the black Character, the Proverb brands them with, amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the three 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  very infamous Nations, that began with C. for such a superfluity of Naughtiness. St. Paul here designs a proportionate Corrective, and sends Titus, and his Elders, amongst them to bring them into better Order, by a threefold Instrument, Vita, Doctrina, Censura; all in this Epistle, and in this Chapter.  
(1) Vita first, by the Example of his holy Life. 
m Ch. 11. 7.  In all things showing thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pattern of good Works. For, as S. Ambrose 
n Lib. 10. Epist. 82. ad Eccles. Vercel.  excellently, In Episcopo vita formatur omnium; the Life of the Prelate is, as it were, a Form, or Mold, in which the Conversation of others is Shaped, and Modelled: Or, as 
o Lib 1. Epist. 319. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Isidore Pelusiot conceits it, like a Seal well cut, which stamps the common Christians under his Care, as Wax, with the like Impressions. And therefore S. Paul, who well understood this twice within two Verses of my Text, requires it a Qualification in a Bishop, that he be blameless, 
p Inaccusabilis: Cajetan.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One that cannot be accused which yet Innocence itself, you know, may be; nay, but a Bishop must be void of Suspicion too, as well as Crime. Ay, that's the way to set all right indeed: For so fair a Copy, placed in so good a Light, teacheth itself; and every one, that runs by, will read it, and strive to write after it.  
(2) But Secondly, Doctrina; by speaking the things, that become sound Doctrine. 
q Ch. 11. 1.  For a Bishop must be able both 
r Ch. 1. 9  to exhort, and to convince the Gainsayers: 
s Ch. 11. 7, 8.  In Doctrine showing Uncorruptness, Gravity, Sincerity, sound Speech that cannot be condemned, that he, that is of the contrary part, may be ashamed, etc.  
(3) Censura, That must not be forgotten, as being chief in the Eyes of the Text. No; the Garden of God must be weeded sometimes, or, like the Sluggard's Vineyard, 
t Prov. xxiv. 30, 31.  'twill soon be overgrown with Nettles, and Thorns. Even Christ's Vine must be pruned too, or 'twill run out, and spend itself in fruitless Luxury. The Lamps of the Temple will burn faint, and dim, if they be not trimmed, and dressed, and snuffed now, and then. And therefore, though the Tables of the Law, and the Pot of Manna be in the Ark; yet 'tis not a perfect Emblem of the Church, unless the Rod of Aaron be there too: and without jurisdiction, and Discipline, we shall quickly find, the Word, and Sacraments will not have so powerful an Influence upon a loose, and a debauched World. Epiphanius 
u Contra Haeres. lib. 1. c. 1. Contra Aerian.  observes, That Moses was sent into Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some while after he instituted the Passover, and received the Law, and consecrated Aaron, and his Sons, to the Priesthood; but he carried the Rod of God with him in his Hand. No bringing up the Israel of God out of Egypt without it. And 'tis that Rod therefore, which S. Paul here puts into Titu's Hand, when he bids him Correct what is amiss, in the Text; and Rebuke evil doers 
v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sharply, and severely, v. 11. and Stop the mouths of such, as teach, what they ought not; v. 13. Nay, and Rebuke them 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with all Authority, not suffering his Monitions to be slighted by any: Let no man contemn thee; Ch. 11. v. 15.  
Nay, if Corrigas will not serve the turn, be a Word too low, S. Jerome, upon the place, and, after him, Cardinal Cajetan, have added a Cubit to its Stature, and advanced it into Super-corrigas, which yet perhaps arrives not the full Altitude of the Greek. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Decompound, and, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to make straight, or right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is throughly to do it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do it, not only exactly, but over and over again. S. Chrysostom and S. jerom 
x In locum.  both take notice of this Emphasis, and state it thus; That, whereas S. Paul had corrected some Things, and so far; Titus should go on, where he left, and complete what he had begun; bringing them yet to another Test, till they came forth, like Gold, more than once tried in the Furnace.  
An Hint, which will perhaps be too greedily catched at by those, to whose Advantage it was never intended. A sort of Men, that are all for Super-corrigas, but 'tis still on the wrong side, and of that, which is not amiss. The Reformers of the World, and Syndios of all Christendom; Men but of yesterday, yet wiser, and better than all the Fathers, that Over-correct, and Over-reform every thing▪ correct Magnificat itself, before they be out of danger of the rest of the Proverb: Correct, not the Cretans, and their Amisses; but Titus, and his Elders, serving all Antiquity, and Patterns of Primitive Government, as 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Theseo.  Procrustes did his Guests, who still reduced them to the Scantling of his Beds. So these, either cutting them short, or forcing them out longer, till they apply to the just Model they have fancied to themselves, and would impose upon others. Thus Titus must be screwed up into an Extraordinary, and so a Temporary Officer, an Evangelist, or a Secondary Apostle, (as Walo Messalinus, and others not a fixed, and Ordinary Governor of the Church of Crect, lest that come cross to their Designs: and, on the other side, the Elders of the Text must be degraded into common Presbyters, lest we should have Bishops here of S. Paul's Titus' own Creation: with how little reason in either, we go on to consider in.  
11. The second Act, to which this Power is here designed, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Ordain Elders in every City.  
Concerning which Elders, whether of the first or second Rank, I know well, what variety of Opinion hath past, even amongst my own Mother's Sons. Nor shall I be nice to acknowledge it; as counting it our Advantage, that we have more than a single Hypothesis, to salve the Phoenemena, and some choice of Answers, each of them sufficiently securing us from the Contradiction of the Gainsayers: to whose Pretensions these Elders will be for ever useless, whether understood Bishops, or common Presbyters, always ordained, and governed, either by the Apostles themselves, or by Bishops of their appointment, as they drew off. But, not to leave it wholly in the Clouds, I will not doubt to profess mine own sense too, with due Submission; That the Elders in the Text were very Bishops, appointed One for every City, and the Suburbicarian Region thereof.  
For this is most agreeable, not only the Exposition of the Ancient Church, (the best Comment, when all is done, upon doubtful places of Scripture.)  
But to the Context also, which expressly calls them Bishops, in the seventh Verse. Were it not for this, and what follows in the next Particular, we were perhaps at liberty to leave the World at large in its general acception, as it takes in both Orders, both useful in every City, and so both to be supplied by Titus, in which 
z Argum. in Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Oecumenius hath gone before us, affirming, that Titus was left in Crect, to ordain Clerks in every City? But we are determined: For, though at present I demand not, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherever it occurs, in the New Testament, should signify a Bishop; yet, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth so, I shall not doubt to affirm, till I see the Text produced, that attributes it to some Person, otherwise evinced to have been no more, than a single Presbyter.  
And Thirdly, and Lastly, most agreeable also to the Text itself, and the Distribution of these Presbyters by Cities, the Peculiar Seat of Bishops, according to the Scheme of the Ancient Church, and the Method the Blessed Apostles thought good to use in the planting, and modelling of it. For, that they preached the Gospel not only in Cities, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xiii. 49. & xiv. 6, 7.  but in the Country's adjoining; yet planted Churches in Cities still, and settled single Persons their Successors there, to govern both the Cities, and the Regions round about, (from whence a City, and a Church come to be equipollent Terms, even in the Apostolical Writings, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts 
b Act. xiv. 24 & xuj. ●, 5.  the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text) and yet further, That they left the Churches of inferior Cities, and their Bishops in dependence upon the Metropoles, which were the Chief according to the civil Division (and that the only true Ground of the Superiority of one Church above another) hath been rendered as manifest, as any thing almost in the Ecclesiastic Antiquity, against all Adversaries (both those of the Hills, and those of the Lake too) by the Learned, and well placed Labours of those Excellent Persons in both Pages of the Diptyches, whom I shall not need to name, since their own Works praise them in the Gate. Now, I would ask the Question, If these be common Presbyters, why appropriated to Cities? Were there to be none of this sort in the Villages, or in the Country about? Or, since limited to Cities, why should we not pronounce them Bishops? the City being the Bishop's proper Seat, and He the Star of that Orb; the Angel, and the Intelligence of that Sphere. A Truth so Visible, that Calvin, and Beza, and many others after them (so far may Persons otherwise of great Learning be Transported, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to avoid the Inconvenience, were concerned to Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Oppidatim, (Elders in every Town:) not, as some others, less Interessed Persons, may, perhaps, be thought to have done, to gain the advantage of that distributive Termination, which no Adverb from Civitas, or Urbs, could afford them: but, 
c See Mr. Hooker's Preface.  I fear, for some other Design perhaps, to make the Interpretation of the Text (a practice too usual with them, and other) to lackey it to the espoused Opinions, and to serve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so to whip Thealogie with Grammar's Rods; but so loosely bound up, that at the first stroke they fly in the Air and prove ineffectual; every Alphabetarian knowing, well, that the Latin of is Urbs, or Civitas: and Oppidum in the precise propriety of Language (which ought in such cases to be kept) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the most, in middle state betwixt a City and a Drop; and in the ancient Glosses 
d Glos. Philox & Cyrilli.  no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Civitatula at the Highest.  
And now, I shall not take upon me as some have done, to number the Cities under Titas' jurisdiction, 'Tis true, in Homer's Time Crect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
e Centum urbium clar● fama. Plin. lib. 4. cap. 12▪  famous for its Hundred Cities: But in Ptolomy's Age they arose not to half the Number; and Pliny, having named about forty, saith plainly, that of the other sixty memoria extat, nothing remained but the Memory. In the Times of the Greek Empire, they were about twenty Suffragan Bishops, under four Archbishops, as Magnius 
f In 〈◊〉 pag. 183. ●  reckons them up; but, at this day, under the Venetian, not half so many of either sort. So variable are these Proportions, according to the Fate of Cities, and the daily Change of the Civil Partition, Who would look now for the Throne of a Primate in Caer-Leon upon Usk? or rake in the Ruins of Carthage for St. Cyprian's- Mitre? He that should undertake a Pilgrimage to Crect, to visit Titus his Metropolis, would in vain inquire for the once-Famous Gortyna, and not find so much of its Dust together, as would suffice to write its Name in. That renowned Septenary of Asia, of old, not only Episcopal, 
g See the Learned Primates ' s Excellent Discourses of the Original of Metrop. and the Proconsular Asia.  but Metropolitical Churches, where are they? City's may fail, and Bishops Sees with them: Stars have their Vicissitudes; may rise, and set again: Candlesticks are movable Utensils, and may be carried from Room to Room: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the standing Rule, and fails not; a City, and a Bishop, generally adequate to one another. For as, on the one side, an Universal Bishop, with the whole World for his jurisdiction, is a proud Pretence, and too vast for Humanity to grasp; so on the other side, Rural Bishops too is a poor, and a mean Design, and not only retrives the Italian Episc●pelli, so scorned at Trent; but worse. As he divided the Stream into so many Rills, that it lost its Name, and Being; so these, by a too minute Division would Cantonize the Dignity, and degrade it into nothing at the last; as the Roitelets, and petty Kings of Ivedo●, do but diminish Majesty, and take it down into contempt▪ 
h Concil. Laodic. Sar●ic. Tolet. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non in vicis, aut villis, aut 
i q. d. Non in oppid●.  modica civitate; No Bishops there, 
k Ne vilescat nomen Epi●copi.  lest they gr●w contemptible, so run the Canons of the Ancient Church, both Greek and Latin. And therefore the twelfth Council of Toledo 
l Ann. 716.  unmitered one Convildus, formerly an Abbot in a little Village, and dissolved the Bishopric, which 
m Or v●amba.  Bamba, the Gothick King had violently procured to be erected there; and that by Authority of this Rule of the Church, and the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my Text, 
n Imprimis ex Epistola 〈…〉, ut Episcopes per civitates constituere debeat, praecepit. etc. Concil. Merlin. Tom. 1. pag. 135. ●.  which they actually plead in the Front of their Decree, to justify their proceedings.  
Amongst these so many Cities in Crect, Gortyna was then the Civil Metropolis, as Solinus, 
o Cap. 17. Centum constipa●i vebibus quarum principatus est penes Gor●y.  who lived in that Age, informs us, and in the next Age, we are sure, the Ecclesiastical Metropolis too; there being still extant, in the 
p Euseb. l. 4. cap. 〈◊〉.  Church Story, the Inscription of an Epistle, that plainly infers it. For Dionysius, that renowned Bishop of Corinth, who flourished about the middle of the second Century, and stands so highly commended in Eusebius for his Catholic Epistles, (seven of them being there mentioned) to several Churches, and their Bishops, or, as St. jerom 
q In Catalago S●ript. Eccles.  hath it more distinctly, Ad aliarem Urbium, & Provinciarum Episcopos (some of them being written to inferior Cities and Bishops, others to Mother-Citys, and their Metropolitans, and so to whole Provinces) amongst the rest sent two into Crect, the One of the former sort, to Pinytus Gnossioe urbis Episcopum, as S. Jerome, or as Eusebius, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To the Gnossians, and Pinytus, Bishop of that Diocese only: the Other, of the later sort, and in a different Style, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To the Church about, (or, belonging to) Gortyna, together with the rest of the Dioceses in Crect, and in it acknowledgeth Philip their Bishop, that is, not only of that Church of Gortyna but of all those Dioceses, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whom therefore S. jerom significantly qualifies Episcopum Cretensem, hoc est urbis Gortynae, Bishop of Gortyna, & eo nomine of all Crect too. Enough to make Evidence, that Gortyna was the Metropolis of Crect, even in the Christian Account, very early, and long before the Council of Nice, (whatever hath been pretended to the contrary,) and probably in the Epoch of the Text itself; since even then it was certainly such in the Civil Style, most confessedly the Ground of the Christian Establishment (for sure, it was not Chance, or Lottery, that produced a perpetual Coincidence) both there, and elsewhere the World over.  
And, now, let me lead you up to the top of Mount Ida, the proudest Height in Crect; from whence Geographers tell us, we may descry both Seas, and see all the Cities, like a Crown, in Circle about it. There let us make a stand a while, and look about us, and consider holy Titus, with those numerous Plantations, and Nurseries of Primitive Christianity, distributed, as it were 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Areolatim, like so many distinct Beds, and Knots in the Eden of God, planted, and watered, and dressed by Apostolical Hands, all under his care, and custody. Consider him (by way of Recollection) under the Variety of Circumstance, wherein the Text hath hitherto presented him to our Meditations, Consider him a single Person; no Colleagues, no Compeers, no Coordinates. For, as our Lord promised the Keys, (and doubtless, so gave as he had promised them) not to a College, but to single Persons 
u Matth. xuj. 19  Tibi dabo— & quodcunque (Tu) ligaveris: So the Apostles, at the next remove, St. Paul here, I am sure, for One entrusts all, not to Communities, and Consistories, but to Individuals; for so runs the Style, Ego Te-ut Tu sicut ego Tibi, all Personal, and Particular. Consider him determined to a fixed, and constant Residence, left, and settled in Crect, the Ordinary, and perpetual Governor of that Church. For we ought to have more regard to Reason, and the true Nature of things, than to pronounce him an Extraordinary Officer; who, for aught appears, is impowered to none, but Acts of Ordinary, and continual Importance to the Church: And more Reverence for the blessed Apostle, than to think, he would issue a Commission, full fraught with Rules of Perpetual Use, to a Temporary Delegate, who was perhaps next day to be exa●ctorated, and never to have any Exercise of them. Consider him, yet further, invested with a Plenitude, and Sufficiency of Power (not only to Preach, and Baptise, and so to beget Sons to God, and the Church, which is the Presbyter's, and, for aught I know, the whole of the Evangelist's Office; but also) both to Ordain Elders in all the Cities under him, and so to beget spiritual Fathers too, as Epiphunius 
w Contra Haeres. lib. 3. contr. Aerium.  distinguisheth; and then, (as, in the old Paternal Dominion, they ruled whom they had begotten) to govern, and regulate whom he had thus ordained, even all the Bishops of those numerous Cities. Whence the Question of our Reverend and Learned 
x 〈…〉  jewel most naturally proceedeth, Having the Government of so many Bishops, what may we call him but an Archbishop? (And I add) of so many Cities, what but a Metropolitan? I say, Consider all this soberly, and maturely, and you will not disavow me, if, I say, That whosoever shall drive us out of this Crect, thus strongly Garrisoned by S. Paul, and his Disciples, and flight and dismantle so many Strengths, and Fortresses of the Episcopal Cause, as there were Cities in that Island, and extort out of our Hands this great Instance of so many Bishops, ordained and governed by their own Metropolitan, so high in the first Age; will be a very Pyrgopolinices indeed, 
y Plaut. in Milite.  qui legiones Spiritu difflat, and deserve the Surname of Creticus, better than Metellus the Roman, that subdued the Island.  
For our parts, we are not ashamed of our Conformity to so Primitive a Pattern; nay, we glory in so handsome, and innocent a Syncretism: For we are not better, than our Fathers; nor wiser, than the Apostles of Christ himself. And, had we been of their Counsel, who not long since pretended to reform us according to the best Examples, we might have bespoke them, as once S. Paul did those over hasty, and unruly Mariners (who would needs put to Sea, when Sailing was dangerous, and thrive accordingly, being quickly forced to abandon the Helm, and to let the Ship 
z Act. xxvii. 15.  drive, being not able to bear up against the Wind 
a Vers. 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sirs, you should not have parted from Crect in the Text, and so have gained 
b Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  harm, and disgrace. If really you be in quest of the best Examples of modelling a Church, you may certainly find here as fair, and as pure Ideas, and as well worth your Imitation, as the more Modern Platform can afford you; which 
c See Mr. Hooker's Preface.  I have reason to believe the famous Author of it intended not at first a Pattern to other Churches, but an Expedient to serve the present Exigent of his own, in a juncture scarce capable of any thing better, and which, I am persuaded, the learnedst, and wisest, and most Pious of his Followers would gladly relinquish for something more Perfect, and Primitive; would the Necessities of their present Condition (which have no Law, but much of Excuse for those, that really lie under them) permit them the Happiness of so blessed an Exchange. Which God in Mercy send them.  
And so much of the Second Act, to which the Power is here designed, and that is the Ordaining of Elders, together with the Distribution of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In every City one.  
I have but three Words to add of the Third Part of my Text, and that was, the Limitation of these Acts to the Apostles Prescription; All must be so done, even as he had appointed. So, in regard of the Variety of the Offices themselves, and their several Subordinations; So in regard of the choice of the Persons, and their requisite Qualifications; and so also, in regard of the Rites, and Ceremonies, and Manner of ordaining them: still, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All, as I had appointed thee.  
And now, if any demand, where these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these Constitutions Apostolical, are to be found; I shall not send them to Clemens ●his Book, that bears that Name, but to the Universal Practice of the Ancient Church, in which they are still in great part Visible; and thence handed over to Posterity by Tradition, and conformity of Practice; and by Degrees inserted into the Canons of the old Counsels, as occasion was offered, and into the Ordinals of several Churches. Or, if a readier, and more present Answer be required, I know not where to design it you nearer hand, or more full to your satisfaction, than by dismissing you, to attend the great Action, that is to follow. In which you will see All so Grave, and Solemn; so Pious, and Devout; so Primitive, and Apostolical; and so exactly up to the Level of the Text, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of S. Paul here: that I know not where to point you out so pregnant, and full a Comment upon my Text, nor what better Amends to make you for my own failings upon it.  
And yet, having thus hastily run it over, with all its Parts, and Branches; (Some few Sands still remaining of that Heap, the Bounty of your Patience allows me) I'll crave leave briefly to take a Second View of it in the Auditory itself, and read it over again in the Face of the Assembly. For the better part of it, your own Thoughts have already prevented me; and every Eye hath singled out our most Reverend Titus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Genuine Son, and Successor of the Apostles, upon the very Act of Constituting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more, than a whole Province of Elders at once: Men, able to abide, and pass with Honour the dreadful Test, that follows upon my Text, as being both, for Life, Blameless, Sober, Just, Holy Temperate; and in Doctrine Sound, holding f●st the Faithful Word, as they have been taught; notwithstanding all the Discouragements, they have met with, from the sad Condition of our Common Mother.  
But then for the rest; I wish it were not so easy a Task, to find Crect in England, with all its Want●s, and all its Amisses. For, to say nothing of those more innocent, and less important Resemblances, in which we Symbolise; (both Islands lying in a kind of 
d Magin. pag. 182. 38.  Trigon betwixt three Points, or Promontories; both styled The Happy Islands by Ancient Writers▪ (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Solin. cap. 17.  and Insulae Fortunatae 
f Camd. Brit. pag. 3. ex Lycoph. Cassand.  for the Temper of the Air, and Fertility of the Soil; both denominated from those white, and 
g Creta, ab Insula Creta, ubi ●elior est. Isidor. lib. 16. cap. 1.  Chalky Cliffs, which bound them on one side, 
h Magin. pag. 182. 38.  Candia à Candidis, as Albion ab albis rupibus, both famous for their Just Laws, and Ours no less to be valued, than those of Rhadamanthus, and Minos, had we but the Wisdom, to comport ourselves to the Obedience of them, as we ought:) I say, to let all this pass, I wish we had not too much of Crect amongst us, whether Morally considered, in regard of their Vices; or Historically, in regard of their Imperfect Condition.  
I would not be mistaken, as One, that delights to Libel a whole Nation at once, (especially mine own) but St. chrysostom hath dressed an Apology for St. Paul in this Particular, by distinguishing, 
i In Tit. Hom. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He did it not to injure any, but out of Kindness, and pure Love to reform them: Just as our Blessed Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the same Father, a thousand times reproached the Scribes and Pharisees: not because they had wronged Him; but lest they should harm and destroy others. And so St. Paul, with the same Affections about him, cries 
k Gal. iii 1.  O insensati Galatae! to one Church; Are you such Fools? and here, 
l v. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That Poet was, I think, a Prophet indeed (otherwise, than St. Paul meant him) and sang of us too: and in that Verse the present Age may see its Face, and Blush. I appeal to your better Observation, if we have not outvyed the very Cretans themselves in the first Particular; and in a worse kind too lied for God's Sake, and 
m Jo● xiii. 7.  talked deceitfully for him. What pious Frauds, and holy Cheats? What slandering the Footsteps of God's Anointed, when the Interest was to Blacken Him? What false accusing of● our Brethren, ay, and of our Fathers too? That we might devour the Man more righteous than ourselves? Pliny 
n Lib. 8. cap. 58.  hath observed it. Nullum animal maleficum in Creta; and Solinus 
o Cap. 17.  adds, Nec ulla Serpens: But they should have excepted the Inhabitants; for they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and 
p v. 13.  this Witness, I am sure, is true;) not only Evil Beasts, as we translate it, but Venomous too: and I wish there were no other Island could show Vipers too many, that have eat out the Bowels of their Common Mother, and flown in the Face of their Political Father, without whose benigner Influence their i'll and benumbed Fortunes had not Warmth enough, to raise them to so bold an Attempt. 'Tis unwillingly, that I go on to the rest of that Character: but your own Experience shall justify me, if I say, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that remains, hath been since exemplified in some other Sense; and our Idleness, and Fullness of Bread, those Sins of Sodom, have, I fear, long since, proclaimed it to our Faces. And now I cannot wonder, if it be observed from the Records of History, (as 
q In Tit. ii● 1.  Grotius assures us, who knew them well) that the Cretuns were (and I wish, there were no other such) a mutinous, and a seditious People; and had but too much need to be put in mind by Titus, to be subject to Principalities, and Powers, and to obey Magistrates: For 
r Jud. ix. 27.  the Men of Sechem eat, and drink, and (than most naturally go on to) curse Abimelech; (Ay, and David, they would have done, had they lived in his Time, and the Flagon held out) for when our Bellies, and our Heads, are full, than Woe be to our Governors; and Wealth, and Ease, and having nothing to do, makes us ripe for any thing, that is Evil. There were, amongst the new Converts of Crect, some false Brethren 
s v. 10.  of the Circumcision; for the stopping of whose Mouths, as some have thought, and St. Chrysostom amongst the rest, St. Paul in chief designed this Epistle. And I should be glad to be assured▪ that there are not some amongst us, who though they love not to Bleed, yet I am afraid, are too prone to judaize in some other Instance, and to retrieve some other part of the Mosaical pedagogy, which perhaps, suits no better with that 
t Gal. v. 1.  Liberty, to which Christ our Lord hath called us, and in which we ought to stand fast. 'Tis with much Reluctance (could I balk it so full in my way) that I show you the Cretan Labyrinth, that not long since, I am sure, was amongst us (God grant it be not still) that inextricable, and endless Maze of Errors and Heresies, that every day opened itself into new Paths and Allies; dividing, and subdividing into never ending Mistakes, till they had abased, and almost destroyed Religion with abominable Heterogeneous Mixtures, and left the little Semblance of Christianity, was left amongst them, an hideous Monster, or Minotaur, Semibov●mque virum, Semivirumque bovem:— Jerusalem, and Rome, party per pale; with Geneva, and Gracovia, if you'll have it quarterly, Ay, and Mecca too, I fear, in chief, to embellish the Scutcheon.  
But, is there no Theseus, no generous Hero, to attaque this Monster? No courteous, and charitable Ariadne, that will lend a Clew, and help us to disentangle the ruffled Scain, and to evade these perplexed wander? Hath our Crect no Dictamnus in it to expel the Arrow, which so long hath galled our sides? No Counter-poison for so many Mischiefs? Or rather, in the Prophetical Scheme, 
u Jer. viij▪ 22.  Is there no Balm in Gilead? Is there no Physician there? Yes; there is: And therefore let us hope well of the healing of the Wounds of the Daughter of our People, since they are under the Cure of those very Hands; upon which God hath entailed a Miraculous Gift of Healing, as if it were on purpose to raise up our Hopes into some Confidence, that we shall owe one day to those Sacred Hands, next under God, the healing of the Church's and the People's Evils, as well as of the King's. Blessed for ever be that God, who hath restored us such a Gracious Sovereign, to be the 
w Isa. lviii. 12.  Repairer of the Breach, and the Nursing Father of his Church: and hath put it into the King's Heart, to appoint Titus, as this Day, to Ordain Elders for every City, to supply all, that is wanting, and to correct, whatever is amiss. Blessed are our Eyes, for they see that which many a Righteous Man (more Righteous, than we) desired so much to see, and hath not seen It. And Blessed be this Day, 
x Jo●. iii 4.  (Let God regard it from above, and a more than common Light shine upon it!) in which we see the Phoenix arising from her Funeral Pile, and taking Wing again; our Holy Mother, the Church standing up from the Dust, and Ruins in which she sat so long, taking 
y Isa. lxi. 3.  Beauty again for Ashes, and the Garments of Praise, for the Spirit of Heaviness; remounting the Episcopal Throne, bearing the Keys of the Kingdom of Heaven with her, and armed (we hope) with the Rod of Discipline; her Hands spread abroad▪ to Bless, and to Ordain, to Confirm the Weak, and to Reconcile the Penitent; her Breasts flowing with the sincere Milk of the Word; and girt with a Golden Girdle under the Paps, tying up All by a meet Limitation, and Restriction to Primitive Patterns, and Prescripts Apostolical. A sight so Venerable, and August, that me thinks, it should at once strike Love, and Fear into every Beholder, and an awful Veneration. I may confidently say it, 'Twas never well with us, since we strayed from the due Reverence, we ought to Heaven, and Her; and 'tis strange, we should no sooner observe it, but run a Madding after other Lovers, that ruin'd us, till God 
z Host ●i. 6, 7.  hedged in our way with Thorns, that we could no longer find them, and then we said, I will go, and return to my former Husband; for than was it better with me then now.  
Well; Blest be the Mercies of God, we are at last returned; and Tit●s is come back into Crect; and there are Elders ordaining for every City. But, Hic Rhodus, hic Saltus. Reverend Father, this is your Crect, adorn it, as you can. The Province is hard, and the Task weighty, and formidable, even to an Angel's Shoulders. That we mistake not; Titus was not left behind in Crect, to take his Ease, or to sheep out the Storm, which soon after overtook St. Paul at Sea; he might well expect a worse at Land (Naufragium terrestre) and a more tempestuous Euroclydon. Believe it, a Bishop's Robe is 
a Tunicâ pu●ire molestâ; Juvenal. Sat. 8.  Tunica molesta (as the 
b Vide Baron. Tom. 1. Ann. 66. n. 4.  Martyr's pitched Coat was called of Old) and sits, perhaps, more uneasy upon the Shoulders. The Mitre is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to render invisible, or invulnerable; but rather exposeth to Enemies. The Rotchet, and the Surplice, Emblems of Innocence indeed, but Marks of Envy too: and 'tis in those Whites, that Malice sticks all her Darts. And therefore St. Paul was fain to entreat Timothy into this Dignity; 
c 1 Tim. ●. 3.  For this cause besought I thee, to abide at Ephesus: for there were Beasts to be fought with there; and the Apostle had tried them, 
d 1 Cor. xv. 32.  both Tooth, and Paw. So that I cannot wonder, if our Bishops say, Nolo Episcopari, in good Earnest: and if any of our 
e Genes. xxxviii. 28, 29.  Zaras thrust forth a hasty Hand, and be laid hold on, and the Scarlet Thread cast about his Finger; 'tis not strange, if he draw back his Hand, and refuse the Primogeniture; choosing rather to lie hid in Obscurity, quam vinctus Purpurâ progredi, as the great Cardinal 
f Baron. Epist. ad Papam Clem. viij. T. 7.  wittily, alludes. As in Crect new Founded, so in England new Restored, there must needs be many things wanting, and much amiss, not so easily to be supplied, or amended.  
When the Lord turned again the Captivity of Zion, they made their thankful acknowledgements, and said in the Psalm, 
g Psal. cxxvi. 3.  The Lord hath done great things for us already, whereof we will be glad. But than it follows immediately in the next Verse, 
h v. 4.  Turn again our Captivity, O Lord, as the Rivers in the South. It seems their Captivity (I am sure Ours) is still to turn again, even after 'tis returned. For there are Relics of it still behind, and the sad Effects remain, (an Age will hardly be able to● Efface them;) and, which is the saddest of All, we are still, I fear, in Captivity to the same Sins, that occasioned that; and they are able to bring upon us Ten Thousand Captivities, worse than the former. Plainly, there are Riddles in our Condition, (and whose Heifer shall we plow with 
i Judg. xiv. 18.  to unfold them?) Returned, and not returned: Restored, and yet not so ●ully restored:— in fine, with them in the Psalm, 
k Psal. cxxvi. 1.  We are like to them, that dream. With St. Peter, 
l Act. xii. ●, &c▪  the good Angel hath roused us, indeed, and our Chains are fallen off; we have bound on our Sandals, and begin to find our Legs again; and we are passed the first, and the second Ward: But, methinks, the Iron Gate, that leads to the City, is not over-apt to open to us of its own accord, so that we wish not well, if it be True, and Real, that is done by the Angel; still apt to think we see a Vision; still like to them that dream. We have jerusalem ('tis true) and the Hill of Zion in our Eyes: Yet many look back to Babel, and multitudes sit Captives still by those Water's increasing them with their ●●ars. If any have taken down their Harps from those Willows, they are not strong, nor well in Fune: and we scarce find how to sing the Lord's Songs, even in our own Land.  
And therefore let me advise you, now, in the Close of All; Give not over, but ply your Devotions still; and whenever you sing▪ In Convertendo Dominus, in the midst of those Doxologies, forget not to insert one Versicle of Petition, Converte, Domine, Converte: Turn again, what remains of our Captivity, and perfect our faint beginnings. Ay, that's the way, if we would succeed; Vot a dabunt, quae bellae negârunt. For God will hear the Prayers of his Church, especially for his Church; as he did those of David, Psal. cxxxii. 
m V. 9  Let● thy Priests be clothed with Righteousness; that's the Petition: And what saith the Answer of God, a few Verses after. 
n V. 16.  (I myself) will clothe her Priests (with Righteousness? Ay, and) with Salvation (too) Let the Saint's shout for joy; saith the Psalmist: Her Saints, saith God, Shall shout aloud for joy: So that there's more granted in both parts, than was asked. St. Paul knew well, that this was the Method: And therefore, before he took forth his Son Titus, the great Lesson of my Text, he first imparts his Apostolical Benediction; 
o V. 4.  To Titus, mine own Son Grace, and Mercy, and Peace from God the Father, and the Lord Jesus Christ, our Saviour. St. chrysostom, and Theophilact have observed it to my hand, that he bestows upon so great a Bishop the same common Blessing that he is wont to give to All (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Grace, and Mercy, and Peace: Ay, and no Man, as they go on, hath more need of it, than He, Not of Grace; for who hath more Burdens, to bear? More Difficulties, to go through with? Not of Mercy: For who in greater danger of offending either God, or Man? Not of Peace; having so many Enemies on all sides, and so many Troubles of every sort. Only 
p In ●ocum.  St. Ier●me adds, that here's no Multiplicitur, as in other 
q 1 Pet. i 2. 2 Pet. i. 2.  Appreciations. Common Christians may have their Peace multiplied. Peace within, and Peace without; Peace with God, and Peace with Men too; But Titus' Peace is sine Multiplicatione. The Bishops, and Governors of the Church must look for none, but Peace with Heaven, and their own Consciences; (and for that single Pearl, 
r Matt. xiii. 4●.  likewise Merchants, they sell all, that they have;) As for the rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s 2 Cor. seven. 5.  that's their Lot, and that's their Motto too: They must look for Fightings without St. Paul, in that Divine Valedictory to the Bishops of the Province of Ephesus (Act. xx.) though, as he saith, for the space of three years together he had not ceased to warn every one of them, night and day, with Tears (as knowing well both the burden and the danger, they stood under;) yet (a tender Affection having never said enough) he resumes the Argument (verse 8.) Take heed to yourselves, and to all the Flock; For I know, that, after my departing shall grievous Wolves enter in amongst you (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had almost said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Weet-Wolves, Loups-garons.  Mankind Wolves) that will neither spare the flock▪ nor You; but, by a witty and compendious Malice, attaque the Shepherd first, that the Sheep may be scattered, and so gleaned up at●leisure. And therefore, Take heed to yourselves in the first place, in whose Welfare that of the Flock is so closely bound up. And yet, after all these Caveats, and very seasonable Advertisements, he cannot yet believe them safe, unless he leaves them under a better Guard, than His, or their Own: And therefore, in fine, he knelt down, and prays with them, and for them all, recommending them to God▪ and to the Word of his Grace. And I know not where better to leave you, than in the Practice▪ and actual Exercise of a Duty so fairly recommended: And shall therefore desire you, to turn your wearied Eyes from Me, and lift them up to Heaven (from whence every good, and perfect Gift descends) to seek from thence the Smoothing of all Difficulties, the Solving of all Doubts, the Calming of all Animosities, and the Uniting of all Affections: And to beg of that Father of Mercies, and God of all Consolations, That he will (every day more, and more) Turn again our Captivity, like the Rivers in the South; that they, who sow in Tears, may reap in joy: That he would send forth his good Spirit, to move upon the Waters of our Massah, and Meribah, to digest that Chaos, and Confusion, and Strife of Opinions into one beautiful, and Harmonious Composure: And finally, That He, who, by the hand of his holy Apostle, founded this Church of Crect in Titus, and his Elders, in a meet, and decent Imparity, and Subordination, would maintain his own Ordinance amongst us also▪ and justify his Institutions to the utmost against all Gainsayers; That the Rod of Aaron may again bud, and blossom, and bring forth fruit amongst us; That his Urim and his Thummim, may be with his Holy Ones; That he would bless their Substance, and accept the Work of their Hands, and smite through the Loins of them, that hate them, that they rise not again: That so there may never want a Succession of Holy Bishops, and Priests, to shine as Lights in the World, holding forth the Word of Life; till we all come in the Unity of the Faith, and of the Knowledge of the Son of God, unto that Perfection and Fullness of the everlasting Kingdom: To the which, God in Mercy bring us all, through the Merits of his dear Son. To which most blessed Father, and Son, with God the Holy Ghost; be ascribed by all the Creatures in Heaven, and Earth, Blessing, Honour, Glory, and Power, both now and for evermore AMEN.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

LEX IGNEA: OR, The School of Righteousness.  
A SERMON PREACHED Before the KING, Octob. 10. 1666.  
At the SOLEMN FAST appointed For the late FIRE in LONDON.  
By the Most Reverend Father in God, William Sancroft, D. D. Late Lord Archbishop of Canterbury, and Dean of St. Paul's.  
Published by His Majesty's Special Command.  
LONDON, Printed by T. B. 1694.   
ISAIAH xxvi. ver. 9 — When thy judgements are in the Earth, the Inhabitants of the World will learn Righteousness. 
THIS Chapter with the two next before, and that which follows, are all four parts of the same prophetic Sermon, (as appears by those words so often repeated in them, In that Day, fixing and determining All to the same Epoch, and Period of Time;) belong All to the same subject Matter, sc. the Destruction of judah and jerusalem, whether by the Babylonians, or the Romans, or both. So that the Earth (or as we may rather translate, the Land, 
Ver. 1. &. 3.  or the Country) wasted, and utterly spoiled, and turned upside down, Chap. xxiv. is doubtless the Land of jewry: And the World that languisheth, and fadeth away, Ver. 4. of that Chapter, not much wider; that, and the neighbouring Regions, with whom the jews had commerce, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and intercourse of Peace and War, Moab, and Egypt, and Babylon, in a word, the jewish World; (for so both the Hebrew and Greek words usually translated the Earth and the World, are often in Scripture-language contracted and limited by the Matter in hand:) And consequently the City of Confusion, which is broken down, a City turned Chaos again, as the Hebrew imports, Chap. xxiv. 10. the City turned into a Heap, or a Ruin, nay, in tumulum, as the Vulgar Latin, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as LXX. translate it, into one great Sepulchre to itself, buried in its own Rubbish, Chap. xxv. 2. The lofty City laid low, even to the Ground, and abased in the very Dust, Chap. xxvi. 5. The City desolate, and forsaken, and left Wilderness, and desert all over, Chap. xxvii. 10. are but so many variations of the Phrase, and signify all the same thing, the burning of jerusalem by Nabuchadnezzar, or Titus, or (as some will have it) by both.  
This sad Devastation the Prophet first beholds in speculo prophetico, sees it from far in his prophetic Telescope, as clearly, and distinctly, as if it were before his Eyes, and describes it here and there the whole Sermon throughout, but chiefly, Chap. xxiv. in so lofty a Language, that many have mistaken it for the End of the World, and the Consummation of all things. But then to sweeten so sad a Theme, he assures them, it shall not be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God will not make a final End now: No, a Remnant shall be left, as the shaking of an Olive-tree, and as the Gleaning Grapes, when the Vintage is done, Chap. xxiv. 13. Nor shall they be only preserved, 
Lacrymal Vulg.  but restored too; The Lord God will in time wipe away every Tear from off all Faces, and at last, swallow up this Death too in Victory, Chap. xxv. 8. he'll turn their Captivities, and rebuild their City, and their Temple too; and all this shall be as it were Life from the Dead, 
Rom. xi. 19  as the Apostle calls it, so miraculous a Re-establishment, at a Juncture so improbable, when they are destroyed out of all Ken of Recovery, that it shall be a kind of Resurrection; 
Ezek. xxx▪ 〈◊〉 Dan. xii.  and so like the great One, that 'tis described in the very proper Phrases of that, both by the other Prophets, and by Ours too a little below the Text, Thy Dead shall live again; 
Ver. 19  My dead Bodies shall arise: Awake and sing ye that dwell in the Dust, etc. And then (which is of nearest Concern to us, and to ou● present Business) the Prophet directs the Remnant that should escape, how to behave themselves under so great a Desolation; and he contrives his directions into a threefold Song (that they may be the better remarked and remembered) tuned and fitted to the three great Moment's of the Event.  
The first, to the time of the Ruin itself, Chap. xxiv. where having set before their Eyes the sad prospect of the holy City, and House of God in Flames; When thus it shall be in the midst of the Land, saith he, there shall be a Remnant, and they shall lift up their voice, and sing for the Majesty of the Lord, saying, Glorify ye the Lord in the Fires, V. 15. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song of Praise.  
The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song of Degrees or Ascensions, fitted to the time of their Return, when All shall be restored and rebuilt again; and that we have Chap. xxvii. 2. In that Day sing ye unto her; A Vineyard of Red Wine: I the Lord do keep it; I will water it every moment; lest any hurt it, I will keep it Night and Day.  
The third (of which my Text is a principle strain) belongs to the whole middle interval between the Ruin and the Restauration, in this xuj. Chap. In tha● Day shall this Song be sung in the Land of judah, We have a strong City; Salvation will God appoint for Walls and Bulwarks, etc. As if he had said; Though our City be Ruined, yet God is still our dwelling place; our Fortresses dismantled, and thrown down, but Salvation will he appoint us for Walls and Bulwarks; Our Temples in the Dust, but God will be to us himself, 
Ezek. xi. 1●.  as a little Sanctuary. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song to give Instruction, teaching them, and in them us, how to demean ourselves, while the Calamity lies upon us: sc. to make God our Refuge, ver. 4. to wait for him in the Way of his Judgements, ver. 8. and in this 9 ver. earnestly to desire him from the very Soul in the Night (in the Darkest, and Blackest of the Affliction;) to seek him early, when it begins to dawn towards a better Condition; and in the mean time, as 'tis in the Text, to improve all this severe Discipline, as he intends it, for the advancing us in the knowledge of Him; and of ourselves, and of our whole Duty; For when thy judgements are in the Earth, the Inhabitants of the World will learn Righteousness.  
A Text you see; that supposeth Judgements in the Earth, or upon a Land (as its Occasions) and so suitable to our sad Condition: A Text too, that proposeth our Learning, as its End and Design, and so suitable (one would think) to our Inclination too. The Character, and Genius of the Age we live in, is Learned: The pretence at this day so high, and so universal, that He is Nobody now, who hath not a new Systeme of the World, a new Hypothesis in Nature, a new Model of Government, a new Scheme of God's Decrees, and the greatest Depths in Theology. We are many of us acute Philosophers (that must not be disputed us;) most of us grand Politics and Statesmen too; All of us (without exception) deep Divines:— will needs be wiser than our Neighbours, but however wiser than our Teachers and Governors, if not wiser than God himself. A kind of Moral Rickets, that swells, and puffs up the Head, while the whole inner Man of the Heart wastes and dwindles. For like the silly Women, 
2 Tim. 3. 6, 7.  Disciples to the old Gnostics, while we are thus ever Learning (pretending to great Heights, and Proficiencies) we come never to the Knowledge of the Truth (the Truth which is according unto Godliness;) In fine, amongst so many Learners they are but few that learn Righteousness:— And therefore, God himself here opens us a School; erects a severe Discipline in the Text; brings forth his Ferulas, when nothing else will serve the Turn. For he hath indeed four Schools, or rather four distinct Forms, and Classes in the same great School of Righteousness; the last only (that of his Judgements) express in the Text, but the rest too supposed at least, or covertly implied.  
For whether we look upon the latter Clause of the proposition. The Inhabitants of the World will learn;— We find ourselves there under a double Formality; As Learners, and as Inhabiters. As Learners first, and so endued with Faculties of Reason; Powers of a Soul capable of Learning, what is to be learned; stamped, and possessed with first Principles, and common Notions which deeply searched and duly improved, and cultivated, might teach us Much of Righteousness. And this is Schola Cordis in Domo interiori, the School of the Heart, God's first School in the little World within us. Secondly, as Inhabitants of the great World, which is God's School too, as well as his Temple, full of Doctrines and Instructions; Schola Orbis, in which, He takes us forth continual Lessons of Righteousness— Seque ipsum inculcat, & offered, Ut bene cognosci possit; and that both from the Natural World, and from the Political; whether Schola Regni, or Schola Ecclesiae. Or if we return to the former Branch of the Text, When thy judgements are in the Earth. This when they are, supposeth another time, when they Are Not in the Earth, and that time is the Time of Love (as the Prophet speaks) the Season of Mercy; 
Ezek. xuj. 8.  So that, Thirdly, here's Schola Misericordiarum, the School of God's tender Mercies inviting us, gently leading, and drawing us with the Cords of a Man, 
Host xi. 4.  with the Bands of Love: And lastly, when nothing else will serve, here's Schola judiciorum, the School of God's severe Judgements driving us to Repentance, and compelling us to come in and learn Righteousness. A provision (you see) every way sufficient, and abundant for our Learning, were not we wanting to ourselves.  
But alas! We may run by the Text, and easily read in it these three things, as so many very Natural Deductions, and Emanations from it. First, our own Ignorance and Stupidity; Asse's Colt, 
Job. xi. 12.  as Zophar speaks; and then to our Natural we add affected Ignorance too: So that we are much to seek, and to learn Righteousness it must be taught us. Secondly, God's infinite and inexpressible Grace and Mercy to us: that when we had blurred the Original, defaced the first Traces of Righteousness upon our Souls, he was pleased to provide Expedients to teach it us again the second time, that we might be renewed unto Knowledge after the Image of him, 
Col. iii 10. Ephe●. iv. 24.  that created us in Righteousness, as the Apostle speaks. And Thirdly, Our indocible and unteachable Humour, our foul and shameful Nonproficiency under so plentiful a Grace. For though the Text indeed speaks of our learning Righteousness, when God's Judgements are upon us; yet (if the Appearances of the World abroad suggested nothing to the contrary) 'tis introduced here in the Text too, as the Effect of the last Form in God's School, in exclusion of all the former as ineffectual; his utmost Method not to be used but at a pinch, when all the rest are baffled, and prove improsperous upon us: And then 'tis expressed in the Original, and learned Versio●s with so many Limitations and Aba●ements (as we shall see by and by) that we may well give it up as the sum and upshot of all, that our All-merciful God omits no Means or Methods of our Improvement; but we (supinely negligent, and prodigiously stubborn as we are) render them all ineffectual.  
That we may do so no longer, but rather make good the profession, with which we have dared to appear this Day before God, of humbling ourselves under his Almighty Hand; Let us, before we pass on any further, lift up our Hands and our Hearts to Him in the Heavens, beseeching him by the Power of his Mighty Grace so to sanctify to us All, both the Sense of his present Judgement, and all our Meditations and Discourses thereupon, that by all we may be promoted in learning Righteousness.  
THe Inhabitants of the World will learn Righteousness or justice: What's that? Is there such a thing in the World? Or is it a Name only, and a glorious pretence? Is it not only another word for Interest or Utility, and so nothing just, 
V. Lactant. lib. v.  but what is profitable; Carneades his infamous Assertion retrieved and owned with open face by Christians? Is it not the taking of a party, or the espousing of a Faction, and appearing for it with heat and animosity; and a savage condemning and destroying All that are not of it? Is it not the Profession to believe such a Systeme of Opinions, what life soever is consequent thereupon? An airy invisible Righteousness, that never embodies or appears in our Actions, but hovers in the Clouds, in speculations and fancies, where no Man can find it?  
The Truth is, there is no piece of Unrighteousness more common in the World, than thus to weigh Justice itself in an unjust Balance; while every one contrives his Hypothesis, so as to salve the Phaenomena, so declares his Notion, as may best suit and comport with his own unrighteous practices. But the Righteousness we are to learn in God's School, must not be a self-chosen Righteousness: We must not pay God our Sovereign, the Tribute of our Obedience in Coin of our own stamping; it must be such as will abide the Touchstone of his Word, and the Balance of his Sanctuary. To make short, Righteousness or Justice, though elsewhere a single Virtue, yet here 'tis virtually All:— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and said the Prophet; and the Philosopher after him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a part, but all Virtue: And so often but in Scripture, and Fathers, comprehensively all Religion, 
Theogn. Ethic. v.  the whole Duty of Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Chrisostome: Omnes Virtutum species uno justitiae nomine, saith St. Jerome. Not a particular Star, nor a single Constellation, but a whole Heaven of Virtues, an entire Globe of Moral and Christian Perfections; an Universal Rectitude of the Will, consorming us in all Points to God's Righteous Law, 
Hom. 12. in S. Matth.  the Rule of our Righteousness, Or if you will in two words, 'tis Suum cuique to give every one his Due; Suum Deo first, and then Suum proximo; give God his Due, and your Neighbour too: These are the integral parts of it. So that Righteousness, as the great Rule of it, hath two Tables, or, if you will two Hemispheres, the upper and the nether: Both so vast, that we cannot measure them in a Span (the Span of time allotted me;) I shall therefore contract them to the occasion, and give you only some of those particular Lessons of Righteousness, which this present Judgement of God upon our Land seems most clearly to take us forth, both into relation to God himself, and to our Neighbours; and then call you, and myself to a serious Scrutiny, how well we have learned them, and so an end.  
And first we begin (as we ought) in giving God his due; in rendering to God the things that are Gods. To limit this wide Universality too, and render it more proper, and peculiar we may reduce all to that first of Esai's three Songs mentioned at the beginning, Glorify ye the Lord in the Fires; 
C. xxiv. 15.  giving him upon this sad Occasion the Glory of that great Trinity of his Attributes; the Glory of his Power, and Majesty; the the Glory of his justice and Equity; the Glory of his Goodness and Mercy.  
Give him the Glory of his Power and Greatness; which the Prophet calls, Singing for the Majesty of the Lord, Chap. xxiv. 15. or Beholding the Majesty of the Lord, when his Hand is lifted up, in the verse after my Text. How great and glorious our God is, who is in himself incomprehensible, appears best by the glorious greatness of his Works. If he builds, it is a World, Heaven and Earth, and the Fullness of both. If he gives, it is his only Son out of his Bosom, the Brightness of his Glory, and the express Image of his Person. If he rewards, 'tis a Crown, 'tis a whole Heaven of Glories. If he be angry, he sends a deluge; opens the Cataracts of Heaven above, and breaks up the Fountains of the great Deep below, and pours forth whole Floods of Vengeance: 
Salvian.  Or else he reins down Hell out of Heaven, and in a moment turns a Land like a Garden of God into a dead Sea, and a Lake of Brimstone. If he discover himself by any overt expression of his Power, though the Intention be mere Mercy, and loving Kindness, Mortality shrinks from it, and cannot bear it. When his Glory descends on Mount Sinai, the People remove, and stand afar off, and Let not God speak with us (say they) lest we die: 
Ex. xx. 18, 19  And Depart from me, O Lord, saith St. Peter, 
Luc. v. 8.  amazed at that miraculous draught of Fishes: How much more should the Inhabitants of the World tremble before him, when his great and sore Judgements are in the Earth: 
Ps. cxiv. 7, 8.  Tremble thou Earth, the presence of God (saith the Psalmist) even when he improves the hard Rock into a Springing Well: Much more when a fruitful Land he turns into barrenness, 
Ps. cvii 34.  or a stately City into Ashes, for the wickedness of them that dwell therein. 
Ps. cxix. 53.  I am horribly afraid, saith David, for the ungodly that forsake thy Law; 
Hebr. xii. 21.  and I exceedingly fear, and quake, said Moses, at the giving of it: But when our Lord shall come again to require it, The Powers of Heaven shall be shaken too; 
Mat. xxiv. 29.  the Angels themselves (as St. Crysostome interprets) though pure and innocent Creatures shall tremble (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to see the severity of that Judgement. 
Hom. 77. in Matth.  How much rather ought we, wretched Creatures that we are, conscious to ourselves, of Dust, and sin, to tremble and quake at the Wrath of this dread Lord of the Universe; at whose Voice alone, the great Emperor Caligula runs under the Bed, 
Sueton. l. v. n. 51.  
Dan. v. 6.  and the mighty Belshazzar's Lions are Loosed, and his Knees knock one against another, when God but writes bitter things against him on the Wall.  
It were a vain Affectation, to attempt a Description of the greatness of our late horrible Devastation. This were to be Ambitiosus in Malis, to chew over all our Wormwood, and our Gall again: This were Rogum ascipolire, which the xii. TABLES forbade, to carve and paint the Wood of our Funeral Pile. I shall only call back your thoughts to stand with me upon the prospect of that horrid Theatre of the Divine Judgements, 
Ps. xivi. 8.  and say, Come hither, and behold the Works of the Lord, what Desolation he hath made in the Earth; and than who will not join with me to say upon so convincing an occasion? We humble ourselves under the Almighty Hand of God, the Lord of all the World; We adore his Power and Majesty in lowly prostrations; before whom all the Nations of the World are as a Drop of the Bucket, 
Isa. xl. 15.  the Globe of the Earth, as the small Dust of the Balance, and who taketh up the Isles (even our Great Britain's too, as we call them) as a very little thing. 
Apoc. xv. 3, 4.  Great and marvellous are thy Works, O Lord God Almighty! Who would not fear thee, and glorify thy Name, when thy judgements are thus manifest? Thou hast brought them down that dwell on high, and laid the lofty City low, even to the Ground; the joyous City of our Solemnities, the Royal Chamber, the Emporeum of the World, the the Mart of Nations, the very Top-Gallant of all our Glory in the Dust. Even so Holy Father, 
Matth. xi. 26.  for so it seemed good in thy sight. We say not to our God, What dost thou? Wherefore hath the Lord done thus to this great City? We reply not, we answer not again: The Lord hath spoken; let all the Earth keep silence before him. We acknowledge thy Hand in it, O our God; we submit to thy good pleasure in it; we wait for thy Comfort, and thy Salvation in it. We meekly kiss the Rod that strikes us: 
Heb. xi. 21.  With dying jacob we desire to worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with perfect Resignation as we are able, leaning and reposing upon the top of this thy severe Rod. For shall we receive Good at the Hand of our God, 
Jo●. two. 10.  and shall we not receive Evil? 'Tis the same Blessed Hand that distributes and strikes; and with equal Reverence and Affection we adore it, whether he opens it wide in Bounty, or contracts it close in severity: The one the Divine Rhetoric to persuade us to learn Righteousness; the other his more irrefragable Logic to convince and constrain us. And therefore, we charge not our Maker foolishly; but meekly accept the punishment of our Iniquity. And having thus adored his Power (which was the First) we go on in the next place to acknowledge his Justice too; saying with holy DAVID, 
Ps. cxix. 137.  Righteous art thou, O Lord, and just are thy judgements: The second part of God's Due.  
Give him the Glory of his justice also; and if you learn no other Righteousness in his School, at least learn His, and frankly confess it too. For though God's Judgements may be secret, yet they cannot be unjust: 
Psal. xxxvi. 6.  Like the great Deep indeed, an Abyss unfathomable; But though we have no Plumb-line of Reason, that can reach it, our Faith assures us, there's Justice at the Bottom. Clouds and Darkness are round about him, 
Ps. xcvii. 2.  saith the Psalmist; but, as it follows, Righteousness and judgement are the Habitation of his Throne: So much we may easily discern through all the Veils and Curtains that invelop him, that Justice stands always fast by his Judgment-seat. And therefore though it be a nice, and a delicate point to assign the particular sins, for which God hath thus sorely afflicted us; yet must we declare (as we are waranted by sacred Authority) That God hath laid his heavy judgement upon us All, 
The King's Declaration.  as an Evidence of his Displeasure for our Sins in general.  
Not to engage in that Common Theme; we may clear it a little by the Light of our own Fires (the particular Instrument of our Calamity) in two or three Reflections upon that. God spoke his Righteous Law at first out of the midst of the Fire, Exod. nineteen. 18. And he shall appear from Heaven again in flaming Fire, 
2 Thes. i 8.  taking vengeance on them that obey it not, saith the Apostle. Now as the Prophet Amos argues from another circumstance of Terror, wherewith the Law was given, the sound of the Trumpet, the first Trumpet certainly, we over read of, in any Record in the World, 
1 Cor. 15. 52.  as the last Trumpet (the Apostle tells us) shall be that of the Archangel to summon us to account for it) Shall a Trumpet be blown (and so say I, 
Amos iii ●.  shall a Fire be kindled) in the City (nay, a whole City become but one great Fire) and the People not be afraid; We not reflect upon our own Guiltiness before God, who came at first with a Fiery Law in his Right Hand to teach us our Duty, 
Deut. xxxiii. 2.  and shall come again at last with Fiery Indignation at his left to devour all those that perform it not? 
Heb. x. 27▪  Again, Fire and Water are the two great Instruments of God's double Vengeance upon the World of the Ungodly: The One long since past recorded for our Instruction; the other yet to come, the Matter (it ought to be, I am sure) of our continual Terror. 
2 Pet. three 6●7●  The World that then was, perished by Water (saith St. Peter) and the World that is now, is reserved unto Fire: In the mean time, Fire and Water, things of commonest Use with us, are also the standing Metaphors almost in every verse of Scripture, to express God's Judgements of all sorts: Is it not on purpose to remind us, when ever we hear the sound, or make use of the things, or feel the smart of either, to reflect upon the heavy wrath of God against Sin in his so solemn expressions of it? Once more, Fire is the Tyrant in Nature, the King of the Elements, the mighty Nimrod in the Material World. God hath given us this Active Creature for our Servant, and we degrade him to the meanest Offices, to the Drudgery of the Kitchen, and the labour of the Furnace. But God can enfranchize him when he pleases, and let him lose upon us; and for our sins, of an useful Servant, make him to us a rigorous, and a Tyrannical Master. You saw him the other Day, when he escaped from all your Restraints, mocked all your Resistance, scorned the Limits, you would have set him: Wing'd with our Gild, he flew triumphant over our proudest Heights, waving his curled Head, seeming to repeat us that Lesson which holy S. Austin taught us long since, That the inferior Creatures serve us Men, only that we may serve him, who made both us and them too. If we rebel against Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Wisd. v. 20.  saith the Wiseman; The World shall rise in Arms upon us, and fight with him against the Unwise. Even the Holy Fires of the Altar too, though kindled from Heaven on purpose to propitiate an angry Deity, proved often through Men's provocations the Instruments of his Fury; the Mercy-seat became the Arsenal of Vengeance, and from the presence of God himself went forth those Flames that devoured his Adversaries? And all to teach us this Lesson, That 'tis Sin puts the Thunder into God's Hand, and turns Flames of Love into a consuming Fire.  
And therefore dream no longer of Granades or Fire-Balls, or the rest of those witty Mischiefs; search no more for Boutefieus or Incendiaries, Dutch or French: The Dutch Intemperance, and the French Pride and Vanity, and the rest of their Sins, we are so fond off, are infinitely more dangerous to us, than the Enmity of either Nation; for these make God our Enemy too. Or if you'll needs find out the Incendiary, look not abroad; Intus hostis, intus periculum, saith St. Jerome. Turn your Eyes inward into your own Bosoms; there lurks the great makebate, the grand Boutefieu between Heaven and us. Trouble not yourselves with Planetary Aspects, or great Conjunctions▪ but for your own Oppositions direct and Diametrial to God, and his Holy Law. Fear not the Signs of Heaven, but the Sins on Earth, which hath made a separation between you and your God. 'Tis injurious to the sweet Influences of the Stars, to charge them with such dire Effects, as Wars, and Pestilences and Conflagrations: Divinae justitiae opera haec, sunt (saith the Father) & humanae injustitiae. These are the Products of God's Righteousness upon our Unrighteousness. Wherefore glorify we God in these our Fires, saying with the Prophet, 
Dan. ix. 7.  Righteousness belongs to thee, O Lord, but unto us confusion of Faces, as it is this day, because of our manifold Trespasses that we have trespassed against thee.  
If yet it be expected I should be more particular, in assigning the very Sins that have occasioned this heavy Judgement, 'tis a slippery place, and hard to keep firm footing in it. The mysterious Text of God's Holy Providence (as I said before) is dark and obscure; and so much the more, because there are so many Interpreters, (for though there be no infallible Judge of the Sense of it, yet all Finger's itch to be doing;) their Conjecture so various, and full of contradiction, so tincted and debauched with private prejudice, that they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrest it unskilfully, as they do the other holy Text, Convertunt in mentem suam (as the Aethiopic turns that place in St. Peter) torture, 
2 Pet. three 16.  and torment it, till it confess their own Sense. As for the many spiteful and unrighteous Glosses upon the sad Text of our present Calamity (on which every Faction amongst us hath a Revelation, hath an Interpretation;) I will not mention, much less Imitate them. 
P. o. xviii. 17.  justus Accusator sui, saith the Wiseman. 'Tis a righteous thing for every Man to suspect himself, to look first into the plague of his own Heart, and to be ready to say with the Disciples, Master, is it not I? We are all over-apt to charge one another foolishly enough; to take St. Peter's counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be kind and favourable to ourselves in our Interpretations and Censures; but God methinks, at present seems to accuse us All.  
When a Judgement is particular and reacheth but a few, we have a savage promptness in condemning the Sufferers, with, This is God's just judgement for such a thing, which we, it seems like not, though perhaps God himself doth. So long as the Thunderbolt flies over our own Heads, we hug ourselves, and All is well; 'tis our dear pastime, and a high voluptuousness to sit and censure others, and flatter ourselves, that we are more righteous than they. To meet with this ill Humour, God hath reached us now an universal stroke that comes home to every Man: So that 'tis as our Prophet states it in the beginning of this Sermon, As with the Prince and the Priest, 
Cap. xxiv. 2.  (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both) so with the People, as with the Master, and the Mistress, so with the Servant, as with the Buyer, and the Borrower, so with the Seller and the Lender. In fine, He is no Englishman that feels not this Blow: And therefore as the Judgement is Universal, let us give Glory to God, and confess, that the Sin is so too; saying with the good Nehemiah, 
Cap. ix. 32, 33.  Thou art just, O God, in All that is brought upon us; on our King, and on our Princes; on our Priests, and on our Prophets; on our Fathers, and on all thy People; For thou hast done Right, but we have All done Wickedly. God give us Grace to take every one the shame that belongs properly to himself, and to join heartily together in a full Chorus at the last, repeating that excellent Exomologesis of holy David, with which I began this point, and shall now conclude it, Righteous art thou, O Lord, and just are thy judgements. But there is another yet behind—. 
3.   
Lastly, 
S. Ambrose, Suo jure omnibus Dei op●ribus super ingreditur & supernatat.  give God the Glory of his Mercy too; that must in no wise be forgotten. 'Tis the privilege and prerogative of Mercy, that it mixeth itself in all God's Works; even in Justice itself too. 
Psal. cxxxv. 7.  He sendeth forth Lightnings with the Rain (saith the Psalmist) he bringeth the Winds out of his Treasuries. Strange furniture, one would think for a Treasury, Storms and Tempest! But there is so very much of Mercy even in God's Judgements too, that they also deserve a place amongst his Treasures, ay, and amongst ours too. For he licenseth not a Wind, or a Storm, le's not fly a flash of Lightning, or a Ball of Fire, but a Mercy goes along with it; comes flying to us (if we miss it not by our Negligence or Inadvertency) upon the Wings of that Wind; and discovers itself to us even by the Light of those Fires. And therefore turn not away your Eyes in Horror, but study the late Conflagration: And even in the Dust and Ashes of our City, if we sift and examine them well, we may find rich Treasures of Mercy hidden.  
Mercy first, that God spared us, and preserved us so long. For without his Divine Manutenency, our strongest Fabrics had fallen immediately upon their very Builders, He that made all things at first, by preserving makes them still; new makes them every Moment; and for his Will's sake alone they were and are created. He carries Nature always in his Bosom, fostering and cherishing her; and that not only as she came out of his own hand, and bears the Impresses of his Infinite Wisdom and Power; but as we have transformed and disguised her by our petty skill; as she is fettered and shackled by our silly Artifices: Even the World of Fancy too, the Poor Attempts and Bunglings of Art, our Houses of Dirt and Clay (which we call Palaces and so please ourselves in) would quickly fall asunder, and moulder all into the Dust they consist of, did not an Almighty Hand uphold them. If we keep not the House and the City, in vain the Builder builds, and the Watchman wakes, and the Centinel stands perdu. And therefore give we him the Glory of his Mercy, saying, Thanks be to the Lord, 
Psal. xxxi. 23.  who so long showed us marvellous great Kindness, I say not with the Psalm, in a strong City (though the strongest without him is weakness) but in a very weak One: A City in the Meanness of the Materials, the Oldness of the Buildings, the Straightness of some Streets, the ill Situation of others, and many like Inconveniencies, so exposed to this dismal Accident, that it must needs have been long since in Ashes, had not his miraculous Mercy preserved it, who, so long as he pleaseth (and that is just so long as we please Him) continues the Fire to us useful and safe, serviceable and yet innocent, with as much ease as he lays it asleep, and quite in the Bosom, of a Flint.  
Mercy again, That he afflicts us at all; that we are yet in his School; 
Ps. xciv. 12.  that he hath not quite given us over, and turned us out as unteachable and incorrigible. Felix cui Deus dignatur irasci, 
` H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saith Tertullian; in David's Language, Blessed is the Man whom thou ch●stnest, O Lord, and teachest him in thy Law: send'st him thy Judgements, and learnest him thy Righteousness. But to sin, and not be punished, is the sorest punishment of all, saith St. chrysostom. 
Psal. lxxxi. 13.  Dimisit eos secundum desideria Cordis, He suffered them to walk after their own Heart's Lusts, that's a dreadful portion: Let them alone, 
Isa. i. 5.  Why should they be stricken any more? 
Prov. i. 32.  That's the prosperity of Fools that destroys them, 
Psal. xi. 6.  as Solomon; or as David phraseth it; This is for God to rain Snares upon the ungodly: A horrible Tempest indeed! As he there calls it, and worse than the Fire and Brimstone in the same Verse.  
Mercy too, That he afflicts us himself, keeps us still under his own Discipline, and hath not yet given us over unto the Will of our Adversaries. The hand of an Enemy poisons the Wound: 
Ps. xxvii. 14.  His Malice or his Insolence doubles and trebles the Vexation. The Malignity of the Instrument may invenom a Scratch into a Gangrene. But the Blessed Hand of God, even when it strikes, drops Balsam. His very Rods are bound up in Silk and Softness, and dipped before hand in Balm: He wounds that he may heal, and in wounding heals: Una, eademque Manus Vulnus, opemque— And therefore may we never be beaten by the hand of a cruel and insulting slave: But let our Righteous Lord himself smite us, 
Ps. cxli 5.  and it shall be a kindness; let him correct us, and it shall be an excellent Oil. O let us still fall into the Hands of God (for great are his Mercies) but let us not fall into the hands of Men. 
2 Sam. xxiv. 14.   
Mercy lastly in the Degree of the Affliction; That he hath punished us less than our Iniquities deserve; afflicted us in measure; corrected us in Judgement, not in his Fury, for than we had been utterly brought to nothing: That we have had our Lives for a Prey, and are as so many Firebrands plucked out of the Burning. And therefore, why should a living Man complain? Say we rather as Abraham did in the Case of Sodom, when he had that horrible Scene of Vengeance now in his Eye, 
Gen. xviii. 27.  We are but Dust and Ashes. Not only Dust in the course of ordinary Frailty, but Ashes too in the merit of a far sharper Doom; deserve, that God should bring us to Dust, nay, even turn us to Ashes too, as our Houses. 
Lam. iii 22.  It is of the Lord's Mercies, that We ourselves also are not consumed, because his compassions fail not; that any part of our City is still remaining; that God hath left us yet a holy Place to assemble in, solemnly to acknowledge (as we do this Day) his most miraculous Mercy: That when all our Wit was puzzled, and all our Industry tired out, when the Wind was at the highest, and the Fire at the hottest, and all our hopes were now giving up the Ghost, Then He, whose season is our greatest extremity; He, who stayeth his rough Wind in the Day of the East-Wind, 
Ch. xxvii. 8.  as 'tis in the next Chapter; He, who alone sets Bounds to the Rage of the Waters; restrained also on the sudden, the Fury of this other merciless and unruly Element, by the Interposition of his Almighty Hucusque, hitherto shalt thou go, and no further. Ay this deserves indeed to be the Matter of a Song, Joy in the Lord upon so great an Occasion, upon so noble an Experience, sits not unhandsome on the Brow of so sad a Day as this is. It shall be said in that Day, 
Cap. xxv. 9  (saith our Prophet, and let us all say it; say it with Triumph, and Jubilee too,) Lo, this is our God, we have waited for Him, and He hath saved us; This is the Lord, we will be glad, and rejoice in his Salvation:— The Third and last part (we shall mention) of God's Due, the Glory of his Mercy.  
And now having thus cleared and secured the Fountain of Righteousness, in the Discharge of some part of our Duty to God (where regularly it must begin;) it remains, Ut ducatur Rivus justitioe de fonte Pietatis, as St. Gregory speaks: It must not be a Fountain sealed or shut up within itself; (Religion is not, as some would have it, a Supersedeas to common Honesty; the performing our Duty towards God, no Discharge of our Duty to Man:) In the next place it should run Down like a River, 
Amos. v. 24.  in mighty Streams of Righteousness to all our Neighbours round about us; the other great Branch, the second Table, or (if you will) the other Hemispere in this great Globe of Righteousness. And here, Ecce novas Hyanas, aliumque Oriona— So many new Asterisms and Constellations of Virtues appear, that the time will not give leave to number them, or call them all by their Names: I can only touch lightly the greater Circles, some of the more comprehensive Lines and Measures of them in these few Generals, and so pass on.  
'Tis Righteousness Indefinitely First, and so Universally. So that 'twill not be sufficient to take forth some part of it in God's School, a line or two, it may be, of our great Lesson, and neglect the Rest; to study some one Page or Paragraph, and tear all the Book besides; to break the Tables (to far worse effect than Moses did) and content ourselves with some sorry Fragment: No, Whatever goes under the common Style of Universal Justice; whatever falls within the large Bosom of that comprehensive Epitome, into which our Lord himself abridged the Law and the Prophets, All things whatsoever ye would that Men should do to you, 
Matth. seven. 12.  do even so to them; Whatever comes within compass of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St james calls it, the Royal Law, 
Jam. two. 8.  (the latter part of the holy Institutes, the other Tome of the Christian Pandects, the second great Commandment like the first, as our Saviour Styles it) Thou shalt love thy Neighbour as thyself; 
Matth. xxii. 38, 39  Even all the Offices and Instances of Duty between Man and Man; (Reverence and Obedience to our Superiors, Courtesy and Humanity to our Equals; Kindness and Condescension to our Inferiors; Gratitude and Thankfulness to our Benefactors; Justice and Upright-dealing towards All; Truth in our Words, and Faithfulness in our Trusts, and Constancy to our Promises, and Candour, and Sincerity and Honesty in all our Actions: And yet further and higher, for 'tis a Righteousness improved and heightened, or at least interpreted by our Lord into Love, and so obligeth us beyond the strict Measures of Common Justice, and not only renders, what is legally due, but gives and forgives beyond it;) Equity and Moderation to those, that are any ways obnoxious to us; Mildness and Gentleness to those that have any way offended us; Sympathy and Compassion towards them that suffer; Mercy and Bounty to them that need; Goodness and Peaceableness, and Charity to all the World: These are all parts of this great Lesson, and whatever else may help to denominate us The Righteous Nation that keepeth the Truth (as 'tis in the second verse of this Chapter) or the City in which dwells Righteousness.  
But then as 'tis Righteousness indefinitely, the (Commandment exceeding abroad, 
Ps. cxix. 96.  as David speaks, wide in the Extension; so it is also as deep in the Intention,) 'tis Righteousness Internally and Spiritually too; as being a Righteousness taught us by God's, and not by Man's, Judgements only, and consequently must have an Effect proportionable: 'Tis when thy Judgements are in the Earth, Men will learn— As the jews, while their Fear towards God was taught them by the Precepts of Men, drew near to him, and honoured him with their Mouth, only, but removed their Hearts far away from him, Isai. xxix. 13. Upon the same Ground, our Righteousness will never exceed the Righteousness of Scribes, and Pharisees, Hypocrites, must needs prove Noise, and appearance only, a mere and vain Semblance, if we learn it in no higher School than Man's; take it forth from the XII. Tables only, not from the Two, and have no other Tutor in it than Solon, or Lycurgus, or justinian. For the Derivation can return no higher than the Fountainhead; and what is taught us only by the Statutes of Omri, or at Caesar's judgment-seat, will never come up to what the perfect Law of God requires. While we are under this lower and external Discipline only, if we can but skulk and shift, and play least in sight, and seem to be righteous, though we are not so; Recti in Curia, though not upright in Heart: Or if we be discovered and impleaded too, if we can, whether by Power or Artifice, break through the venerable Cobweb, and run under the miserable shelter of a Temporal Indemnity at these lower Bars: Why, All is well; 
Prov. 30. 20.  with Solomon's Wanton we wipe our Mouths, and are suddenly very Virgins again, not only safe, but innocent too. But though Humane Laws exact only outward Compliances, assume not to themselves to judge the Heart, because they cannot discern it, nor take Cognizance of secret Thoughts and Purposes, further than they are declared by overt Acts: Yet God is a Spirit, and a Discerner of the inmost Thoughts and Intentions; and his Law Spiritual too, and given to the Spirit; and the Righteousness taught in his School, is not a Carcase, nor an Outside only, but a living Soul, and a Spirit of Righteousness: and by consequence it stays not in the outward Act, (the proper Object of Human Laws and Provisions;) restrains not only open violences (such as the Judgment-seat of Man condemns, and the Schaffold, or the Gibbet take notice of;) not only smooths and polisheth the outward Garb, to render that plausible in the eyes of the World: But goes yet further and deeper, even to the Heart; composeth the whole Inner-Man too, and labours to approve that to the Righteous Judge, who sees not as Man sees; and, in fine, calls us up to that glorious height of the Primitive Christians in justin Martyr, who obeyed indeed the Municipal Laws of their Country, but outlived them too, and surmounted them far, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he speaks; they contented not themselves with so scant Measures, but flew a higher and a nobler pitch, aiming at a more refined and perfect Righteousness, the worthy Effect of God's Judgements, and not of Man's only; taught in his School alone, and not at our Tribunals. And then,  
Lastly, 'Tis Righteousness Positively and Affirmatively too. For though the Decalogue is almost all over Negative in in the Style and Form of it; yet, our Lord, by reducing all the Precepts of it to one Affirmative (Love,) and also by his Affirmative Glosses or Additions to it in his Sermon on the Mount, seems to have authorised the Rule of their Exposition, received generally by Christian Divines, That the Negative still infers the Affirmative, and that there are many Yea concealed in the Bosom of every such No. So that however 'tis indeed a part of our Duty, not to Murder, and not to Slander, and not to Cover, and the like, (an Obligation consequent upon God's prohibition; and he takes it well, when for his sake we abstain from the Evil we are inclined or strongly solicited to, and so accepts graciously our very Nothing, as I may call it, our not doing amiss; thus giving us leave to enclose, as it were, a part of our Waste, and to raise some Revenue upon it:) Yet this is so much short of the Height of the Lesson we are to learn in God's School, that 'tis only the unlearning something that might obstruct it; so far from making us truly Righteous, that it can only Style us Innocent, and set us Extra vitia rather than Intra virtutem. We must not then content ourselves with a Negative Righteousness; nor confine, and limit it within the sorry bounds of the Pharisaical Boast, That we are not, 
Luc. xxiii. two.  as other Men are, Extortioners or Unjust: In some Cases he is unjust too, 
Ps. cxii. 9 Isai. lviii. 7, 8.  that gives not his own, as well as he that takes away what is another's: In the Sacred Dialect, Alms-Deeds are Justice too; Even Acts of Mercy, and Bounty to those that need them, stricti juris, a part of our Righteousness sometimes so indispensable, as not to be omitted without Sin. And therefore glorify thyself no longer, that thou dost harm to no Man: — Cum dicis stultum, 
juvenal. 〈◊〉 xiv.  qui donat Amico; Qui pauperaqtem levat, attoli●q●e propinqui, Ét spoliaré docés— could the Heathen Poet say: He robs his Neighbour, that relieves him not: He spoils his Friend, that in some Cases doth not supply him. 
2. Cor. seven. 2.  And though 'tis well (a good Decree) if we can say with S. Paul, I have wronged no Man; yet he only is perfectly blameless in this kind, Qui ne in eo quidem ulli noceat, quo prodesse desistat, 
Lib. 1. Epist. 14. ad 〈◊〉  as St. jerom excellently; who doth not this Evil to his Neighbour, that he omits to do him all the good he can. Thou didst not burn thy Neighbour's house (a strange piece of uncouth Righteousness!) But dost thou receive him into thy own, now he is harborless? Thou hast not oppressed, or impoverished thy Brother; 'Tis well: But is thy Abundance the supply of his Want in this present Exigent? Thy Superfluity the Ransom and Redemption of his extreme Necessities? If not, remember, that Dives is in Torments, not for robbing Lazarus, 
Matth. xxxv.  but for not relieving Sin: And the dreadful Decretory Sentence proceeds at the last Day, not for oppressing the Poor, but for not feeding, not clothing, not visiting them: A reflection very common indeed; yet never more proper or seasonable then at this time, when God presents us an Object of Charity, the greatest, I think, and the most considerable that was ever offered to this Nation, and when Heaven and Earth expect, that something extraordinary should be done.  
I have now opened the Book, and laid it before you, and given you a short Draught of this very important Lesson: a Lesson so considerable, that our Wise and Good God thinks it worth his while to rout Armies, and sink Navies, to burn up Cities, and turn Kingdoms upside down; to send Wars, and Plagues, and Conflagrations amongst us; to set open all his Schools, and ply all his severest Methods to teach it us the more effectually. Think now, that he looks down this Day from Heaven to take Notice of our Proficiency; to see how far we are advanced by these his Judgements in learning Righteousness. And is it possible, we should stand out any longer? Can we still resist so powerful a Grace? Are not the parts of the Text by this time, happily met together? And the Truth of it accomplished, and exemplified in us to the full?— God's Judgements on us, and his Righteousness in us? Who would not think and hope so? But as St. jerom complains of his Age (which was indeed very calamitous) Orbus Romanus ruit, & tamen Cervix nostra non flectitur: The World sinks and cracks about our Ears, and yet our Neck as stiff, and the Crest of our Pride as lofty, and as erect as ever. How few are they that repent in Dust and Ashes, even now, that God hath laid our City in Dust, and our Houses in Ashes! Look we first upon the Text, and then upon ourselves▪ and we must ingenuously acknowledge, that whatever Abatements or Diminutions to the Height of the designed event of God's Judgements upon us the Text, or any Version of it note, or imply, our wretched evil Lives do but too plainly express and justify. For—  
1. Who are they that are said here to learn Righteousness in the Text? Not always the Afflicted themselves, it seems; but some others that stand by and look on. For 'tis not to be omitted, that the Phrase manifestly varies in the parts of the Proposition: judgements in the Earth, or upon the Land, some particular Country; and the World at large, or some few in it learn Righteousness. Thus Tyrus shall be devoured with Fire, saith the Prophet: 
Zach. ix. 4, 5.  Ashkelon shall see it, and fear; Gaza and Ekron shall be very sorrowful: But not a word how Tyrus herself is affected. God forbid it should be so with us! May it never be said, that any of our Neighbours make better use of our Calamities, than we ourselves! Have we any so hardhearted amongst us, that can look upon so sad a Spectacle, as if they sat all the while in the Theatre, or walked in a Gallery of Pictures; little more concerned, then at the Siege of Rhodes, or the Ruins of Troy? Shall any Neighbour-City say wisely— Mea res agitur, jam proximus ardet Ucalegon—? Shall our Enemy's themselves (the sober and the Wise amongst them, at the least) tremble at the Relation, and we continue stupid, and senseless? Shall Constantinople and Alexandria resent it, and we not regard it as we ought? Nay, shall China and Peru (it may be) Surat and Mexico, both the Indies hear, and be affected with it, and we ourselves insensible? Shall the Inhabitants of the World abroad warm themselves at our Fires, with kindly and holy Heats; while in the mean time our Repenting are not kindled, nor our Charity inflamed, and our Devotion as cold and frozen as ever? Shall our Mountain (which we said in our jolly pride should never be removed) be fulminated, and thunder struck, but the blessed shower that follows, the Instruction, that descends after, like the Rain, slide off to the Valleys, to Others, that are round about us? Our Lord wept over jerusalem, 
Luc. nineteen. 41.  because she knew not then (at forty years' distance) the time of her Visitation; for the Days will come, saith He, when there shall not be left one Stone upon another: But Woe is me! Our Day is come already, and our Visitation now actually upon us; and yet I fear, we will not know it, as we ought. For,—  
2. Reflect a little upon the Tense of the Verb, how that varies too in the parts of the Proposition: The Judgements Are in the Earth, and the Inhabitants Will learn— (So the Vulgar Latin and the English:) 'Tis still per verba de●futuro. For we li●t not to handfast ourselves to God Almighty, to make ourselves over to him by present Deed of Gift; but would fain, forsooth, bequeath ourselves to him a Legacy in our last Will and Testament. Ay but In necessitatibus nemo Liberalis: 'Tis not a free or a noble Donation, which we bestow, when we can keep it no longer ourselves: For such a Bequest we may thank Death, rather than the Testator, saith St. Chrysostom. But we are all Clinics in this point; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. xviii. in Ephes.  would fain have a Baptism in Reserve, a Wash for all our Sins, when we cannot possibly commit them any more. Like Felix the unjust Governor, 
Acts xxiv. 25.  when St. Paul reasons of Righteousness, our Heads begin to ache, and presently we adjourn, with, Go thy way for this time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as he pretended) when we have Time and Opportunity, and convenient Leisure, (which we read not, that he ever found) in plain English, when we have nothing else to do, or can do nothing else; then we'll take forth this Lesson;— Learn Righteousness, as Cato did Greek, jam Septuagenarius, just when we are a dying;— Begin then to contour part, when we are ready to be hist off the Stage, and Death is now pulling off our Properties. But take we heed in time: He may prove a false Prophet, tha● promiseth himself to die the Death of the Righteous, when he hath loved, and pursued the Ways, and Wages of Unrighteousness all his Life long: Who thinks if he can but shape the last faint Breath he draws into a formal pretence of forgiving all the World, and a sly desire of being forgiven; Upon these two hangs the whole stress of his Righteousness, he goes out of God's School upon fair Terms, and thinks to render a plausible Account of himself. No, no; the great Lesson of the Text is harder and deeper than so: 'Tis that we must sweat for, 'tis that we may bleed for: 'Tis all that Adam lost, and All that Christ came to recover: 'Tis the Business of our whole Life, and 'tis desperate Folly and Madness to defer to learn it till Death, when God now calls us to account for it. Though the Verb in some Versions be Future (as I said) yet still 'tis Descent Habitatores, we must learn it while we dwell here in the World, and who can secure us that beyond the next moment? When once we remove hence, there's no School beyond: The Platonic Eruditorum in ORIGEN (a place under Ground, I know not where, in which separated Souls are supposed to learn what they missed of, or neglected here) as very a Fable as the Platonic Purgatory. 
Eccles. ix. 10.  As there is no Work, nor Labour; so no Device, nor Knowledge, nor Wisdom in the Grave. The Schools are all in this World: All beyond is Prison, and Dungeon, and place of Torment, for such as learn not their Duty here; Fire without Light, and utter Darkness.  
3. Again, They did learn (so the Syriac, and the Interlineary Latin) when thy judgements were in the Earth: For there is an Ellipsis in the Original of the former clause, and the Verb Substantive may be supplied either way, when thy Judgements Are or Were in the Earth: And the Conjunction may seem to stand fair for the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantum, or juxta quod; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as R. David glosseth it) qua mensura, aut modo; and so the Syriac, Qualia judicia, talem justitiam dedicerunt: So much Judgement, so much Justice; Righteousness they did learn, just while God's Rod was over them, and no longer. Thus while God's Plagues lay heavy upon Pharaoh, even that stiff neck bowed, and that hard heart was softened; As Iron in a quick Fire relents and melts; but take it out of the Furnace, and it grows hard again, nay worse, Churlish and Unmalleable: And so he, When he saw that there was Respite, saith the Text, or a breathing time, He hardened his Heart, Ex. viij. 15. And do not we all the same? Like teeming Women, while the pangs are upon us, 
Joh. xuj. 21.  we have sorrow; when some great Affliction give us a smart Visit, strikes home, and deep, we seem to be a little sensible, Ay but the Throws once over, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith our Lord, the Woman remembers them no more; and so we, If but for a little Space Grace be showed us, if God gives us but a little Respite in our Bondage, like Israel newly returned from Babel, we straight forget his Commandments; which made the good Ezra ashamed, and blushed to lift up his Face to Heaven; Ezra, Cap. ix. Verse 8, 10.  
Happy We, 
Lib. 7. Ep. 27▪  if, as Pliny adviseth his Friend Maximus, Tales esse sani perseverimus, quales futuros profitemur infirmi; if we continue such in Health, as we promise to be upon our Sick-Beds. But alas! 
Ps. lxvi. 14.  C●●●●uit; Mansit, ut ante. How few with David pay the Vows which they speak with their Mouths, when they were in Trouble? Do not the engagements on the sick Bed vanish, like the Dreams of the Sick, forgotten, as if they had never been? I appeal to your own Bosoms; though affected at first with this late dismal Accident, doth it not prove to you a nine-days Wonder, and your Thoughts though much startled at first, by degrees reconcile to it? Do not your Devotions begin to grow cold with the Fires; raked up, like those dying Sparks in dead Ashes, and buried in the Dust;— Ignes ●●ppositi Cineri doloso? Just as our Prophet states it here, While thy judgements were upon them, they learned; But as it follows immediately, 
Verse 10.  Fiat Gratia Impio, Let Favour be showed to the Wicked, the least Intermission or kind Interval, and he will not learn Righteousness, saith the Text expressly; he soon lays by his Book, and gives over. But,  
4. Lastly, What is it that we learn? Or, to what good end or purpose? The Chaldee Paraphrast interposeth here a very Material and Operative word, Descent Operari, they will learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do, or to work Righteousness. And this Addition shows us another of our Defects; cuts off, I fear, above half the Roll of our Learners at once. We live (as I said) in a learned Age: But in all this Crowd and Throng of Learners, how few put themselves in good earnest into God's School? And of them that do, how much fewer yet take forth their Lesson aright?— Learn any thing else they will, but not Righteousness; and if that, any thing, but to do it? But this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly to divide; this is to mangle the Text, and to saw Isaiah asunder again. Would learning or talking, or pretending serve the turn, We might find Righteousness enough in the World: We can define it, and distinguish it, criticise upon the Word, and dispute of the Thing without end: We stuff our Heads with the Notion, and tip our Tongues with the Language, and fill the World with our pretences to it: But Little Children, saith St. john (O ye World of Learners) Be not deceived (Let no Man seduce you into this piece of Gnosticism, 
1 Joh. three 7.  as if to learn, or to know, were sufficient; No,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ He that Doth Righteousness, he is Righteous. Non forti● loquimur, sed vivimus, saith St. Cyprian; The life of Religion is Doing. What we know, 
Phil. iii 16.  we must practise too; Whereto we have already attained, we must walk in it, saith the Apostle. They, that followed Christ, 
Acts xi. 26.  were first indeed called Disciples, that is, Learners (for there we must begin;) But they soon after commenced Christians at Antioch, Anointed to Action, as the word implies; and this Name sticks by them still, as the more essential. Their Oil must not be spent all in the Lamp, In Schola Sapientiae, that they may shine by Knowledge; they must do their Exercises too, In Gymnasio justitiae, be anointed to the Agon, and to the Combat (as the Champions of old;) and if they expect the Crown of Righteousness, must not only learn Righteousness; but learn to do it.  
AND therefore (to shut up All, and to enforce it a little upon such Topics, as the Text, and the sad Face of things amongst us suggest;) Let us no longer trifle with God Almighty, now we find to our cost, that He is in good earnest with us. Be not deceived; God, I'm sure, is not mocked. 'Tis not our fasting and looking demure a little, and hanging down the Head, like a Bulrush for a Day; 'Tis not a few Grimaces of sorrow, a sad word or two, or a weeping Eye will serve the turn:— Our Hearts must bleed too, our Souls must be afflicted, and mourn for our old Unrighteousnesses, and forsake them too, and renounce them all for ever; and yet further, take forth new Lessons of Righteousness in all holy Conversations and Godlinesses, 
2 Pet. three 11.  as St. Peter speaks, even in all the Instances of Piety, and Justice, and Charity, ye heard of even now, or all this holy Discipline of God is lost, and spent in vain upon us. 
Cap. xxvii. 9  For this is all the Fruit, saith our Prophet, to take away sin: If that remain still in us, Adversity is a bitter Cup indeed. To keep our sins, and hold them fast, even when God's Judgements are upon us for them, this is with Copronymus, to pollute the Fountain that should wash us, to defile the salutary Waters of Affliction, to profane the holy Fires of God's Furnace, and to pass through the Fire to Moloch, to some reigning and domineering Sin, some Tyrant-lust, or Mistress-passion. Correction without Instruction, this is the Scourge of Asses, not the Discipline of Men, nor the Rod of the Sons of Men. To suffer much, and not to be at all the better for it, 'tis certainly one of the saddest portions that can befall us in this World; if not the fore-boding and prognostic of a far sadder yet to come, the very beginnings of Hell here▪ the Fore-tasts of that Cup of bitterness, of which the Damned such out the dregs.  
And wilt thou after all this hide the sweet Morsel under thy Tongue, when thou sensibly perceivest it already turning into the Gall of Asps?— Still long for the delicious portion, consecrated, and snatch it greedily from God's Altars, though thou seest thy. Fingers burn, and thy Nest on Fire with it?— Still retain the old Complacence in thy sparkling Cup, though thou feelest it already biting like a Serpent, and stinging like an Adder? 
Prov. ix. 17. — say still. Stolen Waters are sweet, though like those bitter Ones of Jealousy, thou perceivest them carry a Curse along with them into thy very Bowels? 
1 Cor. x. 22.  Dare we thus provoke the Lord to jealousy? Are we stronger than He? 
Job. xxviii. 3.  Gird up now thy loins like a Man, thou stoutest, and gallantest of the Sons of Earth. 
Isa. xxxiii. 14.  Hast thou an Arm like God? Or canst thou thunder with a Voice like him? Wilt thou set the Briars and Thorns of the Wilderness against him in Battle Array? 
Rom. two. 4.  Or canst thou dwell with everlasting Burnings? Or despisest thou the Riches of his Goodness and Forbearance; 
2 Pet. three 〈◊〉.  not knowing (refusing to know) that the Long-suffering of our Lord is Salvation, and that his Goodness leadeth thee to Repentance? If not, know assuredly, that thy Hardness and Impenitent Heart, do but treasure up for thee, yet a fiercer, and a more insupportable Wrath.  
And therefore let us not flatter ourselves, nor think that God hath now emptied his Quiver, and spent all his Artillery upon us; Let us not come forth delicately with the foolish Agag, 
1 Sam. tv. 32▪  saying, Surely the Bitterness of Death is past: No, the Dregs of the Cup of Fury are still behind; God grant we be not forced at last to drink them, and suck them up. Great Plagues remain for the ungodly, saith the Psalmist. Vae unum abiit; 
Psal. xxxii. 〈◊〉.  Ecce duo veniunt. One Woe is past, but behold there come two Woes more; for the rest of Men that were not killed by the former Plagues, repented not, Apoc. ix. 12, 20. When God's Rods and his Ferulaes' (the Discipline of Children) are contemned, he hath a lash of Scorpions to scourge the obstinate. When the ten dreadful Plagues are spent all upon a stubborn Egypt without effect, there's a Red-Sea yet in Reserve, that at last swallows all: And if our present Afflictions reform us not, that we sin no more; take we heed, lest yet a worse thing befall us. Remember, that when the Touch of God's little Finger did not terrify us, he soon made us feel the stroke of his heavy Hand. If the more benign, and benedict Medicines will not work, nor stir us at all, he can prepare us a rougher Receipt, or a stronger Doses; retrieve and bring back his former Judgements in a sharper Degree, or else send upon us new ones, which we never dream of.  
The Devil of Rebellion and Disobedience, which not long since possessed the Nation, rend and tore it till it foamed again, and pined away in lingering Consumptions; that cast it ofttimes into the Fire, and ofttimes into the Water (Calamities of all sorts) to destroy it; is now through God's Mercies cast out, and we seem to sit quiet, and sober at the Feet of our Deliverer, clothed, and in our right Minds again. But yet this ill Spirit, this restless Fury (this unquiet and dreadful Alastor, the eldest Son of Nemesis, and Heir apparent to all the Terrors and Mischiefs of his Mother) walks about day and night, seeking rest, and finds none; and he saith in his Heart I will return some time or other to my House from whence I came out. O let us take heed of provoking that God, who alone chains up his Fury, lest for our Sins he permit him to return once more, with seven other Spirits more wicked than himself, and so our last Estate prove worse than the former.  
The Sword of the Angel of Death, which the last year cut down almost a hundred thousand of us, may seem to have been glutted with our Blood, and to have put up itself into the Scabbard. 
Jer. xivii. ●.  Quiesce & ●ile, as the Prophet speaks: God grant it may rest here, and be still. But, as it follows there, How can it be quiet, if the Lord give it a new Commission against us? Methinks I see the Hand still upon the Guard, and unless we prevent it by our speedy Repentance, it may quickly be drawn again more terrible than ever, new furbisht, and whetted with the keener edge, and point, our wretched Ingratitude must needs have given it. The Sun of Righteousness was ready to rise upon us, with healing in his Wings, to clear our Heaven again, and to scatter the Cloud of the last years unhealthiness. But yet, methinks, this slow-moving Cloud hangs still o'er our Heads, hovers yet in view, with God knows how many Plagues and Deaths in the Bosom of it: And without our serious Amendment we have no Rainbow to assure us, that we shall not again be drenched in that horrible Tempest. Though the best Naturalists say, 
Di●merbr. de p●ste Noviomag.  That great public Fires are a proper Remedy for the Plague, Yet God, if he be Angry, can send a ruffling Wind into the very Ashes of our City, blow them into the Air, and turn them as those of the Egyptian Furnace, into a Blain, and a Botch, and a Plaguesore upon us. 
Exod. ix. 8, 9   
Nay, even out of those dead Ashes, can He raise yet a fiercer Flame, to consume what still remains. As the Lightning comes out of the East, saith our Lord, and shineth even unto the West, so shall my coming be (sc. to destroy jerusalem,) and where ever the Carcase is, will the Eagles be gathered together, Matth. xxiv. Fire is the Eagle in Nature; nothing in the Elementary World mounts so high to its place, and stoops so low to its prey: The two properties God himself ascribes to that Bird, job xxxix. 27, 30. And if we still refuse obstinately to be gathered, like Chickens under our Lord's Wing, he can again let lose this Bird of Prey, this Eagle of Heaven upon us; and from the East, where it began before, fly it home like Lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to the utmost West, to seize, and to devour where ever there is the least Quarry remaining.  
Or if this move us not, let us remember that we have another City upon the Waters, a floating Town of movable Forts and Castles, the Walls and Bulwarks of the Nation; stronger than those of Brass, the Fable speaks of. As we desire that God would ever fill their Sails with prosperous Gails, and still bring them home with Honour and Victory, and good Success, Let us take heed that we fight not against them too. Our Sin, like a Talon of Lead, may sink them to the Bottom; our Lusts, and Passions, and Animosities may fire them; our Drunkenness, and deep Excesses may drown them; our Volleys of Oaths and Blasphemies may pierce them; nay, our Seditious Murmurings, and Privy Whisper may blow them over. For God is Piorum Rupes, Reorum Sco●ulus; a Rock to found the Just upon, but a shelf to shipwreck, and confound the Unrighteous.  
And yet all these are but the common Roads, and ordinary Instances of God's Displeasures: But he hath also, besides, and beyond all these, unknown Treasures of Wrath, vast● stores of hidden Judgements (for who knows the Power, 
Psal. xc. two.  or the extent of his Anger?) laid up in those secret Magazines where his Judgements are, when they are not in the Earth, reserved as his dreadful Artillery against the time of trouble, against the day of Battle and War, as he speaks himself, job xxxviii. 23. Oh let us take heed of treasuring up to ourselves Wrath against that day of Wrath, 
Rom. 1. 5.  and the Revelation of his Righteous judgements.  
And now what shall I say more, if all that hath been said hitherto, prove ineffectual? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  The Text affords yet one Expedient as the Chaldee Paraphrast may seem to have understood it: Because thy judgement, saith he (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Hebrew, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the jews call it, and St. jude from them, 
●ude 6.  The judgement of the great Day) because that Judgement, though not as yet in the Earth, is yet fixed, and appointed, and prepared for all the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew itself too, for rather than in the Earth) therefore most certainly, if at all, or for any thing, the Inhabitants of the World will learn Righteousness.  
But if they put far from them this evil day too, as if they had made a Covenant with Death and with Hell; if they finally refuse to come under God's Discipline, and to take forth to themselves Lessons of Righteousness here, they shall then be made themselves great Lessons, and dreadful Examples of God's Righteousness to all the World. If they will not glorify God in these Fires, as they ought, nor walk in the light of them; let them remember that there are Fires without Light, where none glorify him, but by suffering the Eternal Vengeance of their Sins. There must they learn by saddest experience, who obstinately refuse the more gainful Method, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That 'tis a fearful thing to fall into the Hands of a living God. For our Enemies here must die, and our storms at last blow over, and our Fires, you see, though never so great, in time go out and vanish: But God lives; hath a Worm too, that dies not (for those that live not as they ought) and a Fire that is not quenched: The Babylonian Furnace, seven times hotter than usual, a cool walk to that; all our Vulcan's and Aetna's, our Heclas and Andes faint Types and shadows of it; the great Conflagration, we so lately trembled at, and still bewail, but a spark to that infernal Tophet, but a painted Fire to that dreadful Mongibel; even Everlasting Burnings. From which, God of his tender Mercy deliver us All; and give us Grace in this our Day, (the Day of his Judgements) so to learn Righteousness, and so to do it, that at the last, and great Day of Judgement, when he shall come again to Account with us for all our Learning, and for all our Doings, we may through his Mercy receive the Crown of Righteousness, for his sake alone, who so dearly bought it for us, even Jesus Christ the Righteous: To whom with the Father, and the Holy Ghost, be ascribed by us, and all the Creatures in Heaven and Earth, Blessing, Honour, Glory and Power, henceforth and for evermore. Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS.   

Die Jovis 24 Octobris, 1678.  
ORdered by the Lords Spiritual and Temporal in Parliament Assembled, That the Lord Archbishop of Canterbury be, and is, hereby Appointed to Preach before the House of Peers, in the Abbey-Church at Westminster, on Wednesday the Thirteenth Day of November next; being the Day appointed by His Majesty for Solemn Fasting and Humiliation, to implore the Mercy and Protection of God Almighty upon the King's Majesty and His Kingdoms.  
IO. BROWNE. Cleric. Parliamentorum.   

A SERMON PREACHED To the House of Peers, November 13th. 1678.  
Being the FASTDAY Appointed by the KING TO Implore the Mercies of Almighty GOD in the Protection of His MAJESTY'S Sacred Person, and His Kingdoms.  
By the Most Reverend Father in God, William Sancroft, Late Lord Archbishop of Canterbury.  
LONDON, Printed by T. B. 1694.   

Die jovis 14 Novembris, 1678.  
ORdered by the Lords Spiritual and Temporal in Parliament Assembled, That the Thanks of this House be given to the Lord Archbishop of Canterbury, for his Pains in Preaching before the House of Peers, in the Abbey-Church Yesterday, being the Day Appointed by His Majesty for Solemn Fasting and Humiliation; and that His Grace be desired to Print and Publish his Sermon then Preached.  
IO. BROWNE. Cleric. Parliamentorum.   

A SERMON PREACHED To the House of Peers.  PSALM Lvii ver. 1. In the Shadow of thy Wings will I make my Refuge, until these Calamities be overpast. 
WHat St. Hierom observed long since concerning this Book of Psalms, Titulos esse Claves; that the Title is usually the true Key of David, to set open the Psalm to us, and to let us into the true Understanding of it; he learned probably from a former Author (with whose Writings he was in his younger years much delighted) Origen I mean: 
Orig. Philocal. p. 59  Who in his Tomes upon the Psalms, discoursing of some Obscurities in Holy Scripture, and the proper Remedies thereof, gives us yet a more ancient Tradition, which he received (as he saith) from a learned Jew; That the whole Body of Scripture is like a great House, in which are several Apartments, and therein many Rooms shut up, and in them again many Cabinets, and Boxes locked down: Nor hangs the proper Key at every Door, but they lie scattered here, and there, and counterchanged; so that it requires some pains, and skill to find them out, and apply them aright. Thus the Key of the Prophetic Scripture lies in the Historical, where we often find both the Occasion of the Prophecy, and the Event too; and that proves usually the best Interpreter. Thus the Acts of the Apostles, which contain the Peregrinations, and Gests of St. Paul, are a great Master-Key to open his Epistles, and to unlock to us many things, hard otherwise to be understood in them. And thus in the present Instance, David's History is the proper Key to David's Psalter; and so the Books of Samuel, the Kings, and Chronicles, the best, and most authentic Commentary upon the Psalms.  
For this now before us, lest we should mistake, the Spirit of God hath hung the Key at the Door, or at least pointed us whence to fetch it: And while the Title dates it from the Cave, we are plainly directed to 1 Sam. xxiv. There we find the holy Man in a great strait of Affliction; wand'ring like an Exile, or Bandito in the Wilderness of Engedi; the few Men he had, straggling, and shifting for themselves upon the Rocks of the wild Goats; implacable Saul in the mean time with five times his Number so closely pursuing him, that he is forced to take shelter in the Cave: And there being shut up from the Sight of Heaven, and Light of the Sun, and as it were buried alive in that obscure Dungeon, surrounded with Danger on every side, and little Hope left him of escaping with his Life; 'tis then that he sighs out his Al-taschith (as this, and the two following Psalms are entitled) Oh destroy me not utterly (so the Word signifies) but let me live to praise thy Name; 'tis then, that by a vigorous Faith he flies to the tender Mercies of God, as to his only City of Refuge: And reposing himself in the Bosom of the Divine Goodness by Acts of Faith, and Devotion, and of Perseverance in both, he doth exactly, and precisely that which We all are enjoined to do this Day: He implores the Mercies of God in the Protection of himself, and in him of those that belong to him; Be merciful unto me, O God (saith he) be merciful unto me, for my Soul trusteth in thee; yea, in the shadow of thy Wings will I make my Refuge, until these Calamities be overpast.  
So that, the proper business of this Day being visibly stamped in great Letters upon the Forehead of the Day, and that by the Hand of Sacred Authority itself; and the Lines of the Text too running so parallel all along, and so commensurate to those of the Day (upon which Ground the whole Psalm was very pertinently selected as one of the proper Psalms for the Office of the Day:) I may hope in some Degree to discharge my Duty to both of them, by treating of those two things; What God's Protection is; and What we are to do, that we may be qualified, and prepared aright, successfully to implore the Mercy of that Protection. In Order whereunto, I will consider the Text in a twofold Reference.  
I. As it looks down from God to us-ward in gracious and powerful Protections: And so it speaks our great Honour, and Happiness, the high, and glorious Privilege of pious Kings, and their Kingdoms, that they are under the Shadow of God's Wings.  
II. As it looks up in another Aspect from Us to God again; and so it contains our necessary, and indispensable Duty; and calls aloud for our suitable Deportment; which is resolvedly to put ourselves under the Divine Protection, or to seek, and make our Refuge under the Shadow of his Wings.  
I. I begin with the high and glorious Privilege of all holy Souls, but especially of pious Kings, and their Kingdoms; They are under the shadow of God's Wings. The expression frequently occurs in Scripture, and may seem to speak these three things, or some of them; which together will give you, I think, the full extent of the shadow of God's Wings, the adequate Importance of this illustrious Metaphor.  
(1.) Safeguard and Defence from Calamities, that they come not. Or,  
(2.) Speedy Help, and Deliverance out of Calamities, when they are come. Or however.  
(3.) Comfort in the mean time, and Refreshment in Calamities, while they are upon us.  
(1.) The Privilege of Safety, and Protection from Calamities stand first in our Method; intimated here in a threefold Expression; A Refuge, a Shadow, and the Shadow of Wings.  
(1.) And what is a Refuge, (which is the first,) but a place of Security, either in regard of its Secrecy to hide us, or its strength to defend us, to which we fly, when Calamity threatens us? And such is God to his People; a City of Refuge, an inviolable Sanctuary; an Altar of Mercy, to which we may fly, and be safe, and from the Horns whereof no bold Calamity shall dare to pluck us, without his special Commission. Or in another Reference, a place of Refuge is a Covert from Storm and Rain, Es. IU. 6. and as it follows there in the same Verse,  
(2.) A Tabernacle for a Shadow too in the Daytime from the Heat, which is the second Expression. The Emphasis whereof is far better understood in those intemperate Climates, where the Sunbeams are scorching, and the Heats insufferable. Nothing there more desirable, than a shady Grove, or a deep Grot, the Sun never looks into, or the Shadow of a great Rock in a weary Land. Which Protections, because the Pilgrim- Israelites wanted in the Wilderness, God supplied it to them, by spreading a Cloud over them for a Covering in the Daytime (as the Psalmist speaks,) 
Ps. CV. 39  and God was in that Cloud; so that for forty years together they marched, and encamped under his shady Wings, I had almost said, without a Metaphor. And still whenever the Son of Persecution, 
Jac. I. 11▪  or other Calamity ariseth upon us with burning Heat, God can exempt, whom he thinks good, and send them times of refreshing from the presence of the Lord: so that, while the World is all on fire about them, they journey through that torrid Zone, with their mighty Parasol, or Umbrella over their Heads, and are all the while in the Shade.  
And yet every Shade is not a safe Protection. Umbra aut Nutrix, aut Noverca est, 
L. 17. c. 1●.  saith Pliny: And all the Naturalists tell us, that the shadow of some Trees is unwholesome; of others deadly. Ay there is a shadow of Death too in Scripture Language; and you have heard of the Shades of Hell itself. And therefore to distinguish this benign, and saving Protection from those black and dismal Shades, here is yet a further, and a higher Emphasis;  
(3.) 'Tis in the third place Umbra Alarum, a Shadow of Wings: An Expression borrowed from Birds and Fowls, that brood, and foster their young Ones under them. The Wing of the Dam is both the Midwife, and the Nurse; it brings forth the Chickens, and it brings them up too. So Providence is both the Womb, that bore us, and the Paps, that give us suck. The Wing is not only; as the Shade, a protection from the Heat; but a more Universal Defence against all the Injuries, and Inclemencies of the Air. Is it too hot? The Wing casts off a cold Shade. Or is it too cold? The Wing affords a warm Covering. Are the Younglings frighted with a Storm? The Wing is a ready Shelter. Doth the Kite, or Hawk, the Tyrants, and Freebooters of the Air, hover over and threaten? The Wing is a safe Retreat. And thus in sacris Domini Defensionibus, as Cassian speaks; in God, and his holy Protections we have All.  
That our Troubles are not long since grown too hot for us, 'tis because He cools, and allays them. That our Comforts do not grow cold, and die away in our Bosoms; 'tis because he warms, and reinforceth them. That we have heard it bluster abroad for so many years together in a formidable Tempest, which hath drenched, and drowned so great a part of Christendom in Blood, and yet the Storm hath hitherto flown over us: That the Clouds have been gathering at home too, and so long hung black o'er our Heads, and yet not powered themselves forth in showers of Vengeance: That Gebal, and Ammon, and Amaleck, and the Rest; that Hell, and Rome, and their Partisans, our Enemies on all Hands, both foreign, and Domestic, have been so long confederate against us, saying, Come, and let us root them out, that they be no more a People, that the Name of the Reformed Church of England may be no more in Remembrance; that they have so often looked grim, and sour, and roared, and rampt upon us, and yet not been able to seize us; to what can we justly ascribe all this, but to the gracious protections of God's shady Wings spread over us?  
'Tis pity, Brethren, we are not more deeply apprehensive of it, since so it is. We sit continually in the Lap, and Arms of Providence: She is at once our Fortress, and our Storehouse: 'Tis to her we owe both our Defence, and Supplies; our Safety, and our Abundance: That we ever had any good thing in this World, whether Personal, or National, 'tis because we have sucked the Breasts of her Consolations: And that we keep, and enjoy any thing, (while our Soul is among Lions, while we dwell in the midst of Cruel, and Bloodthirsty Men, as holy David complains a little below my Text;) 'tis because we sit under the shadow of her Wings. And since we are for all this so over apt to forget her, and to pride ourselves in Bulwarks of our own projecting; God hath seemed oftentimes, and now again of Late, to be about to dismantle all, and to teach us this Lesson at the dearest Rate, if we will not learn it better cheap, That we cannot be safe out of his protection; that the shadow of his Wings is our best, nay our only Refuge: And that whether we take a Refuge for the protection of Secrecy, or for the protection of Strength. Of which much might be said, would the time permit it: But so much briefly of the first Privilege, that of Safeguard, and protection from Calamities, that they come not upon us. I hast to the second;  
(2.) If Calamities do come, (and who is wholly exempt from that common Tax, and Tribute of Mortality?) the Expression speaks Assistance too, and timely Deliverance out of them. Wings in the common Notion of the World signify Speed, and Activity; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1●. 8. & 18. 10.  as Theodoret speaks; God's speedy, and efficacious Providence, and Appearance in time of Need to deliver his People. 'Tis therefore, that we give the Winds Wings, and the Angels too; as being the swift Messengers of God, the nimble Mercuries of Heaven. 'Tis therefore too, that when God appears seasonably to deliver his afflicted People, 
Ps. xviii. 10.  he is said in the Psalm to mount a Cherub, and to fly, or to come flying to them upon the Wings of the Wind, or to carry them off into safety on the Wings of an Eagle. Birds do not only cover their young Ones under their Wings within the Nest: If the Seat prove dangerous, they take them up too on their Wings, and carry them off to a safer Station.  
Ye have seen, what I have done for you (saith God to the jewish Nation) how I bear you upon Eagles Wings, 
Ex. nineteen. 4.  and brought you to myself. As if he had said, When you were in actual Bondage, I rescued you; not only brooded you under my Wings in Egypt, and preserved you by my Providence, while you were yet in the Egg; but I hatched you, as it were, even in the Iron Furnaces of Memphis, into Political Life, and National being; and then brought you out safely, openly, triumphantly (as the Eagle doth her Young) and brought you off too into a more prosperous Condition.  
And may not God bespeak us too, the People of England, in the same Language? When we were enslaved at home (and so in worse than Egyptian Slavery) and our Pharach, and his proud Taskmasters made even our Lives bitter to us in hard Bondage, in Mortar, and in Brick, to build up their own proud Babel's; when they had now killed, and also taken possession, and divided the Spoil, and said in a Frolic of their lusty Pride, We have devoured them, and there is no Hope for them in their God: Then on the sudden, as an Eagle stirreth up her Nest, and fluttereth over her Young, and spreadeth abroad her Wings, (as Moses speaks in his admirable Song) thus awakening, 
〈…〉  and exciting their natural Activity, and emboldening them to use it to the utmost; and when that will not do, taketh them up herself, and beareth them away upon her own Wings; So here, The Lord alone did lead us, and there was no Other with him; that's Moses' own Reddition: When our own Pinion proved too weak, and all our faint Fluttering to no purpose; then by a Miracle of Wisdom, Power, and Goodness, he took us up to that gallant, and wonderful Flight, even up to a higher pitch, than we durst look, and made us to ride upon the high Places of the Earth, and set our Nest again amongst the Stars.  
And now, when restless, and unquiet Men (the true Spawn of him, whose Tail drew the third part of the Stars of Heaven, 
Rev. xii. 4.  and cast them to the Earth) would fain by their Hellish Plots, and Contrivances bring us down again from thence, even down to the very Ground, and lay all our Honour in the Dust: When by their secret Machinations they are at work on all Hands to hurry us back into the old Confusions; in Hope, that out of that disordered Mass they may at length rear up a new World of their own; (But what a World? A World made up of a new Heaven of Superstitions, and Idolatries; a new Earth too of Anarchy first, and pretended Liberty, but of Tyranny insufferable at the next Remove:) In such a dangerous State of Affairs as this, whether should we rather (nay whether else can we) run for Help, and Deliverance, but under his Protections, the Stretching out of whose Wings fills the Breadth of thy Land, 
Es. viij. 8.  o England! He can make all these Cockatrice Eggs, on which this Generation of Vipers (that eat out the Bowels of their Mother) have sat so long abrood, windy at last, and addle; and he will do it: So that out of the Serpent's Root shall never come forth an Adder, to bite us, or a fiery flying Serpent, to devour us. He will confound these Babel builders, with their City, and their Tower, or Temple, (their Foreign Polity, and their strange Worship; their novel Modes, and Models of Government in Church, and State) and scatter them abroad from hence upon the Face of all the Earth. Like as a Dream, when one awaketh; so shall he despise their Images, and their imaginations too, and cause them to vanish out of the City; and make the whole Bulk of their vast Contrivance to consume away like a Snail, and become like the untimely Fruit of a Woman, which shall never see the Sun. He that at first made all things with an Almighty Word, said only, Let it be, and it was so; can with the same Facility unmake, and annihilate those Worlds of Wickedness, which these great Architects of Mischief have been so long projecting, and building up. 'Tis but for him to say, It shall not prospero, or This shall not be, and behold the mighty Machine cracks about their Ears, and sinks into Ruin, into Nothing; leaving no Effect behind it more real or conspicuous, than a more firm, and lasting Establishment of that, which God's own Right Hand hath planted amongst us.  
When the Earth at first was without Form, 
Gen. 1. 2.  and void, and Darkness hovered over the Face of the Deep; the Spirit of God (saith the Text) moved upon the Waters. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word in the Original (as St. Hierom tells us from the Hebrew Traditions) implies, that the Spirit of God sat abrood upon the whole rude Mass, 
Greek Scholar on Aratus.  as Birds upon their Eggs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as a Greek Author speaks elegantly) and hatch the Chaos into World; by degrees digesting, and in the mean time preserving, and sustaining it by kindly Heats, and vital Incubations. And to the like benign, and gracious purposes doth God still spread the Wings of his good Providence over his People, and their Affairs in calamitous times, such as this is; when he may seem to stretch out upon the Political World the Line of Confusion, and the Plummet of Emptiness, (Tohu, and Bohu, the very Words, which describes the first Chaos,) as 'tis Es. XXXIV. 11. And if hereupon we put ourselves (as we ought) under the saving Influences of his Wings; he will either digest our Confusions into greater Order, and Beauty than before; or at least support, and cheer us, while we lie under them; which is the third, and last Privilege employed in this Expression.  
(3.) Comfort, and Refreshment in Calamities, while they are upon us. For the Wing is not only the Retreat of Safety from Calamities, as in the first particular; Nor only the Instrument of Deliverance, out of Calamities, as in the second: 'Tis also the Seat of Comfort, and Fountain of Refreshment, when they lie heaviest upon us.  
And here I might spend the Hour with much Delight; for the Prospect is fair, and large before me. But I am sensible, that I have already stayed too long upon the first Head of Discourse propounded; and so perhaps complied too much with the common Humour, which loves rather to be tickled, and amused with high Privilege, than instructed in necessary Duty. I shall therefore make haste to seize what remains of the Time, and improve it, to let you see, That All, I have said hitherto, and the Much more I might have said, upon that first Head of Privileges, signifies nothing at all, is all blank, and cipher to them, that go not on cheerfully to the Second, that of Duty.  
II. They that would be safe under God's Wings, must not only please themselves with the general Speculation, that Safety, and Protection is there to be had: They must also make their Refuge there, they must put themselves under the Shadow of those Wings by their special Act, and Deed; must deliberately choose, and effectually place their last Resort there; and if they will partake the Benefits, must comply with the Obligations of such a State. God is our Refuge, and our Strength, saith holy David, most devoutly, and most Methodically too: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXVI. 1  For we must first make him our Refuge by flying to him, before we can hope, that he will be our Strength. In vain do they dream of God's saving Protections, that turn their Backs upon his Precepts, and cast his Laws behind them. 'Tis true, God's Altars are our Sanctuary; an inviolable Asylum in our Sufferings, and in our Sorrows, in our Calamities, and in our Dangers, for our Ignorances', and for our Infirmities: But are our Crimes too privileged, and protected there? That were indeed to turn God's Temple into a Den of Thiefs, and Murderers, (the notorious Abuse of the modern Sanctuaries;) and to set up the Wing of Abominations (spoken of by Daniel the Prophet) even in the Holy Place. Nay but pluck them from mine Altars, (saith God) or slay them there, that sin● presumptuously, and with a high hand. God will not be so merciful to those, that offend of malicious Wickedness, as to receive them, with all their Sins about them, under that sacred, and saving Protection. The holy Dove brood's not a Kite, or a Vulture: They are Birds quite of another Feather. If in good earnest we would be fostered, and cherished under God's Wings; we must first be hatched into his Likeness, and Similitude, be renewed after his Image, and be made Partakers in some Measure of the Divine Nature.  
To hover no longer in Generalities; the fruitful Metaphor of the Text, as you have distinctly seen it big with our Privilege; so to qualify us for that, 'tis as remarkably pregnant with our Duty also. Among the Rest, it clearly suggests to us in three noble Instances of our Duty so many apt, and proper Qualifications, to fit, and prepare us for God's Wing. (1.) A pious Trust, and Confidence in God. (2.) A fervent Devotion towards God, and his holy Worship in his Temple. And (3.) A constant unwearied perseverance in both the former; for 'tis Donec transierint, until these Calamities be overpast. And  
(1.) For Trust, and Affiance in God; 'tis visible, That to fly under God's Wings, and to make him our Refuge, and to trust in him, are parallel Phrases, which expound one another; and differ only, as the same Sense clad in Metaphor, and stripped of it again. And therefore some Vers●ons, both Ancient, and Modern, translate the Text, Under the shadow of thy Wings will I trust. 
Chald. Engl. Gen.  'Twere happy for us, were this Duty of Trust in God but as visibly transcribed into our practice, as 'tis originally legible in the Text. We all pretend high indeed, and put on a fair Semblance here too, I believe in God is our daily Language: But, as one saith well, Non est strepitus Oris, sed Fervour, & Devotio Cordis: Lip-labour will not serve the turn; it must go deeper, even to the Ground of the Heart. Would we put in then for David's share in the Privilege, God's Mercy, and Protection to our King, and to ourselves? We must labour then for a Trust like David's: Be merciful to me O God, (saith he) for my Soul trusteth in thee.  
To bring you to the Test then; The Trust that may be trusted to, and that will stand us instead, when Calamities invade, or threaten us, must have these Three Properties: 'Tis founded, and prepared in Self-Diffidence; 'Tis carried on, and exercised in active Diligence; And lastly 'tis consummate in full, and perfect Resignation.  
First, 'Tis founded, and prepared in deep Self-Diffidence, and Distrust; in a clear Abrenunciation of ourselves, and all worldly Dependences. The Chickens are weak, and helpless in themselves; and as if they knew it too, stay not to combat the Kite, nor stand the dreadful shock, when the Hawk hovers over, and is ready to stoop upon them; but run nimbly under the Damns Wing for shelter. The very Instincts of Nature have taught all Weak things, to seek their Support out of themselves, in some Retreat, where they may be safe. Thus the Firr-Trees are a Refuge for the Stork; 
Psal. CIV. 18.  the high Hills for the wild Goats, and the Rocks for the Coneys. The Hare hath her Covert too, and the Foxes their Holes or Dens. Even the weaker, and grovelling Plants (as Vines, and the like) have their Tendrils, certain pliant Strings, wherewith they naturally clasp, and twine themselves about the Supporters, they are to climb by. In fine, all Nature is wholly Adjective, and, as if 'twere conscious to itself of its inability to stand alone, is ever in busy quest of its proper Substantive, that may uphold it. Man, as the only bad Grammarian, makes still false Syntax, and false Construction; apt to seek his Refuge, where 'tis not to be had: As if he were under that Curse upon David's Enemies, 
Psal. cix. 10.  not only in case to beg his Bread, which he finds not at home, but to seek it also out of desolate places.  
Thus jonah sits under his Gourd with overmuch Delight; till the Worms smites it at the Roots, and it withers. Rebellious Israel trusts in the shadow of Egypt (the Land shadowing with Wings, 
Esa. xxx. 3.  as the Prophet speaks) and it proves their Confusion: And we have heard of Cedars of Lebanon, that degraded themselves into the Protection of a Bramble; till Fire came out of that Bramble, and devoured them. We laugh at the Babel-builders, who designed a Tower up to Heaven, above the Reach of Divine Vengeance, or any Deluge of Wrath, that could come on them. But he had Reason, that said, Totus Mundus est plenus Turrium Babylonicarum: Not only the Plains of Shinar; the whole World is full of such Towers. We all are apt to build Castles in the Air, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or other, some City of Cuckoos in the Clouds, like that in the Greek Comedian. 
Aristop.  We have all of us our Gourds, and our Brambles to trust in; apt to Canonize our own Sanctity, and Integrity; to Idolise our own Strength, and Activity; to Deify our own Wit, and Policy.  
But if in good earnest we look toward the Covert of God's Wings, and would put in there, We must begin Negatively; first moult, and cast all our sick Feathers, and clip the Wings of all our Carnal Confidences, upon which we are apt to soar too loftily, before we can make good our Flight. Confringes Ascellas (so the vulgar Latin reads that Text, Levit. i. 17.) The Sacrifice of Birds is not accepted, till the Wings be broken, that is (saith St. Cyril of Alexandria) till our Pride be mortified. 
De Ador●●. lib. 16.  God will take us off our false Dependences, and will have us clearly quit All (namely as to Trust in any of them) and run naked under his Defence; and then we are fit for his Wing. Say not then, this great Nation is a Wise, and an Understanding People, We have Counsel, and Strength for the War; We are fenced, and moated in from the rest of the World with the vast Ocean: Our Island sits a Queen in the Heart of the Four Seas; she shall dwell in safety alone, and know no sorrow, Let not the mighty thus glory in their Might, nor the Wise in their Wisdom; but he that glorieth, let him glory in the Lord.  
And of this Holy David stands here before us a great Example. He trusts not in the Wings of his Army, but in the Lord of Hosts, and Battles; not in the shadow of his Cave, but in the shadow of God's Wings; not in the height of his Rock, but in the Rock of Ages. Though being a Man of War, he well understood the grand Importance of a Castle well seated, and fortified; of a Mount, or Rock inaccessible; of a Cave in that Rock capacious, and defensible (such as Strabo tells us there were many in Palestine; and such were probably the Cave of Adullam, and the strong Holds of Engedi, and the rest, which we meet with so often in David's story:) yet severed, and abstracted from the Divine Protections, he slights all these, as Paper-walls, and Cobweb-fortifications: And knowing he could not be safe on this side Omnipotence, he styles God almost in every Psalm, his Rock, and his Castle, his Fortress, and his Strong-Hold, his High-Tower, and the Hill of his Defence; that's the first property of his Trust, it begins in great Self-diffidence: But,  
Secondly, It goes on in active Diligence. The Young one hath its last Retreat indeed under the Damns Wing: Yet the little Wing it hath of its own, it employs to bring it thither. The Eagle in Moses' Song, as I noted before, not only bears its Eaglets on her own Wings; but stirs up her Nest too, and provokes them first to do their uttermost.  
Though David resolved well, 
Psal. xliv. 6.— xxxiii. 16.  I will not trust in my Bow; yet he used it sure. It was not Goliah's Sword, that could save him; yet gladly he girt himself with it, when the High Priest reached it him. There is no King, saith he, that can be saved by the Multitude of an Host, yet he refused not the Volunteers, that came to List themselves under him. He fled from Saul with all Diligence into the Cave; though he had still a Refuge beyond it. Though he sets up his Rest under God's Wings; 
Psal. lv. 6.  yet Oh, (saith he) that I had the Wings of a Dove too, that I might fly away to my Rest.  
The Moral, and the Reddition of All is but thus much. We all of us have Wings of our own too; Faculties, and Abilities, that must be used (Why else were they given us?) Though they must not be trusted in. The most excellent Father Paul of the Servi of Venice was Libelled in the Holy Office (as they call it) for advising one that pretended to immediate Inspirations, 
See his Life.  and Assistances, to use human Means and Industries, and so to expect God's Blessing. But the Inquisitors were for once so wise, as to absolve him without Examination.  
Our Psalmist states the matter well. Trust in the Lord, 
Psal. xxxvii. 3— 5.  saith he, but be doing Good too, and so verily thou shalt be fed. Commit thy way unto the Lord, and He shall bring it to pass: But walk in it thyself; how is it else thy way? Commit he keeping of thy Soul, 
1 Pet. iv. ult.  (saith the Apostle, and so, commend the keeping of the public too) to God: But still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in well-doing, in doing thy Duty in thy Station in all the instances of it.  
In the Age of Miracles indeed, when the Sea divided, and suddenly turned green Meadow; and when an Angel went forth, and dispatched so many Thousands in a Night: Well might the watchword be, Stand still and see the Salvation of God; The Lord shall fight for you, and ye shall do nothing. But the season is changed, and 'tis now, Come forth, and help the Lord against the Mighty; and work out your own Salvation, (and so the Salvation of the Nation too) because 'tis God that Works; that is St. Paul's Logic.  
We must not presume to use our Lord, as Herod did; call for him, when we please, to Work us a fine Miracle; neglect our Affairs, and leave them embroiled, and ruffled on purpose, that he may come down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to disentangle them. The Glory of God descends not visibly now adays upon our Palaces, as of old upon the Tabernacle of the Congregation, to rescue our Moses and Aaron from being massacred by a desperate Knot of Mutineers: Nor doth the Earth open her Mouth any longer, to swallow up our Rebels and Traitors alive. 'Tis a Sceptre of ordinary Justice, not a Rod of Wonders, that fills the Hand of our Governors. We must not expect, that a good Cause should work alone of itself by Way of Miracle: Believe it, it must be prudently, and industriously managed too, or it must at last miscarry.  
For Instance, (the Instance of the present time:) The Devils of Sedition, and Faction of Treason, and Rebellion, those Familiars of Rome, and Rheims, and St. Omers, (the Jesuits I mean, that have so long possessed and agitated a wretched part of this Nation;) will never go out from hence, and leave us at quiet, no not by Prayer and Fasting only. Nay, the best Laws we have, the best you can make, (if they be not steadily, and severely executed) will prove too slight a Conjuration for these sturdy evil Spirits of Disobedience. There is another and a better Flagellum Daemonum, than that of Hieronymus Mengis, and his fellow Exorcists. Holy Water is a Trifle; and holy Words will not do it. There is no such thing as Medicina per Verba: Words, and Talk will never cure the Distempers of a Nation. Deaf Adders refuse all the Voice of the Charmer, charm he never so wisely. If in good earnest we would be rid of this Legion, and say, as our Lord to the deaf and dumb Spirit, Go out, and enter no more; (What shall I say?— In short,) 
Prov. nineteen. 29.  Solomon' s Rod for the back of Fools, that grow troublesome, or dangerous (as it may be prepared, and managed) is a very powerful and effectual Exorcism. Untamed Horses, and skittish Mules, that will have no Understanding, are not edified at all by calm reasonings, and Instructions and meek Remonstrances; nor in any other method so well as by David's Expedient; 
Psal. xxxii. 9  In Fraeno, & Como; their Mouths must be kept in with Bit and Bridle, that it may not be possible for them to fall upon you; and so ye may be secure of them.  
But the fitting up of David's Bridle, and Solomon's Rod, and the right Use of both, is the Business of another Place. I shall resume the general Thesis, and so shut up this Particular. I say then; They trust not in God, they presume, and tempt him, who work not together with him, but receive his Aids in vain, and look, that He should bring about in extraordinary manner, what they take no care of themselves; but lie flat upon their Backs looking upward, and will stir neither Hand nor Foot, to help themselves. 
Ps. xxxi. 24.  Nay but Viriliter agite, & confortabit Cor, as 'tis in the Psalm; play the Men yourselves, Do All that you can or aught to do, within your proper Sphere; and so God will strengthen your Hearts, all ye, that put your Trust in the Lord. Wings as they are the Covert of Safety, so also the Emblems of Diligence, and the Instruments of Activity: And as they show us our Privilege, may teach us also this part of our Duty,— to trust only in God's Wings, but to use our own too; that's the progress of David's Trust; It goes on in active Diligence.  
Thirdly, It is consummate (as in the last Act) in clear, and perfect Resignation to God's good pleasure in the Event, whatever it be. They trust not in God entirely, and as they ought, that rely only on his Power, and dare not submit to his Wisdom also; that would gladly engage Omnipotence on their side (and can you blame them?) but than they would manage it their own Way, and in Methods of their own Contriving, and to Ends, it may be, far distant from what God hath appointed: As if he would work Journeywork under them, and leave them to be Masters of the great Shop of the World. No; but as Luther said well, when his Friend Melanchthon troubled himself overmuch at some cross Events; Desinat Philippus esse Rector Mundi: 'Tis God alone, who sits in Heaven, and doth whatever pleaseth him. If we be not content with the Portion he allots us, but will needs be carving for ourselves elsewhere, or otherwise: Or if we be not satisfied with his Conduct of the Affairs of the World, but think with the great Alphonso, that we could mend the System: What is this but in Effect to turn our Backs upon God, and to set up for ourselves upon our own wretched Stock, and implicitly at least to renounce the shadow of his Wings, and all the privileges of it? Pulli non prospiciunt, saith One: Young Birds have no Designs, or Forecasts of their own, but are wholly under the Dam's Conduct. And if we are allowed to have any ourselves, be they never so deeply laid, or so wisely contrived; so skilfully managed, or so vigorously pursued; We must at last entirely submit, and sacrifice them all to that Sovereign Wisdom, and Power, which ruleth in the Kingdoms of Men, and orders them in all things according to the good pleasure of his Will.  
To sum up then this whole great Duty of Affiance in God, with all the Parts, and Branches of it: He trusts Regularly in God, that trusts in Nothing else first: And yet secondly doth every thing he can, or is obliged to do by his Duty: And thirdly, when he hath done All, sits down at last under the shadow of God's Wings, and waits the Success in Faith, and Hope, with perfect Resignation to God's wise and just Appointment in all things; That is the first Duty implied in the Expression a pious Trust, and Confidence in God. The (2d) Is an ardent and flaming Devotion towards God, and his holy Worship, and Service in his Temple: Under the shadow of thy Wings will I make my Refuge; 'tis certainly an Allusion to the Holy of Holies, where was the Ark of the Covenant, the Symbol of God's gracious presence; over which the Cherubin of Glory stretched forth their Wings on high, 
〈◊〉. xxv. 20. ●●●ix. 5.  and shadowed the Mercy-seat: Between which Wings was God's Dwelling-place, his Shekinah, or Majestatique Presence. And therefore when Ruth the Moabitess became Proselyte to the Jewish Religion, and Worship; she is said to come to trust under the Wings of the God of Israel, Ruth two. 12.  
There are also Alae Ecclesiarum, which we meet with in Church-writers; as we corruptly call them the Isles of Churches; and in the Gospel itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Penacles, or (if we will render it close, and just) Wings of the Temple: From the saving Covert and Protection whereof, as 'tis the Devil's Business to tempt, and withdraw us, and so to cast us down from one of our noblest Heights, and Defences: So on the contrary, holy David's great Example here, and the clear Importance of the Words of my Text, lead us directly thither (that is the last, and most illustrious Resort of the Expression) and bring us up with Boldness to seek, and make our Refuge even under the Wings of the Cherubin of Glory.  
And indeed, Where can we find on Earth so safe, or so comfortable a Retreat, when Calamities assail, or threaten us, as here in the House of our God? Doth not his Cross stand over it on purpose, to direct us hither, when we are ready to sink under the Burden of our own? When God's Judgements are abroad in the World, and the Avenger of our Sins pursues us; More particularly, When the Land is moved, and divided; when the Pillars thereof shake, and tremble, and the Foundations are ready to be cast down; when all things are in Ferment, and in Commotion round about us, and men's Hearts ready to fail them for Fear, and for looking after those things which are coming upon the Earth: Where should we rather take Sanctuary, where can we more probably find Help, and Redress, than at the Altar of the God of Mercy, and under the shadow of the Wings of his Mercy-seat?  
This was holy David's steady Resolve, when his Heart was overwhelmed, as he speaks, Psal. lxi. 2. I will abide in thy Tabernacle for ever; I will trust (or, I will make my Refuge) in the Covert of thy Wings, ver. 4. And when his Afflictions put him beside that Guard, set him at Distance from those happy Opportunities, took him down from those blessed Heights: Yet still, even at the lowest, 
Psal. cxxi. 1.  I will lift up mine eyes, saith he, to the Hills; (at least cast a long Look toward Zion) from whence cometh my Help. This was the Sting of all his Sorrows, as it were the Calamity Royal he so groans under, almost in every Psalm; not that Saul, or Absalon had driven him from his own, but from God's House. Though the Holy Land was of no large Extent: Yet as if he had been banished to the Antipodes; From the Ends of the Earth; saith he, have I cried unto thee, Psal. lxi. 2. Though his Devotion consecrated every place he came into; turned the Cave into a Chapel, and the Wilderness of judah into Holy Ground; and I had almost said, even Gath of the Philistines into a Holy City; (for we have Psalms dated from every One of these;) Yet still he sighs, Oh restore me, Oh bring me, Oh set me up upon a Rock that is higher than I: He means without Doubt the Hill of Zion, the Pico of jewry, where God's House was established upon the tops of the Mountains, as the Prophet speaks, Esa. two. 2.  
Men, and Brethren, you that make up the more popular part of this mixed Audience; Let me freely speak to you of the Patriarch David, and of yourselves. Blessed be the Mercies of God, you lie under no such Restraint, or Interdict, as he did: You are not banished into the Wilderness, nor shut up in the Cave: The Doors of God's House stand open to you, if you please; and the Wings of his Mercy are stretched out wide to invite, and receive you; would you but come in, and put yourselves under the shadow of them. Let it not be said, that your Curiosity, or some worse Humour leads you quite another way: That you are over-careful, and troubled about many things, which belong not to you, while you neglect the one thing necessary, the great Duty of this, and of every Day; namely to implore God's Mercy, and Protection upon the King and his Kingdoms, and his Direction, and Blessing upon the public Counsels. Let my Counsel, I pray, be acceptable unto you. Study to be quiet, and to do your own Business: And that lies not in the Court, or in the Palace, but here in the Temple. 'Tis not to listen at the Doors of the two Houses of Parliament, or to Eavesdrop the Council-Chamber; but to wait in your proper Stations with Modesty, and Patience, what Avisoes, and Commands are sent you from thence, and to comply with them. Instead of thronging, and pestering the Galleries, and Avenues of those places, where Matters of State are upon the Table; what a blessed Appearance were it in times of Danger, such as this is, to see the Church Doors always open, and the great Stream, and Shoal of People continually flowing thither; and to find some of you always upon the Floor there, Weeping between the Porch, and the Altar, and saying, Spare thy People, Oh Lord, and give not thy Heritage to Reproach. Thou hast brought up a Vine out of Egypt: Thou hast cast out the Heathen, and planted it. Let not the Wild Boar out of the Wood root it up, nor the Wild Beast of the Field devour it. Let thy Hand be upon the Man of thy right Hand, whom thou hast made so strong for thyself. Keep him, as the Apple of thine Eye. Hide him under the shadow of thy Wings. Let his Days be many, and his Reign prosperous; and under his shadow let both Church and State long flourish: And let them be confounded, and driven backward as many as have Evil Will at Zion.  
To furnish out an Office for such daily Devotions, 'tis but to take your Psalter along with you in your Hand, which is full of them. But especially let me commend to you that Decad of Psalms, which begins with the 54 th'. and so on: which may seem to have been put together on purpose for such an Occasion. This would be indeed effectually to transcribe holy David's Copy, in this his Exemplary, and ardent Devotion: which is the second Duty required in the Text, to prepare us for the protection of God's Wing. There is but one more behind; and that is  
(3.) Constant Perseverance in both the former.  
In the two former you have seen Holy David putting himself under the shadow of God's Wings, and making good his Refuge there, by Acts of Faith and Devotion. And being once there, no Storm shall beat him off, no Discouragement shall drive him away, no Delay shall weary him out. If God kills him, 'tis all one, he'll trust in him still, and die in his Arms: For here he hath set up his Rest, and Donec transierin●t, he is steadily resolved; his Refuge is, and shall be, here, till these Calamities are overpast.  
But here we must take heed of a great Mistake. There are, that hold the Donec in the Text too hard, and stiff; are too punctual, and precise with God in it: who will trust in him, it may be, and ply their Devotions just so long, as till the Calamity be passed: But then on the sudden their Trust grows feeble, and their Devotion cold, and heartless: No sooner delivered, but like old Israel, they forget God at the Sea, even at the Red-Sea;— 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Use him like Themistocle's Planetrees, under which Men run for shelter in Storm, but the Shower once over, they pluck off the Branches, turn their Backs, and away.  
Nay, but there is in Scripture Language an infinite and an interminable Donec, 
Matth. i. ult.  which never expires. He knew 〈◊〉 not, till she brought forth; Nay he never knew her. In spite of Helvidius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Greek Church style her) A Virgin before, and in, and after the Birth of our Lord, and for ever. Ay, that's the Virgin's Soul indeed, that keeps ever close to her heavenly Spouse: Not only runs under his Wings for Shelter, when Calamities affright her, saying, Spread thy Skirt over me, and then strays away again, as soon as ever the flattering Calm, and Sunshine of Prosperity tempts her abroad. As our Lord hath given us an everlasting Donec: Lo I am with you, saith he, till the end of the World: (Not that he will leave us then, but take us yet nigher unto himself, and so we shall ever be with the Lord, 
1 Thes. iv. 17.  as the Apostle speaks:) So must we also have One for him of the same Latitude, and Extension. For ever under the Shadow of his Wings; till this single Tyranny, as in the old Translation; till these Calamities, as in the New; or as the Hebrew implies, till all, and every of our Calamities be overpast; Both before, and in, and after Calamities, still under the Shadow of God's Wings. While they last, 'tis In the Shadow of thy Wings will I trust: and when they are passed, 'tis In the Shadow of thy Wings, will I rejoice; that's all the Difference. As the Scenes shift, our Devotion must improve, and Advance too; till our Prayer be heightened into Praise, (as I trust e'er long it will be) our Hope swallowed in Enjoyment, and our Trust sublimated, and made to flower up into Joy, and Triumph: When the same God, that raised David from the Cave to the Throne, shall translate us also from the Shadow of his Wings into the Light of his Countenance: To the Beatifical Vision whereof he of his Mercy bring us, who hath so dearly bought it for us, Jesus Christ the Righteous: To whom with thee, O Father, and God the Holy Ghost, be ascribed of us, and all the Creatures in Heaven, and Earth, Blessing, Honour, Glory, and Power, both now, and for evermore. Amen.  
FINIS.   

A CATALOGUE OF SOME BOOKS,  
Printed for, and are to be Sold by, Thomas Bassett, at the George near St. Dunstan's Church in Fleetstreet.  
A Practical Discourse concerning Christian Conversation, purposely Written to Vindicate and Improve the Religious Societies of late Years, erected in the Cities of London, Gloucester, etc. By Philopatris and Philadelphus, Members of the Church of England.  
Now in the Press, An Essay, concerning Human Understanding, with large Additions, By Mr. john Lock.  
Newly Reprinted in Folio, A Collection of Cases and other Discourses, lately Written, to the Communion of the Church of England, by some Divines of the City of London; to which is prefixed a Catalogue of all the Cases and Discourses, with the Author's Names; together with three Tables: containing, 1. The Contents of each Discourse. 2. The Scriptures Illustrated and Occasionally explained. 3. The several Authors cited and examined.  
The English Examiner; Or, A Spelling Book: Containing, 1. Rules for Spelling, Reading, and Pronouncing of our English Tongue, by way of Question and Answer. 2. Words from One to Six or Seven Syllables, both common Names, and also proper, divided according to the Rules. 3. Words alike in Sound, but of different Sense and Signification. 4. Numeral Letters and Figures; the Names of the Books in Scripture; the Months and Quarters in the Year; English words contracted, and the Use of great Letters. Lastly, is added the Practice of Reading, or the way of Teaching to Read by Verses, that have Words therein only of one Syllable. By Richard Brown, late English Writing-Master of Rugby, in the County of Warwick, but now of the City of Coventry.  
An Enquiry into the Causes of Diseases in general, and the Disturbances of the Humours in Man's Body; wherein the Nature of the Blood, of the Air, and of a Pestilential Constitution, are briefly considered; together with some Observations, showing wherein the Venom of Vipers, particularly, that of the English Adder, doth consist. By Sanford Walferstan, M. A.  
Remarks' made in Travels through France and Italy, with many Public Inscriptions: Lately taken by a Person of Quality.  
An Essay of Transmigration in Defence of Pythagorus: Or, a Discourse of Natural Philosophy. By Mr. Bulstrode.  
The Young Clerks Tutor, Enlarged: Being a most useful Collection of the best Precedents of Recognizances, Obligations, Conditions, Acquittances, Bills of Sale, Warrants of Attorneys, etc. As also all the Names of Men and Women, in Latin, with the day of the Date, the several Sums of Money, and the addition of several Trades and Employments, in their proper Cases, as they stand in the Obligations; together with directions of Writs of Habeas Corpus, Writs of Error, etc. to the inferior Courts in Cities and Towns; Likewise the best Precedents of all manner of Concord's, of Fines, and Directions how to Sue out a Fine, with many Judicious Observations therein, with many other things very necessary, and readily fitting every Man's Occasion; as by an exact Table of what is contained in this Book, will appear. To which is Annexed several of the best Copies, both of Court and Chancery Hands, now extant. By Edward Cocker.  
Regula Placitandi: A Collection of special Rules, for Pleading from the Declaration to the Issue, in Actions real, Personal and mixed with the distinction of Words to be used therein, or refused. Also Directions for laying of Actions, of the Time of bringing them, and of the Persons to bring the same: Together with some Remarks and Observations, touching Averments, Notice, Request or Demand, Justifications, Innuendos, Protestando, Traverse, Averment, double Pleas, Abatements, Demurrers, Trials, Verdicts, Judgements, Writs of Error, Estoppels and Conclusions; with divers Precedents Illustrating and Explaining the same: Very useful and necessary for Clerks, Attorneys, and Solicitors, etc. The second Edition Corrected.  
The Works of Ben. johnson, which were formerly Printed in two Volumes, are now reprinted in one, to which is added a Comedy, called, The New Inn, with Additions, never before Published.  
Now in the Press, a Catalogue of the Common and Statute Law Books of this Realm, with Additions.  
The Principles and Duties of natural Religion, Two Books: By the Right Reverend Father in God, john late Lord Bishop of Chester; to which is added, a Sermon Preached at his Funeral. By William Lloyd, D. D. Dean of Bangor, and Chaplain in Ordinary to his Majesty.  
FINIS.