ΛΟΓΟΣ ΑΓΩΝΙΟΣ; OR, A SERMON OF THE CHRISTIAN RACE, Preached before HIS MAJESTY At Christ-Church in OXFORD, May 9 1643. By THO: BARTON Master of Arts, and yet Rector of Westminston in Sussex. Whereto is added an advertisement to his Countrymen, who being misled disaffect the Royal cause. 1. COR. 9.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vtilitas proximo: gloria Deo. Printed by L.L. 1643. TO The Right Worshipful THOMAS COVERT LIEUTENANT COLONEL of a Regiment of Horse in His Majesty's Army at Oxford. SIR, I Forget not to pay the Honour left due unto your Ancestors. Your emulation of their loyalty, and prowess calls for an account from me. Nor can I make a full one without an euge to your inflection toward the royal Mine. Persist then, and be eternised in the justest cause of God and the King. You shall not lose in such zeal, nor I by the divine fuel that maintains it. Both will be gainers. You may get enough, and I keep in store to finish an everlasting monument. Thereto subscribing, I am engaged before the World, and, delivering this to remember you, enabled to acquit myself No less faithful than affectionate THO: BARTON. jun. 2. 1643. HEB. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us run with patience the race that is set before us. THe first word of this verse brings on, from the former Chapter, our resolution thus. We have Abel, Enoch, Noah, Abraham, Sarah, Isaac, jacob, joseph, Moses, Rahab, Gedeon, Barac, Samson, jephthe, David, Samuel, the Prophets; in sum, of whom the world was not worthy, a cloud of witnesses. Whereof there be such and so many Martyrs none may doubt the practice. Who do not, enduring oppression, will not abide depressures. Exonerated of so much evil to our innate affliction is the corrosive. The more than we suffer, we are furthered the more. Swifter our speed, our constancy greater, easier our race. Tria sunt omnia; our Pace, our Patience, our Path. Let us run with patience the race which is set before us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us run. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits no Cessation. A violent motion and continued. Man is borne unto labour, job. 5.7. as the sparks fly upward. That preceds, & there's no other way to rest, Action is the life of Christianity, as obedience of service. On we must; too soon we cannot: delay we may not. Occasion slipped is hardly recovered. Want of expedition is often the loss of great designs. Naturally all run so, from life to death. Criminally ill men do, from grace to sin. Spiritually true Christians only, from sin to grace. Who are of the second, I advise to amend the fault, and with the third prevent the first. 1. The first is like the course of a Ship under sail. The body being once animated, the whole man is suddenly transferred. Our days out run the post. job. 9.25. 2. The second as running of water into the Sea. So sinners are by the eddy of humours carried unto the Mare mortuum of iniquities. Their feet run to evil, and they hasten to shed blood. Prov. 1.16. 3. The third, Secundùm motum primi mobilis, like that of the Sun. The just, they, cease not to run in the exercise of virtues. 1. First toward the West, in a holy consideration of their natural corruption, daily falls, and death the catastrophe of all. 2. Secondly toward the East, subliming their thoughts, and forcing all the faculties of soul and body to be conformable unto the will of God. Who wait upon the Lord renewing their strength mount up with wings as Eagles. Running they wax not weary, nor walking faint. Isa, 40.31. Runners indeed: nothing behind withdraws, nothing on the right hand inveagles, and on the left nothing burdens them. Avoiding all things that may hinder, they be in heaven before the worldling is ware, or themselves go hence. Yet so zealous, keep, & affectum, & intellectum, both will, and wit. Both: for will without reason runs to a precipice. We need not range abroad for instances: there be too many thousands in this Kingdom, God enlighten them, that they may see, whilst he enables us to withstand their folly. Understanding, and affection, these right produce zeal, and zeal pleaseth God as love delighteth men. No variable, or halting, or Snail-like, or Laodicean motion: yet neither furious nor remiss. A Lion cannot stop, no Circean dreg, nor Orphean note divert it. Among rise and fall the same still. As the Hound after the Hart, or the Hawk after the Partridge, she is swift to know, to practise swift. Always devout, but at occurrences most fervent. David derided by Michal, 2. Sam. 6.16. Judg. 16.30. will be more vile for the Lords sake. And Samson ever vexing the Philistims, slew more at his death, then in his whole life. Four things be little on earth, the Ant, the Conie, the Locust, the Spider, yet are exceeding wise, Prov. 30.24, 25. Silly creatures condemn idle men, and disorderly. Statute-Protestants then and the lawless may go to Heaven when the Pharises come from Hell. Our Saviour said, I must work, joh. 9.4. How excellent is it for the Disciple to be as his Master? I am much taken that the Ministers of the Lord are busy in Zion, and bold for the truth. Nor is this all: the people learn to leave any thing save their obedience. That's it, that makes my exultation full. So let our first love ever appear, and faith being tried the Gospel will shine. Prisons are shaken with devotion, and 'tis the nature of Christianity to flourish under the Cross. Rest was Moabs' ruin, but the Ark of God did safely pass through the swell of jordan. If we enjoyed the former without holiness, the latter may sanctify us unto happiness. It may, if we stand not when God bids us go; nor walk another way, when he saith come; nor lie down, when he commands us to run. But who run, and run from him, on them, ira effundenda, the vials of his wrath are ready to be poured. On the Heresiarches, whether Arrians, Eutychians, Nestorians, or who ever run desperately against the fundamentals of Religion. On the Schismatics, whether Brownists, that wilfully run to profane the Temple, and consecrated things therein: or Anabaptists, that insolently run to spit defiance in the face of Gods anointed, and every one dignified under him: or Aërians, that run headlong to demolish the Apostolical structure of the Hierarchy. On the Libertines that run any way; on the Neuters that run no way; on the Atheists that run from God to Nature. But my charity much pitieth the simple throng, that, captived in a Smictymnuan snare by jesuited Priests, run with a blind zeal to the effusion of their brethren's blood, till they welter in their own. Lord, convert their leaders in thy mercy, or to thy glory confound them in thine ire. True Christians we know the Kingdom of Heaven suffereth violence. Forcing therefore into it our motion from the first term to the last is impetuous. Not to one side, nor to another; not forward now, and then backward; but strait, even, vehement. Whose footsteps are preposed we tread them to perfection. Not believing we are before all, earnestly contend not to be behind any. With unwearied bodies and undaunted spirits every one doth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so strive as he may not come short of glory. Perpetually moving, & strongly, whose Orb is Celestial. Whom no worldly allectives may deceive, no fond opinions distract, no adverse fortune frighten; who can be pleased to part with life and all in the cause, we, we will run. And let us run with patience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Patience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is so much as the stout sustaining of an incurse. Some therefore, per periphrasin adverbii, translate it constantly. As if to set forth with full speed, and afterward fall off, were shamefully to be frustrated of the promise. Happier is it not to be, then to be worst in the end. Others read, per tolerantiam, with durance. As i● Christians were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theatrized, or brought forth on a stage of affliction. Heb. 10.33. S. Paul describes how: by reproaches, imprisonments, stripes, labours, by perils at home, and abroad, by perils. 2. Cor. 1●. 23, 24. The way of Israel through the Red-sea and Wilderness; 1. Sam. 14.5. or that of jonathan and his Armour-bearer between the two sharp Rocks Botzetz and Seine typified no less. join both, and here is meant the willing and constant bearing of the cross in this life, for the hopes sake, which is laid up in heaven. And if whom we suffer with, we shall also reign with him, 2. Tim. 2.12. then there is great use of such patience, that, after the will of God is done, we may receive the reward. Heb. 10.36. Not only he, which taketh not up his cross, but who also followeth not, is unworthy of me, saith our Saviour, Mat. 10.38. For how shall that virtue enjoy the inheritance, which fails before possession may be had? Our translation therefore renders it, with patience rather then constantly. Because there may be constancy without patience, but no patience without constancy. This I stand to, and my inference is thus, Dolour patientiâ opprimitur, si modò est aliqua patientia, grief is quelled by patience, if there be any. Si nulla est, quid Religione exornamur? if there be none, why are we palliated with Religion? We are not maugonized Christians, but graffed into Christ. To two things, that grieved the son of Syrach, he added a third, which made him angry. A man of war, that suffereth poverty: men of understanding which are not set by; and one that returneth from righteousness unto sin. Ecclus. 26.28. His sacred Majesty may grieve for somethings, his indignation rise at other, his justice command execution too in pity of the main, yet be patiented, and merciful still. Those passions proceeding from their just objects derogate not from such excellency. And the amputation of a gangreened member is in piety to conserve the body sound. Let me not partake of Cassandra's hap whilst I tell the truth. The woe is to them that have lost the virtue. For who wants her hath no hope, and without hope, what will we do, when the Lord shall visit us? Ecclus. 2.14. The hand once put to, may not be taken off the Plough, Luk. 9.62. To it we must, and that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daily. v. 23. That is, ut dies diem consequitur, it a crux crucem accipiat, as one day succeeds another, so one cross should receive another. This concerns every one, but God's Vicegerent highly. For being solo Deo minor, that he may be the more like Christ his tolerance is the more. Naahs' Ark, which represents the Church, was built of squared timber. Quadrati lapidis similis debet esse Christianus, a Christian may not be round, but is cut into that form, wherein he will be ever, and every way firm. Firm to his profit, as the Merchant that regards not his pain. Firm to his honour, as the Soldier that minds not a wound. Firm to his love, as jacob, that thought seven years short. Firm to his God as job, that would die rather than forsake his Saviour. Nothing can amate him, who runs, and looks unto jesus. There be two sorts of men unable to continue running, the feeble and the full. The one for lack of strength, the other for want of breath. Among the first S. Paul found the Galatians; who did run well, yet were driven back. Gal. 4.9, 10. These whilst the wind is fair promise much prosperity; but when storms arise, are tossed to and fro by the fury of the gusts. Among the other our Saviour took a certain man. Mar. 10.17. And such a one, as we might think would win the Garland. He wanted no strength, his bones were full of Marrow. Mat. 19.20. His pace was swift, he came running. His course steady, he kept the high way unto jesus. His carriage humble, he Kneeled. His desire earnest: Good master! what shall I do to inherit eternal life? Yea when Christ had repeated unto him the precepts, it appeared that his life was unspotted. For he answered confidently; all these have I observed from my youth. Mar. 10.20. what lack I yet? Mat. 19.20. Whereupon jesus looked on, and loved him. Mar. 10.21. If this man failed, who then shall obtain? Yet he was too soon out of breath: there being but one step between him and home he gave over: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one thing thou lackest, saith Christ, v. 21. Shall one saying confound, one blow astonish, one thing discourage thee? Having much thou must have something more: one gasp with one strain will reach it. This one, and this thing only thou wantest. Go sell that thou hast, give to the poor, take up the cross and follow me. v. 21. That set his wind; for he had great possessions, v. 22. He ran well indeed had he held out, but being so full could not longer run with patience. Cursed is the overplus, which by the reservation deprives a man of the inestimable treasure. These two have been common evils; and to cure them Gods work is strange. The Memento of Lot's wife, remember her, would not serve our backsliding Ephesus. Luk. 17.32. Power and power superior and inferior, Lords and Peasants, Father and Child, Brother and Brother, Master and Servant, one opposeth another, that the sword may be made drunk in Christian blond. justice's will be so satisfied, and the truth approved so. The unum necessarium, Luc. 10.42. which he that hath enjoys enough, that hath not, is nothing worth, could not return our vain Cosmopolites. All must be sold, and in this case there's no fear of being worse than infidels. Not that the price may be laid at their Apostles feet, who stir up the dust to stifle the Monarchy. Cast it should be into the King's treasury to help support the high disparity between he Sceptre and the Coulter. Who will not go so fare, ye may rate your vanities, bring in so much, and the work is done. This is one way I am sure to justify Gods most respected on earth; and every one that fears the Lord, and honours the King will be so justified. A visible means to uphold the truth, recover peace, relieve our families, and maintain plenty. A sign too that we have our measure of grace here, and shall have full happiness hereafter. The loss of temporals in God's cause fore-goes and immense weight of glory in Heaven. 'Tis plain, I favour not the Priscillianists, that wave this patience; nor the Gnostics, that allow no patience for the name of God. Nor intent I the desperate patience of the Patricians cutting their own throats to be quit of evil: Nor the vainglorious patience of the Donatists, incurring the displeasure of Magistrates to style themselves Martyrs. Nor the compelled patience of transgressors, who in the hands of justice, will they; nill they▪ must suffer. Nor the abused patience of the Papists, in their voluntary superstitio●s of castigation, by flagellation, peregrination, abstinence, etc. Nor the misled patience of our Catharists, Separatists, Novelists, that most profusely expend their goods, friends, liberties, lives, to infringe the sacred Authority of our Sovereign Lord the King, and our holy Mother the Church. The well informed patience I commend: that, and that only, whereof jesus Christ hath given himself an example. Thereto conformeus, Lord, and stay us there, so shall we be right. Equally to thee at liberty, and in thrall. True Christians, we inspecting the state of wicked men, take care to prevent the like mischief in ourselves. We are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so mad to end in the flesh, beginning in the spirit. With our increase of day's grace grows in us. And such is her virtue that all things are subject to her patience. Fire burning other places builds her house: and death killing other things brings her life. Gaudet patientia duris: we by that heavenly influence have the property to be fatted with penury. In hazards best known, whose courage may not be abated by difficulties. When the right object is before us, we are never impatient; most violent always against the wrong. No obstinacy this: nor a will that follows what it lists. We want not so much discretion, that our judgements should be therein questioned. For run we do, and ever let us, with patience the race, that is set before us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The race that is set before us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bickering, and a game, whereat one endeavoureth to surpass another. Of this were five kinds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In use, and in our dialect; Dancing, Quo●●ing, Tilting, Wrestling, Running. The last is here; and translated stadium, because a place where running is exercised. It's the eight part of a mile, 125. paces, each pace five foot. At first invented by Hercules, and called a stade; because he run i● at one breathing, and then respirâsset, simulque stetisset, drew breath, and stayed. Per metaphoram the life of a Christian, which job terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, warfare. job 7.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of trials, outward and inward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fightings, within fears. The inward are exanimations, and temptations. The first arise out of the infirmity of mind, or weakness of faith: as sadness of heart, guiltiness of conscience, etc. The second are inducements, or allurements unto sin: which according to the diversity of princepall agents be three fold. 1. Of the flesh, the armies of lusts, that muster themselves to beleaguer, and batter the religious fortifications of the soul. 2. Of the world, such as, under pretence of profit or pleasure, entice man from himself, that Satan lying in ambush may surprise the hold. 3. Of the Devil, those, which be by his immediate insinuation: as murmur, distrust, etc. These are like the mutinous in a besieged City, or the treacherous, that by sedition, or otherwise would deliver it into the hands of the enemy. The outward agonismata, or trials, consist either in the affliction of the body, as sickness, imprisonment, etc. Or in the loss of goods, by fraud, extortion, etc. or in both, by persecution, Rebellion, etc. evils tolerated, cried up, and under a supposed unerring Authority made familiar in these days. They are so: but this is the misery of all: the grand plunders of our lives, and livelyhoods turn the sword of the spirit against the spirit of truth, and the sword of justice against the justice of the Law. As if the use of either to defend both were against both in us. Thus assaulted Christianity may be, justly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we agonists. Some therefore read, let us run to the fight that is set before us, Running, Fight, both imply much striving. Yea others in certamine, as if we should run fight, like those, that pursue their enemies in fight. Ne Hercules contra duos, is old and rife. But every good Christian fights against the Devil, the World, the Flesh, and their legions. The first hath innumerable spirits to overthrow, the second nets in every corner to catch, and the third various concupiscences as flames of fire to consume us. Nor is it sufficient to grapple with them; we must, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be masters of the field. For vincenti dabitur, Rev. 2.10. though many run and fight, yet he only that conquereth wears the crown. A strange course this, Ob. and to be victorious impossible. Impossible to carnal minds: Sol. but if we look unto jesus, who triumphed over Satan, made the World his footstool, and subdued our rebellious flesh, it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an easy yoke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a light burden. Mat. 11.30. Believe and all things are possible. First, resist the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being strong in faith, 1. Pet. 5.9. and he will fly. jam. 4.7. Secondly, precious, and very great promises are given us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that through them ye should be partakers of the Divine nature. 2. Pet. 1.4, 5. Thirdly this is the victory that overcometh the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even our faith. 1. joh. 5.4. But among so many enemies abroad, and such Rebels at home, no marvel if we sustain some damage. We may, and gain thereby. For that loss discovers where the traitor is, and he being cut off the officers sent forth by the understanding and affections become more wary, and all our forces more valiant for the future. So wary, and so valiant that nothing may divide us from Christ-Not banishment: we find the Evangelists in Pathmos. Not cutting in pieces: Isaiah lay under the wooden saw. Not drowning: jonah dived into the living gulf. Not devouring: Daniel was in the sealed den among his terrible companions. Not burning: behold the three children walking in the fiery furnace. Not stoning: see the first Martyr under his heap of many grave-stones. Nor beheading: lo there's the Baptists head bleeding in Herodias Platter. Not the wedge of gold, the height of honour, nor the fill of pleasure; St Paul esteems them loss, and dung. Nor can Satan, unless we yield, nor sin without impneitence, nor any thing without infidelity, separate us from the love of God in Christ jesus. Rom. 8.39. Unto the world's decipiam, the flesh's inficiam, the Devils interficiam apply Christ's reficiam, and what was said of grief, we may of our race. Si longus levis: si summus brevis. If long, light. If violent, short. So short, that St james compares our life to a vapour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vanishing in the appearing. jam. 4.14. And job calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as passing like a puff of wind. job. 7.7. If the Malignants might prevail, and we by strong destiny come under their curious torments, what were this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of misery, to that eternal joy before us? Suppose the worst, you are unwilling to conceive, should happen, shall we thereat storm? God forbidden. For in us is cause enough of the one: and if we go to the next words no reason may be had for the other. Because we are to run the race. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is set before us. jobserve the participle only used in the new Testament, and translated propositum, that is, ex Deo statutum, purposed and ordained by God for us. The decree eternal, but the promulgation in time. In time preached and practised by the Patriarches, Prophets, Christ himself, the Apostles, Martyrs, and Fathers of the Church. What is so constituted, by the grace of God we follow. For as before the Conqueror he sets glory, before them that hope pardon; so certantibus proponit gratiam, before them that run to fight, he sets grace. The original word makes it good. Because in the execution of the decree are contained as well governing, guiding, etc. as creating, making, etc. He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set forth this race, is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provide for the runners. If God should appoint a race, and desert the runners, the race might be set, fore-set, and set before us in vain. There is then a government, and therein a conservation. Means extraordinary to feed the Israelites with Manna, and ordinary to feed David with bread. At the lowest ebb, blessed be God, I never found room for despair. Nor is it presumption to Preach that one man may chase a thousand: and He, that seemed to have no power, shall have all over His Subjects. No such offence certainly: For God's might is manifested in weakness, 2. Cor. 12.9. And as sure as S. Paul, and S. Peter are right, every soul is bound to advance the Lords Christ next unto Christ the Lord, Rom. 13. 1. Pet. 2.13. If it be against any malign proposition, so be it. The jewels I put into the people's ears, taken out, will not be turned into a molten calf. I see what is set, and feel my own pulse beat in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have not then digressed: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make the emphasis full to every one. That and no other. but what that is needs not be repeated. Before; not behind to run back: nor on either side, so to run. Before us it's set, we are sure of that. For in the way, permitted to our trial, all the malice, the Devil and his agents can vent, is wrecked on us. Yet we must run, and with patience we. Not as left to ourselves, of ourselves we are not able. Rom. 9.16. He therefore, Mat. 6.7. & 7.7 that knows what we want, commands us to ask. Strength is apppointed for the runners, and assistance for the fighters, if they running, sighting call for strength and assistance. God, purposing both the prayer, and the grant, decreed to grant when we pray. Gen. 22.17. & 25.21. Abraham was to be a father of many Nations, yet Isaac must pray before Rebecca conceive. Providentia non to litt causas secandas, sedillis utitur, Predestination is fulfilled by means, and the spirit provokes us by the same to accomplish God's providence. Religion affords man his will in the Work, and God his work in the order. The Soldier's fight, the General leads. 1. Cor. 15.10. We run, Christ guides. God hath his work: Draw me: man his will: We will run after thee. Can. 1.4. I would not torment your patience. As Christ said unto his Apostles, I may unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way ye know. 'tis old and good, walk therein that ye may find rest for your souls. jerem. 6.16. If this seem obscure, the Prophet Isaiah sends you unto the Law and Testimony. Isa. 8.20. There's the way we should, and the way we may not go. If that suffice not, King David puts it out of question. I will run the the ways of thy Commandments, Psal. 119.32. The ways of the Lord are the works of his Law; and the race set before is the Commandments he hath given us. Every sanctified thought, every gracious word, every good deed is a step in this race. Unite these, be active in, and constant to them. Do, and, maugre all opposition, endure. Let the Apostle have his desire, and you shall reap the gain. ☞ You, not the Simonians, that slight this race, as if the amanuensis of the Holy Ghost were fanatics. Nor the Helcesaits, that, as crosses come, and go, leave or take the profession of Christ. Nor the Adamites; that, Cynically abandoning modesty, admit every act of lust, even in the highest degree. You, not the Messalians, that live, as if they would out doc the Devil in Wickedness. Nor the apostolics, breaking the rules of Propriety, licence all manner of thefts. Nor the Puritans, that will have no peace on good conditions, therein worse than the Marcionites, and eldest Anabaptists, refusing war on any terms. You, not the Marcites, who worship the Devil. Nor the Bardesanites, who attribute all things to Fate, as the Valentinians did to Characters. Nor the Nepotians, who dream of an eternity in earthly delights. Nor the debouched Predestinates, who carouse their memory unto oblivion, and are more full of Oaths then wise men will be of words. But you, whom all the mischiefs in the world may environ, not ensnare: you possessing your souls in patience shall be crowned with everlasting happiness. Lord, thy Pestilence could not prevent our evils; nor doth the Sword stay them: if the Famine must; take thou thy will of us, whilst we are emboldened to expect relief from thee. True Christians we are enriched with that jewel, which in quantity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the smallest grain, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of more value than the whole world. One of us may therewith chase legions of enemies, and pass through the midst of Hell into Heaven. With it we can level Mountains, & raise valleys; smooth rugged ways, and make the crooked strait. With it deposing out burden of sin under the cross we lay hold on high, and shall not let go, till we go into glory. Thus established in our humility, are sure to be triumphant at last. Though opposition cause our hearts to bleed, yet our cries are heard, our tears boded, & precious is the blood of Saints. Not utterly destroying our foes, we have not lost by our will. Faith tells us, that what we would shall be accepted for the deed. Then on with courage: the Lords hand is not shortened. He can yet save and prosper yet. Who gives so much virtue to us, in us will crown his grace. Let us run with patience the race that is set before us, looking unto jesus the Author, and finisher of our faith. To whom with the Father and the holy Spirit be all power and glory for ever, and ever. AMEN, AMEN. FINIS. ADVERTISEMENT for his Countrymen who are misled, and therefore disaffected to the ROYAL CAUSE. SIRS, AN error timely seen may happily be recalled. Who is not blind perceives that, of the conquest aimed at, you will come short. But can there be recovery at a precipice? yes; between the bridge and water I found grace. You can best tell, I know not, how fare ye are gone. Be as pitiful to yourselves as I am charitable unto you. Take heed: the point is near. I had rather fall down before I come to then on, or over a Rock. Who mind not that premonition shall meet a Lion, Wise, stately, strong in the way: so closely followed too by the goodliest in the Forest, that he will roar, tear, and devour where he's opposed. But may you lay your Country waist, and be pious still? Or would you have no posterity; or such a one as shall curse you, or be content to build, with the ashes of your fortunes? Think not to call it Destiny, lest it be recorded your folly. Nor may you plead Religion, not Christian Religion I am sure. Because ye twhart in your course every precept, slight Christ's prayer, and contemn the Apostles Creed. You may style us Egyptians, dumb-doggs, or what ye please: yet we speak the same language with you, and shall bark, when yours will either sleep or lie very still. Be not mistaken: perturbed we are, not dismayed. A great blessing visibly hovers over, and will settle on the Crown. It will and needs must. For his Sovereign Majesty is most Religious, Merciful, Iust. No Papist, nor Popishly affected; his mercy is over all his actions; his justice values every scruple. So mindful also of His Subjects that twice a day he prays, and constantly for them. For the loyal that they may persevere, for the other, that they might be undeceived. I beseech you believe, and permit me to tell the men of your undoing Classes, they are impudent and more than Jesuits. I shall not again introduce the diametrical oppugning that God whom they would seem to adore. Their evomited virulence against the Lords Anointed, and His Prophets is proof enough. Read the 2. Tim. c. 3. unto the 10. verse, and know them by their Character. Puffs may be trod under foot without danger of the eyes. But those are Wolves in Sheep's clothing, false and bloody No envy, nor malice this. A real discharge of his conscience, whose heart groans under the heavy storms of inhumanities' raised by them. It doth: God enable me in the race to be patiented among the runners, and of his mercy return them and you unto us. Thus praying for assistance, he never forgets their and your conversion, Who is despised of both, for his fidelity to the King, & obedience to the Church, T. B. May. 16. 1643.