THIS Text may well be called an awake­ning Trumpet, sounding a loud alarme in the eares of an impenitent, unrefor­med people: Many warnings had God given to Judah and Jerusalem, before they felt that fatall blow in the Babylo­nish Bondage: One among the rest is proclaimed in this Chapter, ver. 14. I will dash them one against another, even the Fathers and the Sons to­gether; yea, I will dash them in pieces like bottles of Wine, ver. 12. [Page 2](Alas, alas, poor England in this bloody intestine Warre ha's made a sad Comentary on this mournfull Text:) Upon this warning God cals them to a deep Humiliation, ver. 18. Observ. Say unto the King and to the Queen, humble your selves and sit down: Great ones and Nobles, Senatours and Statesmen in a day of Humiliation, must forget their greatnesse, fit downe in the dust, and lye low before the Lord, as well as the meanest of the people: They (notwithstanding this Summons) are so farre from Humiliation, that they are entertaining thoughts of self-justification, ver. 22. Wherefore come these things up­on me?

Hereupon the Lord deales more sharply with them, evi­dently convinceth them of their sinfulnesse, and severely threatens them for their stubbornnesse, I have seen thine adulte­ries and thy neighings, &c.

The Text will spread it selfe into three Branches.

• I. An undeniable conviction; I have seen thine adulteries, &c.
• II. A dreadfull commination; Woe unto thee O Je­rusalem.
• III. A patheticall expostulation; Wilt thou not be made cleane? when shall it once be?

Observ. In the first, God silenceth their complaining, that they might have nothing to object against the equity of his proceedings; I have seen thy guiltinesse: God will have every mouth to be stopped, and all the world to become guilty before him Rom. 3.19..

In the second, he foretelleth their misery (now ready to fall upon them) that they might tremble at it, and be affe­cted with it; Observ. God would have his people deeply apprehensive of the sad signes and symptomes of his displeasure.

In the third, he reasons the case before he proceed to ex­ecution; Observ. God had rather glorifie his mercy in our reformation, then his justice in our ruine and condemnation.

Let me first break up the Text in the tearmes of it, and then deale out the observations.

I have seen thine adulteries:] The great sinne that God [Page 3]chargeth on them, and whereof he doth convince them, is Idolatry, which is here aggravated,

• 1 By the Titles given to it.
• 2 By the severall circumstances of it.

1 The Titles. First, the Titles are these, it is called adultery, whordome, abomination.

First, Idolatry is called adultery and whoredome, because it is a sinne that defiles the conjugall Bed, cuts the marriage knot between God and his people, and provokes the Lord to give them a bill of divorce: Jer. 3 8. When backesliding Israel com­mitted adultery, I put her away and gave her a Bill of Divorce.

Secondly, it is called abomination, the Hebrew word com­ming from a Root [...], which signifies to loath or detest, as be­ing that sin which God most detested and abhorred.

And there is an Emphasis in the Affix [thine] thrice re­peated in the Text; Thine adulteries, thy whordome, thine abo­mination.

Observe here, all the idolatries and abominations practi­sed on the Hils, in the Fields, and in the Villages round about Jerusalem, they are all charged upon Jerusalem; they are thine abominations; why so? Because Ierusalem was the Metro­polis, or Mother-City of the Kingdome: There sate the San­hedrim, and there were the Courts of Justice Psal. 122.5.; they had power in their hands to suppresse these abuses, but they did not make use of their power for that purpose; therfore (saith God) they are thy sins, and shall be put upon thy account.

Note. It is worth the noting; When Magistrates are carelesse in sup­pressing abuses, these abuses shall be charged upon the Magistrates: When the people gathered Mannah on the seventh day, the Lord chargeth the sinne upon Moses Exod 16.28, though Moses him­selfe was not guilty: The Lord said unto Moses, How long re­fuse ye to keep my Commandements and my Lawes?

2 The Cir­cumstances. Secondly, the Circumstances aggravating their Idolatry are four.

First, it was a sinne not once, but often committed; thine adulteries, in the plurall number: And a sinne, the ofter it is committed, the greater it is, as a cloth dyed red, if it be dipt againe, it is dyed yet redder.

Secondly, it was a sinne committed with greedinesse an great delight, therefore it is expressed in this terme, Neigh­ings; a bruitish transgression hath a bruitish expression; and it is observable;

Wicked men by sinfull courses become bruit beasts, un­manning themselves, losing not onely their conscience, but their reason also: So was it with this people here in the Text, They were mad upon their Idols, as it was said of the Cal­deans Jer. 50.38.: Even as mad as pamperd, frolick horses are in the heat of their lust: Yea, the same Hebrew word [...] which signi­fies to neigh, signifies also to shout for joy, as Ier. 31.7. Sing for gladnesse and [...]shout among the Nations, where the same word is used: So that it was a sin committed with great delight: And this is certaine, the more delight we take in our sins, the lesse delight God takes in our soules.

Thirdly, their hearts were so taken up with this sinne, that God had no room there, like an unchaste woman, that thinks of nothing but her lustfull Lovers Quemadmo­dum mulier impud [...]ca nihil aliud cogitat quam spurcos suos amatores Calv. in lo­cum.: This is implied in the word Lewdnesse, or the (Thought) of thy whoredome; so the word [...] properly signifies, and so judicious Calvin ren­ders it Cogitationem scortationis tuae..

Fourthly, they committed this sinne in publike view, not onely privately in a corner, but on the hils and in the open fields, Ʋpon every high hill, and under every green tree, they wan­dred and plaid the harlot Jer. 2.20.: Impudency in sin is one of the high­est aggravations of sin: Were they ashamed when they had com­mitted abomination? Nay they were not at all ashamed, neither could they blush Jer. 8.12..

Now (saith God) I have seen all this with an eye of Jea­lousie, and an eye of justice, I have seen it to censure it, I have seen it to revenge it, for so it followes

Woe unto thee O Ierusalem:] As if he should say, O unhappy Ierusalem, that art so desperately sinfull, and dost not yet re­pent nor reforme to this day! great misery and calamity doe I denounce against thee, as one devoted to destruction.

Wilt thou not be made cleane?] I know the words are diversly read by Interpreters; but quotation of Authors is a Theefe in an Auditory; Some read the words without a question [Page 5]thus, Thou shalt not cleanse thy selfe hereafter Septuag. Ho­eron. A. Mon­tan.: But this reading suits not so well with the last words [...], After how long yet?

Some read them thus, Thou wilt not be cleansed by turning af­ter me: Thus mistaking a vowell in the Hebrew word, for it is not [...] After me, but [...] After, or hereafter.

But the sense is plaine enough, as reverend Calvin (an In­terpreter, instar omnium) does well expresse it; Wilt thou not be made cleane? As if he should say, Is thy heart sohard that thou canst not yet repent nor reforme, after all exhortati­ons, invitations, woes and warnings? The pressing, piercing interrogation addes great strength to the expression [...]..

When will it once be?] or, After when yet? or, How long yet? Post quan­tum adhuc tem poris? Jun. that is, how long wilt thou continue unreformed? How long shall I wait till thou be cleansed? how long wilt thou delay and take time with me from day to day?

The words being thus opened, many observations might be thence deduced, but I will not pluck every cluster that this fruitfull bough doth hold forth.

There are three speciall points (suitable to the three parts or branches which I named even now) that will draw forth the strength of the Text.

• Doct. 1. God takes precise and speciall notice of all the sins and abominations of a people that are in covenant with him.
• Doct. 2. These sinnes and abominations provoke him to ex­presse his anger in dreadfull Comminations.
• Doct. 3. Those dreadfull Comminations denounced against a people, call for a speedy Repentance and Refor­mation.

I shall begin with the first point as it lyes in order:

Doctr. God takes precise and speciall notice, &c.

For the proofe of this, the Scripture is abundantly plain and pregnant: I have seen this people (saith God) Deut. 9.13. and behold it is a stiffe necked people: Stubbornnesse of heart is not obvious to mans eye (for God, and onely God, knowes the hearts of all the children of men, saith Solomon, 1 Kings 8.39.) yet God takes notice of it: The Lord tels this Prophet Ieremy, speaking [Page 6]of the dissembling Jewes; Jer. 16.17. Mine eyes are upon all their wayes, they are not hid from my face, neither is their iniquities hid from mine eyes: We may think to thrust God out of our sight (When God is not in all our thoughts Psal. 10.4.) but we cannot thrust our selves out of Gods sight: Te mihi late­re possum, non me tibi. The Elders of Israel, because they com­mitted wickednesse in the dark, every man in the chambers of his Imagery, therefore they said, Ezek. 8.12. The Lord seeth us not: But Gods takes away this Covershame, Jer. 23.24. Can any man hide himselfe in secret places that I shall not see him, saith the Lord; Doe not I fill Heaven and earth, saith the Lord; Darknesse hi­deth not from him, but the night shineth as the day Psal. 39.12..

Reas. 1 For first, God hath an eye of omniscience, he knowes not only our works and ways, but the inward frame & temper of our hearts; Prov. 15.11. Hell and destruction are before the Lord, how much more then the hearts of the Sons of men: And if the very windings and shufflings of our trecherous hearts are obvious to his eye, then certainly our outward actions and enormities are much more conspicuous and apparent: Doth not the Apostle say, All things are naked Heb. 4.13.and opened unto the eyes of him with whom we have to doe: Mark the expression, [...] for it is fuller then one word can render it; it is a metaphor frō a Beast whose skin is flay'd off, and cut up by the chine bone, that you may see all his entrals, which the Heathenish Priests in their Sacrifi­ces were wont to doe, when they did (to use Lucian's words) Lucian de Sacrif. [...], i. e. exactly view and take notice of them; the Lord sees our very reynes, as if the thoughts and secret workings of our hearts were unbowel­led before him.

Object. But doth not our Saviour say concerning wicked men, Depart from me, I never knew you Matth. 7.23.; It seems then that God doth not know all men, and all things upon the earth?

Ans. God knows not the wicked with a knowledge of appro­bation (for so he knows the righteous only Psal. 1.6.) but he knows them and all their actions with a knowledge of observation: The whole frame of their hearts, and all that their heart fra­meth Gen. 6.5., all their desires and designes, intentions and inven­tions, plots and practises are observed by his alsearching eye, and shall be accounted for before the Tribunall of Christ at the great day.

Reas. 2 2ly The Lord takes notice, because he hath an eye of jealousie: He is a jealous God Exod. 20.5., very apprehensive of any conjugall unfaith­fulnesse, and ready to revenge it: As a tender husband, the more dearly he loves his wife, while shee is loyal to him, the more grievously he is offended if she prove trecherous: This is that which God complaines of by his Prophet, Ier. 3.20. Surely as a wife trecherously departeth from her husband, so have you dealt trecherously wiih me, O House of Israel: And God makes this an aggravation of their offence; Ier. 31.33. They brake my Covenant, though I was a husband to them, saith the Lord.

Reas. 3 3ly As he has an eye of jealousie, so he has also an eye of justice, having appointed a day wherein he will judge the world in righ­teousnesseActs 17.31., and bring every work into judgement, with every secret thing, whether it be good or evill Eccl. 12.14.: And the Prophet makes this one reason, why he observes and takes notice of all the ways and works of the Sons of men; Ier. 32.19. Thine eyes are upon all the ways of the sons of men, to give every one according to his wayes, and accor­ding to the fruit of his doings.

But this point will not need so much confirmation as ap­plication.

Ʋse 1 For instruction, there are two lessons hence arising, by way of inference, which may much conduce to our Humiliation in the presence of God this day.

• The first is this, Gods patience towards us is infinite:
• The second this, Our presumption in sinning against him is intolerable.

Instruction. 1 For the first, see and admire at that Patience and long-suffering, which Heaven and earth, men and Angels may stand amazed at; that the Lord of glory (whose power and purity, omniscience and omnipresence, justice and jealousie doe dazle the eyes of the very Angels) should see all the abo­minations committed under the Sun, heare all the execrable oaths and blasphemies that are belched out against him, ob­serve the insolency, scorne and rage of presumptuous sin­ners, that set their mouths against the Heavens, and their tongue walks through the earth Psal. 73 90; yet doth not all this while set the world on fire about our ears, or thunderbolt us from Hea­ven, or take us away with the stroke of his hand Job 36.18..

Doe but consider these [...] remarkable things in God.

• A piercing eye, and
• A powerfull hand.

The one to spye, the other to punish; and withall seri­ously weigh that infinite and unconceivable holinesse and purity of his nature, that he cannot endure iniquity Hab. 1.13.; and then break out into admiration and say, O infinite patience and long-suffering! that thou, O God, shouldest support us in our being at that very time, when we are fighting against thee by our provocations and rebellions! whereas didst thou withdraw thy hand but one moment, we should drop downe to hell. Would any King endure to see a Traytor abuse his Titles, villifie his person, revile his children, con­temne his lawes, and doe as much as in him lyes to cast his Crowne downe to the ground? yet this our God endures with unwearied patience: May not we say with the Pro­phet, Lam. 3.22. It is of the Lords mercies that we are not consumed: Oh that we could now begin to admire the boundlesse, bottom­lesse Ocean of that mercy and loving kindnesse which swal­lowes up all our thoughts, and will be matter of gratulati­on and admiration to all eternity, saying, Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever be­cause he delighteth in mercy.

Instruction. 2 For the second; our presumption in sinning against him is intollerable; because all our sinnes admit of this aggravati­on, that they are committed full in the face of God, Isa. 65.3. It is a people that provoketh me to anger continually to my face: This is that which may prick our hearts, and wound our soules in all our confessions and humiliations, when we can say with David, Psal. 51.4.Against thee, thee have I offended, and done this evill in thy sight: Thou hast been an eye-witnesse of all my stubborn­nesse and undutifulnesse, of all my trechery and hypocrisie, of all my wandrings and backslidings.

This was one thing that let the Prodigall blood in the heart-veyne, and stroke him with penitentiall remorse, viz. That in his wandring from his Father, he went into a farre Country Luke 15.13. v, 18., as thinking to be out of the reach of his Fathers [Page 9]eye; but when he returnes, he bewailes this, ver. 18. I have sinned against Heaven and before thee: Mark the phrase, Before thee; he looks on his sinne, as committed in his Fathers eye all the time: It were an intollerable impudency for a wife to dally with a stranger in the presence of her husband, or for a villaine to offer violence to a Queen while the King looks on, (Will he force the Queen also before me in the house, saith Abasierus concerning Haman Ester 7.8.) Or a Theefe to cut a purse in the Face of the Judge sitting on the Bench; or for a Subject to set the Crowne on anothers head, when the King him­selfe is standing by: Yet thus deale presumptuous sinners with the Lord every day; and is not this a provocation in­tollerable?

What an aggravation was that of Nimrods sin Gen. 10.9.; he was a mighty Hunter before the Lord; so desperately bold was he in his boystrous tyranny, that he was not afraid to act it be­fore the Lord: And are there not some that dare call Heaven to record for ther fidelity in the publick cause of Religion, when God and their owne conscience know the contrary?

Are there not some like Ephraim, of whom God saith Hos. 12.7, 8., He is a cunning Merchant, the ballances of deceit are in his hand, and he loves to oppresse; yet (as if he would mock the God of Heaven to his face) he saith, I am become rich, I have found me out sub­stance, in all my labours they shall find no iniquity in me that were sin: As if he should say: God makes me prosper, though it be in a way of injustice and oppression, therefore he hath no quar­rell with me at all.

Oh the horrible, hellish Atheisme that doth possesse our hearts! Are ye offended at the harshnesse of the expression? Ye must know, there is an Atheist in affection as well as in opinion; Job 21.14. They say to the Almighty, Depart from us, we desire not the knowledge of thy wayes: There is an Atheist in practice as well as in profession; Tit. 1.16. They professe they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate: Are there not many of us that professe we know God, and in our tongues dare not deny him, yet in our life and conversation carry our selves, as if God had but the eye of a picture, without life or motion in it: Are there not [Page 10]many of us who make of the great God of Heaven (with re­verence be it spoken) no better then a Baal, a sleepy, sens­lesse, carelesse God, that neither regarded iniquity, nor re­warded duty? Are there not many who (as much as in them lyes (put out the al-seeing, al-searching eye of his omnisci­ence, and cut off the arme of his revenging justice, as if he would neither see nor censure any of their transgres­sions?

If pilfring Achan had thought that the eye of the Lord had followed him (as Elisha told Gehazi, that his heart went along with him, when he received the present at Naamans hand 2 King. 5.26) durst he have stollen the wedge of gold, and Babylonish gar­ment, and so have transgressed in the cursed thing? If those two loose professors Ananias and Sapphira, could have rea­soned as holy Job did, Job 31.4. Doth not the Lord see my wayes, and count all my steps? durst they have lyed unto the holy Ghost? If traiterous Judas had thought the eye of his Master had watched him, durst he have nibled money out of his Masters bag? If we in our actings for God, our seekings and services, did but really think that the frame and temper of our spirits, our very ends and aimes are as obvious to the eyes of God, as our actions are to the eyes of men; were we but fully perswaded of this, that he observes whether we be sound at heart, or rotten at core; durst we lye unto the Lord and cozen the world, and in the end cozen our own soules? But we think it not, I say it againe to our shame, we think it not: We have poore low thoughts of God and of his greatnesse, majesty, power and glory; we are ready to think wickedly of God, That he is such a one as our selves Psal. 50.22.: In stead of raising up our thoughts to God, we pull downe God un­to our thoughts: This is our Atheisme, this is our Presumpti­on; let us see it, and bewaile it, and be humbled for it.

Ʋse 2 exanation. Let the second Use be for Examination: Take occasion to enter into the Closet of our owne hearts, to see how the case stands between God and us: This should be a day of self-scrutiny and self-reflection, wherein we should smite up­onIer 31.19.our thigh with Ephraim, and be ashamed,—yea even confound­ed before our God: It should be a day wherein we should plough [Page 11]up our fallow ground Ier. 4.3 [...], ransack every corner of our soules, and turne the inside of our hearts out unto the Lord.

Let us therefore search our hearts, and sift our lives, whe­ther there be not those sinnes and abominations among us, which the Lord beholds with an eye of jealousie: True it is, that Kingdome killing sin of Idolatry (which God so deeply chargeth on them in the Text, is in a great measure suppressed among us; and, blessed be the Lord, who hath put it into the heart of this honourable Parliament, to purge out the dregs of that leaven, which the Lord hates in his very soul, and to pull down that proud oppressing PRE­LACY, and those prelatical popish Innovations, which were the props and pillars of Idolatry:) But are there not other God-provoking, Heaven-daring, wrath-procuring sins yet unpurged out, which in the sight of God are very odious and abominable? May not God speak to his Ministers concern­ing England, as he does to Ezekiel? Ezek: 16.2.Son of man, cause Jerusa­lem to know her abominations: Let me instance in some parti­culars.

Abomination. 1 First, is there not abundance of swelling pride, and that is one abomination; for every one that is proud in heart, is abomi­nation to the Lord, saith Solomon Prov. 16.5.: We have yet as lofty looks and scornfull carriages, and ambitious aspirements, pussing at Superiours, trampling on Inferiours, high conceits of our selves, low conceits of others, as we had before this bloody war began: God hath pul'd us downe in our estates but he hath not pul'd downe our pride; we are brought up­on our knees, but our hearts are not humbled.

Abomination. 2 Secondly, is there not abundance of Hypocrisie among us? which is another provokefull abomination; for the Hypo­crites in heart heap up wrath, saith the Scripture Iob 36.36.3.13.: Now we are for the generalla hypocriticall Nation, and therefore a people of Gods wrath, as God spake of the Jews, Isa. 10.6. We are a Na­tion full of wit, and therfore full of craft and guile; God may say of us as he did of Ephraim; Hos. 11.12.Ephraim compasseth me about with lyes, and the house of Israel with deceit: We can give good words (they cost us nothing) just as the Israelites did, whom the Psalmist mentions; Psal. 78.34.—37. When he slew them, then they sought him, [Page 12]they returned early & enquired after God, &c. But they did but flatter him with their mouth, and lyed unto him with their tongues, for their heart was not upright with him, neither remained they stedfast in his Covenant: Here is a lively Image or representation of our double-dealing with our God in the time of our straights: We doe not seek God for God, but for our selves; we doe not so much serve him, as serve our own turns of him; we pretend a willingnesse to be reformed, but when it comes to the quick, to take Christs Yoake on our neck, to have purity of Ordinances and power of godlinesse meet together; to have strictnesse of Sabbaths and strictnesse of conversation kisse each other; to have plain powerfull convincing heart-humbling, soul-healing preaching, now we shrink and draw back, and are afraid of a refining Reformation; this argues the dishonesty of the heart.

The truth is, we would faine have Religion and our lusts together, we would have a Reformation that might suit with our owne humours, ends and interests, and make Re­ligion a shooe fitted to our owne last; is not this to be hy­pocriticall in our ends and aimes? We come to heare Ser­mons just as they did in Ezekiel's time; Ezek. 33.31 Son of man, this people sit before thee as my people, they heare thy words, but they will not doe them; for with their mouth they shew much love, but their heart goeth after their covetousnesse: So at this day, many of you will give us the hearing, but ye will doe what ye list: Ye come to judge the Sermon, not to be judged by the Sermon (as the Apostle speaks in the like case, Jam. 4.11. If thou judge the Law, thou art not a doer of the Law, but a Judge;) Ye would have witty Sermons and reproofe at a distance, and love not the jewell of plain-dealing: Look as men commend the sweetnesse of Rosewater, but start and turne away if they be bespinkled with it; so ye love to heare the truth, and commend it, but like not that it should touch ye, or come too close unto you: Ye come (on such days as these) to hear your ways reproved, but have no serious purpose to have your wayes reformed; we may preach what we will, ye wil practise what ye please.

Is not this a piece of hypocrisie which the Lord abhor­reth?

Abomination. 3 Thirdly, is there not a great deale of impenitency and stub­bornnesse under Gods corrections? Me thinks I heare the Prophet Jeremy complaining of us as he did of the Jewes in his time; Ier. 5.3. O Lord thou hast stricken them, but they have not grieved, thou hast consumed them, but they have refused to receive correction, they have made their faces harder the a rock, they have refused to return: There is a spirit of insensiblenesse [...]. Rom. 11.8. seized upon us, that we do not lay to heart one of the sorest of Gods plagues, one of the sharp­est of his arrowes; this man-devouring, land-destroying sword, that hath eaten so much flesh, and drunk so much blood, and is not yet put up into the scabberd: We are like the Drunkard that Solomon speaks of, Prov. 23.34, 35. that sleeps on the top of a mast, and lyeth downe in the midst of the Sea; they have stricken me (saith he) and I was not sicke, they have beaten me, and I felt it not: Oh how provokefull is this to our God, and to the eyes of his glory, to see us a people so stupid, so senslesse, so lockt up in our owne hearts, that neither sins nor miseries, nor meanes, nor mercies, nor word, nor sword can work up­on us!

Ye shall read of some of Gods servants recorded in Scrip­ture, that have been more affected with an evill threatned, then we are with a judgement inflicted: Look on godly Jo­siah, he hath his heart tender and melting, when he heard the words of the Book of the Law 2 Kin. 22.11: Look on Habakuk, he hath his belly trembling and lips quivering, and rottennesse entring into his bones Hab. 3.16.: Look on Isaiah, his loynes are fil­led with paines, pangs took hold on him, as the pangs of a woman that travelleth, he was bowed downe at the hearing of a hard vision, he was dismayed at the seeing of it Isa. 21.3.: These holy men were deeply affected with a calamity, that was but like to come upon them, but we are not sensible of a dread­full judgement that is already come upon us: I pray God a deep fleep from the Lord be not fallen on us, such a one as fell on Saul and his Army 1 Sam 26.12, when the Lord purposed to de­liver Saul into Davids hand; 1 Sam. 26.12 for we bear off all Gods blows with head and shoulders, as Jerusalem did, when she said, Ier. 10.19. Woe is me for my hurt, my wound is grievous, but I said, Truly this is a griefe, and I must beare it; as if shee should say, It is a bur­den [Page 14]and I must beare it as well as I can: Doe but examine our thoughts, consider our speeches, look into our houses, ob­serve the generall deportment and carriage of men under this heavy judgement of a Land-wasting war, and you may see that literally fulfilled in our times, which the Prophet speaks of concerning Israel; Isa. 42.25.He hath powred upon him the fury of his anger, and the strength of Battell, and it hath set him on fire round about, yet he knew it not, and it burned him, yet he laid it not to heart.

Abomina∣tion. 4 Fourthly, is there not a great deale of injustice and oppressi­on yet among us? And this is a crying abomination; Iames 5.4. The cryes of the oppressed enter into the ears of the Lord of Hosts: Yet how many poore oppressed ones cry and cry againe, but are not heard, nor remembred, nor relieved; They have debts due unto them, but are ready to strave for non-payment, they are distressed, but have no helper.

Nay, are there not some that make no consci­ence of paying debts, because they are under protection.

O that God had no cause to utter that complaint which he doth by the Prophet Isaiah; Isa. 59.14, 15.Judgement is turned away back­ward, and Justice standeth a far off, Truth is fallen in the streets, and Equity cannot enter; and the Lord saw it, and it displeased him, that there was no judgement.

Where the course of Justice is stopt, it is not for me to en­quire, look YEE to that, to whom it belongs (for God looks for it at YOUR hands, whom he hath called Psal. 82.6. Gods, and he will one day call ye to an account, and say, 58.1. Doe ye indeed speak righteousnesse O Congregation? Doe yee judge uprightly O ye sons of men?) Only this I say, Stop the course of Justice, and ye stop the course of a River that will overflow all Bounds and Bankes, and drowne the Countrey round about.

If the cryes of the oppressed be not heard, our prayers and humiliations will not be heard; so saith the Lord ex­presly, Amos 5.21, 24. compared. I despise your FAST dayes, and I will not smell in your solemne Assemblies, unlesse Judgement run downe as waters, and righ­teousnesse as a mighty streame.

Abomina∣tion. 5 Fiftly, have we not our Wildernesse-provocations? So much murmuring and repining at the passages of Gods provi­dence in these dayes of trouble, that God might justly swear Num. 14.29 30. Your carcases shall fall in the Wildernesse, and yee shall never see the Land of Canaan: Are we not extreamly unthankfull in recei­ving mercies? and shamefully barren in improving mercies? May not it be said of us, as it was said of the ingratefull Isra­raelites,Psal. 106, 21 22.They forgat God their Saviour, which had done great things in Egypt, wondrous works in the Land of Ham, and terrible things by the red Sea: Even so is it with us; we have in a manner forgotten the mervailous things that God did for us at Edge­hill, at Newbery, at Marston-moore, at Nazeby, famous Nazeby, never to be forgotten while we have a tongue to speak the praises of our God, for THERE Psal. 76.3. did God break the Arrows of the Bow, the shield and the sword, and the battell: Selah. There did God so break the power and pride, and rage of the enemies, that he dealt with them as he dealt with Pharaob, Ezek. 30.21Sonne of man, I have broken the Arme of Pharoh King of Egypt, and loe it shall not be bound up to be healed, to put a rowler to bind it, to make it strong to hold the sword: Yet all these mercies, mi­racles of mercies, and glorious Victories have been made scarce nine dayes wonder. Nay worse then this, We have provoked him at the Sea, even at the red Sea Psal. 106.7.: that is, In the sense and under the fruition of speciall mercies, and extraordina­ry deliverances vouchsafed to us: We have not been better'd but rather made worse by Mercies and Victories bestowed on us: Gods gracious favours have been fuell to feed our pride and covetousnesse, and contention, &c. Showres of mercy have made the weeds of corruption grow the faster: Such dunghilly hearts have we, that the more God shines on us with his mercies, the more we putrifie; the better he hath been to us, the worse have we been to him, and the more he hath loved us, the lesse hath he been beloved of us; and doe ye thus requite the Lord, O foolish people and unwise Deut. 32.6.?

What an intollerable provocacion must this needs be? This unthankfulnesse and unanswerablenesse of heart to Gods gracious dealings and dispensations, it is Obex infer­nalis, (as one cals it) a hellish stop or bar to future favours: [Page 16]A man that is about to poure in some precious oyle into a glasse, if he see the glasse crackt, he stayes his hand, and saith, I will poure no oyle into this glasse: An unthankfull heart is a broken glasse.

Abomina∣tion. 6 Sixtly, is there not a notorious contempt of Ministers and Mi­nistry among us at this day? Heretofore yee could say of Ministers that were faithfull, Rom. 10.15. How beautifull are the feet of them that preach the Gospell of peace, and bring glad tydings of good things? But now they grow out of credit and esteem.

Yea our very calling begins to be questioned and brought to the bar; and (say some) Ye take too much upon ye, ye Sons of Le­vi Num. 16.3.; Too much state and power, too much honour and ho­linesse, in appropriating these administrations to your selves, wherein all the people might partake with you. I dare bold­ly say, never was there in any age or Nation under Heaven, a greater contempt cast upon this Ordinance, then there is at this day, especially by subtle and undermining Sectaries and Seducers, who cast dirt upon the very paps which they have sucked, villifying those Ministers and that Ministry, whereby they were first enlightned.

To whom I say in the words of the Apostle, Acts 13.41. Take heed ye despisers, and wonder and perish: Ye read of a Damosell possessed with a devill, that cryed out concerning Paul and Silas (who were Ministers of Christ) Acts 16.17. These men are the servants of the most high God, which shew unto us the way of salvation: The Devill himselfe durst not speak irreverently or contemptuously of the Ministers of the Gospell: Contempt of the Ministry there­fore is a grievous provocation, which God will not put up at our hands; For when they mocked the messengers of God, and de­spised his words, and misused his Prophets, THEN the wrath of the Lord arose against his people, till there was no remedy 2 Cor. 36.16.

I know the uncovering of this sink of our abominations is unpleasing to you: Every unwelcome truth (though it proceed from the Father of lights) is looked on as a ba­stard, no man will owne it till it be laid at his owne doore: [Page 17]But when God comes to charge these, or any of these abo­minations upon the conscience, then ye will begin to enter­taine those sad and serious thoughts that holy Job did; Job 34.14. What then shall I doe, when God riseth up? and when he visiteth, what shall I answer him? It is a small matter for me (a poore mortall man like your selves) to reprove you, but when God reproves you, and sets these things in order before your eyes; how will ye hold up your heads before your Judge?

Ʋse 3 Ex­hortation. Let a word of exhortation therefore be welcome to you: Two duties there are which this Doctrine presseth on every soule here present; the Lord help us to put them in pra­ctice.

Duty. 1 First, Let us see our sinnes that God may not see them: Let us behold them with sorrow and shame, for our humi­liation, that God may not behold them in anger for our condemnation: Let us set them before our face, that God may cast them behind his back; when David could feelingly say, my sin is ever before me, he might more hopefully pray, Hide thy face from my sins, and blot out all my iniquities Psal. 51.3 9 verses com­pa­ [...]ed.: Cer­taine it is, if we discover our sins, God will conceale them, if we conceale our sins, God will discover them Si tu tegas il­le reteget, si tu retegas ille te­get.; if we for­get our sins, God will remember them; if we remember our sins, God will forget them Obliviscere benefactorum & Deus remi­niscetur; Remi­niscere peccato­rum, & Deus obliviscetur.: Better it is for us to see our sins here, and judge 1 Cor. 11.31 our selves for them, then that God should see them hereafter, and passe sentence against us, to our everlasting horror and confusion.

Duty. 2 Secondly, if God so exactly take notice of all our trans­gressions, let us learne this duty; to walk more warily and watchfully before our God; let us walk exactly, [...]. Ephes. 5.15. as in his presence; learne to eye and observe him at all times, in all actions, in all companies, on all occasions: Thus did Abra­hamGen. 24.40., He walked before God: The Lord, before whom I walk (saith he) will send his Angel with thee, &c. He did walk in Gods eye and presence all the day; And thus should we doe: Neh. 5.9. Ought We not to walke in the feare of our God, because of the re­proach of our enemies? Now if we did thus, what a curb or bridle would this be, to restraine us from sinne and sinfull courses?

I have read a story of a Religious man, who being desi­rous to reclaime an unchaste woman from her lewd and sinfull conversation, took this course with her; He came to her, pretending to have some wanton dalliance with her, so it might be with all secrecy; she thereupon led him from room to room; but he still made many doubts, least at this window, or that key-hole, this crevis or that cranny, some or other might chance to peep in and espy them together; at length she brought him to the inwardest room in the house, where (saith she) I am confident that none, upon my life, can possibly pry in, or take notice of any thing that we doe: Whereupon he told her with weeping eyes, No bolts nor bars can keep God out, no wals nor doors can hinder his piercing eye-sight; and what shall we gaine (saith he) by shunning the eyes of men, when the eye of our God is still upon us?

It was good councell that a Rabbin gave to one of his Schollers: There are three things I would have thee re­member all the day long:

• An Eye that sees thee:
• An Eare that heares thee:
• A Hand that Registers all thy Actions.

So say I to thee (O secure, sin-sleeping soule) if thou canst find one houre wherein Gods eye is not upon thee, take that houre to be secure and sinfull, to be merry and mad, to doe the Devils work with diligence, or Gods work with negligence: but if God's eye be alwayes on thee, let thine eye be alwayes towards him, as the eyes of a maiden are unto the hand of her Mistris Psal. 123.2.: If he watch over thee, doe thou watch with him all the day long, and say of every place where thou commest, what Hagar said of that Well, which she called, Gen. 16.14. Beer-la-hai-roi, that is, The Well of him that lives and sees me.

I have been somewhat large in the first point, the other two I shall dispatch with a quicker hand.

Doctr. 2 THese sinnes and abominations provoke him to expresse his anger in dreadfull Comminations; Woe unto thee O Jerusalem: thus God is said To roare out of Zion Joel 3.16.; yea, so to roare, that he makes the Heavens and the earth to shake and tremble; he is said to sweare in his wrath Psal. 95.11.; to be angry with the wicked every day; to whet his sword, and bend his Bow, and make it rea­dy Ps. 7.11, 12.: How many curses and comminations do's God de nounce against impenitent sinners? As, that they shall be Cursed in the City, and cursed in the Field; cursed in their basket, and in their store, Deut. 28.16 17. &c.&c. cursed in all they have, and all that they put their hands unto; yea, God threatens that he will curse their blessings Mal. 2.2.; he will make their wealth to be their woe, their pleasure their poyson, their flourishing their perishing, and those things which should be for their good, shall be traps and snares, and thornes, and occasions of falling,

Reasons. Because sin is to the Lord infininitely

• 1 Provokefull.
• 2 Odious.
• 3 Injurious.

First, it is so provokefull, that it is frequently called a provocation Psal 95.8. Nehem. 9.18., as being that wherewith God is exceeding­ly grieved Gen. 6.6. fretted Ezek. 16.43, vexed Isa. 63.10., burdened Amos 2.13., resisted Acts 7.51., for all these expressions the holy Ghost useth to set forth the pro­vokefull nature of it.

The Rabbins have a Proverb, That every sinne makes God's head ake.

But we may adde somewhat more, and say, sin is not on­ly a head-aking, but also a kind of heart-breaking unto God; it is that patheticall expression which God himselfe useth, Ezek. 6.9. I am broken with their whorish heart, which hath departed from me.

Caution. Yet take this Caution along with ye, when ye read that God is vexed and fretted, and provoked with heart-break­ing griefe, &c. you must know, Anger in God, is not a pas­sion as it is in us (for he is a simple and uncompounded Es­sence, free from all passion and perturbation) but Anger in God, is a Will or Inclination to punish sin, arising from the detestati­on [Page 20]of sin: That as man expresseth his anger in his counte­nance by frowning, in his speeches by threatning, and in his actions by punishing; so doth the Lord discover his an­ger also in the same manner; he frownes on the wicked, and sets his face against them Psal. 34.16.; he threatens them with dreadful denunciations Jer-21.5., and executes the judgements which he hath threatned Psal. 9 16..

Reas. 2 Secondly, sin as it is very provokefull, so it is very loathsome, therefore called in the Text Abomination: No carcasse or car­rion so loathsome in our sight, as sin is in the sight of that God, who cannot behold iniquity Hab. 1.13.: Hence is God said to loath the sinner, Zech. 11.8. My soule loathed them, and their soule also abhorred me; and he tels his owne people, Levit. 26.30 My soule shall abhorre you.

Yea, so loathsome is sin, to his pure and perfect nature, that he hates it in his owne children, as well as in stangers: It is true, it is not a hatred redounding to their persons, yet he hates sin in them, though he doe not hate them for sin: At the same time, when he dearly loves the person of a Beleever he deadly hates the sin of a Beleever: As when David com­mitted adultery, the Text saith, The thing that David had done displeased the Lord 2 Sam. 11.27:: Though Davids person was accepted, his sin was abhorred.

Reas. 3 As sin is very odious, so is it also very injurious to the God of Heaven: In the least sin that can be committed, we doe the greatest injury (for the kind of it) unto God, that can be expressed; because in every sin there is an infinite Majesty offended, an infinite Justice wronged, an infinite patience provoked, an infinite mercy abused, and therefore an infinite punishment deserved.

Besides, in sin we often arise to a despising of God; Where­fore hast thou despised the Commandement of the Lord, saith God to David 2 Sam. 12.9;; Yea, to a despiting of God. We read of some that doe despite to the spirit of grace Heb. 10.29.; yea further, to an inter­pretative domineering or insulting over God; Thou hast made me to serve with thy sins (saith God Isa. 43.24.;) sin makes God a ser­vant, and man a Master: Nay yet more (if more can be [Page 21]said) sin riseth (with reverence be it spoken) to a dethro­ning of God, it strikes at his Crowne and dignity, even to un-God him, if it were possible; Must not all this make God exceeding angry?

Ʋse, 1 for in­struction. First, it will serve for our Instruction in two particu­lars.

Instruction. 1 The first is this; That it is a dreadfull thing to fall into the hands of an angry God, for he hath treasures of woe and wrath laid up in store for those that doe provoke him: Is not this laid up in store with me, and sealed up in my Treasures Deut. 32.34? True it is, when God is pacified, then it is better falling into the hands of God, then into the hands of men, for his mercies are great 2 Sam. 24.14.: But if his wrath be once kindled, then the sinners in Zion shall be afraid, fearfulnesse shall surprize the Hypocrites, who among us shall dwell with the devouring fire, who among us shall dwell with ever­lasting burnings Isa. 33.14.?

O the desperate folly and madnesse of presumptuous sin­ners, that dare stretch out their hands against God, and strengthen themselves against the Almighty (as the Scripture elegantly ex­presseth it Job 15.25, 26..) That dare run upon God, even on his neck, upon the thick bosses of his Bucklers; that dare kindle that fire, that burnes to the lowest hell Deut. 32.22: Little doe these men think how infinite the wrath of God is: Infinite I say in

• Intension.
• Extension.
• Satisfaction.

First, it is infinite in Intension; for who knoweth the power of thy anger, saith Moses Psal. 90.11.; it passeth the apprehension of men and Angels: That which is spoken of the glory reserved for Saints, is as true of the wrath reserved for sinners; Eye hath not seen it nor eare heard it, neither can it enter into the heart of man to conceive it 1 Cor. 2.9.: it must needs be so, being the anger of an infinite God: A dart out of a weak mans arme will wound the body, but when it is shot out of a strong Bowe, and with a strong arme, then it wounds deeply: How infinite then will that wrath be, which seizeth on Vessels of wrath? When [Page 22]Mountaines and Mil-stones of vengeance shall be throwne upon them, and that by an omnipotent hand and outstretch­ed arme, and fury poured out.

Secondly, it is infinite in Extension or Duration; it extends to all eternity; for the wrath of God is the very fuell that feeds the fire of hell (the breath of the Lord like a streame of brim­stone doth kindle it Isa. 30.33.) now, that fire is an eternall fire Jude ver. 7.; so long as God shall be God, so long shall that fire burne, and that is for ever; yea (if it were possible) more then ever, even ever­more.

Thirdly, it is infinite in Satisfaction: Nothing can satisfie or appease that anger but an infinite price, even the precious blood 1 Pet. 1.19. of Jesus Christ; which being the blood of a person that is God as well as man, is therefore called, The blood of God, Acts 20.28.

Know thus much, if God be angry, Angels stoop, Devils tremble, the Earth melts, and the very Heavens are rowled up as a scrowle of parchment: Who can stand before his indig­nation? and who can abide in the fiercenesse of his anger? his fury is poured forth like fire, and the rocks are throwne downe before him Nah. 1.6.: And if the denouncing or menacing of Temporall judgements be so dreadfull, what will the suffering of Eternall judge­ments be? What will it be to suffer the vengeance of eternall fire? Thou art now ready to fancy to thy selfe, a God made all of mercy and compassion; but if thou saw but the shadow of Gods wrath on a damned soule in hell, it would make thy heart ake, thy joynts quake, and rottennesse enter into thy bones.

Instruction. 2 The second Instruction is this; see the hatefull, hurtfull, dividing, divorcing nature of sin, which sets God and his people at variance; Your iniquities have separated between you and your God Isa. 59.2..

Sin in this respect is far worse then any crosse or calamity that can befall us; it is worse then sword or famine or pe­stilence, or sorrow, or sicknesse, or poverty, or persecution: For afflictions doe not seperate us from God: I am perswa­ded (saith the Apostle Rom. 8, 31.) that neither death, nor life, nor Angels, nor principalities, nor powers, not things present, nor things to come, shall be able to seperate us from the love of God: But sin can doe us that mischiefe, which neither crosses nor losses, nor death, nor devil can doe.

Whence is it then that we hug this Viper in our bosomes?

Oh that our eyes were open to see sin as God sees it, and then we should loath sin as God loaths it.

Ʋse 2 Ex­hortation. Secondly, here is something for exhortation.

Duty. 1 This Doctrine hints to us these two Duties.

First, learne to justifie the Lord in all his threatnings and executions.

Give him the glory of his justice in all his Administra­tions.

The Lord has of late been sore displeased with this Nati­on; He hath frowned on us in his anger, yea, he ha's so roar­ed, that he ha's made the whole Land to tremble: He ha's shewed his people heavy things, he ha's made us drink the Wine of asto­nishment Psal 60.3.: But in the midst of all these sad signes and symp­tomes of God's displeasure, the Lord may say to us as he said to Jerusalem; Jer. 4.18.thy way and thy doings have procured these things unto thee: and we may say to God as Ezra doth in his penitentiall Lamentation; Ezra 9.10. Now O our God, what shall we say after all this? for we have forsaken thy Commandements: As if he should say, We can neither accuse thy severity, nor excuse our owne iniquity.

God delights not in thundering threats, nor breaking blowes, nor severe proceedings against his people; He doth not afflict willingly L [...]m. 3.33.or from his heart, as the Hebrew phrase carries it; shewing mercy is his proper work, Judgement is his strange work Isa. 28, 21.; therefore when he comes in a way of judgement, he is said to come forth out of his place Micah 1.3., implying thus much; [Page 24]That then he is in the place that he delights in, when he sits in the Mercy-seat Micah 7.18..

Ye read of a shaving Razor where with God threatens his people, Isa. 7.20. but the Prophet tels ye, it is a Razor that is hired, as if God had no Razor of his owne, he delights not to have it or to use it.

It is Bernards observation, that God is called Pater miseri­cordiarum, the Father of mercies, because mercy naturally proceeds from him, and is willingly bestowed; but he is ne­ver called Pater vindictae, the Father of revenge, because that is unwillingly inflicted: Look as Bees give honey naturally and sting onely when they are provoked; so it is with God, sweetnesse flowes from his inward disposition, harshnesse onely from outward provocation; therefore complaine not of God or his indignation, let us complaine of our selves, and of our own provocations.

Duty. 2 Secondly, we may by this Doctrine learne this duty, viz: To tremble at Gods direfull denunciations: If the Lyon roar, all the Beasts of the Forrest tremble: Shall God be angry, and shall not we feare and fall downe before him? Shall God threaten both by his Word and by his Works? His Word specifying what judgements we have deserved; his works of severity on others, telling us what we may justly expect for our miscarriages; and shall not this threatning awake us? shall his Rods be not onely shaken over us, but wasted on us and yet we stiffen our necks and harden our hearts against his feare? God forbid: Feare ye not me, saith the Lord? will ye not tremble at my presence, that have placed the Sand for the bound of the Sea by a perpetuall decree, that it cannot passe it Jer. 5.22.? Feare ye not my Word? Feare ye not my Rod? This is certaine, the more we triumph in prosperity, the more we shall trem­ble in adversity; the lesse we feare Gods Rod, the more we shall feel it, either here or hereafter.

Ʋse 3 for I­mitation. Thirdly, this Doctrine may be improved for imitation both to

• Ministers and
• Magistrates.

First, Ministers by Gods own example, may threaten im­penitent sinners.

They may come with a rod, as well as in love, and in the spirit of meeknesse 1 Cor. 4.21.; they may be sharp in reproving sin, foretelling danger, and denouncing judgements: When the wicked are brazen fac'd in sinning, Ministers may be as brazen sac'd in reproving: Behold (saith God to Ezekiel Ezek. 3.8.) I have made thy face strong against their faces, and thy forehead strong against their foreheads; feare them not, neither be dismayed at their looks: We may spit fire and vengeance in the faces of obstinate and un­reformed sinners.

Let no man slight this way as too legall, crying out These are legall Preachers, &c. For our Saviour himselfe trod in the same path, denouncing dreadfull woes against impenitent sinners: Mat. 11.21. Woe unto thee Chorazin, woe unto thee Bethsaida, woe unto you Scribes and Pharises, Hypocrites; which is seven times repeated in one chapter Mat. 23.13, &c.: And where doe you meet with a more terrible soule-shaking Commination, then that of our Saviour in the same Chapter? ver. 33. Yee Serpents, ye generation of Vipers, How can yee escape the damnation of hell? Look upon Saint Paul's manner of preaching; though there was never any Minister of Christ more Evangelicall then he, yet he could speak to sinners as a Son of thunder, as well as in a still voice: Did he not thunder and lighten when he made Felix tremble Acts 24.25.? Does he not tell sinners of the terrour of the Lord 2 Cor. 5.11.? and the dreadfulnesse of his wrath? That he shall come in flaming fire to take vengeance on all them that know not God, and obey not the Gospell of our Lord Jesus Christ. And that such shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power 2 Thes. 1.8.19..

Can Ministers have a better pattern for their Preaching and practice then holy Paul, and the Lord Jesus Christ him­selfe?

Secondly, for Magistrates, Gods Vice-gerents here on earth; they may and must shew their just indignation against offenders and offences.

When God hath put authority into your hands: First, [Page 26]ye must threaten offenders; thus did Nehemiah; he Neh. 13.21. testified against Sabbath-breakers, and said unto them, Why lodge ye about the wall? If ye doe so againe, I will lay hands on you: It may please God your threatning may prevaile to prevent much sin, as Nehemiah's did: But if threatning will doe no good, then ye must proceed to Act what ye speak; thus did he to obstinate and unreformed sinners; I contended with them (saith he Neh. 13.25.) and cursed them; that is, pronounced a curse against them that had taken strange Wives; yea, I pluckt off their haire, and made them sweare by God to reforme what was amisse. Nay, for your encouragement, ye have a greater then Nehemiah, to be a pattern to you, in the execution of Justice upon Delin­quents; ye have God himselfe for your example; for see what God speaks by the Prophet Zacharie Zech. 1.6.My words and my Statutes which I commanded my servants the Prophets, did they not take hold of your Fathers? What he pronounced in a way of commination, he made good in a way of execution. The Lord is knowne by the judgement that he executeth Psal. 9.16.. It is true, He threatens before he strikes, but he will strike as wel as threa­ten: so must ye do likewise.

The Magistrates sword must not be like a George on Horse­backe, alwayes threatning, never striking; for he is the Mini­ster of God, a revenger to execute wrath upon him that doth evill; therefore he must not beare the sword in vaine Rom. 13.4.. But where head­strong Obstinacy is added to grosse Impiety, he must act with just severity, in suppressing sinne and sinners, Turning the wheele upon the wicked Pro. 23.26., and cutting off those rotten members that are incurable.

But I use all this heat to the inflaming of your zeale; for no other end, then what was Gods end in my Text, The sinners reformation. And this lets me in to the consideration of the third and last point which I propounded to yee, which is this:

Doctr. 3 Gods dreadfull Comminations against sinne and sinners, call for a speedy Repentance and reformation.

First, they call for a Reformation: Wilt thou not be made cleane?

Secondly, for a speedy Reformation: When will it once be?

For the proofe of this Point, the Scripture is abundant­ly plaine and pregnant. When God had threatned a dread­full Judgement against his people, saying, Thus will I doe to thee O Israel Amos 4.12.; that is, I will deale with thee according to thy deserts; I will take you away with hookes, and your posterity with fish-hookes Ver 2.. Hee makes this use of this sad Doctrine; Because I will doe thus unto thee, Prepare to meet thy God, O Israel: Meet me by repentance and Reformation, and meet me spee­dily, lest it be too late Currat poeni­tentia ne prae­currat senten­tia.. Doe in this case as a King doth go­ing to warre; If he have but ten thousand to meet his ene­my that comes against him with twenty thousand, he sends an embassage, and desires conditions of peace Luke. 14.31 32.. So doe thou; If thou be not able to match me by thy power (which is im­possible; for, How can thine heart endure, or thine hands be strong, in the day that I shall deale with thee Ezck. 22.14.?) then meet me by thy penitentiall Reformation; send prayers, and teares, and sighes, and groanes that cannot be expressed: send a deepe detestation of sinne, a fresh indignation against sinne, a re­newed Resolution to forsake sinne; send these (I say) as Ambassadours to desire conditions of peace, lest I breake thee with breach upon breach, and run upon thee like a Gyant Job 16.14.. And what meanes the Prophet Isaiah by that quicke and smart speech of his Isa. 21.12.? If ye will enquire, enquire ye, returne, come: as if he should say, What ye doe in the businesse of Repentance, doe quickly; as Moses said to Aaron in the like case Num. 16.46., Take a Censer and put fire therein, and Incense thereon, and goe quickely unto the Congregation, and make an attonement for them. We may see the evidence of this truth in the grounds of it.

Reason 1 For first, the exercise of Gods patience, though it be long­lasting, it will not be ever-lasting: My spirit shall not alwayes strive with man Gen. 6.3., saith God, concerning the sinners before the flood. The spirit may strive a great while with stub­borne unreformed wretches, but he will not be alwayes stri­ving: God patience may sometimes be so tyred out, that he may say of a people, as the Prophet Jeremie did of the Jewes in his time; Jer. 44.22. The Lord could no longer heare, because of the [Page 28]evill of your doings, and because of the abominations which ye have committed. He may sometimes be so pressed (even as a Cart is pressed under sheaves Amor 2.13.) that the axle-tree of his patience may be broken, and then He shall be suddenly consumed that would not be speedily reformed Subitòtolli­tur, qui diù to­leratur.. Nay yet more, Gods patience may some­times be so abused, that he may be angry with his owne children, and say to them as our Saviour said to his Disci­ples, Mat. 17.17. How long shall I be with you? How long shall I suffer you?

Reason 2 Secondly, Reformation should prevent Desolation; Be­cause God had rather have his Judgements prevented then inflicted. Hence it is, that He threatens destruction that he may not destroy us; Behold, I frame evill against you (saith the Lord) and devise a device against you; Returne ye now every one from his wicked way, and make your wayes and your doings good Jer. 18.11..

Reason 3 Thirdly, delayes in Repentance are exceeding dangerous. The habits of sinne are more strengthned; the powers and faculties of the Soule are more weakned and wounded; and God himselfe is more provoked to give up a people to their owne hearts lust Psal. 81.12: to give them over as desperate and incu­rable, and to say in his just anger and indignation, Rev. 22.11. He that is filthy, let him be filthy still. When Jerusalem became as a boy­ling pot, whose great scumme went not forth out of her; (judgements would not mollifie her nor bring her to re­pentance) the Lord is extreamly angry, and tels her plain­ly, Ezek. 24.13. Because I have purged thee, and thou wast not purged; thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee. Oh how dolefull and desperate is such a Condition! which of us doe not trembles at the appre­hension of it?

Now this Doctrine may be thus improved:

Ʋse 3 of Re­prehension, or Complaint. First, It frames a Bill of Indictement against us, who have had warning after warning, threatning upon threatning, blow after Blow, yet are an impenitent and unreformed people to this day.

Hath not God trained us up in the Schoole of Instruction for many yeeres together? No Nation under heaven ha's had [Page 29]so many faithfull Watchmen, so many painfull, powerfull Preachers as England ha's had. No people upon earth ha's lived under such sweet showers and sunshine of the glorious Gospell of Christ as we have done.

Hath not God trained us up in the Schoole of Correction? Somtimes he ha's come with the Beesome of Pestilence, which ha's swept away thousands, and ten thousands in our streets; sometimes he hath smitten us with blasting and mildew, dearth of corne, and cleannesse of teeth, in many places of the King­dome; and to goe no further, we now lye under a sharp Iron whip, a bloody unnaturall intestine warre, which ha's made the whole Land to tremble; we have been a moath-eaten King­dome almost twenty yeers together, for still we were wa­sting and declining, but in these four last yeers God ha's bin as a Lyon tearing us to pieces, Hosea 5.12, 14. Alas, alas! Our young men have been slain with the edge of the sword, our Widowes have bewailed the losse of their husbands, our Orphans have bewailed the losse of their Parents, and h [...] stink of our Camps have come up into our nostrils Amos 4, 10.: We have had sad and mournfull messages, of Villages plundered, houses fired, Brethren imprisoned, Women abused, estates devour­ed, whole Counties wasted; yet after all these verball and reall warnings, after all this sorrow and smart, and wrath, and blood, our drosse and scumme is not taken away, our leprosies yet abide upon us; there is yet as much swearing and lying, deceiving and dissembling, as much pride and covetousnesse, self-seeking and self-confidence, discord and dissention among Brethren, as there was before the warre began; so that God may justly and angrily speak to England as he doth to Jerusalem in the Text, Wilt thou not be made clean? when will it once be? Yea, the Lord may justly take up that com­plaint of us, which he doth of the Jewes in Jeremiah's time; Ier. 6.28.30 They are Brasse and Iron (base and drossie mettall, good for nothing) the bellowes are burnt (the lungs of my messengers are spent with speaking to them) the Lead is consumed of the fire, the Founder melteth in vain, for their wickednesses are not pluck­ed away, (all the paines and labour that hath been spent [Page 31]about refining of them is lost;) Therefore reprobate silver shall men call them, because the Lord hath rejected them.

Blush O Heavens, and stand amazed O Earth, that a peo­ple should have so many instructions, corrections, warnings and awakenings, woundings and breaking blowes, yet should remaine so unreformed! God speaks in anger, yet we heare not; roares from Heaven, yet we feare not; smites us with his rod, yet we feele not; yea, stroke upon stroke, yet we lay it not to heart: For this should our eyes drop downe teares, and we should in the bitternesse of our spirits cry out with Ezra, Ezra 9.15.Behold O Lord, we are before thee this day in our trespasses, for we cannot stand before thee because of this.

Ʋse 2 Ex­hortation. In the second place, let a word of Exhortation take hold on your hearts, (and what I preach to others, the Lord grant I may practice in my owne soule) Let us study a parti­cular Reformation in our hearts and houses; let us doe as God adviseth Jerusalem; Jer. 4.14.O Jerusalem wash thine heart from wickednesse, that thou mayest be saved: Let every one of us doe as Jacob did, when God called upon him to pay his vowes, which he made in the dayes of his distresse, Gen. 35.2. Then Jacob said unto his houshold, and to all that were with him, Put away the strange Gods that are among you, and be cleane, and change your garments. Oh that Joshuah's resolution were fixed and fast­ned on the hearts of all that heare me this day; Josh. 24.15. As for me and my house, we will serve the Lord. The City would soone be cleane, if every man would sweep at his own doore.

Motives. Thinke with your selves therefore, that ye see God wai­ting that he may be gracious to you Isa. 30.18.. He waits till ye meet him with repentance, that he may meet you with deliverance. If ye were but fitted for mercy, he would bestow a full mercy on you. Thinke that ye heare him this day wooing, in­treating, inviting, beseeching you to come in, and stand out no longer, We are Ambassadours for Christ, as if God did be­seech you by us, &c 2 Cor. 5.20.. O admirable and unheard of condes­cention, that the Ceator should beseech the creature, that the King of eternity, whose glory is lifted up above the heavens Psal. 8.1., should intreat wormes and dust to be reconciled.

Nay yet more, Looke on God not onely intreating, but expostulating or reasoning the case with you, as he doth with Ephraim Hos. 6.4., O Ephraim what shall I do unto thee? O England how shall I deale with thee? Have ye beene uncleane, and will ye be so still? Are your former iniquities and provo­cations (before the warre began) too little for you, but that you will adde iniquity to iniquity, and rebellion to rebel­lion? As the tribes of Israel reasoned in the like case; Josh. 22.17, 18. Is the iniquity of Peor too little for us, from which we are not clensed untill this day; but that ye must turne away from following the Lord, and make him wroth with the whole Congregation?

Lastly, looke upon God not onely expostulating with you, but also lamenting your folly and losse; Isa. 48.18. O that thou hadst barkned to my Commandements! then had thy peace beene as a river, and thy righteousnesse as the waves of the Sea. It is Chrysostoms observation upon my Text, that when God was now about to punish them, he do's pitty them [...], Chryso. in locum.; he do's as it were weep over them, and compassionately mourne for them; When, O when will it once be? just as a tender-hearted father that ha's but one Sonne, and that Sonne untoward and untractable, he takes the Rod into his hand, but withall he ha's teares in his eyes, saying, How shall I scourge thee my Son? How shall I give thee up (to Ruine) O Ephraim! How shall I deliver thee (into the hand of thine enemies) O Israel? How shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, and my repentings are kindled together Hos. 11.8.?

Doth all this nothing move us, nothing melt us? Are we in love with wrath, and death, and danger? Are we willing to perish? to be made a hissing, a reproach, and an a­stonishment to all other Nations? Know ye not that one sin unrepented, unreformed will doe us more mischiefe then all our enraged Enemies can doe us? One sinne in forcing the Levites Concubine to death (it is one of the saddest Sto­ries that ye meet with in all the Scriptures) occasioned the slaughter of LXV. THOUSAND MEN Judges 20.; and that is more (I beleeve) then the sword hath devoured in this Kingdome these three yeeres. Know ye not that without Reformation [Page 32]there will be no Pacification? Ye read in Isa. 9.12. that though the Syrians before, and the Philistines behinde had devoured Israel with open mouth, yet Gods anger was not turned away but his hand was stretched out still. But why would not God be pa­cified after all that calamity which fell upon them? the rea­son followes, verse 13. For the people turneth not unto him that smiteth them, neither doe they seeke the Lord of hosts. So long as we have a rebellious hand to stretch out against God, so long will God have a revenging hand to stretch out against us: If he doe not bend us, he will breake us. Nay yet more, without Reformation, we can expect nothing but a desola­tion, Be thou instructed, O Ierusalem (saith God Ier. 6.8.) lest my soule depart from thee (or be difioynted from thee, as the Hebrew phrase emphatically expresseth it [...]) lest I make thee desolate, a Land not inhabited. Observe here, though a people be as neere to God as the Arme is to the shoulder-blade, yet if they doe not heare the rod, and learne instruction, and be reformed, Hee will be loosed or disioynted from them, cut them off from his hand, and make them desolate. And tell me (Sirs) are ye willing to tyre out Gods patience that do's preserve you? when ye stand but upon one bough of a tree, (Gods forbearance or long-suffering) which bough if it were broken or cut downe, ye should fall into all woe and misery, both here and hereafter, Are ye willing to cut down that bough? Will ye observe lying vanities, and forsake your owne mercy Ionah 2.8.? Will ye provoke God to say in his displea­sure, I will stretch out my hand against thee and destroy thee; I am weary with repenting Ier. 15.6.? Oh give God leave to glorifie his name in your Reformation, rather then in your ruine and desolation.

Quest. It may be you will say unto me, What is that Re­formation that is required, and so earnestly pressed upon us this day?

Answ. I answer briefly, It is the purging away of whatso­ever doth defile the Soule.

As

• Errour in opinion.
• Inordinacy of Affection.
• Sinfulnesse in Conversation.

For the first, Doe ye thinke Errours in judgement small matters, or trifles not to be regarded? Know ye not that they are exceeding

• Dangerous in their Nature.
• Damnable in their Effects.

First, they are dangerous, because they bewitch the Soule: O foolish Galatians, who ha's bewitched you that you should not obey the truth Gal. 3.1.; yea, they corrupt and defile the soule: I feare (saith the Apostle 2 Cor. 11.3.) least your mindes should be corrupted from the simplicity that is in Christ: Errours and Idolatries agree in this, they are both of them the defilements of the conjugall Bed; they make professors turne Strumpets, and cease to be loyall Spouses of Jesus Christ: Yea moreover, they hinder the growth of grace in the soule; as the worme at the root of the tree hinders the growth of the tree, or weeds sprout­ing up with the corne, hinder the growth of the corne: Hence is errour compared to a Canker or Gangrene 2 Tim. 2.17 which consumes the flesh; so doth errour consume or eat out the heart of grace: Oh that sad experience did not set seale to this truth! but we see it daily (and may grieve for what we see;) That many Christians, who formerly have bin forward professors, & haue seen some beauty in spirituall things, and tasted of the heavenly gift, yet when once they are caught in this snare of errour, they lose the savour of grace, and fearfully fall either from the profession, or from the power of godli­nesse.

Secondly, they are damnable in their effects: For it is well observed by Divines Master Hil­dersam on Ps. 51. p. 704. and others., That corruption in judgement is as bad, nay worse, then corruption in manners, especially where the mind ha's been enlightned with the knowledge of the truth. Leprosie in the head was of all other Leprosies the most dangerous and destructive: Lev. 13.44. The Priest shall pro­nounce him utterly uncleane (saith the Lord) his plague is in his head: He was uncleane if he had the Leprosie in his hand or feet; but if it were in his head, then he was utterly unclean. Looke as the Soule is the excellency of man, so the intelle­ctuall part is the excellency of the Soule; It is the Candle of [Page 34]the Lord, as Solomon cals it Pro. 20.27.; a light set up to direct the whole man in the way that he should walke in: Now as our Sa­viour reasons in the like case, If the light that is in thee be dark­nesse, how great is that darknesse Mat. 6.23.? So here, if the minde and judgement be corrupted, how great is that corruption? In God's feare therefore, let all errours be avoyded, as Satans snares (for so the Apostle cals them 2 Tim. 2.26) wherein he entangles the understandings of seduced men.

For the second, viz. Inordinacy of Affection; such as sinfull feares, sensuall delights, carnall contentment, creature-con­fidence, selfe-love and selfe-seeking, earthly mindednesse, and the like; they must all be renounced, if we our selves would be reformed. It is a golden Rule of the Apostle (the Lord give us hearts to walke by it) in 1 Cor. 7.30, 31. Let them that weepe be as though they wept not, and they that rejoyce as though they rejoyced not; and they that buy as though they possessed not; and they that use this world, as not over-using it [...], Rerum fluxa­rum immode­ratum usum damnat, Beza in locum.. When a Picture is pasted to a wall, if you offer to plucke it away, you teare it in peeces; but if you set it in a frame, you may remove it as you please: So, when our hearts are glewed to creature-comforts, we lose our hearts in the use of them, and teare our hearts in parting with them; But, if our hearts be set in a holy frame of spirituall Moderation, we shall neither over-joy them, while we have them; nor over-grieve when we come to want them.

For the third, viz. Sinfulnesse of conversation: This must be abandoned; It is not enough to bewaile the Sinnes that ye have committed, but ye must also forsake the sinnes that ye have bewayled; Hee that confesseth and forsaketh his sinnes shall finde mercy Pro. 28.13.. All Grosse sinnes must be forsaken in pra­ctice; Let them not be once named among ye, as becommeth Saints Ephes. 5.3. See Isa. 30.22. The least sinnes (even sinnes of thought) must be forsaken both in Affection by loathing of them, and in Resolution by striving against them; cleaving unto God with full purpose of heart Acts 11.23.; and hating every false way Ps. 119.128.

Quest But how, or by what Meanes may the worke of Reformation be carried on, both in publick and private, in [Page 35]Church and State, in our hearts and houses?

Answ Let us carefully and conscienciously make use of these Meanes:

Helpe. 1 First, let us be humbled to the dust for our former failings; and particularly that our Spirits have not been upright or stedfast with our God; that we have not payd the Vowes which we made unto him in the day of trouble: Like little children, while we were under the rod, we made faire promises; but the rod (in a great measure) is removed, and yet we are not re­formed.

Helpe. 2 Secondly, Looke often on our Covenant, and take heed of breaking with that God who keepes Covenant with us, Neh. 1.5. and accurately eyeth and observeth al the juglings of our hearts. Who among us doe not tremble at the story of Zedekiah, of whom God speakes thus (after he had broke his Covenant which he had made with Nebuchadnezzar King of Babylon Ezek. 7.15.16.) shall Zedekiah prosper? shall he escape that doth such things? or shall he breake the Covenant and be delivered? No, even in the midst of Babilon shall he dye.

Memorable is the story of Ʋladislaus King of Hungary Turkish Hi­story, p. 297., who having made a League with Amurath the Turkish Empe­rour for ten yeeres; upon the perswasion of a Cardinall called Julian, who absolved him from his Oath; he brake his League: Hereupon comming to fight against Amurath, He for a while prevailed, and had like to have got the victo­ry; but Amurath seeing the great slaughter of his men, pluck­ed the writing out of his bosome, wherein the League was contained, and holding it in his hand with his eyes lift up to heaven, said; Behold thou crucified Christ, This is the League that thy Christians in thy Name made with me, and now have viola­ted; If thou be God (as they say thou art) Avenge the wrong done to thy Name and unto me: Instantly after, in the very same Bat­tell was Ʋladislaus, that had broke the League, slaine, and his Head carried on the poynt of a Launce through their Ci­ties, as a token of the Turkes Trophee. Now is it so dread­full a sinne to breake Covenant with men; What is it to breake Covenant with that God, who can cast Soule and Body [Page 36]into hell fire? Certainly, if we breake our Covenant, our Covenant will breake us.

Helpe. 3 Thirdly, Let us get more publicknesse of spirit, to say with the Psalmist, Psal. 137.5. If I forget thee, O Jerusalem, let my right hand forget her cunning. Let all private interests be drowned in publick concernments; looke as when publicke men have a private spirit, it is a great curse unto a Kingdome; so when private men have a publick spirit, it is a great blessing: let that be our honour which was Davids, Acts 13.36.to serve our generation: to be be usefull in the times and places whereinto God ha's cast us.

Helpe. 4 Fourthly, study unity and unanimity, that in the cause of God and Gospell ye may all have one heart, and one hand, and one minde, and one mouth: Doe as the Tribes of Is­rael did in a publicke cause, Judg. 20 8. They all arose as one man. Sure it is, there is not one plot or project wherein the Devill more labours or bestirs himselfe, then this, How he may cast in a bone of Division, blow the coles of contention, and breake the band of unity among Brethren: Therefore looke how farre any man nourisheth the spirit of discord and dissenti­on in his brest, so farre (I dare tell him from the Lord) he is Instrumentall to the Devill: Boards joyned together make a Ship, disioyned, they cause Shipwracke: Agreement a­mong Christians builds up Jerusalem, disagreement puls it downe: In the building of Solomons Temple, there was no noyse; neither hammer, nor axe, nor any toole of iron was heard while it was in building 1 Kings 6.7: O that in setting up the building of Reformation (for which we have lift up our hands to the most high God) there might be no noyse of jars or janglings, cros­sings or thwartings, envyings or hart-burnings.

Helpe. 5 Lastly, Get your hearts fired with a burning love to Christ, and an enflamed zeale for his honour, and advancement of the worke of Reformation, that ye may be fervent in spirit [...], seething hot, Rom. 12.11.; a peculiar people zealous of good workes Tit. 2.14.: and remember this for your encouragement; If every thought of your hearts were a rapture, and every word an extasie, and every action a sacrifice; If ye had a thousand lives to spend for Christ, [Page 37]and ten thousand estats to lay down at his feet; If ye did spend and were spent in his service, He is able abundantly to recom­pence you both here and hereafter; Your labour shall not be in vaine in the Lord 1 Cor. 15.38.

To draw to a conclusion.

Let me winde up the three Doctrins on one Bottome, Particular Application to the Members of the Honou­rable House. and so addresse my speech to you (Noble SENATORS) whom God ha's honoured, and betrusted with so great a Worke, as the steering of our Ship in a storme, and the setling of a poore tottering, trembling Kingdome: Ye have heard,

• That God See's all our Provocations
  1 Point.
  .
• That God Breath's out against us his comminations
  2 Point.
  .
• That God Cal's aloud for speedy Reformation
  3 Point.
  .

I beseech you as a poore Messenger of Jesus Christ, lay these things to heart, and apply them to your owne Soules.

For example: First, Do's God see all your wayes with an impartiall eye? (for he accepts not the persons of Princes, nor regardeth the rich more then the poore Job 34.19.:) Then give me leave to propound that question to you which the Prophet Oded did to the men of Israel, 2 Cro. 28.10. Are there not with you, even with you, sinnes against the Lord your God? I come not hi­ther, either to accuse or to censure any of you: (There is a witnesse within you will doe the one; there is a Judge above you, will doe the other:) But ye will suffer me to intreat you, to Beseech you by the Lord Jesus Christ, and our gathering to him at that great day, To be true to your owne spirits, to look into your owne hearts, and to watch over your own wayes, that ye give no occasion to the Lord to say, I have seene the provocations of these or these Parliament men.

Take heed therefore, lest (by the dignity of your places) your hearts be lifted up above your Brethren: and remember, the greater your places are, the greater must your reckoning be.

Be carefull [...] (to use the Apostles phrase Gal. 2.14.) to tread with a straight foot, to walke uprightly according to the truth of the Gospell: Remember that speech of Job, Job 13.27.Thou look­est narrowlly to all my paths, thou fettest a print upon the beeles of my [Page 38]feet. If ye doe but tread awry, or step out of that way that God hath appointed you to walke in; Shall not God search this out? for he knowes the secrets of the heart Psal. 44.21.?

Let there be none among you, that drive on your owne particular designes, and serve God and his cause no further, then they serve your owne ends and interests: Do not spare those whom God would not have spared; (It cost Ahab dear when he spared Benhadad 1 Kings 20.42.; God tels him, Thy life shall goe for his life, and thy people for his people.) Doe not discourage those whom God would not have discouraged.

Beware lest out of Cowardize or carnall feares, out of sinfull complyance and conformity to the wils of men, ye TOLERATE what God would not have TOLERATED; for I conceive it worthy the consideration of the wisest, whether the Devill would not thinke he had made a good bargaine, and gained well by the Reformation, if he could exchange the Prelacie for an Vniversall Liberty.

Take heed, lest there be any found among you, that are zealous for vindicating Civill Liberties, but when Church-government comes to be setled, ye shrinke and start, and withdraw the shoulder, as being afraid of a Reformation that will be too strict.

Ye have of late caused the Scriptures to be searched, de­siring that the minde of Christ in point of government, and what therein will beare the stampe of divine Authority, may be represented to you: And ye have done exceeding well in this matter, the Lord of heaven prosper you in your pro­ceedings; But let me put you in minde of a sad Story that ye meet with in this Prophesie, Jerem. 42. The people come to the Prophet very demurely, Jer. 42.3, 5. Desiring that God would shew them the way wherein they should walke, and what he would have them doe, and they make a solemn profession and protestation, ver. 5. The Lord be a true and faithfull witnesse betweene us, if we doe not even, according to all things, for the which the Lord thy God shall send thee to us. Well, the Prophet do's inquire, and brings them a Message that they doe not like, ver. 10. viz. That they should abide in the Land of Judah, and not goe downe to Egypt. What [Page 39]say they to this Message? You may see Chap. 43.2. They are extreamly angry with the Prophet, and give him the lye to his face; Thou speakest falsly; The Lord our God hath not sent thee to say, Goe not into Egypt to sojourne there. Whereupon the Prophet tels them plainly, Chap. 42.20. Ye dissembled in your hearts when ye sent me to the Lord to inquire for you.

Observe here, If the Prophets counsell had suited with their owne Principles, ends and interests, then they would have followed his advice: but because it did not, they scorn­fully reject it.

Now God forbid that there should be any among You that should thus double and dissemble with God in your in­quiry; But if there be any such among ye, or if this or any of these secret sinnes before named, doe cleave to your hearts or lives; I testifie to you in the presence of God, what Moses did to the Reubenites Neh. 32.23.; Behold, yee have sin­ned against the Lord, and be sure your sinne will finde you out.

Againe: Doe our sinnes yet threaten us with a Woe? Then let me beseech you (Honourable and Beloved) study to be so many Moseses to stand in the breach Psal. 106.23, between God's wrath and a sinfull people. I know it is Christ alone that can doe this meritoriously (for Moses in this was a type of Christ) but ye may doe it instrumentally, as Phinehas did by executing judgement, Numb. 25.11. Phinehas the sonne of E­leazar, hath turned away my wrath from the children of Israel, while he was zealous for my sake among them.

Shall I speake my feares to you? Truly I feare, Though God ha's brought us to the skirts of Canaan, to the Haven­mouth of our deliverance, yet we are still so unreformed, that we lye under that Woe which is denounced against the Cherethites Zeph. 2.5., viz. That the word of the Lord is against us; even that word which I spake of before in Isa. 8.12, 13. His an­ger is not turned away, because we turne not to him that smites us. Now if the Word of God be against us, it is more then if France, and Spaine, and Germanie and all Christendome were against us.

Therefore that Gods anger may be turned away by a [Page 40]speedy Reformation; do ye endeavor to promote it with all your might; follow the example of that godly King Hezeki­ah,2 Chro. 31 21.Whatever he did in the service of the house of God, and in the Law, and in the Commandements to seeke his God, he did it with all his heart, and prospered. Say to that God who ha's beene your shield and buckler (to whom ye stand infinitely in­debted and engaged) as Elisha did to the Shunamite 2 Kin. 4.13; Behold, thou hast beene carefull for us with all this care (in preserving us from the rage of those that rose up against us) What is to be done for thee?

Remember the eyes of the Kingdome are upon yee; nay, the eyes of all Christendome are upon ye, as a Parliament saved by the Lord, neere unto him in the bond of love, and the Bond of a Covenant. O did ye but live up to the height of your mercies and engagements, what a renowned Par­liament would you be? Therefore Doe worthily in Ephratah, and be famous in Bethlehem Ruth 4.11.? Think with your selves ye heare the whole Kingdome crying to you, as the man of Mace­donia did to Paul, Acts 16.9.We are desperately sicke with sinne as well as misery, Come heale us, come helpe us. Yee have the broome of Reformation in your hand; for the Lord Je­sus sake doe something to cleanse us; sweepe the Church as well as the Commonwealth.

To this end, take order that Obstructions may removed; ye in your wisdome can finde them out.

Take order that Ministers may be encouraged in their work: Thus did godly Hezekiah, 2 Chro 31.4He commanded the people that dwelt in Jerusalem to give the portion of the Priests and the Levites, that they might be encouraged in the Law of the Lord. Let those that are faithfull have such honourable [...]. 1 Tim. 5.17. maintenance, that their persons may be fenced from contempt: He spake as an O­racle in your House, that said, Sir Ben. Rud. A scandalous maintenance is the cause of a scandalous Ministry. Doe not starve the Nurse lest the Nurse starve the Childe. Let there not be one penny of that which is called the CHURCHES REVENEW, di­verted to any other use, then for setting up of a godly consciencious Ministery, in those places especially, where [Page 41] the people are ready to perish for lack of vision, and (were they but sensible of their owne misery) would cry out as the Priso­soners at Ludgate, Bread for the Lords sake, Bread for the Lords sake.

TAKE ORDER That errours and heresies be discountenanced and suppressed; stop the spreading of this Gangrene, before it over-run the whole body of the Kingdome: O that I might make it my request to this honourable Senate on my bended knees, that ye would take some speedy course to stop this Flood-gate least we be drowned; for the Lord Jesus sake, shew us that favour that the earth did to the woman, when the Serpent cast water out of his mouth as a Flood, to drown her, the earth opened her mouth and swallowed up the flood Reve. 12.15 16,.

TAKE ORDER That our differences may be compounded.

Here let me turne my Exhortation into a Lamentation; O that we had some mourning Jeremie's, that could doe as he did in this Chapter Jer. 13.17.; My soule shall weep in secret places for your pride (for onely by pride comes all our contention Pro. 13.10.) and mine eye shall weep sore and run downe with teares: O that we could quench this flame of contention with our teares! but since we cannot, Lord Jesus doe thou quench it with thy blood.

As concerning the present difference lying before ye, I will not undertake to loose that knot: Blessed be God, ye have an Assembly of as reverend, learned, pious judicious Di­vines to consult with, as this present Age can afford: One­ly let me beg two things at your hands; Beare with me, it is the first time that ever I spake to you in this place.

First, Be not jealous of your friends that have stood by you, and stuck to you, and have strengthened your hands in God as Jonathan did Davids in the day of his distresse 1 Sam. 23.16.

Let us speak our hearts to you: God and our conscien­ces will witnesse for us, that we seek for Purity more then Power; and if Christs honour may be advanced, though in the ruine of our owne, we doe rejoyce and will rejoyce: In [Page 42]briefe, if ye give us a power more then Christ gives us, it is our sin to accept it; if ye give us lesse, take heed least God be angry.

The second thing I beg is this, Hasten a setling: We know ye are going on, yet because the Church of Christ is running to confusion, beare with us if we be a litle impatient of de­lay, and cry out as Sisera's Mother did Judg. 5.28.; Why is the Charet so long in comming? why tarry the weels of the Charet? or as the Text sounds in your ears; When, O when will it once be? Doe not say as the people said in Haggai's time Hag. 1.2., The time is not come, the time that the Lords house should be built; for this made God so angry, that he did not blesse, but blast their labours till this were done Ver. 9..

To conclude, remember ye judge not for man, but for the Lord who is with you in the judgement 2 Chro. 19.6; your authority is from him, your support is by him, and your account must be rendred to him; therefore protect the oppressed, punish the offen­der; encourage the godly, discourage the prophane: Be an eye to the blind, a foot to the lame, a father to the poore, and the cause ye know not, search it out, as holy Job did Job 29.15, 16..

In one word, be so valiant for God, so couragious for his truth, so zealous for his glory, so vigilant in your pla­ces, so wise in your deportment, so impartiall in your pro­ceedings, so constant in your Covenant, so faithfull to your trust, that the eye which sees may blesse you, and the eare which heares may give witnesse to you, That the wisdome of God is in you to doe judgement 1 Kin. 3.28..

If it be thus (and O that it might be so) then not onely we, but all the Churches of Christ about us, will bring in their votes, and say, This is a Parliament that the Lord hath blessed, This is a Parliament that the Lord hath crowned.