SERMON XV.
Woe unto you, that desire the day of the Lord: what bave ye te de wlth it? the day of the Lord is darkness and net light.
Fo the presenting of the woes and judmnents of God, denounced by the prophets aainst Judah and Israel, and the extending and applying them te others, invol'ed in the saine sins a Judah and lsrael were, Solomon seerns te bave given us somewhat a clear direction: Relevée hot »corner e «te e«, enke e an and ke ill loe tee'. BuC how if the wise man and this seorner be 11 in one man, all one person [ If the se man o this world be corne to take S. Paul o lielly a his word, to think scornfullyhtpreachin 9is indeed but thefikneeackinç, and tha the ehuoeh i within the stte, so prenching i a pa of state government, flexible to the presen occasions of rime, appliable to the presen dispositions of men Thi fe un thi prophet in this propheey, Amaia the prient of Betel iform the kiy that Am meddled with tr of tate, and that the d ras hot able fo bear his rds, and to As hie he says, Eat thy brmd in so other pce, but prophecy here no re, for this is the king chapel, and the kbçq cona; Amos reli, I as no prophet nor the son a prIt, but in an otker course, and the Lord tk ne and said nnto me, Go and prheç¢to my pele . Though we find no Ammiah, no mis-interpreting pries here, (we are far from that, beeause we are far from having a Jeroboam to our king as he had, easy to give ear, emy to give credit fal informations) yet every man tha cornes with God's message hither, brings a little Amasiah of his own, in his o bosom, little whisperer in his o hea that tells him, this is the chapel, and it is the bines court, and these woes and judents, and the denouneers and proclaimers of them are not oe eeptable here. Bu we mus have out o Amos, as well m out Amasim, this answer to this suggestion, I oeas no prophet, and the Lord toek me and bad ne prophesy. SVhat shaH I do And besides, sinee the woe in this tex is hot St. John's oe, his iterated, his muliplied woe, Voe, oe, oe habitantibus terrain , z woe of desdation upon the whole vofld (for God loves this wofld, as the work of his o hand, as the subject of his providence, m the scene of his glory, as the garden-plot thag is tered by the bloM of his Son:) since the oe in this text, is hot Esay's oe, genti peccatrici', an increpation and eomminaion un out whole nation (for God hath hot corne so near to any nation, and dealt so vell with any nation as with ours:) sinee the oe in this tex is not Ezekiel's woe, % ciritati sanguinnm », an impu- Prov. i 8. Amos vil. 10. Apoe. . 13. Iah £ 4. Ezek. xv.6.
s... xv.] »AcH» LN'. 293 ration of injustice or oppression, and consequent]y of a malediction lid un the whole city (tbr God hth carried his woes upon other cities, Comdn, w etsaida; God bath laid his henry hand of war and other ca]amities upon other cities, that this city miht see herself and ber calamities long belote in tht lass, nd avoid them:) since the woe in this text, is not the prophet's other woe, oe domui «, not a woe upon any family (for when any man in his tmily cornes to Joshua's protestation, As for me ad my bouse we will serve the Lord:, the Lord cornes to his protestation, I will show mercy to thee ad thy ho¢se for a thousad yeatiozs :) since the woe in this text, is hot Esa)"s woe again, l corotoe, (tbr, the sanie prophet relis us of what affection they are, that they are idolaters, persons inclined to an idolatrous and superstitious relion, and tet themselves, alld eurse the king and their God; weknow that the prophet's 1% corooe in that place is coronoe suTerbioe , and the crom and height of pride is in him, who bath set himself above all that is ealled God. Christian princes know diat if their crowns werc but so as they seem (all gold) they should be but so much the heavier for being all gold; but they are but erowns of thorns gild, speeious eares, glorious troubles, and therefore no subject of pride:) to eontra this, since the woe in this text, is no state woe, llor chureh woe, tbr it is not Ezeidel's 1% astoribus insipie»ttibus a°, which eannot feed their floek, nor Jeremy's 1% pastoTibus disperdentibus , Voe unto those lazy shepherds, which do not feed their flk but surfer them to seatter: since the woe in this text is noE a woe upon the whole world, lior upon the whole nation, nor upon the whole city, nor upon any whole family, nor upon any whole ran] or ealling of men, when I bave ask with Solomon, Cui voe ? To whom belongs this woe I must answer with St. Paul, 1% mihi , Woe ullto me if I do hot tell to whom it belongs. And therefore sinee in spiritual things espially eharity begins with itselt I shall transfer this voe fronl Inyse]t by laying it upon them, whom your own conscience shall find it to belong unto; % dedderantibus diem Domi»i; lVoe be oio them that desire the day of the Lord, c. Ezek. xLiv. 6. Jos. v. 1. * Ih v. 1. Iah . 11. to Ezek. L 3. ]t Jer. i. 1. t Prov. i. 19. t 1 Cor. 16.
9 PREACHED |- LENT. [S]Ro XVo Bu ye ï hese words n be narrow n respect oï rsons, s stmnge ïor in resc o the sns th they are drected upon, they ave a compas, they reach rom th hgh prumpton, and contempt, and deridn the day oï the Lord, the judgments oï and they p through the sin o ll)ocr, when we ake hi make the world, an to make ourselv beleve tha we are n good se tords od and would be that the y oï the Lord, the day oï juden wod corne now and then they corne do to the deepest sin, the sin of desper tion of an unnatural valuing of this lire, when overwhelmed with the burden of other sins, or with Godes pishment for them men w to a murmuring weariness of this lire, and to an impatient desire, and perchance to a practice of their o ends in the first acception, the day of the Lord is the day of his judents and aictions in this life; in the second, the day of the Lord is the day of the eneral judgment; and in the thir the day of the Lord, is that crec[um, that tlight tween the two ves, or rather that meridi octis, as the et cal it, tt noon of night, the ho of our death and transmition out of this world. And if any dire ny of these days of the Lord, out of any of these indispositions, out of presumption, out of h crisy, out of desperation, he falls within the com of this text, and from him we cannot take off this zoe desiderantibus. First then the proFhet directs himoelf most literally upon the first sin of presumption. They were corne to say, that in truth what- ever the prophet declaimed in the streets, there w no such thing as d/es Dini, any purpose in God to bring such hevy judents upon them; to the prophets themselves they we eome to y, You yoselves lire parchM and merated in starved and penious foune, and therefore you ery out that ail we must die of famine toe, you yourselves haro hot a foot of land ong ail tho tribes, and therefore you cry out that all the tribes must be eaied into another land in captivity. That which you eaH the day of the Lord is eome upon you, beggary, and nakedness, and hunger, eonmpt, and aiction, and imprisonment is conte upon you, and therefore you will nee extend this day un the whole state, but desideramts, we would fain see any such thing corne to ps, we would fain sec God go about to do t9 PRECHED |N LENT. [So Vo and divisio othe twokindos. Thiroey, he expressed his anger in leaving them vithout any prohesied here. 'o o thoe six thosand yea, which are vulgarly estoemed toe the ae and tcn o this wold, three thosand were assed befoe the divisio o the kingdo, and presently upo the division, they argued â diidbili ad coutibile, whatsoever may be broken and divided may corne to notng. It is the devils way to corne to destruction by breaking of unions. There was a contract between God aud Job, because Job loved and fcared him, and there the devil attempts to draw away the hd from the ion, God from Job, with that suggestion, Dot. Job se teefor wt]dy Dost thon get anything by this union or doth not Job serve himself upon thee There v a naturel, an essentiel, an eternal union between the Father and the Son in the Trinity, and the devil sought break that. If he could break the union in the Godhead, he saw hot why ha might hot destroy the Godhead. The devil was logicien goed enough, Ome di.risibile corrtibile, Vhatsoever may be broken, may be annihilated. And the devil was papist good enough, oequiollet 6oere»i, SVhoever is a schismafic, depaed from the obedience of the Roman church, is easily brought within compas of heresy toe, because it is amatter of faith to arm a necessity of such an obedience. And therefore the devil attempts to make that schism in the Trinity, with that,,çifllius Dei es, Jlage te stones bread, If thou beest te »%n of God, ca,'t tkyse dow fr tis pi,acle, that is, Do something of thyself, excëed thy commission, and never attend so punctually all thy directions from thy Father. In Job's case he would draw thc head from the union; in Christ's case he wod alienate the Son from the Father, because division is the forerunner (and ala but a litfle way the forerunne0 of destruction. And therefore soen as that kingdom w corne to a division between ten and two tfibes, between a king of Judah, and a king of Israel, presently npon it, and in the compas of a very short time arose all-those prophets that prophesied of a destruction; as soon as they sav a division, they foremw a destruction. And erefore 'hen God had showed before what he cod do, and declared by h prophets then what ho would do, Voe desiderantibu, Woe unto tkêm that say, Let make eed and haten bi» u'ork, that u'e may ee item: that tha are yet confident that no ueh thing hall fall upon u, and confident with n eorn, and fulfil that whieh the apostl« There hall eome in tke latter da eoff«», aing, Where is tke 1atomise of hi eomin 9? for inee the father fell aleep, ail continue a they were from the eginuitt 9 af he creation TM. But God hll nwer their eorn with eorn, in Ezekiel, 8'on of man, What i tha laroerb hich you hae in the land of Iarael, aying, The àa are prolonffed, and eerff iion fail »? that is, he prophc talk of grct elamities, but w are sale enough, Tell them (ys the Lord) I u'ill make their pro'erb to ceae, I zeill eak and it hall eome fo pa; in your dayê, 0 'ebelliou koue, ill I ay the eord, and perfo',m if. And therefore, Ut 9uid :obis? V(hat hould you pretend to desire that day. what tan ye get by that day? Because you hare vnade a ovenan[ ith deatk, and are al an a9reement zeith Itell, z'hen tkat inz'adens flaellum, (as the prophet with an elegant horror, if they tan consist, expresses it) IVhen that over.flou'in# scour#e shall pass through, shall it hot corne fo you °? Vhy. who are you. have you thought of it beforehand, eonsidered it, digested it, and resolved, that in the worst that tan fall, your vocal eonstaney, and your human valour shall sustain you from all dejeetion of sirit . What judemnent of God soever shall fall upon you, whensoever this dies Domini shall break out upon you, you have light in yourselves, and by that light you shall sec light, and pass through ail incommodities. Be hot deceived, this day of the Lord is darkness and not light, the first blast, the first breath of his indignation blows out thy candle, extinguishes ail thy wisdom, ail thy eOtUlsels, ail thy philosophical sentenees, disorders thy Seneca, thy Plutarch, thy Tacitus, and ail thy premeditations; for the sword of the Lord is a two-edged sword, it euts bodily, and it cuts ghostly, it cuts temporally, and it cuts spiritually, it euts off ail worldly relief from others, and it cuts off ail Christian patience, and good interpretation of God's correction in thine own heart. Ut 9uid zobis? What eau you get by that day . eau you Isaiah v. 18. s 2 t'et. iii. 4. » EzeL xii. 22. so Isaiah xx.
imagine that though you have been benighted under your own obduration and «eeurity belote, yet when this dny of the Lrd, the day of affliction shMl corne, afflictio dabit intellactum, the day will bring light of itself, the affliction will ve understanding, and it will ho rime enough te see the danger and the remedy both at once, and te turn te God by that light, which that affliction shall give.z Be net deeeived, dies Domini tenebrw, this day of the Lord will be darkness and net light. God hath mde two great lights for man, the sun, and the moon; God doth manifest himself two ways te man, by prosperity, and dversity; but if there were no sun, there would be no light in the moon neither if there be no sense of God in thy greatness, in thy abundanee, it i« -', dark rime te seek him in the elouds of affliction, and heaviness of heart. Experienee teacheth us, that if we be reaxling any book in the evening, if the twilight surprise us, and it grows dark, yet we ean read longer in that book whieh we were in belote, than if we took a new book of another subjeet into out hnnds: if we have been aceustomed te the eontemplation of God in the sunshine of prosperity, we shall see him botter in the night of misery, than if we had began but thon. If you eem te desire that day of the Lord, beeause you de net believe that that dy will corne, or beeause you believe that when that dny cornes, it will be rime enough te rectify yourselves, thon, Ut qnid vobis. This day shall be good for nothing te either of you, for te both you it shall be darkness, and net light. The days xvhich God matie for man were darkness, and thon light, still the evening and the morning ruade up the day. The day whieh the Lord shall bring upon secure and earnal man, darkness without light, judgments without ny beams of mercy shining through them, such judgments, as if we will eonsider tho vehemeney of them, we shall find them expressed in sueh an extraordinary height, s searee any where else in Jeremy, hall a,k one of another if they be in labour, whettr th travail with child. Where.fore de I see erery man with loins, as a woman in tra:ail 8 Alas, beeause that day is great, and none i, like it *. This is the unexpectd and tmconsidord strangoness of that day, if wo eonsider tho vehemoney, and if wo eonsider the suddenness, the speed of bringing that day upon seeure man. This is intimated very sufiieiently in another story of the same prophet, that when he had said te the prophet Hananiah, That he should die within a year", when Goal saith, his judgments shall come shortly, if then we consider the vehemency, or the nearness of the day of the Lord, the day of his isitation, we shall be glad te say with that prophet, As.for me I hase net desired that woful da!/thou kou'est 3, that is, I bave neither doubted but that there shall be such a day, ner I have net put off my repentante te that day, for what tan that de good te either of those dispositions, when te them it shall be darkness, and net light. 1%w this woe of this prophet thus denounced against contemptuous scomers of thc day of the Lord, as that day signifies afflictions in this lire, have had no subject te work upon this eongregation (as by God's graee there is noce of that distemper here) it is a piece of a sermon well lest; and God be blessed that it bath had no use, tbat nobody needed it. But as the woe is denounced in the second acceptation against hypocrites, se it is chain-shot, alld in every congregation takes whole ranks, and here dies 1)omini is the last day of judmnent, and the desire in the text is net, as belote, a denying that any such day should be, but it is an hypocritical pretence, that we bave se well performed out duties, as that we should be glad if that day would corne, and then the darkness of the text is everlasting condemnation. For this day of the Lord then, the last day of judglnent, consider only, or reflect only upon these three circumstances: first, there is Lex violata, A law given te thee and broken by thee. Secondly, there is Testls prolattts, Evidenco produced against thee, and confessed by thee. And then there is,S'ententia lattt, A judgment given against thee, and executed upon thee. For the law first, when that law is te love God with all power, net te scatter thy love upon any other creature, when the law is wt te de, net te covet aliy ill, wilt thon say this law doth net concern me, becauso it is impossible in itself, for this coveting, this first concupiscence is net in a man's own power. Vhy, this law was possible te man, when it was given te man, for if Jet. xxviii. If;. m Jet. xvii. 16.
was naturally imprinted in the heart of man, when man was in his state of innocency, and then it was possible, and the impossibility that is grown into it since, is by man's own fault. 1Man by breaking the law, bath ruade the law impossible, and himself inexcusable; wilt thou say with that man in the Gospel, Omnia Atcc a fln:entute, I bave kept ail this law from my youth. From thy youth . remember thy youth vell, and what law thou kept then, and thou wilt find it tobe another law, Le» in membris, A law of t/e 2fesl warrin.q aainst te law ortie ninà, nay, thou wilt find that thou didst never maintain a war against that law of the flesh, but wast glad that thou camest to the obedience of that law so soon, and art sorry thou canst follow that law no longer. This is the law, and wilt thou put this to trial. Wilt thou say who can prove it. ,Who cornes in to give evidence against me. Ail those whom thy solicitations ha'e overcome, and who bave overcome thy solicitations, good and bad, friends and encmies, wives and mistresses, persons mo incompatible, and contrary, here shall join together, and be of the jury. If St. Paul's case were so far thy case, as that thou wert in righteousness unblameable, no man, no woman able to testify against thee, yet when the records of ail thoughts shall be laid open, and a retired and obscure man shall appear to have been as ambitious in his cloister, as a pretending man at the court, and a retired woman in ber chamber, appear tobe as licentious as a prostitute woman in the stews, when the heart shall be laid open. and this laid open too, that some sins of the heart are the eatest sins of ail (as infidelity, the greatest sin of ail, is rooted in the heart) and sin produced to action, is but a dilatation of that sin, and ail dilatation is some deee of extenuation, (the body sometimes grows weary of acting some sin, but the heart never .m'ows weary of contriving of sin.) When this shall be that law, and this the evidence, what can be the sentence, but that, ]te naledicti, Go ye cursed into et'erlastlngfire, where it is hot as in the form of our judoaaent here, you shall be carried to the place of execution, but ire, 9oe, out own consciences shall be our executioners, and precipitate us into that condemnation. It is hot a captivity of Babylon for seventy)-ears, (and yet eventy years is the time of man's lire, and why might hot so many yers" punishment, e.xpiate so mny years" sinful pleasure .) but it is seventy millions of millions of generations, for they shall lire so long in hell, as God himself in heaven; it is not an imprisonment during the king's pleasure, but during the king's displeasure, whom nothing eau please nor reeoneile, after he shall have ruade up that aceount with his Son, and told him, These be ail you died for, these be ail you purehased, these be ail whom I ara bound to save for your sakes, for the test, their portion is everlasting destruction. Under this law, under this evidenee, under this sentence, -w desiderantib, woe to them that pretend to desire this day of the Lord, as though by their own outward righteousness, they could stand upright in this judgment. Woe to them that say, Let God eome when he will, it shall go hard, but he shall find me at ehureh, I hear three or four serinons a week; he shall find me in my discipline and mortification, I fast twiee a week; he shall find me in my stewardship and dispensation, I give tithes of ail that I possess. When Ezeehias showed the ambassadors of Babylon all his treasure and his armour, tho maledietion of the prophet fell upon it, that ail that treasnre and armour which ho had so gloriously showed, should be transported to them, to whom he had showed it, into Babylon. He that publishes his good works to the world, they are earried into the xvorld, and that is his reward, l%t that there is hot a good use of letting out li.ght shine belote men too; for when St. Paul says, If I yet l, lease rnen, I skould hot be te er:ant of ClrisP"; and when he saith, I do lpleae all er in ail thiçq: St. Austine round no difficulty in reconciling thoso two; 2arer quero, sys he, ed et lpatriara, When I go to the haven fo hire a ship, i is for the lovo I bave fo my country; When I declare my fith by my works fo men, i is for the lovo I bear to the glory of God; but if I desire the Lord's day upon confidence in these works, Vw cirTo, as Job expresses if, tVoe ««zto me Toor rush, ] (says he) te rush fs green till the sun corne , that is, says Gregory upon that place, Donec divina dlstrictio in judiclo candeat, Till the tire of the judgment examine out works, they may have some verdure, s Gai. i. 10. sa Job viii. 16.
0"2 PREACHED IN LENT. [SEB-XV. some colour, but r deiàerartiBu, woo unto them thag put themselves unto that judgment for their work's sake. For Ut quid vobi#? To what end is it for you. If your hypocritical security could hold out to the last, if you could delude tho world at the last gase, if those that stand about you then could be brought to say, He went away like a lamb, alas the Lamb of God went hot away so, the Lamb of God had his colluctations, disputations, expostulations, apprehensions of God's indignation upon him then: this security, call it by a worse name, stupidity, is hot a lying down like a lamb, but a lying down like Issachar's ass between two burdens, for two grcater burdens cannot be, than sin, and the senslessness of sin. Ut quid obis? What will ye do at that day, which shall be darkness and hOt light. God dwells in luce inaccessibili «, in such light as no man by the light of nature ean eomprehend here, but when that light of graee whieh was shed upon thee here, should have brought thee at last to that inaccessible light, then thou must be east in tenebra* e:teriore#!, into darkness, and darkness without the kingdom of Heaven. And if the darkness of this world, which was but a darkness of our maldng, could hot comprehend.the light, when Cqlrist in his person, brought the light and offered repentanee, eertainly in that outward darkness of the next world, the darkness whieh God hath made for punishment, they shall sec nothing, neither intramittendo, nor eactramittedo, neither by reeelving offer of grace from heaven, nor in the disposition to pray for grace in hell. For as atour inanimation in our mother's womb, out immortal soul when it cornes, swallows up the other souls of vegetation, and of sense, which were in us before; so at this our regeneration in the next world, the light of glory shall swallow up the light of graee. To as many as shll be within, there will need no grace to supply defeets, nor esehew dangers, beeause there we shall have neither defects nor dangers. There,hall be o ni.qht, o eed of candle, or of s-un, for the Lord shall yire them liyht, and they shall reiyn for erer and eer *. There shall be no such light of grace, as shall work repentanee fo them that aro in the light of glory; neither eould the that n 1 Tire. ri. 1 ;. Matt. viii. 12. n Apoc. xxii. ri.
SlZR. XVo] PREACHED IN LENT. are in outward darkness, comprehend the light of grace, if it oeuld flow ut un them. Fifa, you did the works f rkn, ys the postle ', nd then that ctom, tht çracti brought you to love darkness betr tan liht°; and then of dar'ns delights to trano himlf ito an ayel of liyt by your hocrisy you pretend a light of grace, when you are dre itoe, and therefore, Ut quid vobis? Wt fi you get by at dy which is darkness and hot light [ Now as this woe d comminfion of out prophet had one aire, bt down the scorn which derided the judnents of God in this wofld, and a second aim to beat down their confidence, that thought themlves of themoelves able to and in God's judgmen in the next wofld soit bath a third mark better than eoe two, it bath n aire un them in whom weaness of this lire, when God's corrections are un them, or some other mistking of their o est and case, works impatient desire of dea, nd in this sen and acceptation, the day of the Lo is the dy of out death and transmigration out of this world, and the drkne is stiH everlaing darkness. Now for this we ke out lesson in Job, 3lan's lire is a warfaze ; man might bave lived at pce, he hilf choe a rebeious war, and now Qv, od ole exFHt,wns portat ', That war which he willingly embarked himoelf in at first, though it be ainst his will now, he must go through with. In Job we haro our lon, and in St. Pa we bave our law, Take ye tle amo OE GOE, tat ye ay be able Aainç done all to aad that is, that having oveome one mptation, you may stand in battle against the next, for it hot OEolocentia militia, but ta; that wo should think to triumph if we had overcome the heat and intemperance of youth, but we must fight it out to o lires' end. And then we bave the reward of this le,on, and of th law limid, % at is crowed, ez«t « flyt cordiny to tMs law'; that is, he pemoveres to the.end. And as we bave our lesson in Job, our rule and reward in the apostle, who vere both great commandera in the wartkre; so we bave our example in o great General, Christ Jesus, IVo tou9 i,,oul we eay, t Rom. i. I Jo . at Job L 1. Grego.
and heay unto death , tkouyh he kad a baptim tobe baptized witl, and he wa 8traitened, and in pain till it eere accomplished, and thouyh he had power to lay dotcn hi ouI, aut take it u again u, and no man else could take it from Mm, yet ke fougkt it out to the lait bout, and till lti hour came, he would hot prenent it, urr lay dou'nhi oul. We de«iderantibus, SVoe unto them that desire an)" other end of God's correction, but what he hath ordained and appointed, for Ut quid robin. What shall you get by ehoosing your own ways. Tenebree et non lux; They shall pass out of this world, in this inward darkness of melaneholy, and dejeetion of spirit, into the outward darkness, whieh is an everlasting exclusion ïrom the Father of lights, and ïrom the kingdom oïjoy; their case is well expreed in the next verse to our text, Tloey 8kall fl from a lion, and a bear kall meet them, the hall lean on a wall, and a ertoent hall bite tkem; hey shall end this liïe by n miserable and hasty death, and out of tha death shall grow an immortal life in tormets, which no weariess, nor desire, nor practice can ever bring to an end. And here in this acceptation of these words, this vee falls d]rectly upon them who colouring and apparelling treason in martyrdom, expose their lires to the danger of the law, and embrace death; these of whom one of their own society saith ', that the Scevolaes, the Catoes, the Porciaes, the Cleopatraes of the old rime, were nothing to the Jesuits, for saith he, they could die once, but they lacked courage ad rouiras mortes; perchance he meaas, that after those men were once in danger of the law, and ïorïeited their lires by one coming, they could corne again and again, as ofte as the plentiïul mercy of their king would send them away, Rapiug mortem spottanea irruptione, says he to their glory, they are voluntary and violent pursuers of their own death, and as he expresses it, Crederes morbo adesos, You would think that the desire of death is a d]sease in them; a graver man than he mistakes their case and cause of death as much, you are (saith he, encouraging those of out nation to the pursuit oïdeath) In sacris septis ad 7nart:/rium saginati, Fed up and fattened here for mart.vrdom, et sacramento san.quinem spospondietis, they bave Matt. xxvi. 38. se John x. 18. z Scribanius. ae Baron. Martyol. -'29 December.
taken an oath that they wil! be hanged, but that he in whom (as his great pattern God himself) mercy is above ail his works, out oî his abundant sweetness makes them perjured when they have se sworn and vowed their own ruin. But those that send them, gîve net the lires of these men se freely, se cheaply as they pretend. But as in dry pumps, men pour in a little water, that they may pump up more; se they are content te drop in a little blood of imaginary, but traiterons martyrs, that by that st last they may draw up at last the royal blood of princes, and the loyal blood of subjects; vw desideraltibus, woe te them that are ruade thus ambitions of their own ruin, Ut quld :obis? Tenebrw et no luz, you are kept in darkness in this world, and sent into darkness fmm heaven into the next, and se your ambition, ad multas nwrtes, shall be satisfied, you die more than one death, morte moriemitl, this death delivers you te aaother, frein whieh you shall never be ddivered. We bave new passed thmugh these three acceptations of these words, which bave faIlcn into the contemplation, and meditation of the ancients in their expositions of this text; as this dark day of the Lord, signifies his judgments upon atheistical scorners in this world, as it signifies his last irrevocable, and irremediablo judgments upon hypocritical relyers upon their own righteousness in the next world, and between both, as it signifies their uncomfortable passage out of this life, who bring their death inordinatdy upon themselves; and we shall shut up ail with ont signification more of the Lord's day, that, that is the Lord's day, of whieh the whole Lent is the vigil, and the evc. AI1 this rime of mortification, and out often meeting in this place te hear of our mortality, and our immortality, which are the tvo real texts, and subjects of ail our serinons; all this rime is thc eve of the resurrection of our Lord and Saviour Jesus Christ. That is the Lord's day, when ail out mortification, and dejection of spirit, and humbling of out seuls, shall be abundantly exalted in his resurrection, and when ail out faste and abstinence shall be abundantly rccompensed in the participation of his body and his blood in the sacrament; God's chancery is always open, and his seal works always; st all times remission of sins may be sealed te a penitent seul in the sacrament. That clause which the chancellor. had in 'OL. I. x their patents under the Roman emperors, Ut lorwroyatit'am 9erat con»cientloe nostroe, is in out commission too, for God bath put his conscience into his church, and whose sins are remitted there, aro remitted in heaven at ail times; but yet die Domini, the Lord's resurrection is as the full term, a moto general application of this seal of reconciliation: but Vw desiderantibts, Vroe unto them that desire that day. only hecause they would bave these days of preaching, and prayer, and fasting, and troublesome preparation past and gone. Vw desiderantibus, SVoe unto them who desiro that day, only, that by reeeiving the sacrament that day, they might delude the world, as though they,vote hot of a contrary rdiion in their heart; Vw desiderantibus, SVoe unto them who present themselves that day without such a preparation as becomes so fearful and mysterious an action, upon any carnal or collateral respects. Before that day of the Lord cornes, cornes the day of his crucifying before you come to that day, if)'ou corne hot to a crucifying of yourselves to the world, and the world to you, Ut 9uid :obis P What shall you get by that day. You shall profane that day, and the Author of it, as to nmke that day of Christ's triumi, h, the triumph of Satan, and to make even that body and blood of Christ Jesus, veMclum Satanw, his chariot to enter into yon, as ho did into Judas. That day of the Lord will be darkness and hot light, and that darkness wiil be, that)ou shall hOt discern the Lord's hody, you sha|| scatter ail youl" thoughts upon wrangling and controversies, de modo, how tho Lord's body can be there, and you shall hOt discern by the effects, nor in your own conscience, that the Lord's body is there at all. But)'ou.hall take it tobe only an obedience to civil or ecclesiastical constitutious, or only a testimony of outward conformity, whieh should be signaculum et iaticum, a seal of pardon for past sins, and provision of grace against future. But ho that is we|l prepared for this, strips himself of ail these oe desiderantibus, of all these conuninations th.at belong to carnal desires, and ho shalI be as Daniel waz, ir dêeideriorum, a man of chaste and heavenly desires only; ho shaU desire that day/of the Lord, as that day signifies a.iction bore, with Dvid, Bonm est mihi 9nod humiliazti me , I am mended by my sickness, enriched by my poverty, and treng¢hened by my weakness; d th St. Bernard desire, Ircari ihi Domine, 0 Lord ho any with me, for if thou chidest me hOt, thou comidert me hot, ff I taste no bitterness, I bave no physic; if thou correct me hot, I ara hot thy son: and ho hall desire tht day " tke Ld, as flmg day sigmifies, tke lait jument, with tho desire of tho mart)Ts under the alr, Usqte quo Diw? tIow long, 0 Lord, ere thot ewecute ud#nnt? And he shall desire this day of tke Lord, as this day is the da OE his own death, with St. Pa's desire, Ctio diesolri, I deeb'e to di»olM, and to be witk Chri»t. And when this day OE the Lord, as if is the day OE the Lord» re, urrection, sha cÇme, his soul sha be safisfied as with marw, and with fatnes in the body and blood of his Saour, and in the paieipation of a h mefits, entirely, as if ail tha Christ Jesus bath aid, md done, and soEered, had been said, and done, and sëred for his so alone. Enlarge our days, 0 LoM, to that blessed prepre us beforo that day, seal to us a tha day, rafify to us after t dy, aH the days of out file, an auraneo in tha kingdom, whieh thy Son out Saviour bath purehased for us, with the inestimablo priee of his ineorruptiblo bloo to whieh glofio 8on of God, &e.