THE words are a part of Gods prognoſticks of the Jews reſtoration, whoſe dejecton he had before deſcribed. Their diſeaſe begun within, and there God promiſeth to work the cure. Their captivity was but the fruit of their voluntary captivity to ſin; and their grief of heart, was but the fruit of their hardneſs of heart; and their ſharpeſt ſufferings, of their foul pollutions; and therefore God promiſeth a methodicall cure; even to take away their old and ſtony heart, and cleanſe them from their filthineſs, and ſo to eaſe them by the removing of the cauſe. How far, and when this promiſe was to be made good to the Jews, as Nationally conſidered, is a matter that requires a longer diſquiſition then my limited hour will allow: and the deciſion of that caſe is needleſs, as to my preſent end and work. That this is part of the Goſpel-Covenant, and applicable to us Believers now, the Holy-Ghoſt in the Epiſtle to the Hebrews hath aſſured us.

The Text is the deſcription of the Repentance of the people, in which the beginning of their recovery doth conſiſt, and by which the reſt muſt be attained. The evil which they Repent of is, in general, all their iniquities, but eſpecially their idolatry, called their abominations. Their Repentance is foretold, as it is in the underſtanding and thoughts, and as in the will and affections. In the former its called [Remembring their own evil wayes] In the latter its called [Loathing themſelves in their own ſight, for their iniquities and abominations. Montanus tranſlates it [Reprobabitis in vos]: but in c. 20. v. 43. [faſtidietis vos] The ſame ſenſe is intended by the other verſions: When the Septuagint tranſlates it by [diſpleaſure] and the Chaldee by [groaning] and the Syriack by [the wrinkling of the face] and the Sept. in c. 20. 43. by [ſmiting on the face:] the Arabick here perverts the ſenſe, by turning all to Negatives [ye ſhall not, &c.] yet in c. 20. 43. he turns it by [the tearing of the face.] I have purpoſely choſen a Text, that needs no long explication, that in obedience to the foreſeen ſtraits of time, I may be excuſed from that part, and be more on the more neceſſary. This Obſervation contains the meaning of the Text, which by Gods aſſiſtance, I ſhall now inſiſt on: viz.

The Remembring of their own iniquities, and loathing themſelves for them, is the ſign of a Repenting people, and the prognoſtick of their Reſtoration. (So far as deliverance may be here expected.)

For the opening of which, obſerve theſe things following.

1. It is not all kind of [Remembring] that will prove you penitent. The impenitent Remember their ſin that they may commit it: They Remember it with love, deſire and delight: The Heart of the worldling goeth after his aery or earthen idol: The heart of the Ambitious feedeth on his vain-glory, and the peoples breath: And the filthy Fornicator is delighted in the thoughts of the object and exerciſe of his luſt. But it is a Remembring, 1o From a deep conviction of the evil and odiouſneſs of ſin; 2o And with abhorrence and ſelf-loathing; 3o That leadeth to a reſolved and vigilant forſaking, that is the proof of true Repentance, and the prognoſtick of a peoples reſtoration.

2. And it is not all ſelf-loathing that will ſignifie true Repentance. For there is a ſelf-loathing of the Deſperate and the damned ſoul, that abhorreth it ſelf, and teareth and tormenteth it ſelf, and cannot be reſtrained from ſelf-revenge, when it finds that it hath wilfully, fooliſhly and obſtinately been its own deſtroyer: But the ſelf-loathing of the truly penitent, hath theſe following properties.

1. It proceedeth from the predominant Love of God, whom we have abuſed and offended: The more we Love him, the more we loath what is contrary to him.

2. It is much excited by the obſervation and ſenſe of his exceeding mercies, and is conjunct with Gratitude.

3. It continueth and encreaſeth under the greateſt aſſurance of forgiveneſs, and ſenſe of love; and dyeth not when we think we are out of danger.

4. It containeth a Loathing of ſin as ſin (and a Love of Holineſs as ſuch) and not only a love of eaſe and peace, and a loathing of ſin as the cauſe of ſuffering.

5. It reſolveth the ſoul againſt returning to its former courſe, and reſolveth it for an entire devotedneſs to God for the time to come.

6. It deeply engageth the penitent in a conflict againſt the fleſh, and maketh him victorious; and ſetteth him to work in a life of holineſs as his trade and principal buſineſs in the world.

7. It bringeth him to a delight in God and holineſs; and a delight in himſelf, ſo far as he findeth God, and Heaven, and Holineſs within him: He can with ſome comfort and content own himſelf and his converſation, ſo far as God (victorious againſt his carnal ſelf) appeareth in him. For as he loveth Chriſt in the reſt of his members, ſo muſt he in himſelf. And this is it that ſelf-loathing doth prepare for.

This muſt be the ſelf-loathing that muſt afford you comfort, as a penitent people in the way to reſtoration.

Where you ſee it is implyed, that materially it containeth theſe common acts. 1. Accuſing and Condemning thoughts againſt our ſelves. It is a judging of our ſelves, and makes us call our ſelves with Paul, fooliſh, diſobedient, deceived, yea mad (as Acts 26. 11.) and with David to ſay, I have done fooliſhly, 2 Sam. 24. 10. 2. It containeth a deep diſtaſte, and diſpleaſure with our ſelves; and a heart-riſing againſt our ſelves. 3. As alſo an holy indignation againſt our ſelves; as apprehending that we have plaid the enemies to our ſelves and God. 4. And it poſſeſſeth us with grief and trouble at our miſcarriages. So that a ſoul in this condition is ſick of it ſelf, and vexed with its ſelf-procured woe.

2. Note alſo, that when ſelf-loathing proceedeth from meer conviction, and is without the Love of God and holineſs, it is but the tormentor of the ſoul, and runs it deeper into ſin; provoking men here to deſtroy their lives; and in hell it is the never dying worm.

3. Note alſo, that it is [themſelves] that they are ſaid to loath: becauſe it is our ſelves that conſcience hath to do with, as witneſs and as judge: It is our ſelves that are naturally neareſt to our ſelves; and our own affairs that we are moſt concerned in. It is our ſelves that muſt have the Joy or Torment: and therefore it is our own actions and eſtate that we have firſt to mind. Though yet as Magiſtrates, Miniſters, and neighbours, we muſt next mind others, and muſt loath iniquity wherever we meet it; and a vile perſon muſt be contemned in our eyes, while we honour them that fear the Lord, Pſal. 15. 4.

And as by Nature, ſo in the Commandment, God hath given to every man the firſt and principal care and charge of himſelf, and his own ſalvation, and conſequently of his own wayes. So that we may with leſs ſuſpition loath our ſelves, then others; and are more obliged to do it.

4. Note alſo, that it is not for our troubles, or our diſgrace, or our bodily deformities or infirmities, or for our poverty and want, that penitents are ſaid to loath themſelves: But for their iniquities and abominations. For 1o this loathing is a kind of Juſtice done upon our ſelves; and therefore is exerciſed not for meer infelicities, but for crimes. Conſcience keepeth in its own Court, and medleth but with moral evils, which we are conſcious of. 2o And alſo it is ſin that is loathed by God, and makes the creature loathſom in his eyes: And Repentance conformeth the ſoul to God, and therefore cauſeth us to loath as he doth, and on his grounds. And 3o there is no Evil but ſin, and that which ſin procureth. And therefore it is for ſin that the penitent loaths himſelf.

5. Note alſo, that it is here implyed, that till Repentance, there was none of this Remembring of ſin, and Loathing of themſelves. They begin with our converſion, and (as fore-deſcribed) are proper to the truly penitent. For (to conſider them diſtinctly) 1o The deluded ſoul that is bewitched by its own concupiſcence, is ſo taken up with Remembring of his fleſhly pleaſures, and his alluring objects, and his honours, and his earthly buſineſſes and ſtore, that he hath no mind or room for the Remembring of his fooliſh odious ſin, and the wrong that he is doing to God and to himſelf. Death is oblivious: and Sleep hath but a diſtracted uneffectual memory, that ſtirreth not the buſie dreamer from his pillow, nor diſpatcheth any of the work he dreams of. And the unconverted are aſleep and dead in ſin. The crowd of cares and worldly buſineſſes; and the tumultuous noiſe of fooliſh ſports, and other ſenſual paſſions and delights, do take up the minds of the unconverted, and turn them from the obſervation of the things of greateſt everlaſting conſequence. They have a memory for ſin and the fleſh, to which they are alive; but not for things ſpiritual and eternal, to which they are dead. They Remember not God himſelf as God, with any effectual remembrance: God is not in all their thoughts, Pſalm 10. 4. They live as without him in the world, Eph. 2. 12. And if they remember not God, they cannot remember ſin as ſin, whoſe malignity lyeth in its oppoſition to the Will and Holineſs of God. They forget themſelves, and therefore muſt needs forget their ſinfulneſs: Alas, they remember not (effectually and ſavingly) what they are, and why they were made, and what they are daily nouriſhed and preſerved for, and what buſineſs they have to do here in the world. They forget that they have ſouls to ſave or loſe; that muſt live in endleſs joy or torment: you may ſee by their careleſs and ungodly lives, that they forget it. You may hear by their carnal frothy ſpeech, that they forget it. And he that remembreth not himſelf, remembreth not his own concernments. They forget the end to which they tend: The life which they muſt live for ever. The matters everlaſting (whoſe greatneſs and duration, one would think ſhould ſo command the mind of man, and take up all his thoughts and cares, in deſpight of all the little trifling matters that would avert them, that we ſhould think almoſt of nothing elſe; yet) theſe, even theſe, that nothing but deadneſs or madneſs ſhould make a reaſonable creature to forget, are daily forgotten by the unconverted ſoul, or uneffectually remembred. Many a time have I admired, that men of reaſon that are here to day, and in endleſs joy or miſery to morrow, ſhould be able to forget ſuch unexpreſſible concernments! Me thinks they ſhould eaſier forget to riſe, or dreſs themſelves, or to eat or drink, or any thing, then to forget an endleſs life, which is ſo undoubtedly certain, and ſo near. A man that hath a cauſe to be heard to morrow, in which his life or honour is concerned, cannot forget it: A wretch that is condemned to die to morrow, cannot forget it. And yet poor ſinners, that are continually uncertain to live an hour, and certain ſpeedily to ſee the Majeſty of the Lord, to their unconceivable joy or terrour, as ſure as now they live on earth, can forget theſe things for which they have their memory; and which one would think ſhould drown the matters of this world, as the report of a Canon doth a whiſper, or as the Sun obſcureth the pooreſt glow-worm. O wonderful ſtupidity of an unrenewed ſoul! O wonderful folly and diſtractedneſs of the ungodly! That ever men can forget, I ſay again, that they can forget, eternal joy, eternal woe, and the eternal God, and the place of their eternal unchangeable abode, when they ſtand even at the door, and are paſſing in, and there is but the thin vail of fleſh between them and that amazing ſight, that eternal gulf; and they are daily dying, and even ſtepping in. O could you keep your honours here for ever; could you ever wear that gay attire, and gratifie your fleſh with meats, and drinks, and ſports, and luſts; could you ever keep your rule and dignity, or your earthly life in any ſtate, you had ſome little poor excuſe for not remembring the eternal things, (as a man hath, that preferreth his candle before the Sun:) But when death is near and inexorable, and you are ſure to die as you are ſure you live; when every man of you that ſitteth in theſe ſeats to day can ſay, [I muſt ſhortly be in another world, where all the pomp and pleaſure of this world will be forgotten, or remembred but as my ſin and folly] one would think it were impoſsible for any of you to be ungodly; and to Remember the trifles and nothings of the world, while you forget that everlaſting All, whoſe reality, neceſſity, magnitude, excellency, concernment and duration, are ſuch, as ſhould take up all the powers of your ſouls, and continually command the ſervice and attendance of your thoughts, againſt all Seekers, and contemptible competitors whatſover. But, alas, though you have the greateſt helps (in ſubſerviency to theſe commanding objects) yet will you not Remember the matters which alone deſerve remembrance. Sometimes the Preachers of the Goſpel do call on you to Remember; to Remember your God, your ſouls, your Saviour, your ends and everlaſting ſtate, and to remember your miſdoings, that you may loath your ſelves, and in Returning may find life: But ſome either ſcorn them, or quarrel with them, or ſleep under their moſt ſerious and importunate ſolicitations, or careleſly and ſtupidly give them the hearing, as if they ſpoke but words of courſe, or treated about uncertain things, and ſpoke not to them from the God of heaven, and about the things that every man of you ſhall very ſhortly ſee or feel. Sometime you are called on by the voice of conſcience within, to remember the unreaſonableneſs and evil of your wayes: but conſcience is ſilenced, becauſe it will not be conformable to your luſts. But little do you think what a part your too-late-awakened conſcience hath yet to play, if you give it not a more ſober hearing in time. Sometime the voice of common calamities, and National or local judgements do call on you to remember the evil of your wayes: But that which is ſpoken to all, or many, doth ſeem to moſt of them as ſpoken unto none. Sometime the voice of particular judgements, ſeizing upon your families, perſons or eſtates, doth call on you to remember the evil of your wayes: And one would think the rod ſhould make you hear. And yet you moſt diſregardfully go on, or are only frightened into a few good purpoſes and promiſes, that die when health and proſperity revive. Sometime God joyneth all theſe together, and pleadeth both by word and rod, and addeth alſo the inward pleadings of his Spirit: He ſets your ſins in order before you, Pſal. 50. 21. and expoſtulateth with you the cauſe of his abuſed love, deſpiſed Soveraignty and provoked Juſtice; and asketh the poor ſinner, Haſt thou done well to waſte thy life in vanity? to ſerve thy fleſh? to forget thy God, thy ſoul, thy happineſs? and to thruſt his ſervice into corners, and give him but the odious leavings of the fleſh?] But theſe pleas of God cannot be heard. O horrible impiety! by his own creatures! by reaſonable creatures (that would ſcorn to be called fools or mad men) the God of heaven cannot be heard. The brutiſh, paſſionate, furious ſinners, will not Remember. They will not Remember, what they have done, and with whom it is that they have to do, and what God thinks and ſaith of men in their condition; and whither it is that the fleſh will lead them? and what will be the fruit and end of all their luſts and vanities? and how they will look back on all at laſt? and whether an holy or a ſenſual life will be ſweeteſt to a dying man? and what judgement it is that they will all be of, in the controverſie between the fleſh and ſpirit, at the later end? Though they have life, and time, and reaſon for theſe uſes, we cannot entreate them, to conſider of theſe things in time. If our lives lay on it, as their ſalvation, which is more, lyeth on it, we cannot intreate them. If we ſhould kneel to them, and with tears beſeech them, but once a day, or once a week, to beſtow one hour in ſerious conſideration of their latter end, and the everlaſting ſtate of Saints and ſinners, and of the equity of the holy wayes of God, and the iniquity of their own, we cannot prevail with them. Till the God of heaven doth overrule them, we cannot prevail. The witneſs that we are forc't to bear, is ſad: It is ſad to us: but it will be ſadder to theſe rebels, that ſhall one day know, that God will not be out-faced; and that they may ſooner ſhake the ſtable earth, and darken the Sun by their reproaches, then out-brave the Judge of all the world, or by all their cavils, wranglings or ſcorns, eſcape the hands of his revenging Juſtice.

But if ever the Lord will ſave theſe ſouls, he will bring their miſdoings to their remembrance. He will make them think of that, which they were ſo loth to think on. You cannot now abide theſe troubling, and ſevere meditations: The thoughts of God, and Heaven, and Hell, the thoughts of your ſins, and of your duties, are melancholly unwelcome thoughts to you: But O that you could foreknow the thoughts that you ſhall have of all theſe things! Even the proudeſt, ſcornful; hardened ſinner that heareth me this day, ſhall ſhortly have ſuch a Remembrance, as will make him wonder at his preſent blockiſhneſs. O when the unreſiſtible power of heaven ſhall open all your ſins before you, and command you to remember them, and to remember the time, and place, and perſons, and all the circumſtances of them, What a change will it make upon the moſt ſtout or ſtubborn of the ſons of men? What a difference will there then be between that trembling ſelf-tormenting ſoul, and the ſame that now in his gallantry can make light of all theſe things, and call the meſſenger of Chriſt that warneth him, a Puritane or a doting fool! Your memories now are ſomewhat ſubject to your wills; and if you will not think of your own, your chief, your everlaſting concernments, you may chooſe. If you will chooſe rather to employ your noble ſouls on beaſtly luſts, and waſte your thoughts on things of nought, you may take your courſe, and chaſe a feather with the childiſh world, till overtaking it, you ſee you have loſt your labour. But when Juſtice takes the work in hand, your Thoughts ſhall be no more ſubject to your Wills: You ſhall then Remember that which you are full loth to remember; and would give a world that you could forget. Oh then one cup of the waters of oblivion, would be of uneſtimable value to the damned! O what would they not give that they could but forget the time they loſt, the mercy they abuſed, the grace which they refuſed, the holy ſervants of Chriſt whom they deſpiſed, the wilful ſins which they committed, and the many duties which they wilfully omitted! I have oft thought of their caſe, when I have dealt with melancholy or deſpairing perſons. If I adviſe them to caſt away ſuch thoughts, and turn their minds to other things, they tell me they cannot; it is not in their power; and I have long found, that I may almoſt as well perſwade a broken head to give over aking. But when the holy God ſhall purpoſely pour out the vials of his wrath on the conſciences of the ungodly, and open the books, and ſhew them all that ever they have done, with all the aggravations, how then ſhall theſe worms be able to reſiſt?

And now I beſeech you all conſider; is it not better to Remember your ſins on earth, then in hell? before your Phyſitian, then before your Judge? for your cure, then for your torment? Give me leave then, before I go any further, to addreſs my ſelf to you as the Meſſenger of the Lord, with this importunate requeſt, both as you ſtand here in your private, and in your publick capacities. In the name of the God of Heaven I charge you [Remember the lives that you have led: Remember what you have been doing in the world! Remember how you have ſpent your time: and whether indeed it is God that you have been ſerving, and Heaven that you have been ſeeking, and Holineſs and Righteouſneſs that you have been practiſing in the world till now? Are your ſins ſo ſmall, ſo venial, ſo few, that you can find no employment on them for your memories? Or is the offending of the Eternal God, ſo ſlight and ſafe a thing, as not to need your conſideration? God forbid you ſhould have ſuch atheiſtical conceits! Surely God made not his Laws for nought; nor doth he make ſuch a ſtir by his Word, and Meſſengers, and Providences againſt an harmleſs thing? Nor doth he threaten Hell to men for ſmall indifferent matters: Nor did Chriſt need to have dyed, and done all that he hath done to cure a ſmall and ſafe diſeaſe. Surely that which the God of heaven is pleaſed to threaten with everlaſting puniſhment, the greateſt of you all ſhould vouchſafe to think on, and with greateſt fear and ſoberneſs to remember.

It is a pittiful thing, that with men, with Gentlemen, with profeſſed Chriſtians, Gods matters, and their own matters, their greateſt matters, ſhould ſeem unworthy to be thought on; when they have thoughts for their honours, and their lands, and friends; and thoughts for their children, their ſervants, and proviſion; and thoughts for their horſes, and their dogs, and ſports! Is God and Heaven leſs worth then theſe? Are death and Judgement matters of leſs moment? Gentlemen, you would take it ill to have your wiſdom undervalued, and your reaſon queſtioned: For your Honour ſake do not make it contemptible your ſelves, in the eyes of all that are truly wiſe. It is the nobleneſs of objects that muſt ennoble your faculties; and the baſeneſs of objects doth debaſe them. If brutiſh objects be your employment and delight, do I need to tell you what you make your ſelves? If you would be noble indeed, let God and everlaſting Glory be the object of your faculties: If you would be Great, then dwell on Greateſt things: If you would be High, then ſeek the things that are above, and not the ſordid things of earth, Col. 3. 1, 2, 3. And if you would be ſafe, look after the enemies of your peace: and as you had Thoughts of ſin that led you to commit it, entertain the Thoughts that would lead you to abhorr it. O that I might have now but the grant of this reaſonable requeſt from you, that among all your Thoughts, you would beſtow now and then an hour in the ſerious Thoughts of your miſdoings, and ſoberly in your retirement between God and your ſouls, Remember the paths that you have trod; and whether you have lived for the work for which you were created? One ſober hour of ſuch employment might be the happyeſt hour that ever you ſpent, and give you more comfort at your final hour, then all the former hours of your life: and might lead you into that new and holy life, which you may review with everlaſting comfort.

Truly, Gentlemen, I have long obſerved that Satans advantage lyeth ſo much on the brutiſh ſide, and that the work of mans Converſion, and holy Converſation, is ſo much carryed on by Gods exciting of our Reaſon; and that the miſery of the ungodly is, that they have Reaſon in faculty, and not in uſe, in the greateſt things, that I perſwade you to this duty with the greater hopes: If the Lord will now perſwade you but to retire from vanity, and ſoberly exerciſe your Reaſon, and Conſider your wayes, and ſay, What have we done? and What is it that God would have us do? and What ſhall we wiſh we had done at laſt? I ſay, could you now but be prevailed with, to beſtow as many hours on this work, as you have caſt away in idleneſs, or worſe, I ſhould not doubt, but I ſhould ſhortly ſee the faces of many of you in Heaven, that have been recovered by the uſe of this advice. It is a thouſand pitties, that men that are thought wiſe enough to be entruſted with the publick ſafety, and to be the Phyſitians of a broken State, ſhould have any among them that are untruſty to their God, and have not the Reaſon to Remember their miſdoings, and prevent the danger of their immortal ſouls. Will you ſit all day here, to find out the remedy of a diſeaſed Land; and will you not be intreated by God or man, to ſit down one hour, and find out the diſeaſe of, and remedy for your own ſouls? Are thoſe men likely to take care of the happineſs of ſo many thouſands, that will ſtill be ſo careleſs of themſelves? Once more therefore I entreate you, Remember your miſdoings, leſt God remember them: And bleſs the Lord that called you this day, by the voice of Mercy, to Remember them upon terms of Faith and Hope. Remembred they muſt be firſt or laſt: And believe it, this is far unlike the ſad remembrance at Judgement, and in the place of woe and deſperation.

And I beſeech you obſerve here, that it is your Own miſdoings that you muſt Remember. Had it been only the ſins of other men, eſpecially thoſe that differ from you, or have wronged you, or ſtand againſt your intereſt, how eaſily would the duty have been performed? How little need ſhould I have had to preſs it with all this importunity? How confident ſhould I be, that I could convert the moſt, if this were the Converſion? It grieves my ſoul to hear how quick and conſtant high and low, learned and unlearned are at this uncharitable contumelious remembring of the faults of others: how cunningly they can bring in their inſinuated accuſations: how odiouſly they can aggravate the ſmalleſt faults, where difference cauſeth them to diſtaſte the perſon: how ordinarily they judge of actions by the perſons, as if any thing were a crime that is done by ſuch as they diſlike, and all were vertue that is done by thoſe that fit their humours: How commonly Brethren have made it a part of their ſervice of God, to ſpeak or write uncharitably of his ſervants; labouring to deſtroy the hearers charity, which had more need in this unhappy time, of the bellows then the water! How uſual it is with the ignorant that cannot reach the truth, and the impious that cannot bear it, to call ſuch Hereticks that know more then themſelves; and to call ſuch Preciſians, Puritanes, (or ſome ſuch name which Hell invents, as there is occaſion) who dare not be ſo bad as they! How odious, men pretending to much gravity, learning and moderation, do labour to make thoſe that are dear to God; and what an art they have to widen differences, and make a ſea of every lake, and that perhaps under pretence of blaming the uncharitableneſs of others! How far the very Sermons and diſcourſes of ſome learned men are from the common rule of doing as we would be done by: and how loudly they proclaim that ſuch men love not their neighbours as themſelves; the moſt uncharitable words ſeeming moderate which they give; and all called intemperate that ſavoureth not of flattery, which they receive! Were I calling the ſeveral exaſperated factions now in England, to remember the miſdoings of their ſuppoſed adverſaries, What full-mouth'd and debaſing Confeſſions would they make? What monſters of Hereſie, and Schiſm, of impiety, treaſon and rebellion, of perjury and perfidiouſneſs, would too many make of the faults of others, while they extenuate their Own to almoſt nothing! It is a wonder to obſerve, how the caſe doth alter with the moſt, when that which was their adverſaries caſe, becomes their own. The very prayers of the godly, and their care of their ſalvation, and their fear of ſinning, doth ſeem their crime in the eyes of ſome that eaſily bear the guilt of ſwearing, drunkenneſs, ſenſuality, filthineſs, and neglect of duty, in themſelves, as a tolerable burden.

But if ever God indeed convert you, (though you will pitty others, yet) he will teach you to begin at home, and take the beam out of your own eyes, and to cry out, [I am the miſerable ſinner.]

And leſt theſe generals ſeem inſufficient for us to confeſs on ſuch a day as this, and leſt yet your memories ſhould need more help, is it not my duty to mind you of ſome particulars? which yet I ſhall not do by way of accuſation, but of enquiry: Far be it from me to judge ſo hardly of you, that when you come hither to lament your ſins, you cannot with patience endure to be told of them.

1. Enquire then, whether there be none among you that live a ſenſual careleſs life; cloathed with the beſt, and faring deliciouſly every day? in gluttony or drunkenneſs, chambering and wantonneſs, ſtrife or envying, not putting on Chriſt, nor walking in the Spirit, but making proviſion for the fleſh, to ſatisfie the luſts thereof, Rom. 13. 13, 14. Is there none among you that ſpend your precious time in vanities, that is allowed you to prepare for life eternal? that have time to waſte in complements and fruitleſs talk and viſits; in gaming and unneceſſary recreations, in exceſſive feaſting and entertainments, while God is neglected, and your ſouls forgotten, and you can never find an hour in a day, to make ready for the life which you muſt live for ever. Is there none among you that would take that man for a Puritan or Phanatick, that ſhould employ but half ſo much time for his ſoul, and in the ſervice of the Lord, as you do in unneceſſary ſports and pleaſures, and pampering your fleſh? Gentlemen, if there be any ſuch among you, as you love your ſouls, Remember your miſdoings, and bewail theſe abominations before the Lord, in this day of your profeſſed humiliation.

2. Enquire whether there be none among you, that being ſtrangers to the New birth, and to the inward workings of the Spirit of Chriſt upon the ſoul, do alſo diſtaſte an holy Life, and make it the matter of your reproach, and pacifie your accuſing conſciences with a Religion made up of meer words, and heartleſs out-ſide, and ſo much obedience as your fleſhly pleaſures will admit; accounting thoſe that go beyond you, eſpecially if they differ from you in your modes and circumſtances, to be but a company of proud, Phariſaical, ſelf-conceited hypocrites, and thoſe whom you deſire to ſuppreſs. If there ſhould be one ſuch perſon here, I would entreat him to remember, that it is the ſolemn aſſeveration of our Judge, that Except a man be converted, and be born again, of water and the ſpirit, he cannot enter into the Kingdom of heaven. Joh. 3. 3, 5. Mat. 18. 3. That if any man have not the Spirit of Chriſt, he is none of his, Rom. 8. 9. That if any man be in Chriſt, he is a new creature; old things are paſt away, and all things are become new, 2 Cor. 5. 17. That without holineſs none ſhall ſee God, Heb. 12. 14. That the wiſdom that is from above, is firſt Pure and then Peaceable, Jam. 3. 17. That God is a ſpirit, and they that worſhip him, muſt worſhip him in ſpirit and in truth, John 4. 23, 24. That they worſhip in vain, that teach for Doctrines the commandments of men, Mat. 15. 8, 9. And that Except your righteouſneſs exceed that of the Scribes and Phariſees, you ſhall in no wiſe enter into the Kingdom of heaven, Matth. 5. 20. And I deſire you to remember that its hard to kick againſt the pricks; and to proſper in rage againſt the Lord: and that its better for that man that offendeth one of his little ones, to have had a mill-ſtone faſtened to his neck, and to have been caſt into the bottom of the Sea, Matth. 18. 6. It is a ſure and grievous condemnation, that waiteth for all that are themſelves unholy: but to the haters or deſpiſers of the holy Laws and Servants of the Lord, how much more grievous a puniſhment is reſerved?

3. Enquire alſo, Whether there be none among you, that let looſe your paſſions on your inferiours, and oppreſs your poor Tenants, and make them groan under the task, or at leaſt do little to relieve the needy, nor ſtudy not to ſerve the Lord with your eſtates, but ſacrifice all to the pleaſing of your fleſh, unleſs it be ſome inconſiderable pittance, or fruitleſs drops, that are unproportionable to your receivings. If there be any ſuch, let them Remember their iniquities, and cry for mercy, before the cry of the poor to heaven, do bring down vengeance from him that hath promiſed, to hear their cry, and ſpeedily to avenge them, Luk. 18. 7, 8.

4. Enquire, Whether there be none that live the life of Sodom, in Pride, fulneſs of bread and idleneſs, Ezek. 16. 49. and that are not puſt up with their eſtates and dignities, and are ſtrangers to the humility, meekneſs, patience, and ſelf-denyal of the Saints: That ruffle in bravery, and contend more zealouſly for their honour and preheminence, then for the honour and intereſt of the Lord. For pride of apparel, it was wont to be taken for a childiſh or a womaniſh kind of vice, below a man; but its now obſerved among the gallants, that (except in ſpots) the notes of vanity are more legibly written on the hair and dreſs of a multitude of effeminate males, then on the females; proclaiming to the world that pride, which one would think even pride it ſelf ſhould have concealed; and calling by theſe ſigns to the beholders to obſerve the emptyneſs of their minds, and how void they are of that inward worth, which is the honour of a Chriſtian, and of a man: It being a marvel to ſee a man of Learning, gravity, wiſdom, and the fear of God, appear in ſuch an antick dreſs.

I have done with the firſt part [the Remembring of your own evil wayes and doings.] I beſeech you practically go along with me to the next, [The loathing of your ſelves in your own eyes, for all your iniquities and abominations.

Every true Convert doth thus loath himſelf for his iniquities; and When God will reſtore a puniſhed people upon their Repentance, he bringeth them to this loathing of themſelves.

1. A converted ſoul hath a new and heavenly Light to help him, to ſee thoſe matters of humbling uſe, which others ſee not.

2. More particularly, he hath the knowledge of ſin, and of himſelf. He ſeeth the odious face of ſin, and ſeeth how much his heart and life, in his ſinful dayes abounded with it, and how great a meaſure yet remains.

3. He hath ſeen by Faith the Lord himſelf: The Majeſty, the holineſs, the jealouſie, the goodneſs of the eternal God whom he hath offended; and therefore muſt needs abhorr himſelf, John 42. 6.

4. He hath taſted of Gods diſpleaſure againſt him for his ſin already. God himſelf hath ſet it home, and awakened his conſcience, and held it on, till he hath made him underſtand that the conſuming fire is not to be jeſted with.

5. He hath ſeen Chriſt Crucified, and mourned over him. This is the glaſs that doth moſt clearly ſhew the uglineſs of ſin: And here he hath learned to abhor himſelf.

6. He hath foreſeen by Faith the End of ſin, and the doleful recompence of the ungodly: His faith beholdeth the miſery of damned ſouls, and the Glory which ſinners caſt away. He heareth them before-hand repenting and lamenting, and crying out of their former folly, and wiſhing in vain that all this were to do again, and that they might once more be tryed with another life, and reſolving then how holily, how ſelf-denyingly they would live! He knows if ſin had had its way, he had been plunged into this helliſh miſery himſelf, and therefore he muſt needs loath himſelf for his iniquities.

7. Moreover the true Convert hath had the livelieſt taſt of mercy; of the blood of Chriſt; of the offers and Covenant of grace; of reprieving mercy; of pardoning mercy; of healing and preſerving mercy; and of the unſpeakable mercy contained in the promiſe of everlaſting life: And to find that he hath ſinned againſt all this mercy, doth conſtrain him to abhorre himſelf.

8. And it is only the true Convert that hath a new and holy nature, contrary to ſin; and therefore as a man that hath the Leproſie doth loath himſelf becauſe his nature is contrary to his diſeaſe, ſo is it (though operating in a freer way) with a converted ſoul as to the Leproſie of ſin. Oh how he loaths the remnants of his pride and paſſion; his exceſſive cares, deſires, and fears; the backwardneſs of his ſoul to God and Heaven! Sin is to the new nature of every true Believer, as the food of a Swine to the ſtomack of a man; if he have eaten it, he hath no reſt till he hath vomited it up; and then when he looketh on his vomit, he loatheth himſelf to think how long he kept ſuch filth within him; and that yet in the bottome there is ſome remains.

9. The true Covert is one that is much at home; his heart is the Vineyard which he is daily dreſſing; his work is ordinarily about it; and therefore he is acquainted with thoſe ſecret ſins, and daily failings, which ungodly men that are ſtrangers to themſelves, do not obſerve, though they have them in dominion.

10. Laſtly, A ſerious Chriſtian is a workman of the Lords, and daily buſie at the exerciſe of his graces; and therefore hath occaſion to obſerve his weakneſſes, and failings, and from ſad experience is forced to abhorre himſelf.

But with careleſs unrenewed ſouls it is not ſo; ſome of them may have a mild ingenuous diſpoſition; and the knowledge of their unworthineſs; and cuſtomarily they will confeſs ſuch ſins, as are ſmall diſgrace to them, or cannot be hid; or under the terrible gripes of conſcience, in the hour of diſtreſs and at the approach of death, they will do more; and abhorre themſelves perhaps as Judas did; or make a conſtrained confeſſion through the power of fear. But ſo far are they from this loathing of themſelves for all their iniquities, that ſin is to them as their element, their food, their nature, and their friend.

And now, Honourable, Worthy and beloved auditors, it is my duty to enquire, and to provoke you to enquire, whether the Repreſentative body of the Commons of England, and each man of you in particular, be thus affected to your ſelves or not. It concerns you to enquire of it, as you love your ſouls, and love not to ſee the death-marks of impenitencie on them. It concerneth us to enquire of it, as we love you and the Nation, and would fain ſee the marks of Gods return in mercy to us, in your ſelf-loathing and return to God. Let conſcience ſpeak as before the Lord that ſees your hearts and will ſhortly judg you: Have you had ſuch a ſight of your naturall and actuall ſin and miſery, of your neglect of God, your contempt of Heaven, your loſs of precious haſty time, your worldly, fleſhly, ſenſuall lives, and your omiſſion of the great and holy works which you were made for; have you had ſuch a ſight and ſenſe of theſe, as hath filled your ſouls with ſhame and ſorrow? and cauſed you in tears or hearty grief to lament your ſinfull careleſs lives, before the Lord. Do you loath your ſelves for all this, as being vile in your own eyes, and each man ſay, What a wretch was I? what an unreaſonable ſelf-hating wretch, to do all this againſt my ſelf? what an unnaturall wretch! what a monster of rebellion and ingratitude, to do all this against the Lord of love and mercy? what a deceived fooliſh wretch! to preferre the pleaſing of my luſt and ſenſes, a pleaſure that periſheth in the fruition, and is paſt as ſoon as its received, before the manly pleaſures of the Saints, and before the ſouls delight in God, and before the unſpeakable everlasting pleaſures? was there any compariſon between the bruitiſh pleaſures of the fleſh, and the ſpirituall delights of a believing ſoul, in looking to the endles pleaſure which we ſhall have with all the Saints and Angels in the glorious preſence of the Lord. Was God and glory worth no more, then to be caſt aſide for ſatiating of an unſatisfiable fleſh and fancie! and to be ſold for a harlot, for a forbidden cup; for a little aire of popular applauſe, or for a burdenſome load of wealth and power, for ſo ſhort a time? where's now the gain and pleaſure of all my former ſins! what have they left but a sting behind them? How neer is the time when my departing ſoul muſt look back on all the pleaſures and profits that ever I enjoyed, as a dream when one awaketh; as deluſory vanities, that have done all for me that ever they will doe, and all is but to bring my fleſh unto corruption (Gal. 6. 8.) and my ſoul to this diſtreſsing grief and fear! Add then I must ſing and laugh no more! I muſt brave it out in pride no more! I muſt know the pleaſures of the fleſh no more! but be levelled with the pooreſt, and my body laid in loathſome darkneſs, and my ſoul appear before that God whom I ſo wilfully refuſed to obey and honour. O wretch that I am! where was my underſtanding, when I plaid ſo boldly with the flames of hell, the wrath of God, the poiſon of ſin! when God ſtood by and yet I ſinned! when conſcience did rebuke me, and yet I ſinned! when Heaven or hell were hard at hand, and yet I ſinned! when to pleaſe my God and ſave my ſoul I would not forbear a filthy luſt, or a forbidden vanity of no worth! when I would not be perſwaded to a holy, heavenly, watchfull life, though all my hopes of Heaven lay on it. I am aſhamed of my ſelf: I am confounded in the remembrance of my wilfall ſelf-deſtroying folly! I loath my ſelf for all theſe abhominations: O that I had lived in beggery and rags, when I lived in ſin: and O that I had lived with God in a priſon or in a wilderneſs, when I refuſed a holy heavenly life, for the love of a deceitfull world! Will the Lord but pardon what is paſt, I am reſolved through his grace to do ſo no more, but to loath that filth that I took for pleaſure, and to abhorre the ſin that I made my ſport; and to die to the glory and riches of the world, which I made my idoll; and to live entirely to that God that I did ſo long and ſo unworthily neglect; and to ſeek that treaſure, that Kingdome, that delight, that will fully ſatisfie my expectation, and anſwer all my care and labour, with ſuch infinite advantage. Holineſs or nothing ſhall be my work and life; and Heaven or nothing ſhall be my portion and felicity.

Theſe are the thoughts, the affections the breathing of every regenerate gracious ſoul. For your ſouls ſake enquire now, Is it thus with you? or have you thus returned with ſelf-loathing to the Lord, and firmly engaged your ſouls to him at your enterance into a holy life? I muſt be plain with you Gentlemen, or I ſhall be unfaithfull; and I muſt deal cloſely with you, or I cannot deal honeſtly and truly with you. As ſure as you live, yea as ſure as the word of God is true, you muſt all be ſuch converted men, and loath your ſelves for your iniquities, or be condemned as impenitent to everlaſting fire. To hide this from you, is but to deceive you, and that in a matter of a thouſand times greater moment then your lives. Perhaps I could have made ſhift, inſtead of ſuch ſerious admonitions, to have waſted this hour in flaſhy oratory, and neat expreſſions, and ornaments of reading, and other things that are the too common matter of oſtentation, with men that preach Gods word in jeaſt, and believe not what they are perſwading others to believe. Or if you think I could not, I am indifferent, as not much affecting the honour of being able, to offend the Lord, and wrong your ſouls, by dallying with holy things. Flattery in theſe things of ſoul concernment, is a ſelfiſh vilany, that hath but a very ſhort reward; and thoſe that are pleaſed with it to day, may curſe the flatterer for ever. Again therefore let me tell you, (that which I think you will confeſs,) that it is not your greatneſs, nor your high looks, nor the gallantry of your ſpirits that ſcorns to be thus humbled, that will ſerve your turn when God ſhall deal with you, or ſave your carcaſſes from rottenneſs and duſt, or your guilty ſouls from the wrath of the Almighty. Nor is it your contempt of the threatnings of the Lord, and your ſtupid neglect, or ſcorning at the meſſage, that will endure, when the ſudden unreſiſtible light ſhall come in upon you and convince you, or you ſhall ſee and feel what now you refuſed to believe! Nor is it your outſide hypocriticall Religion, made up of meer words or ceremonies, and giving your ſouls but the leavings of the fleſh, and making God an underling to the world, that will do any more to ſave your ſouls, then the picture of a feaſt to feed your bodies. Nor is it the ſtiffeſt conceits that you ſhall be ſaved in an unconverted ſtate, or that you are ſanctified when you are not, that will do any more to keep you from damnation, then a conceit that you ſhall never die, will do to keep you here for ever. Gentlemen, though you are all here in health, and dignity, and honour to day, how little a while is it, alas how little, till you ſhall be every man in Heaven or hell! (unleſs you are Infidels you dare not deny it.) And it is only Chriſt and a holy life that is your way to Heaven, and only ſin, and the neglect of Chriſt and holineſs that can undo you. Look therefore upon ſin as you ſhould look on that which would caſt you into hell, and is daily undermining all your hopes. O that that this Honourable Aſſembly could know it in ſome meaſure, as it ſhall be ſhortly known? and judg of it as men do, when time is paſt, and deluſions vaniſhed, and all men are awakened from their fleſhly dreams, and their naked ſouls have ſeen the Lord? O then what Laws would you make againſt ſin? How ſpeedily would you joyn your ſtrength againſt it, as againſt the only enemy of our peace, and as againſt a fire in your houſes, or a plague that were broken out upon the City, where you are? O then how zealouſly would you all concurre to promote the intereſt of Holineſs in the Land, and ſtudiouſly encourage the ſervants of the Lord! How ſeverely would you deal with thoſe, that by making a mock of Godlineſs, do hinder the ſalvation of the peoples ſouls? How carefully would you help the Labourers that are ſent to guid men in the holy path? and your ſelves would go before the Nation, as an example of penitent ſelf-loathing for your ſins, and hearty converſion to the Lord. Is this your duty now, or is it not? If you cannot deny it, I warn you from the Lord, do not neglect it; and do not by your diſobedience to a convinced conſcience, prepare for a tormenting conſcience. If you know your Maſters will and do it not, you ſhall be beaten with many ſtripes.

And your publike capacity and work, doth make your Repentance and holineſs needfull to others as well as to your ſelves. Had we none to govern us, but ſuch as entirely ſubject themſelves to the government of Chriſt; and none to make us Laws, but ſuch as have his Law tranſcribed upon their hearts, O what a happy people ſhould we be. Men are unlikely to make ſtrckt Laws, againſt the vices which they love and live in: or if they make them, they are more unlikely to execute them. We can expect no great help againſt drunkenneſs, ſwearing, gaming, filthineſs, and prophaneneſs, from men that love theſe abominations ſo well, as that they will rather part with God and their ſalvation, then they will let them go. All men are born with a ſerpentine malice and emnity againſt the ſeed of Chriſt, which is rooted in their very natures. Cuſtome in ſin encreaſeth this to more malignity; and it is only renewing grace that doth overcome it. If therefore there ſhould be any among our Rulers, that are not cured of this mortall malady, what friendſhip can be expected from them to the cauſe and ſervants of the Lord? If you are all the children of God your ſelves, and Heaven be your end, and holineſs your delight and buſineſs, it will then be your principall care to encourage it, and help the people to the happineſs that you have found your ſelves. But if in any the originall (increaſed) enmity to God and godlineſs prevail, we can expect no better (ordinarily) from ſuch, then that they oppoſe the holineſs which they hate, and do their worſt to make us miſerable. But woe to him that ſtriveth againſt his Maker. Shall the thorns and bryers be ſet in battail againſt the conſuming fire and prevail? Iſa. 27. 4, 5. Oh therefore for the Nations ſake, begin at home, and caſt away the ſins which you would have the Nation caſt away! All men can ſay, that Miniſters muſt teach by their lives, as well as by their doctrines; (and woe to them that do not.) And muſt not Magiſtrates as well govern by their lives, as by their Laws? Will you make Laws which you would not have men obey? Or would you have the people to be better then your ſelves? Or can you expect to be obeyed by others, when you will not obey the God of Heaven and Earth your ſelves? We beſeech you therefore for the ſake of a poor diſtreſſed Land, let our recovery begin with you. God looks ſo much at the Rulers of a Nation in his dealings with them, that ordinarily it goes with the people as their Rulers are. Till David had numbered the people, God would not let out his wrath upon them, though it was they that were the great offenders. If we ſee our Repreſentative body begin in loathing themſelves for all their iniquities, and turning to the Lord with all their hearts, we ſhould yet believe that he is returning to us, and will do us good after all our provocations, Truly Gentlemen, it is much from you that we muſt fetch our comfortable or ſad prognoſticks, of the life or death of this diſeaſed Land. Whatever you do, I know that it ſhall go well with the righteous; but for the happineſs or miſery of the Nation in generall, it's you that are our beſt prognoſtication. If you repent your ſelves, and become a holy people to the Lord, it promiſeth us deliverance: But if you harden your hearts, and prove deſpiſers of God and holineſs, it's like to be our temporall, and ſure to be your eternall undoing, if ſaving grace do not prevent it.

And I muſt needs tell you, that if you be not brought to loath your ſelves, it is not becauſe there is no loathſome matter in you. Did you ſee your inſide, you could not forbear it. As I think it would ſomewhat abate the pride of the moſt curious Gallants, if they did but ſee what a heap of flegme, and filth, and dung, (and perhaps crawling worms) there is within them. Much more ſhould it make you loath your ſelves, if you ſaw thoſe ſins that are a thouſand times more odious. And to inſtigate you hereunto, let me further reaſon with you.

1. You can eaſily loath an enemy; and who hath been a greater enemy to any of you, then your ſelves? Another may injure you; but no man can everlaſtingly undo you, but your ſelves.

2. You abhorre him that kills your deareſt friends; and it is you by your ſins that have put to death the Lord of life.

3. Who is it but your ſelves that hath robbed you of ſo much precious time, and ſo much precious fruit of Ordinances, and of all the mercies of the Lord?

4. Who is it but your ſelves that hath brought you under Gods diſpleaſure? Poverty could not have made him loath you, nor any thing beſides your ſins.

5. Who wounded Conſcience, and hath raiſed all your doubts and fears? was it not your ſinfull ſelves?

6. Who is it but your ſelves that hath brought you ſo neer the gulf of miſery? and endangered your eternall peace?

7. Conſider the loathſome nature of your ſins, and how then can you chooſe but loath your ſelves?

1. It is the creatures rebellion or diſobedience againſt the abſolute univerſall Soveraign.

2. It is the deformity of Gods nobleſt creature here on earth; and the abuſing of the moſt noble faculties.

3. It is a ſtain ſo deep that nothing can waſh out but the blood of Chriſt. The flood that drowned a world of ſinners, did not waſh away their ſins. The fire that conſumed the Sodomites, did not conſume their ſins. Hell it ſelf can never end it, and therefore ſhall have no end it ſelf. It dieth not with you when you die: Though Churchyards are the guiltieſt ſpots of ground, they do not bury and hide our ſin.

4. The Church muſt loath it, and muſt caſt out the ſinner as loathſome if he remain impenitent: and none of the ſervants of the Lord muſt have any friendſhip with the unfruitfull works of darkneſs.

5. God himſelf doth loath the creature for ſin, and for nothing elſe but ſin, Zech. 11. 8. My ſoul loathed them. Deut. 32. 19. When the Lord ſaw it he abhorred them, becauſe of the provoking of his ſons and daughters.] Lev. 26. 30. My ſoul ſhall abhorre you.] Pſal. 78. 59. When God heard this he was wroth, and greatly abhorred Iſrael. Lam. 2. 7. He abhorred his very Sanctuary.] For he is of purer eyes then to behold iniquity, Hab. 1. 13. In a word, it is the ſentence of God himſelf, that a wicked man is loathſome and cometh to ſhame, Prov. 13. 5.] ſo that you ſee what abundant cauſe of ſelf-abhorrence is among us.

But we are much afraid of Gods departure, when we ſee how common ſelf-love is in the world, and how rare this penitent ſelf-loathing is.

1. Do they loath themſelves that on every occaſion are contending for their honour, and exalting themſelves, and venturing their very ſouls, to be higheſt in the world for a little while?

2. Do they loath themſelves that are readier to juſtifie all their ſins, or at leaſt extenuate them, then humbly confeſs them?

3. Do they loath themſelves for all their ſins, that cannot endure to be reproved, but loath their friends, and the Miniſters of Chriſt that tell them of their loathſomneſs?

4. Do they loath themſelves that take their pride it ſelf for manhood, and Chriſtian humility for baſeneſs, and brokenneſs of heart for whining hypocriſie or folly, and call them a company of Prieſt-ridden fools, that lament their ſin, and eaſe their ſouls by free confeſſion? Is the ruffling bravery of this City, and the ſtrange attyre, the haughty carriage, the feaſting, idleneſs and pomp, the marks of ſuch as loath themſelves for all their abhominations? why then was faſting, and ſack cloth and aſhes, the badg of ſuch in ancient times?

5. Do they loath themſelves for all their ſins, who loath thoſe that will not do as they? and ſpeak reproachfully of ſuch as run not with them to the ſame exceſs of ryot, 1 Pet. 4. 4. and count them preciſians that dare not ſpit in the face of Chriſt, by wilfull ſinning as venturouſly and madly as themſelves.

6. Or do they loath themſelves for all their ſins, that love their ſins, even better then their God, and will not by all the obteſtations, and commands, and intreaties of the Lord, be perſwaded to forſake them? How farre all theſe are from this ſelf-loathing, and how farre that Nation is from happineſs where the Rulers or inhabitants are ſuch, is eaſie to conjecture.

I ſhould have minded you what ſins of the Land muſt be remembred, and loathed if we would have peace and healing. But as the glaſs forbids me, ſo, alas, as the ſins of Sodom they declare themſelves. Though through the great mercy of the Lord the body of this Nation, and the ſober part, have not been guilty of that Covenant-breaking perſidiouſneſs, treaſon, ſedition, diſobedience, ſelf-exalting, and turbulencie as ſome have been, and as ignorant forreigners through the calumnies of malicious adverſaries may poſſibly believe, yet muſt it be for a lamentation through all generations, that any of thoſe that went out from us, have contracted the guilt of ſuch abhominations, and occaſioned the enemies of the Lord to blaſpheme; and that any in the pride or ſimplicity of their hearts, have followed the conduct of Jeſuiticall ſeducers, they knew not whither, nor to what.

That Profaneſs aboundeth on the other ſide, and drunkenneſs, ſwearing, fornication, laſciviouſneſs, idleneſs, pride and covetouſneſs, do ſtill ſurvive the Miniſters that have waſted themſelves againſt them, and the labours of faithfull Magiſtrates to this day! And that the two extreams of Hereſie and Profaneneſs, do increaſe each other; and while they talk againſt each other, they harden one another, and both afflict the Church of Chriſt. But eſpecially woe to England for that crying ſin, the ſcorning of a holy life, if a wonder of mercy do not ſave us. That people profeſsing the Chriſtian Religion, ſhould ſcorn the diligent practiſe of that Religion which themſelves profeſs! That obedience to the God of Heaven, that imitation of the example of our Saviour who came from Heaven to teach us Holineſs, ſhould not only be neglected, unreaſonably and impiouſly neglected, but alſo by a tranſcendent impious madneſs, ſhould be made a matter of reproach! That the holy Ghoſt into whoſe name as the ſanctifier theſe men were themſelves baptized, ſhould not only be reſiſted, but his ſanctifying work be made a ſcorn! That it ſhould be made a matter of deriſion, for a man to preferre his ſoul before his body, and Heaven before earth, and God before a tranſitory world, and to uſe his reaſon in that for which it was principally given him, and not to be wilfully mad in a caſe where madneſs will undo him unto all eternity! judg as you are men, whether hell it ſelf is like much to exceed ſuch horrid wickedneſs! and whether it be not an aſtoniſhing wonder, that ever a reaſonable ſoul ſhould be brought to ſuch a height of abhomination. That they that profeſs to believe the holy Catholike Church, and the Communion of Saints, ſhould deride the holineſs of the Church, and the Saints and their communion! that they that pray for the hallowing of Gods Name, the coming of his Kingdom, and the doing of his will even as its done in Heaven, ſhould make a mock at all this that they pray for! How much further think you is it poſſible, for wicked ſouls to go in ſinning? Is it not the God of Heaven himſelf that they make a ſcorn of? Is not Holineſs his image? Did not he make the Law that doth command it; profeſſing that none ſhall ſee his face without it? Heb. 12. 14. O ſinfull Nation! O people laden with iniquity, Repent, Repent, ſpeedily and with ſelf-loathing Repent of this inhumane crime, leſt God ſhould take away your glory, and enter himſelf into judgment with you, and plead againſt you the ſcorn that you have caſt upon the Creator, the Saviour, the ſanctifier to whom you were engaged in your baptiſmall vows! Leſt when he plagueth and condemneth you he ſay, Why perſecuted you me? (Acts 9. 4.) Inaſmuch as you did it to one of the leaſt of theſe my brethren, ye did it unto me.] Read. Prov. 1. 20. to the end. When Iſrael mocked the meſſengers of the Lord, and deſpiſed his words, and miſuſed his Prophets, his wrath aroſe againſt his people till there was no remedy, 2 Chron. 26. 16. And O that you that are the Phyſicions of this diſeaſed Land, would ſpecially call them to Repentance for this, and help them againſt it for the time to come.

Having called you firſt to Remember your miſdoings, and ſecondly to loath your ſelves in your own eyes for them; I muſt add a third, That you ſtop not here, but proceed to Reformation, or elſe all the reſt is but hypocriſie. And here it is that I moſt earneſtly intreat this Honourable Aſſembly for their beſt aſſiſtance. O make not the forementioned ſins your own; leſt you hear from God, quod minus crimine, quam abſolutione peccatum eſt. Though England hath been uſed to cry loud for liberty, let them not have liberty to abuſe their Maker, and to damn their ſouls, if you can hinder it. Optimus eſt reipublicae ſtatus, ubi nulla libertas deeſt, niſi licentia pereundi, as Nero once was told by his unſucceſsfull Tutor. Uſe not men to a liberty of ſcorning the Laws of God, leſt you teach them to ſcorn yours: For can you expect to be better uſed then God. And cui plus licet quam par est, plus vult quam licet (Gell. l. 17. c. 14.) We have all ſeen the evils of Liberty to be wanton in Religion: Is it not worſe to have Liberty, to deride Religion? If men ſhall have leave to go quietly to hell themſelves, let them not have leave to mock poor ſouls from Heaven. The ſuffering to the ſound in faith is as nothing: for what is the foaming rage of mad men to be regarded? But that in England God ſhould be ſo provoked, and ſouls ſo hindered from the pathes of life, that whoever will be converted and ſaved, muſt be made a laughing ſtock (which carnall mindes cannot endure,) this is the miſchief which we deprecate.

The eyes of the Nation, and of the Chriſtian world, are much upon you, ſome high in hopes, ſome deep in fears, ſome waiting in dubious expectations for the iſſue of your counſels. Great expectations, in deep neceſſities, ſhould awake you to the greateſt care and diligence. Though I would not by omitting any neceſſary directions or admonitions to you, invite the world to think that I ſpeak to ſuch as cannot endure to hear, and that ſo Honourable an Aſſembly doth call the Miniſters of Chriſt to do thoſe works of their proper office, which yet they will be offended if they do; yet had I rather erre in the defective part, then by exceſs, and therefore ſhall not preſume to be too particular. Only in generall, in the Name of Chriſt, and on the behalf of a trembling yet hoping Nation, I moſt earneſtly beſeech and warn you, that you own and promote the power and practiſe of Godlineſs in the Land, and that as God whoſe Miniſters you are (Rom. 13. 4.) is a Rewarder of them that diligently ſeek him, Heb. 11. 6. and hath made this a principall Article of our Faith; ſo you would imitate your abſolute Lord, and honour them that fear the Lord, and encourage them that diligently ſeek him. And may I not freely tell you, that God ſhould have the precedencie? and that you muſt firſt ſeek his Kingdom and the Righteouſneſs thereof, and he will facilitate all the reſt of your work. Surely no Powers on earth ſhould be offended, that the God from whom, and for whom, and through whom they have what they have, is preferred before them; when they ſhould own no intereſt but his, and what is ſubſervient to it. I have long thought that pretences of a neceſſity of beginning with our own affairs, hath fruſtrated our hopes from many Parliaments already: and I am ſure that by delayes the enemies of our peace have got advantage to croſs our ends and attain their own. Our calamities begun in differences about Religion, and ſtill that's the wound that moſt needs cloſing: and if that were done, how eaſily (I dare confidently ſpeak it) would the generality of ſober godly people, be agreed in things civill, and become the ſtrength and glory of the Soveraign (under God?) And though with grief and ſhame we ſee this work ſo long undone (may we hope that God hath reſerved it to this ſeaſon.) Yet I have the confidence to profeſs, that (as the exalting of one party by the ejection and perſecuting of the rest, is the ſinfull way to your diſhonour and our ruine, ſo the termes on which the differing parties moſt conſiderable among us, may ſafely, eaſily and ſuddenly unite, are very obvious; and our concord a very eaſie thing, if the prudent and moderate might be the guides, and ſelfiſh intereſts and paſsion did not ſet us at a further diſtance then our principles have done. And to ſhew you the facility of ſuch an agreement, were it not that ſuch perſonall matters are much liable to miſinterpretations, I ſhould tell you, that the late Reverend Primate of Ireland conſented (in leſs than half an hoursdebate) to five or ſix Propoſitions which I offered him, as ſufficient for the Concord of the moderate Epiſcopall and Preſbyterians, without forſaking the Principles of their Parties. O that the Lord would yet ſhew ſo much mercy to a ſinfull Nation, as to put it into your hearts to promote but the practiſe of thoſe Chriſtian principles which we are all agreed in: I hope there is no controverſie among us whether God ſhould be obeyed and hell avoided, and Heaven firſt ſought, and Scripture be the rule and teſt of our Religion, and ſin abhorred and caſt out. O that you would but further the practiſe of this with all your might: We crave not of you any Lordſhip or dominion, nor riches, nor intereſt in your temporall affairs: we had rather ſee a Law to exclude all Eccleſiaſticks from all power of force: The God of Heaven that will judg you and us, will be a righteous Judg betwixt us, whether we crave any thing unreaſonable at your hands. Theſe are the ſumme of our requeſts: 1. That Holineſs may be encouraged, and the overſpreading prophaneneſs of this Nation effectually kept down. 2. That an able diligent Miniſtry may be encouraged, and not corrupted by temporall power. 3. That Diſcipline may be ſeriouſly promoted, and Miniſters no more hindred by Magiſtrates in the exerciſe of their office, then Phyſicions and Schoolmaſters are in theirs; ſeeing it is but a Government like theirs, conſiſting in the liberty of conſcionable managing the works of our own office that we expect: Give us but leave to labour in Chriſts Vineyard with ſuch encouragement as the neceſſity of obſtinate ſouls requireth, and we will ask no more. You have leſs cauſe to reſtrain us from diſcipline then from preaching: for it is a more fleſh-diſpleaſing work that we are hardlier brought to. I foretell you, that you ſhut out me and all that are of my minde, if you would force us to adminiſter Sacraments without Diſcipline, and without the conduct of our own diſcretion, to whom the Magiſtrate appoints it; as if a Phyſicion muſt give no Phyſick but by your preſcript. The antidiſciplinarian Magiſtrate I could as reſolutely ſuffer under as the ſuperſtitious; it being worſe to caſt out Diſcipline, then to erre in the circumſtances of it. The queſtion is not, whether Biſhops or no? but whether Diſcipline or none? and whether enow to uſe it? 4. We earneſtly requeſt that Scripture ſufficiency as the teſt of our Religion, and only univerſall Law of Chriſt may be maintained: and that nothing unneceſſary may be impoſed as neceſſary, nor the Churches unity laid on that which will not bear it, nor ever did. O that we might but have leave to ſerve God only as Chriſt hath commanded us, and to go to Heaven in the ſame way as the Apoſtles did! Theſe are our deſires; and whether they are reaſonable God will judg.

Give firſt to God the things that are Gods, and then give Caeſar the things that are Caeſars. Let your wiſdome be firſt pure, and then peaceable. Not but that we are reſolved to be loyall to Soveraignty, though you deny us all theſe: whatever malicious men pretend, that is not nor ſhall not be our difference. I have proved more publikely when it was more dangerous to publiſh it, that the generality of the Orthodox ſober Miniſters, and godly people of this Nation, did never conſent to King-killing, and reſiſting Soveraign Power, nor to the change of the ancient Government of this Land; but abhorred the pride and ambition that attempted it. I again repeat it: The blood of ſome, the impriſonment and diſplacing of others, the baniſhment or flight of others, and the deteſtations and publike proteſtations of more; the oft declared ſenſe of England, and the warres and ſad eſtate of Scotland, have all declared before the world, to the ſhame of calumniators, that the generallity of the orthodox ſober Proteſtants of theſe Nations, have been true to their allegiance, and deteſters of unfaithfullneſs and ambition in ſubjects, and reſiſters of hereſie and ſchiſme in the Church, and of Anarchie and Democraticall confuſions in the Commonwealth. And though the Land hath ringed with complaints and threatnings againſt my ſelf, for publiſhing a little of the mixture of Jeſuiticall and Familiſticall contrivances, for taking down together our Government and Religion, and ſetting up new ones for the introduction of Popery, infidelity and hereſie; yet I am aſſured that there is much more of this confederacie, for the all-ſeeing God to diſcover in time, to the ſhame of Papiſts, that cannot be content to write themſelves for the killing of Kings when the Pope hath once excommunicated them, and by the Decrees of a Generall Councill at the Laterane, to depoſe Princes that will extirpate ſuch as the Pope calls Hereticks, and abſolve all their ſubjects from their fidelity and allegiance, but they muſt alſo creep into the Councils and Armies of Proteſtants, and taking the advantage of ſucceſſes and ambition, withdraw men at once from their Religion and allegiance, that they may cheat the world into a belief, that Treaſons are the fruits of the Proteſtant profeſſion, when theſe masked Juglers have come by night and ſown and cheriſhed theſe Romiſh tares. As a Papiſt muſt ceaſe to be a Papiſt if he will be truly and fully loyall to his Soveraign (as I am ready to prove againſt any adverſary;) ſo a Proteſtant muſt ſo farre ceaſe to be a Proteſtant before he can be diſloyall. For Rom. 13. is part of the Rule of his Religion. Unhappily there hath been a difference among us, which is the higher Power, when thoſe that have their ſhares in the Soveraignty are divided: But whether we ſhould be ſubject to the Higher Power is no queſtion with us.

Gentlemen, I have nothing to ask of you for my ſelf nor any of my brethren as for themſelves: But that you will be friends to ſerious preaching and holy living, and will not enſnare our conſciences with any unſcripturall inventions of men, this I would beg of you as on my knees: 1. As for the ſake of Chriſt, whoſe cauſe and people it is that I am pleading for. 2. For the ſake of thouſands of poore ſouls in this Land, whoſe ſalvation or damnation will be much promoted by you. 3. For the ſake of thouſands of the dear ſervants of the Lord, whoſe eyes are waiting to ſee what God will do by your hands. 4. For your own ſakes, who are undone if you daſh your ſelves on the rock you ſhould build on, and ſet againſt the holy God, and turn the cries of his ſervants to Heaven for deliverance from you, Luk. 18. 8. If you ſlumble on Chriſt he will break you in pieces; but if he fall upon you he will grind you to powder. 5. For the ſake of your poſterity, that they may not be bred up in ignorance or ungodlineſs. 6. For the Honour of the Nation and your ſelves; that you turn by all the ſuſpicions and fears that are raiſed in the Land. 7. For the honour of ſound Doctrine and Church Government, that you may not bring ſchiſme into greater credit then now you have brought it to deſerved ſhame. For if you frown on godlineſs under pretence of uniformity in unneceſſary things, and make times worſe then when Libertiniſme and ſchiſme ſo prevailed, the people will look back with groans and ſay, what happy times did we once ſee? and ſo will honour ſchiſme, and libertiniſme, and uſurpation, through your oppreſſion. 8. Laſtly, I beg this of you, for the Honour of Soveragnty and the Nations Peace. A Prince of a holy people is moſt Honourable. The intereſt of holineſs is Chriſts own: Happy is that Prince that eſpouſeth this, and ſubjecteth all his own unto it. See Pſal. 1. 1, 2. & 101. & 15. 4. It is the conſcionable, prudent, godly people of the Land that muſt be the glory and ſtrength of their lawfull Soveraign. Their Prayers will ſerve him better then the hideous Oaths and Curſes of the prophane. Woe to the Rulers that ſet themſelves againſt the intereſt of Chriſt and holineſs. Read Pſal. 2. or that make ſnares for their conſciences, that they may perſecute them as diſobedients, who are deſirous to obey their Rulers in ſubordination to the Lord. See Dan. 3. & 6. 5, 10, 13. I have dealt plainly with you, and told you the very truth. If God have now a bleſſing for you and us, you will obey it: but if you refuſe, then look to your ſelves and anſwer it if you can. I am ſure in ſpite of earth and hell, it ſhall go well with them that live by faith.