A SERMON Preached at the ASSIZES Held at Dorchestor in the County of Dorset, upon the fourth day of March in the year of our Lord 1669. By JOHN STRAIT. Master of Arts, sometimes a Member of Queen's College in Cambridge, now Vicar of Stourepain in the County of Dorset, and Chaplain to the right Reverend Father in God, John late Lord Bishop of Sarum. CONTAINING The Metaphorical description of a sincere Christian: 1. By his care and providence. 2. By his pains and industry. 3. By his wisdom and discretion. 4. By the ensuing perils and dangers. 5. By the invalidity of all perils and dangers. 6. By the cause and reason of this firm validity. Non dormientibus provenit Regnum coelorum, nec otio & desidia torpentibus Beatitudo aeternitatis repromittitur, Leo. For we are his workmanship created in Christ Jesus unto good works which: God hath ordained that we should walk in them, Eph. 2. 10. London, Printed for Edward Thomas at the Adam and Eve in Little Britain. 1670. TO THE Right Worshipful ROBERT BARKER Esq High Sheriff of the County of Dorset. SIR, ALthough I have often experimented the infallibility of that Adagy (veritas odium parit) yet I cannot account it fit that truth should be concealed, nor clanculary crowded up into a corner: The truth therefore is this, (you know it Sir, and I am willing that others should be made acquainted with it also) that I was very unwilling to undertake to Preach at the Assizes for you: You must needs acknowledge the many arguments I used to excuse myself from it: As First, my age being now past my Ninth and great Climaterical: Secondly, the crasiness of my body, Thirdly, my frequent distempers, both of the vellicating Stone and torturing Gout, all which were not only great impediments to my due preparation for such a service, but might have taken me off and utterly disenabled me to do it at the destined time for it. But none of these (to make use of Terence his phrase) could causam dicere with you: No nor could all these together prevail to pass by me, and persuade you to pitch upon another more fit for that employment. And now since that is passed you have proceeded to another postulate, viz. to request and that not barely, petere, but expetere, the publication of those my poor and weak endeavours; you continue pressing of me to be in the press again. Give me leave Sir to expostulate with you a little with the Poet: Proper. Quid mescribendi tam vastum mittis in equor? Non sunt apta m●ae grandia vela rati. I must also tell you further Sir, that I had even almost Protested against Printing in such times as these are, in which that ingenious invention is so much abused with contentious and useless, I might add pernicious and seditious Pamphlets. But seeing your importunity will not receive a modest denial, I have now therefore thus fare yielded to your request, that after a serious scanning of these my rude notes (if they happen to gain the favour of an Imprimantur) they then should be published to the perusal of others. And then Sir, if after their pass they chance to meet with the whip of some censorious dispositions (of which sort of people the world is now too full) who will perhaps say that these thing are too mean for this ripe and exquisite Age, I for my part shall acknowledge them to be so, and you must bare the blame who have forced them from me: Yet withal let me desire such to consider, that at the building of Solomon's Temple, there was room as well for the burden bearers as for other more curious Artificers; and at the making of the Tabernacle, not only the bringers of blue Silk and Purple and Scarlet, Exod. 25. 4, 5. but even the poorest which brought but Goat's hair and Rambs Skins were accepted. However it happen, this is my comfort, that they that know my reservedness, will acquit me from popularity and seeking myself abroad, and will not brand me with that busy humour by which too many in this scribbling age, have even made the times to surfeit with their needless papers. Sir, I have now but two things more to say, The one of which is to you, and the other is for you. That which I have to say to you is this, That if this my Sermon shall afford any good either to yourself, or to any other truly fearing God, I shall not then repent my giving way to the granting of your desires by my thus imparting it to pulick view. The other thing is a Supplication for you, that the God of goodness would perpetuate your present happiness here in this world, and crown you with everlasting happiness hereafter in the World to come, and this is the hearty prayers of him who is SIR, Your nearly related and humbly devoted Servant, John Strait. To the Indulgent READERS. BEnevolent friends, it were but lost labour to tell you why I gave way to the Printing of this Sermon: I have said enough of that before, and shall not now nauseate you with a cram. You see what importunity can do, even with those of the most private and retired dispositions I must now acquaint you that I expect not to escape the lash of censure, as having had some experience thereof, by the printing of a former Sermon upon a just occasion mentioned in the Epistle to the Reader: When I was by some malevolent spirits stigmatised with the title of a vainglorious person for it: As if an affectation of public notice had only put me upon the publication of those mean conceptions, when as the Lord knows how conscious I was, and yet am of my own weakness and defects. But there is I see, a spirit of pride and bitterness in too many, Saint Aug. qui vel non intelligendo reprehendunt, vel reprehendendo non intelligunt as Saint Austin speaks. And to such ignorant uncharitable censurers I wish either a more sound judgement, or a more sober affection. The desire to disgrace another certainly cannot spring from a good root. Seneca. Cupio si fieri potest propitiis auribus quid sentiam dicere, sin minus dicam & iratis as sometime Seneca said. I am contented to receive a scar from Zoilus, so as some others may escape a wound, having learned in some measure from the blessed Apostle to go through all reports. Seneca. Male autem de te opinantur homines sed Mali, saith Seneca, Moverer, side me Marius, si Cato si Lesius sapiens, si alter Cato, si Scipiones duo ista loquerentur moverer, si hoc judicio facerent, quod nunc morbo faciunt. I only add Marshals quirp to such kind of carping backbiters and Procustean Tyrants, and so dismiss them Mar. Epigr. l. 11. Epigr. 93. Mentitur qui te vitiosum Zoile dixit; non vitiosus homo es, Zoile, sed Vitium. And thus returning to the moderate, unprejudiced and candid Readers hereof, to whose considerate and prudent inspection and revising I commit it, desiring that they may rather see more than they expect, than look for more than they find in it. And if then after their perusal they acquire any emolument, either of delight to please their fancy, or of wholesome instruction to regulate their conversation, let them bless God, thank the High Sheriff of the County of Dorset, and send up a Supplication to Heaven for me, who do unfeignedly desire the truth of Grace in them, and the increase of it also on all the Israel of God, and am Your most humble Servant in the work of the Ministry JOHN STRAIT. A SERMON Preached at the Assizes held at Dorchester in the County of Dorset, March the 4 th' 1669. Luke 6. 48. He is like a man that built an house and digged deep and laid the foundation on a rock, and when the waters arose the floods beat upon that house and could not shake it, for it was founded on a Rock. SAint Paul travelling from Malta to Rome sailed Act. 28. 11. in a Ship of Alexandria whose badge (by which Ships are usually discerned one from another) was Castor and Pollux. God's Children are travelling hence to Heaven, and sailing through the turbulent waves of this troublesome World, to the tranquil Haven of eternal happiness; though not in a Ship of Alexandria, yet in the bark of their bodies; their badge to descry them from hypocritical time-servers, and cognizance to discover them from such as call Christ Lord, Lord, but do not the things that he speaks, is not Castor and Polux, but he that heareth my word and doth the same, he is like a man that built a house, and digged deep and laid the foundation on a Rock, and when the waters arose, the floods beat upon that house, and could not shake it, for it was founded on a Rock. The words (you see) are the cognizance of a sincere Christian, the very badge of a true beleiver, Metaphorically deciphered out unto your view by these six subsequent things First, by his care and providence, in building him a house. Secondly, by his pains and industry in digging deep. Thirdly, by his wisdom and discretion, in laying his foundation on a Rock. Fourthly, by the ensuing perils and dangers, in the rising of the waters and beating of the flood. Fifthly, by the invalidity and weakness of those perils and dangers, in that they could not shake it. Sixththly and lastly, by the cause and reason of its firm validity, for it was founded on a Rock. He is like a man which etc. A sound and sincere Christian, is first described by his care and providence in building him a house, He is like a man which built an house. I find in Scripture four kinds of Builders. First, God himself. Secondly, God's Ministers. Thirdly, one building up another. And Fourthly, every particular Christian building up himself. The first kind of Builder is God himself: So the Psalmist; except the Lord build the house, their labour is but lost Psal. 127. 1. that built it. Now God he builds four sorts of houses. As First, a house of his providence, to wit, the great and glorious fabric of this Universe, The Heavens declare the glory of God, and the firmament showeth his handy work. Secondly, a house of his Psal. 19 1. 1 Cor. 6. 19 spirit. Know ye not that your bodies are the Temples of the Holy Ghost which is in you, so the Apostle. Thirdly, a house of correction for those that are incorrigible. Tophet is ordained Isa. 30. 33. of old, saith the Prophet Isaiah. Fourthly and lastly, a white-Hall, a Star-Chamber, a house of glory, not made with hands, but eternal in the Heavens, so Saint Paul. 2 Cor. 5. 1. Let the house of God's providence banish distrust, and teach us thankfulness. Let the house of his Spirit, bridle our carnal concupiscence, and induce us to consecrate our bodies a living sacrifice holy, acceptable unto God. Rom. 12. 1. Let his house of correction make us tremble at sin, and move us to newness of life. And lastly, let his house of glory instruct us to wean and withdraw our affections from the transitory things of this present World, and Phil. 1. 23. persuade us to a longing with Saint Paul, to be dissolved and to be with Christ which is best of all. And this of the first knd of Builders. 2. God's Ministers are a second kind of Builders. For behold this day have I set thee over the Nations, and over the Kingdoms to pluck up and to root out, to destroy and to throw down, to build and to plant, its God own commission Jer. 1. 10. to the Prophet Jeremiah. Now these they build three manner of ways: Verbo, Vita & Precibus. By Preaching, by Practising, and by Praying. First, By preaching, Peter lovest thou me? feed my Joh. 21. 17. Phillip 3. 17. Lambs. Secondly, by practising. Brethren be followers of me, and look on them which walk so as you have us for an example. Thirdly, by praying. For this cause we cease not to pray Cor. 1. 9 for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding, so St Paul. 3. A Third kind of Builder, is one building up another: Wherefore exhort one another, and edify one another, even as ye do, so the Apostle Jonathan must build up David, 1 Thes. 5. 11. and David Jonathan. Brethren if a man be suddenly taken in any offence, ye which are spiritual restore such a one with Gal. 6. 1. the spirit of meekness, the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 build him up by putting him in joint again. 4. The Fourth and last kind of Builder, is every particular Christian building up himself. So Saint Judas in his Judas vers. 20. General Epistle. But Beloved edify yourselves in your most holy faith. And this is he that heareth the word of God and doth it: This is he whose foundation is faith, and whose house is good works. Bonav. Similis est hic aedificanti domum pe● profectum virtutum, so Bonaventure; this is he which is like a man that built an house. Obs. God's Children they are not careless hearers but careful bvilders: Their Religion rests not in the ear, rowles not in the eye. floats not on the tongue, nor in a word doth it only consist in the bare show of outward holiness; No, no, its foundation remains in the heart, and its roots in the inner man: They hear the word and keep it, and bring forth fruit with patience, so our Saviour tells us; they seek not so much to seem, as indeed to be religious; they are therefore bvilders not of slight Luk. 8. 15. or superficial booths, but of solid and substanstial buildings; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is like a man that built an house. Dyonis. Carthus. Qui verbis Christi obedit spiritualem demum, secretumque mentis thalamum, el virtutum, aedificationem, bonorumque actuum nexum fundat so Dyonisius Carthusianus. He that yields prompt obedience to Christ's commands builds himself a spiritual house, a secret Cabinet of his mind, a building of virtues, and a close compacted tenement of good deeds. Good works beloved they are the structure of every Christian builder, the inseparable companions of every true beleiver. This is a true saying saith Saint Paul, and these things I will that thou shouldest affirm; Tit. 3. 8. that they which have believed God, might be careful to show forth good works. Faith must be showed by good works: For as the body without the spirit is dead, even so, Faith without works is dead also Saint James. James 2 18. Faith therefore though it be the foundation of good works and evidence of things not seen, yet it is nothing worth if works be wanting, nor can it justify any man before God, unless by good works itself, be justified before men. Was not Abraham our Father justified through good James 2. 21. works, saith Saint James, when he offered Isaac his Son upon the Altar that is, was he not by his works known and found to be justified? Did not Jobs works thus manifest his faith? Who was no less than eyes to the blind, feet to the lame and a pitiful Father to the distressed poor, as he testifies of himself. Yea as possible it is to separate light from its fountain the Sun, as good works from saving Job 29 15, 16. Tit. 1. 16. faith the mother. Use 1. What then shall we think of all those that have only a form of Godliness denying the power thereof: Such as profess that they know God & yet by works deny him, and are abominable and disobedient, and to every good work even reprobates, as St Paul speaks of them to Titus. Surely beloved these though perhaps they may acount themselves in the number of God's faithful bvilders, yet are they indeed no better than Babel bvilders, building to themselves nothing else but aerial Castles of sad and sempiternal confusion; clouds they are without water carried about of winds, corrupt trees without fruit twice dead, and plucked up by the roots, wandering Stars to whom is reserved the blackness of darkness for Judas vers. 12. evermore, so Judas in his general Epistle verse 21. Serpit hodie putrida tabes hypocrisis per omne corpus Ecclesiae & quo tolerantius eo desperatius, eoque periculosius quo communius. Bern. The corrupt consumption of counterfeiting hypocrisy creeps at this day through the whole body of the Church, which is so much the more desperate, so much the more dangerous, by how much the more endured, by how much the more common 'twas the complaint of good Saint Bernard in his time, and I would to God there were not as great need at this time for me to make it mine; for do not not all, or at least, most of all, slighting sincerity, content themselves with the bare show and formality of Religion? Nay, which is worse, is not religion commonly made a cloak to palliate deformed vice, which seldom or never dare show herself in public, unless she steal the robes of virtue, and actuate her mischief with sly hypocrisy: Is not Pharisaical avarice now vailed under a pretence of long prayers as sometimes we read it was in our Math. 23. 14. blessed Saviour's time? Is not Herodians cruelty now covered over with the vizard of holy devotion as heretofore it was with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I may come and Math. 2. 8. worship him? Yes, yes, we are I fear most of us all like whited tombs appearing beautiful outward, but are within full of rottenness: We have fair leaves but foul fruit, good words but no good works, and yet we would be counted in the number of God's faithful bvilders too; but let us not, O let us not dear Brethren I beseech you, any longer deceive ourselves with a vain conceit of cozening God, who is not mocked like men with shadows, nor yet misled like us with outward shows. Let us not think to mask our impiety from his omniscient Majesty under religious pretences, nor yet to muffle our hypocrisy under the garment of zealous devotion. No, no, Bonav. Ostensio enim reverentiae in ore fallax est, nisi adsit pariter exhibitio obedientiae in opere as Bonaventure well observes; in vain do they honour God with Isa. 29. 13, 14. their lips, whose hearts are fare from him, so the Prophet Isaiah. Who shall ascend into the Mountain of the Lord? Psal. 24. 3, 4. and who shall stand in his holy place? 'twas the question of worthy David, and his answer immediately follows, even he that hath innocent hands and a pure heart, that hath not lift up his mind unto vanity, nor sworn to deceive his neighbour. Chrys. Answer me now O dissembling hypocrite (saith Saint chrysostom) if it be good to appear good, why wilt thou not be, that which thou wouldst fam appear to be? And if it be ill to appear ill, why wilt thou be that which thou wouldst not appear to be? but if it be good to appear good, 'tis than fare better to be good: and if it be ill to appear ill, 'tis fare worse to be ill; be therefore that which thou appearest, or else appear what thou art, so fare Saint chrysostom. Check now thyself thou vermonger, that with a madding thought thus chastest fleeting shadows: for frivolous it is for thee externally to profess thyself the servant of Christ and yet to wear the devil's Livery. In vain it is for thee to acknowledge God to be thy only Lord in public prayer, and yet to obey in all things the world, the flesh and the devil in thy private practice: Yea impious it is to be thus the devil's 1 Cor. 4. 20. Rom. 2 13. bvilders in substance and Gods only in show; Non enim in verbis situm est regnum Dei, for the Kingdom of God is not in word saith the Apostle: Non Auditores sed factores legis justificabuntur; not the hearers but the doers of the Law shall be justified, so the same Apostle Quid jam. 1. 22. vocatis me domine, domine, etc. Why call ye me Lord, Lord, and do not the things that I speak saith our Saviour. Be ye therefore doers of the word, and not hearers only deceiving Math. 7. 21. your own selves, so Saint James. For not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven, so likewise our Saviour Christ. Labour not therefore any longer (dear Brethren) I beseech you to cover your nakedness with the fig-leaves of vainglorious hypocrisy, but now at length endeavour to compass your loins with the girdle of sincerity, that so ye may be found of God, not fictitious, but faithful bvilders, not supine, but industrious doers, which is the second thing, by which a sound Christian is here described, viz. by his pains and industry in digging deep, and cometh next in order to be spoken of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui fodit & fodit in altum, which digged, and digged deep. Idlenss (beloved) is a cruel stepdame to virtue, and want of employment, the most corrupting fly that can blow in any humane mind. Ezek. 16. 49. By this Aegisthus grew adulterate, by that the Sodomites incestuous He therefore that would be a good Christian, he must take pains, he must dig deep Bonav. Per descensum humilitatis as Bonaventure speaks, Stella. Dura poenitentiae opera exercendo, so Stella commenting on this place. We must not think to go to Heaven with a wet finger, 'tis not a Lord have mercy on us will bring us thither: No, Beloved, we must be digged, yea and deep digged too here in God's vineyard, before we can come to receive our reward: We must weep, we must watch, we must pray in the evening, morning and at noonday, and that instantly: We must search the Scriptures with diligence, read God's word with delight, and meditate in the same with continuance both day and night. Non est à terris mollis ad astra via. The way to Heaven is no easy way, 'tis no going thither in a Feather bed: Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou wilt be happy thou must labour for it, so Menander: Many there are I know who fain would go to Heaven, but loath they are to take the pains: gladly would they enter in at the straight gate that leads to life, but loath they are to strive: yea and willingly would they receive the penny, but loath they are to undergo the labour. Sed numen non favet otiosis nec pigris, vult enim sua munera ad nos per nostram venire industriam, so Plutarch. The supreme power cares not (saith he) for sluggish and slothful persons, but will have his gifts come to us through our own industry. Applic. Away then, away, I say, with that dangerous and diabolical suggestion of Satan; if I am predistinated to salvation, I shall certainly be saved: I'll therefore take neither care nor pains, but live as I list. No, no, beloved our industry must co-opperate with the grace of God inciting us, and diligence must be given to make our calling and election sure, so Saint Peter tells 2 Pet. 1. 10. us. For though it be most sure in Gods electing purpose: Yet can no man know the certainty of it, but only by this, viz. by yielding prompt obedience to God's commandments, by joining virtue with faith and with virtue knowledge, with knowledge temperance, and with temperance patience, with patience godliness, with godliness brotherly kindness, and with brotherly kindness 2 Pet. 15, 6, 7. 8. love: For if these things be among you and abound, they will make you that you neither shall be idle, nor unfruitful in the acknowledging of our Lord Jesus Christ so fare Saint Peter. Use. 2. Be admonished now therefore O ye fruitless figtrees at length to bring forth fruit worthy of repentance, and cumber not the ground here in God's vineyard with barren idleness: Let not your Talon which God hath lent you lie rusting in a napkin, but now employ it to the best advantage; and if you would be partakers with God's children in their happy recompense, be you sure then to participate with them in their laborious pains. Socrates I remember, reports of one, that quenched his ardent desires of going to see the olympic Games, with the thought of the tedious travail thither; but fare be this from us beloved: Let not the conceit of a painful passage to eternal happiness, deter any of us from undertaking this so profitable though painful a journey thither, nor drive us with the unjust Steward in the Gospel, to Luk. 16. 3. a quid faciam? fodere non valeo: to a what shall I do? I cannot dig No, no, Hierom. Nam nullus labor durus, nullum tempus longum videri debet, quo gloria aeternitatis acquiritur as Saint Hierom speasts No labour ought to seem great, no time to be esteemed grievous, by which eternal glory is attained. There was never good thing easily come by. The Heathen man could say, that the Gods did sell knowledge for sweat; and so may I say, that our God sells Heaven for industry; Plutarch. wherefore my beloved brethren, work, yea and dig out your salvation with fear and trembling, fight the 2 Tim. 4. 7. 1 Cor. 9 24. 1 Cor. 15. 58. good fight, and so run the race of Christianity here, that ye may obtain the Crown of immortality hereafter: Be ye steadfast and unmoveable, and abundant always in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord. And thus I pass from this second thing by which a sincere Christian is here described, viz. from his pains and industry in digging deep, unto the third, which is his wisdom and discretion, in laying his foundation on a Rock. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And laid his foundation on a Rock. The Papists though perhaps hitherto may seem to appropriate this description to themselves alone, or at the least to challenge a priority in it before us Protestants, and that because they are most beautiful bvilders in works of merit, most industrious laborers in painful pilgrimages, yea, and most deep diggers too, even under Parliament houses; yet because they are defective in this third thing, by which a true beleiver is here described, viz. because they want wisdom to lay their foundation on a Rock, they are therefore hence excluded from among the number of God's faithful and fruitful bvilders, who do not only build houses and dig deep, but lay their foundation also upon a Rock: Posuitque fundamentum supra petram: And laid his foundation on a Rock. Positio est or do partium in loco, so the Philosopher: Position is the true ordering of several parts in their proper place; hence therefore after the removal of all impedimental rubbish taken away by our digging deep, immediately here followeth a positio fundamenti, a laying a foundation. Which foundation is faith in Christ: for other foundations can no man lay saith the 1 Cor. 3, 11. Apostle. Now this foundation of faith must be laid upon a Rock, even upon that spiritual Rock Christ Jesus, as the 1 Cor. 10. 4. same Apostle speaks, Non super petrum, sed super petram: Not upon Peter, nor yet his successors (the Popes I mean) as the Papists would fain have it meant; but upon that firm, solid and Rock of Peter's confession Math. ●…. 16. 18 (Thou art the Son of the living God) upon this Rock will I build my Church saith our Saviour: As if he should have said, upon this thy firm confession by which thou dost acknowledge and believe me to be Christ the Son of the living God, will I build my Church, Flock and Family, and them will I endue by my spirit with the like faith in me. That confession which thou hast made, shall be the foundation of all beleivers, so Theophylact. Supra Petram aedificat, qui supra Christum aedificat so Stella, He that buildeth and layeth his foundation on Christ buildeth and layeth it on a Rock. Four reasons I find, why Christ may and that not unfitly be resembled to a Rock. First, Because a Rock is a sound, firm and stable stone, Petca enim est rupes penitus immobilis: on which whosoever buildeth, buildeth most strongly, buildeth most surely. Christ in like manner, is a stone, yea, a corner stone, utterly unmoveable, He that buildeth on him, buildeth most firmly, buildeth most safely, against whom Math 16, 18 the Gates of Hell cannot prevail. Secondly, a rock is a stone, as well of offence as defence; it defendeth and keepeth from ruin that which is built upon it: so likewise doth it offend and break to pieces all obstacles, that shall justle against it. Christ in like manner is a stone of offence as well as defence: as he defendeth and keepeth his Elect that are founded and built upon him from ruin and destruction: So likewise doth he offend and break to pieces like potter's vessels all wicked and ungodly obstacles, that shall jussel against him, to them is he made a stone to stumble at, and a Rock of offence as Saint Peter speaketh. And that they that justle against Christ thus, must needs be confounded: hear what our 1 Pet. 2. 8 Saviour Christ himself saith; Whosoever shall fall on this stone he shall be broken, but on whomsoever it shall fall it will dash him to pieces. Take heed therefore (beloved) of justling Christ, either Math. 21. 44. by your contemptuous mocking of his service: or disdainful deriding of his servants, lest the like confusion seize on you, that sometime fell on Julian that justling Apostata, which constrained him in horror of heart to confess and to cry out, Sozom. Vicisti Galilee, vicisti Galilee. Thirdly, A third reason why Christ is resembled unto a Rock, is because that hence did refreshing water sometimes gush out and that in abundance for the miraculous relief of the children of Israel in the dry and thirsty wilderness. And Moses lift up his hand and with his Rod he smote the Rock twice, and the water came out abundantly. Numb. 20. 11 Ps. 78. 15, 16 Wisdom 11. 4 He cloven the Rock in the wilderness, and gave them drink as out of the great depth. He brought floods also out of the stony Rock, so that it gushed out like the Rivers: so the Psalmist. And again, when they were thirsty, they called upon thee and water was given them out of the high Rock, and their thirst was quenched out of the hard stone. This, all this Saint Paul explaineth, and applieth to Christ. And the Children of Israel did all drink the same spiritual drink for they drank (saith he) of that spiritual Rock that followed them, and that Rock was Christ.) This 1 Cor. 10. 4 Rock was struck for our transgressions, and broken for our iniquities, as the Prophet Isaiah saith. From whence floweth unto all God's children that live in the dry and thirsty wilderness of this wicked world, most large refreshing Isa. 53. 5. streams of living water, Salientes in vitam aeternam, springing up unto everlasting life: as our Saviour Christ himself telleth us. As therefore the children of Israel in their dry necessities quenched their souls with the sweet streams that Jo. 4. 14. issued out of that typical Rock in the wilderness: So let us beloved, in all our dry dolours and thirsty distresses, run unto this Rock of Christ, refresh our parched souls. Psal. 46. 1. with the living fountains of his holy Gospel, and quench our thirsty hearts with the most comfortable waters of his evangellical promise. Fourthly and Lastly, Christ is resembled to a Rock, because a Rock is a receptacle for innocent Doves to preserve them in safety from the piercing claws of devouring Birds; so likewise is our Saviour Christ a receptacle for all faithful, simple, meek, harmless, Dovelike Christians, to defend them from the raging malice of all the malignant Kites of the World that would devour them; he, he is the Rock of our salvation, and present help in trouble. A Rock (beloved) beyond the reach of all, though never so malevolent adversaries, in whose cliffs the Dove like-Christian abides most safely, on which he builds most surely: Statuitque fundamentum super petram, And laid his foundation on a Rock. Obs. It is then you see the duty of every good Christian not to build on merits, but to lay their foundation on a Rock: not to trust confidently in their own deserts, but to rely faithfully on Christ's deservings. The Father of the faithful built not on merits, But laid his foundation Gen. 15. 6 a Rock: For Abraham believed in God, and that was accounted to him for righteousness. Behold, he that lifteth up himself, his mind is not upright in him, but the Habac. 2. 4. just shall live by his faith. To trust then in ourselves, or in any worldly thing besides, is never to be at quiet: The only rest is to rely upon God by faith (for being justified by faith we have peace with God, through Jesus Rom 5. 1. Christ our Lord. The reason of the point, or cause why God's children ought not to rely on good works is evident; For by faith 2 Cor. 1. 24 Gal. 2. 16 ye stand saith the Apostle. And again, We know that a man is not justified by the works of the Law, but by the faith of Jesus Christ, so the same Apostle. Be it known unto you therefore men and brethren, that through this man is preached unto you the forgiveness of sins, and from all things which ye could not be justified by the Law of Moses, by him every one that beleiveth is justified, so Saint Paul. Act. 13. 38, 39 Good reason therefore have we, to distrust ourselves and to disclaim our own righteousness, seeing that in us there dwelleth no good thing; seeing we are all gone out of the way, and that there is none that doth good, no not Rom. 7. 18 Psal. 14. 3 Isa. 64. 6. one: In a word, seeing that we have all been as an unclean thing, and all our righteousness as filthy clouts. And great reason have we to lay the foundation of our faith on the Rock of Christ's merits, who of God is made unto us wisdom, sanctification, righteousness and redemption as Saint Paul expressly telleth us. 1 Cor. 1. 30 Applic. How grossly then do they err, that forsaking this Rock, fasten their foundation chief on the fickle sand of good works, and that as Maldon in loc. Rom. 7. 24. Firmissimum salutis suae fundamentum, as Maldonat the Jesuit on this place. Whenas (alas) who knows not how miserable, and how wretched we are in ourselves, carrying always about us, no less than a body of death, from which with the Apostle we may well cry out, who shall deliver us? If therefore I would justify myself (saith Job) mine own mouth shall condemn me, if I would be perfect, he shall judge Job 9 20. me wicked. And again, If God found no steadfastness in his servants, but laid folly upon his Angels, how much more in them that dwell in houses of clay, whose foundation is in the dust? Well therefore may we pray, even the best of Job 4. 18, 19 us all, with holy David, Ne intres in judicium domine, Enter not into judgement O Lord with thy servant, for in thy sight shall no man living be justified. For indeed (beloved) Psal. 143. 2. the most perfect keeping of the Law, and the exactest observation of God's commandments that can in this life, by any be performed, deserveth in itself, no reward, nor can it of itself profit us to justification; for when we have done all those things which are commanded, our Saviour Christ himself, hath yet wished us to confess, that we are still but unprofitable servants. And if unprofitable Luke 17. 10 then, when we have done all that is commanded us, seeing we have done no more than was our duty to do; how much more unprofitable, how much more undeserving are our weak endeavours, which come so short of fulfilling the least commandment? Hence Saint Bernard, Ber. Ser. 52 Hoc totum hominis meritum, si totam spem suam ponat in eo qui totum salvum fecit: sufficit ad meritum scire, quod non sufficiant merrita. This is the whole merit of man, if he put his whole confidence in him that saved him: it is merit enough to know, that merits are not available. For grace ye are saved through faith (saith the Apostle) and that not of yourselves it is the gift of God, not Eph. 2. 8. of works, lest any man should boast himself. Hence Saint Augustin, Saint Aug. Quisquis tibi enumerat vera merrita sua, quid tibi enumerat nisi muneratua? Whosoever numbereth, or reckoneth up his merits unto thee: what doth he number or recount to thee, but thy gifts unto him? Let Papistical merit mongers therefore (if they will) brag still of the condignity, and boast yet of the congruity of their good works; we with the Apostle, will through the spirit, wait for the hope of righteousness through faith. Let them I say, go if they please, unto the Almighty clad in the polluted garments of their own righteousness, with a Da mihi quod merui: We like true Israelites, will expect our heavenly father's blessing in the perfumed garments of our elder brother: In a word let them (if they will) like superficial Carpenters content themselves with specious structures, on sandy foundations, we like substantial Builders, will comfort ourselves with solid erections on sure foundations, Hofm. Profecto stulti sunt, qui tantum aedificant splendide, & non utiliter: Et stulti sunt qui sibi satisfactum putant, si solum numerentur, inter Electos, etiamsi non numerentur cum electis, so Hofmister. Truly (saith he) they are fools who build only for show and not for profit, and they are fools that think it enough for themselves to be accounted here of the Elect, although hereafter for want of a good foundation, they be not numbered with the Elect. It is the root (beloved) that susteines the tree, and the foundation that supports the building. Stella. Structura quamvis exterius magnifica sit, & altitudine excellens, firma tamen non erit nisi solido firmoque nitatur fundamento, so Stella. The building (saith he) be it never so sumptuous, never so stately, never so lofty, yet will it not be stable, unless it be grounded on some solid and firm foundation. Our spiritual building in like manner, be it never so specious, be it never so glorious to the eye of the world, yet will it not be 1 Tim. 6. 12, 19 permanent, except it be grounded on a firm foundation: unless its foundation be laid upon a Rock: Statuitque fundamentum supra petram: And laid his foundation on a Rock. Dig not, O dig not then to yourselves any longer broken cisterns that will hold no water, build no longer on sandy foundations, that will withstand no weather, but fight the good fight, and lay the good foundation, that when the waters do arise, and the floods do beat upon your buildings, they may not shake them: which is the fourth thing by which a sincere Christian is in my Text described: Namely by the perils and dangers immediately ensuing his discretion in laying his foundation on a Rock; and comes now next in order to be spoken of. And when the waters arose the flood beat upon that House. A true Christian can no sooner be built upon the Rock, but he must instantly look for storms of affliction; a true convert can no sooner be engrafted into Christ, but he must suddenly expect to undergo the Cross: Gods Elect children can no sooner lay their foundation on this Rock of Christ, but presently the bitter waters of distasteful afflictions will arise, yea, and the sorrowful floods of horrid tentations will beat upon their buildings. Is Saint Paul 2 Cor. 12. 7. Psal. 102. 3, 4, 5, 6. John 6. 4. 7 built upon this Rock? He shall have a thorn in the flesh, a messenger of Satan to buffet him. Is David a man after Gods own heart? He shall be much perplexed with many miseries. Is Job an upright man in the Land of Us, He shall suffer many afflictions. In a word, as Paul when he came to Macedonia, so we, even every one of us, so soon as we look towards Jerusalem which is above; so soon as we make a conscience of sin, we shall be troubled on every side: fightings without and terrors within: fightings without with open and professed enemies to 2 Cor. 7. 5 the truth, and fears within from false brethren, fight without by the continual assaults of outward tentations, and fears within by spiritual derilictions, and conflicts with despair. Nunquam bella bonis, nunquam dissidia cessant. Et quoeum certet, mens pia semper habet. Prosper. With wars intestine are the godly always pressed, And pious minds with something do contest. To such conflicts and assaults the dearest of God's children are subject in this their pilgrimage here, and if you would have a reason for it, it is evidently this, viz. because they are now become the devils open enemies, they must therefore look to be assaulted, both by stratagems and violence. The devil like a cunning fowler, spreads his nets, for them only that are out of his clutches, not for them that are in his own custody. No Prince maketh war with his Loyal Subjects. The wicked are as sure as temptation can make them: to them therefore he speaks as friendly as Holofernes sometime did to Judeth: Fear not in thine heart, for I never hurt any that would serve Nabuchadnezzar the King of all the earth; so he also, I never molest any that are content to serve me, the Prince of the present world, as he is termed, Jo. 14. 30. Q But why may some man say, doth God permit the waters of affliction to arise, and the floods of temptations thus to beat upon his children's buildings? A. Truly beloved the reasons for it are many, but I will satisfy myself, and I hope content you also with these three following. First, God suffereth the waters of affliction thus to arise against his own children, that he might the better manifest his anger against sin, that all may take notice if he spare not his own children, but and if judgement begin at their houses, what the wicked may, nay what they must expect, and where the ungodly shall think to appear. Secondly, Therefore doth God permit the floods of temptations to beat upon his children's buildings, that he might thereby manifest unto the world the fidelity of his chosen; now I know, saith God to Abraham, that thou fearest God: Not that God was ignorant of this before his bitter trial of him, by commanding him to sacrifice his only Son, but that by this fact of his, he might make known that his obedience unto others. God by this extraordinary act of self-denial, made Abraham's faith and obedience manifest to others. Not unfitly therefore are Gods children likened to spices, whose odoriferous savour is then strongest smelled, when they are soundliest pounded. Saint. Greg. Virtus per quietem se exercuit in Job, sed virtutis opinio commota per flagella fragravit saith Saint Gregory. Thirdly, and lastly, therefore doth God permit both the waters of affliction to arise, and the floods of temptation also to beat upon his children's buildings, that he might preserve them in safety from that great gulf of presumptuous security, and that he might keep them from the straggling by paths of eternal destruction, who otherwise Psal. 119. 67. would be too too apt to start aside, and with David before his affliction to go astray, the best ground untlled soon runs out into rankest weeds: Such are Gods children, suddenly overgrown with security ere they are ware, unless they be often exercised with God's plough of affliction. Greg. in Mor. Electis suis ad se pergentibus dominus hujus mundi iter asperum facit, ne dum quisque vitae presentis requie, quasi viae amenitate pascitur, magis eam diu pergere, quam citius pervenire delegit: ne dum oblectatur in via, obliviscatur quod desiderabat in patria: so Saint Gregory. God (saith he) permitreth his children's pilgrimage here to be very bitter, and extreme sharp, lest any of them should be so far in love with the pleasantness of the path, as to forget what they so earnestly desired in their country to come. Crosses therefore though in themselves they be bitter arrows, yet are they shot from a loving hand, and 1 Sam 20. 10 therefore become like to Jonathans' sometime shot to David, serving only for directing caveats. Apollonius writeth of certain people, that could see nothing in the day, but only in the night. Many Men I am sure, are so blinded in the Sunshining day of prosperity, that they then see nothing belonging to their good, only in the night of misery are their eyes open, and to them Schols crucis is converted into Scholam lucis: which is the third and last cause I mentioned why God permits the waters of affliction to arise, and the floods of sorrows sometimes to beat upon his children's buildings. From which I pass unto the reasons why afflictions (as I conceive) are here and elsewhere too in Scripture compared to waters, which are likewise these three following. First, Propter confluentiam. For their confluency. Secondly, Propter utilitatem. For their utility. Thirdly, Propter salsitudinem. For their saltness. First, I say for their confluency: for as one way followeth, and falls on the neck of another, even so do afflictions in the righteous pursue each other: One deep calleth another as the Psalmist speaks: They come so thick upon them as stormy waves at sea: a perspicuous Psal. 42 7. example of this we have in Job while he was yet speaking (saith the Text) came another; and than while he was yet speaking came another: and again while he was yet speaking came another, etc. We live here beloved in an Job. 1. 16, 17, 18. ocean of troubles, wherein we can see no firm Land: One wave falling on the neck of another ere the former have wrought all his spite; mischiefs strive for places as if they feared to lose their room, if they hasted not: this for their confluency. Secondly, afflictions are likened to waters in regard of their utility, in respect of their profit; for as the one serves to cleanse the outward, so doth the other serve to purge the inner man. David's experience shall be a sufficient proof of their utility, in this respect who by them was reduced from his erroneous stragglings, to a constant keeping of God's commandments. Neither are waters profitable only for purgation, nor afflictions only for restauration, but both also for transportation. For as without Ps. 119. 67. the benefit of water, we cannot pass into another country as France, Spain, or Italy; so neither can we pass from hence to Heaven, without the benefit of affliction: there is no going thither unless we sail through the salt waters of affliction: witness that holy Apostle who constantly averreth, That we must through many afflictions enter into the Kingdom of God. But happy beloved, yea thrice Acts 14. 22. happy are those mishaps that make a way to a greater perfection: and this for their utility. Thirdly and lastly, afflictions are resembled to waters, because of their saltness and harshness to be endured. See water though for curing of the itch and many other things it be very sovereign, yet by reason of its extreme saltness it is very unwelcome unto most men's palates. Afflictions in like manner though they are very wholesome and profitable to heal all spiritual diseases in regenerate men and therefore in one place especially commended by the Apostle for the curing of itching ears. Yet are they also salt and harsh, very distasteful and wondrous difficult to be endured even of the very best of God's children; 2 Tim. 4. 3. we need not travail any further for an example of this than to our Saviour Christ himself whose words were these, Father if it be possible let this cup pass from Math. 26. 39 me. The way to Heaven beloved, is by the gates of Hell, and like that which Jonathan and his Armour-bearer 1 Sam. 14. 13. passed, Rocky, Foul and Thorny. No sooner do the waters arise, but presently the Floods do beat upon the house; And when the waters arose, the flood beat upon that house. A threefold Flood I find that beateth upon all God's children's houses. First, A Flood of sin. Secondly, A Flood of sorrow, and Thirdly, A Flood of godly anger. First, A Flood of sin: I know my iniquities, (saith David) and my sin is ever before me, And O wretched man that I am (saith Saint Paul) who shall deliver me from this Psal. 51. 3. Rom. 7. 24. body of death? There is a Flood of sin. Secondly, A Flood of sorrow: I say the truth in Christ, I lie not, my Conscience bearing me witness in the holy Ghost, that I have great heaviness and continual sorrow in Rom. 9 1. my heart: So the same Apostle. These two like Hypocrates twins, go always hand in hand; there was never sin without sorrow, nor ever sorrow without sin. All dishonest actions, are but earnests laid down for succeeding sorrows. Thirdly, the third kind of flood that beateth on God's children's houses is the flood of God's anger: And of this the Prophet David complaineth thus: Thine indignation Psal 88 6. lieth hard upon me, and thou hast vexed me with all thy storms. This flood of God's fury hath much beaten upon us, and that for many years together. You cannot forget that fearful flood of civil war and intestine dissensions Jer. 48. 12. 2 Sam. 21. 17. amongst us: When God sent unto us (as he did unto Moab) such as emptied our vessels and broke our bottles, and quenched (for a time) the light of our Israel. You must needs remember the next flood of foreign War at Sea, that beat so sorely against our buildings. You cannot forget the next flood of Plague and Pestilence that swept away so many thousands. And to name no more at present, you must needs remember that fiery flood of God's fury: Fluvius Dan. 7. 9 10. igneus rapidusque as the Prophet Daniel expresseth and renders it, showing the inevitable and consuming force of God's Judgements. You cannot I say, forget that fiery flood that but lately beat down so many stately buildings in the Metropolitan City of this Kingdom. Well, what good effect have all these floods produced in us all this while? What amendment is there in the rich? What reformation is there in the poor? Alas, alas, but small I fear: For who doth not see what a deluge of profaneness and impiety doth yet overflow the Land? Are not Gods good creatures too too much still abused in surfeiting and drunkenness? in rioting and wantonness, in strife and envying? Are not people still as profane, still as irriligious, still as ungodly, still as sinful as ever? Lay it to heart beloved, and know, that the Lord hath more floods to power forth upon us, if these prevail not to reform us. Applic. to the Judg. Give me leave, now (my Lord) first to address myself to your Lordship, for the begging of your assistance, to prevent the future floods of God's anger from falling on us, and that by your impartial distribution of Justice; you are set in God's place, you are to walk in God's path, and to be a follower of him, who is no prosopoleptick, with whom there is no respect of persons. Let me (I beseech you) move you to that which you both know, and I Rom. 2. 11. presume are ready to put in practice also; you know the saying of the Poet. Qui rogat ut facias, quod jam facis, ipse ●ogando Laudat, & hortatu comprobat acta ●uo. I shall only add good Jehosaphats caveat to the Judges Chr. 19 6. in his time, which is this; Take heed what ye do, for ye execute not the Judgement of man, but of the Lord, and he will be with you in the cause and Judgement, that is, he will be with you, to preserve you if you do justly, or else he will be with you, to punish you, if you do the contrary. To the Sheriff Next a word to you Mr. Sheriff, for your assistance also to prevent the future floods of God's anger from falling on us; Ezek. 17. 18, 19 and Mat. 5. 33. and to this end let me request you Sir to know your place, and to consider your oath, look to your under officers that they abuse not poor men with exactions, nor the Country with exorbitancies. To the justices. Next I turn to you (much honoured Justices and Gentlemen) let me I beseech you, crave your assistances also herein; which that you may the better afford, I pray be pleased to call to mind your several oaths, remember to what you are sworn, and be not remiss, nor negligent in the performance of them. You have good Law and Authority to punish swearing, whoring, drunkenness, profanation of the Lords day, and other enormities: Oh have a zeal for the due execution of such good Laws. When any come to you for justice against such offences, put them not off with Gallio that deputy of Achaia, who would be judge of no such matters. Gentlemen you are called (sheild's) Ps. 47 9 The Shields of the earth belong unto God, ●aith the Psalmist. Your place is to stand between Acts 18. 15. God and the people, and by your timely censuring and punishing of known sins, to prevent the floods of public plagues from flowing in upon the Land wherein ye live. You are termed also (Healers) Would God you would go to the quick, and heal our breaches in the causes thereof. Town and Country are sick of separation, and swarm with schismatics, that in things but ceremonial peevishly spurn at the grave authority of the Church; and out of a needless nicety are theives to themselves of those benefits which God hath allowed them, Good Laws there are to reclaim them, to suppress their Conventicles, to restrain their seditious spirits, but there is but little or no execution of them; Gallio careth not for these things. Gentlemen, it is not material how good a man's will be, if the executors, who are put in trust, do not perform it. The Laws I may call God's will, and the will of his vicegerent (the King) it is no matter how good they be, if those who appointed executors, neglect to put them in execution. In this case they are no better than scare-crows, which being set up in the fields by Husbandmen to keep away birds, at the first view are somewhat terrible to the fowls, but after a while seeing them still in the same place, and doing nothing, they make bold with them and sit on their heads, yea and worse than that too. So beloved, the Laws though never so dreadful at first if they be not duly executed by them that are in place▪ to do it, they grow in contempt, and give occasion to refractory spirits to go on with boldness in their perverse and wilful ways. You may take this from Solomon, who well observed it, and tells you, That where sentence is not executed speedily against an evil work, the hearts of the sons of men, are fully set in them to do evil. Where Justice is delayed, there sin reigneth. And will not this bring a flood upon us think you in the end, if not timely prevented? Liberty hath lost us many already, and will lose us more yet if it be not looked to in time, Gentlemen. In the name of God therefore let me implore your helps: O men of Israel help! Be you I beseech you Priscilla's and Aquila's, helpers in Christ Jesus: So shall ye be Rom. 16. 3. Epinetusses too, even praise worthy for it: So shall ye be Portae & introitus aliorum, as Saint chrysostom well observes on Rom. 16. 5. so shall ye be Ports, Gates, good passages, and safety inlets to many poor souls, that else might perish through peevish self-willedness. Oh beloved, that you would be of good Josiahs' temper to take away the abomination of stubborn separation, from all that are under your several jurisdictions! That you would do as he did, Even compel them to serve the Lord their God, in the 2 Chron. 34. 33. Prov. 19 25. unity and uniformity of his divine worship. Smite a scorner, and the simple will beware, saith Solomon. And that man that will do presumptuously, not harkening unto the Priest that standeth before the Lord thy God to minister there, or Deut. 17. 12, 13. unto the Judge, that man shall die, and thou shall take away evil from Israel. So all the people shall hear and fear and do no more presumptuously. Hoc hominum genus (saith Learned Paraeus commenting on the first Chapter of the second Epistle to the Corinthians) Authoritate potius compescendum, quam longis disputationibus refellendum. And thus (right Worshipful) having (as briefly as I conveniently could) shown you how you may, and aught to be by your actings, instrumental to prevent the future Floods of God's anger from flowing in upon us, and in particular of that Flood of Anarchical confusion impending over us: I shall Luk. 14. 23 shut up my exhortation to you in the words and charge of that Master of the feast in Saint Luke's Gospel. Go out into the highways and hedges, and compel nhem to come in, that the houses of God may be filled. To the Lawyers, A word likewise to you Lawyers next (if at least any of you have leisure from your Chamber, to hear a word of Church-struction) let me entreat your helps also to anticipate the future floods of God's anger from falling on us; and to this purpose, be pleased I pray to ruminate upon the end of your profession: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not you know, to sow diffension: It is not to widen differences, neither is it to fill your own coffers, nor yet to show your ready wits, and voluble tongues in speaking probably of every subject good or bad; no, no, the end of your profession, is to help every man to his right, to cut off strife and contention, and to restore peace and unity in the Commonwealth. Let not your mouths therefore be corrupted, let them not prove like the Oracle of Delphos, of which Demosthenes complained in his time, that it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak nothing but what Philip who gave it a great fee would have it say. Be not (I beseech you) of the number of Protagorasses Scholars, whose profession as Gellius tells us) was to teach, Quanam verborum industria causa infirmior, fieret fortior: How to make the worse cause seem the better. To the witnesses and Juries. I must next direct my speech to you that are to be Witnesses, and to you also that are to be Juries, for your concurrence also to prevent the future floods of God's anger from falling on us. For this cause, let me admonish you to take heed of your several oaths, consider what you do, beware of bribery: deal uprightly in every case between Jer. 22. 13 Deut. 17 11. man and man, with every man without declining to the right hand, or to the left: So shall ye sanctify the name of God, by whom ye do swear to speak truly: and so shall ye sanctify the name of God, by whom ye swear to deal truly and uprightly. Lastly, a word unto all in general, and so an end; let us all (as we tender the good of our precious souls) be persuaded to sanctify the Lord God in in our hearts: let us every day sum up our accounts with God, and as Hierome saith, Ita aedificemus quasi semper victuri, ita vivimus, quasi cras morituri; Let us so build as if we were to live ever: and let us so live as if we were to die to morrow. And in so doing, though the waters do arise and swell horribly: yea, and though the floods do exalt themselves and beat upon our buildings, yet they shall not shake them: which is the fifth particular by which a sincere Christian is in my text described: namely, by the invalidity of all perils and dangers, in that they could not shake it: which should now come in order to be spoken of; but I fear I have trespassed too far already upon your patience. Let us now therefore beg at the hands of God, that he would be pleased to work in the heart of every one of us, a holy desire and a conscionable care, to discharge our several duties in those places which God hath put us. And to this end. Lord grant, that the words which we have heard with our outward ears, may take deep impression in our hearts, that they may bring forth in us the fruits of such Christian care and providence: The fruits of such sanctified pains and industry: and the fruits of such saving wisdom and discretion, that when the waters do arise, and when the floods do beat upon our buildings, they may not shake them; and this Lord we most humbly beg at thy merciful hands, for the merits of thy most dear Son, and our most loving Saviour the Lord Jesus Christ: To whom with thee O Father and thy blessed Spirit, be ascribed, as is most due, all Honour and Glory, Power and Dominion, Might and Majesty, the rest of this day and for evermore. Amen, FINIS.