The Best Remedies for the Worst of Maladies, Receipt 2

The Best Remedies for the Worst of Maladies · Receipt 2

p. 76The Second Receit.

Having, made this diligent ſearch lnto thine own heart, and found out thy ſoul-peſtilent ſores, then the next ſpiritual Receit I ſhall preſcribe unto thee, Is a good draught of a ſound and ſincere Repentance: Which if ſound and ſincere will operate theſe four things in thee;

Firſt, A kindly mourning in ſecret before the Lord, 1. For thine own iniquities. 2. For the ſins and abominations of the times.

Secondly, It will breed a hatred and abhorrency in thy heart againſt thoſe evils, together, with an humble confeſſion and acknowledgement of them.

Thirdly, A willing forſaking, and renunciation of them.

Fourthly, A returning unto the Lord with all thy heart. Surely as to this Receit, we may write a Probatum eſt, its a tried Receit, a ſure Remedy, a ſoveraign Plaiſter for this running ſore. Repent and turn your ſelves from all your trangreſſions (ſaith the Lord) ſo iniquity ſhall not be your ruine, Ezek. 18.30. So in v. 32. Turn your ſelves, and live ye; for why will ye die O houſe of Iſrael? But more particularly to the ſeveral branches of Repentance as they are laid down.

Firſt, then ſee, that the true ſenſe of thy ſin does work thy heart to a kindly mourning and ſorrowing for the ſame in ſecret before the Lord. This ſorrow and contrition for ſin, will I ſay, evidence the ſoundneſs and ſincerity of thy Repentance, when thou canſt mourn before the Lord, not p. 77onelyonly in reſpect of the danger which thou haſt incurred by reaſon of thy ſins, to wit, the curſes of this life, temporal death, and eternal plagues and torments in another world, but alſo that thou haſt ſo unkindly grieved and provoked ſo good a God, ſo compaſſionate a Father, ſo gracious a Redeemer, ſo bleſſed a Sanctifier, and incurred the loſs of ſo great a God, even the favour of ſo good and gracious a God, that taketh no pleaſure in the death of the wicked, Ezek. 33.11. This is that godly ſorrow, that the Apoſtle Paul ſpeaks of, 2 Cor. 7.10, 11. that worketh repentance to ſalvation, not to be repented of; the notable effects whereof are there alſo demonſtrated and declared; which will be of ſuch ſingular efficacy and force to quench the fire of the Lords indignation and wrath, now broken out among us. In the ſeventh of Ezekiel, the Lord threatning the final deſolation of Iſrael, telling her that her end was come, and that he would judge her according to her ways, and recompence upon her all her abominations; That the Sword was without, and the Peſtilence and Famine within; and that he that was in the field, ſhould die with the ſword; and that he that was in the City, Famine and Peſtilence ſhould devour him. In verſe 16. he tells us That they that eſcape of them (meaning thoſe that ſhould eſcape the common calamity of the Sword, Peſtilence and Famine) they ſhall be on the mountains like Doves of the valleys, all of them mourning every one for his iniquity: that is, for his own iniquity ſhall every one mourn as Doves of the valleys. The word ſignifieth a making a ſtir by ſighing, whining and howling.

p. 78So Hezekiah in the time of his ſickneſs, tells us, That he did mourn as a Dove, Iſa. 38.14. Such will be the gratious temper and diſpoſition of ſoul of the Lords eſcaped ones: They ſhall mourn every one for his own iniquity, as Doves in the Valleys, in their ſecret retirements with the Lord; the ſence and remembrance of their ſins, in diſhonouring and grieving ſo good and gratius a God, will make them to ſob and ſigh, and even to howl before the Lord. So did Ephraim, when he repented, and turned unto the Lord. I have ſurely heard Ephraim (ſaith the Lord) bemoaning himſelf, Jer. 31.18. In this ſpirit and temper will the Loeds eſcaped remnant be found in.

So in Iſraels reſtauration, when the Lord ſhall gather them from the Coaſts of the Earth, in what ſpirit ſhall they then be found? They ſhall come with weeping (ſaith the Lord) and with ſupplications will I lead them, as in the 9th. verſ. of the ſame Chap. with weeping for their ſins, and with ſupplications or petitions unto the Lord for mercy and pardon. And ſuitable to this, is that in the 3d. of Zephan. 18. I will gather them that are ſorrowful (ſaith the Lord) for the ſolemn aſſembly, to whom the reproach of it was a burden.

Thoſe that are ſad and ſorrowful, becauſe they are obſtructed and hindered from meeting in the Temple of God, in the Aſſemblies of his Saints, for the ſolemn worſhip and ſervice of God; when they muſt converſe with and among ſuch ſcoffing Companions, which make but a mock and deriſion of God and his Word. In this gratious temper and frame of ſpirit was David in, when he could not perform the fervent deſire he had to p. 78ſerve God among the faithful. How bitterly does he bemoan his being deprived of the comfort of the publick worſhip of God, during his exile, and the blaſphemies of his enemies, which cauſed his ſpirit even to be overwhelmed? As the Hart panteth after the water brooks, ſo panteth my ſoul after thee, O God. My ſoul thirſteth for God, for the living God: when ſhall I come and appear before God. Meaning in the Houſe of the Lord, the Tabernacle where the ſolemn worſhip of God was celebrated, and the Ark of the Covenant was, where God dwelled, 2 Sam. 6.2. or where the Lord gave viſible ſigns of his preſence. And mark what follows? My tears (ſaith he) have been my meat day and night, while they continually ſay unto me, Where is thy God? His tears were as his bread, he fed and fillid himſelf with tears, as if they were his onelyonly food and ſuſtenance, according to that in the 80. Pſal. 5. Thou feedeſt them with the bread of tears, and giveſt them tears to drink in great meaſure. Meaning his own people oftentimes, who are at his very foot, praying and ſupplicating at the throne of grace.

And ſuch a frame of ſpirit ſhall be found alſo in them, as ſhall ask the way to Zion, with their faces thitherward; They ſhall be going and weeping, and in this ſpirit of mourning they ſhall go and ſeek the Lord their God. All which doth evidently ſhews forth, what will be the temper and ſpirit of all right-repenting ſouls, and what a frame of ſpirit the Lord expects his people to be found in, when his hand is lifted up, even in this time, when he ſends the deſtroying Peſtilence among us.

p. 80Now conſider in what frame of ſpirit art thou before the Lord this day; Haſt thou found thy heart broken as it were into ſhivers for thy ſins? Has the ſight of thy ſins made thee to ſigh for thy ſins, and to mourn kindly before the Lord for thine iniquities? Haſt thou ever ſhed a tear before the Lord for thy ſecret ſins? or thy more open and notorious abominations? Surely, if in ſuch a day as this, when the Arrows of the Lords Indignation are flying abroad, if thou ſhalt be found in a Carnal, Light, Frothly, Frolick, Voluptuous, Vain-ſpirit; a lover of thy pleaſures more then a lover of God, putting far away from thee the evil day, and cauſing the ſeat of violence to come near; like thoſe the Prophet Amos complains of, Who were at eaſe in Sion, and truſted in the Mountain of Samaria, That lay upon Beds of Ivory, and ſtretcht themſelves upon their Couches, and eat the lambs out of the flock, and the calves out of the midſt of the ſtall, That did chaunt to the ſound of the viol; and invent to themſelves inſtruments of Muſick: like David, That drank wine in bowls, and anointed themſelves with the chief oyntment, but were not grieved for the affliction of Joſeph. I ſay, if in ſuch a day as this, under ſuch a ſevere and ſore viſitation as this, thou ſhalt be found in ſuch a ſpirit and temper as this, ſad and deplorable will thy condition be.

For mark what the Lord threatned thoſe carnal, fleſhly, ſenſual rejoycing ones. Therefore now ſhall they go captive, with the firſt that go captive, and the banquet of them that ſtretched themſelves ſhall be removed, Amos 6.1. to the 8. verſ. So dangerous and highly provoking a ſin, when the preſent diſpenſations of God, together with thine p. 81own perſonal evils, do call for a mournful frame of ſpirit, that then thou ſhouldſt be found in a ſpirit of carnal merriment and rejoycing. As the Lord complained by the Prophet Iſa. Chap. 22.12. In that day did the Lord God of Hoſts call to weeping and mourning, and to baldneſs, and to girding with ſackcloth; and behold joy, and gladneſs, ſlaying Oxen, and killing Sheep; eating fleſh, and drinking wine: Let us eat and drink, for to morrow we ſhall dye.

This they ſpake in a ſcoffing manner, as if they had ſaid, our Prophet tells us, that we ſhall ſoon be deſtroyed, and ſlain, or carried into captivity; let us then be jovial and merry, as long as we may. But mark, how hainouſly did the Lord take it at their hands. And it was revealed in mine ears by the Lord of Hoſts, Surely this iniquity ſhall not be purged from you, till ye dye, ſaith the Lord of Hoſts▪ Meaning that it ſhould never be forgiven unto them, unleſs they did ceaſe from ſinning. For ſo the word till, or untill, in Scripture phraſe does uſually hold forth, Gen. 28.15. 2 Sam. 6.23. Matth. 1.25.

I ſhall add hereunto that in the Prophet Joel, Chap. 2d. where the Prophet ſetting forth the terribleneſs of Gods approaching Judgements, in the 12th. verſ. he exhorteth them to this repenting, and relenting frame of ſpirit, as the only means to pacifie the Lords wrath and indignation, from breaking out againſt them, or for the removal of it. Therefore alſo now, ſaith the Lord, Turn ye even to me, with all your heart, and with faſting, and with weeping, and with mourning: and rent your heart, and not your garments, and turn unto the Lord p. 82your God, for he is gratious and merciful, ſlow to anger, and of great kindneſs, and repenteth him of the evil. So in the 15. verſ. Blow the Trumpet in Sion, ſanctifie a faſt, call a ſolemn aſſembly, gather the people, ſanctifie the Congregation, &c. Let the Prieſts, the Miniſters of the Lord, weep between the Porch and the Altar; and let them ſay, Spare thy people, O Lord, and give not thy heritage to reproach. And mark what follows, Then will the Lord be jealous for his land, and pity his people.

This was that ſpirit alſo that was found in the people of Nineveh, when deſtruction was threatned upon Jonahs preaching, Jonah 3.5, 6, 7, 8. It is ſaid, they believed God, and proclaimed a Faſt, and put on ſackcloth from the greateſt of them even to the leaſt, yea, the King himſelf aroſe from his throne, and laid his robe from him, and covered him with ſackcloth, and ſat in aſhes; and cauſed it to be proclaimed, that man and beaſt ſhould be covered with ſackcloth, and cry mightily unto God, and turn every one from his evil way, and from the violence that was in their hands: and (ſaith he) who can tell, if God will turn, and repent, and turn away from his fierce anger that we periſh not? And God ſaw their works, that they turned from their evil way, and God repented of the evil, that he had ſaid, that he would do unto them, and he did it not.

See what ſignal demonſtrations were there here, of the inward ſorrow and compunction of their hearts. O how will this Example of Nineveh repenting and ſorrowing for their ſins, riſe up in judgement againſt the men of this generation! Luk. 11, 32. Where is the covering of ſackcloth to be ſeen? p. 83Any outward demonſtrations of a relenting ſpirit to be diſcerned? Where can we ſee the mournful ſoul that is deeply afflicted for its ſins, under this ſore viſitation of the Lord? Are not men and women as proud, and vain, and carnal, and jovial now as before? Is there any crying mightily unto God? Any turning from their evil way, or from the violence that is in their hands? Do we ſee any looſing of the bands of wickedneſs? undoing the heavy burdens? the letting the oppreſſed go free? and the breaking of every yoke? And where are any bowels of compaſſions drawn out toward the poor and needy? but in vain are all faſtings, and formal devotions, if theſe things are neglected which are eſſential as to that acceptable faſt which God hath choſen, Iſa. 58.6, 7. See then that ye be true mourners in Sion, and let the ſence of thine inquities work in thee a true contrition, and brokenneſs of heart. For the Lord is nigh unto them that are of a broken heart, and ſaveth ſuch as be of a contrite ſpirit, Pſal. 38.18. This is the heart that he will heal, Pſal. 147.3. The heart that he will bind up, Iſa. 61.1. That Evangelical ſacrifice which he will not deſpiſe, Pſal. 51.17.

Now to get thy heart melted into this mournful frame. Take theſe helps.

1. Be looking up unto Chriſt, whom by thy ſins thou haſt peirced, Zach. 12.10.

2. Apply the New Covenant-promiſes, for the taking away of the ſtony heart out of thy fleſh, and the Lords giving of thee an heart of fleſh, Ezek. 11.19. and 36.26.

3. Get a ſence of the unſpeakable miſery thou art lyable unto by reaſon of thy ſins, Rom. 6.23. p. 84whether it be Pride, Oppreſſion, Idolatry, Adultery, Apoſtacy, Curſing, and Swearing, or ſuch other of thoſe peſtilential ſins before mentioned; or whether they be lies, railings, ſcoffings at Gods people, rotten ſpeeches, bedlam paſſions, goods ill-gotten, time ill-ſpent, prophanation of the Lords-day.

4. Conſider alſo, that thy heart hath been the Fountain, or rather the Sinck, from whence hath iſſued many foul ſtreams, where all ill hath been forged, all evil words, and wicked thoughts ingendred, then by the rule of proportion let thy heart be a fountain of ſorrow for ſin.

5. Conſider the heart of Chriſt, he had not taken a heart of fleſh, but for ſin; which for thy ſake was filled with that unexpreſſible ſorrow and greif, that if all the godly ſorrow of all the righteous ſouls, from the beginning of the world to the end thereof, in heaven and in earth, dead or alive, were collected into one heart, they could not countervail the depth of his anguiſh. And ſhall his bleſſed ſoul fall aſunder in his bleſſed breaſt, aſſaulted with all the wrath of God, and the moſt dreadful torments of Hell? ſhall his ſoul be like a ſcorched hearth, and ſo preſſed with the flames of Gods revenging wrath, which wrung from him thoſe bloody drops, and ruful crys. My God, my God, why haſt thou forſaken me? And ſhall thy heart be as a ſtone within thy breaſt, and never be moved? Oh, prodigious hardneſs, and worſe then heatheniſh ingratitude!

6. Conſider if thy heart be not wounded here in this world, in ſome meaſure truly, it ſhall hereafter be filled with ſuch endleſs honour, that p. 85it would grieve and break ten thouſand hearts to imagine or think of it. Is it not better then, to mourn a little here in this life for ſin, then to have our hearts inlarged to endure to all eternity, the extremity of the wrath of God, in the unexpreſſible horrour of hell? Is any man ſo ſenſleſs, to think he ſhall go to heaven in a bed of down, and never be touched for his ſins? When Hezekiah, a man of a perfect heart, complained and chattered like a Crane, Iſa. 38.14. When David a man after Gods own heart, roared all the day long, Pſal. 32.3. When Job a perfect and a juſt man, complained that the Arrows of the Almighty were within him, and that the venome thereof did drink up his ſpirit, Job 6.4. Nay when Chriſt himſelf, that holy and juſt one, that pure and immaculate Lamb, did ſo cry our, in the agony and bitterneſs of his ſpirit.

7. Conſider again, that if thou getſt this broken heart into thy breaſt, thou ſhalt bring down the glorious Majeſty of Heaven, God Almighty with his Chair of State to ſit in thy ſoul. For he hath a twofold habitation, to wit, heaven, and the humble heart, Iſa. 57.15.

8. Add hereunto the practiſe of the Saints of God. They poured out tears as men do water out of Buckets, 1 Sam. 7.6. Mary Magdalen waſhed Chriſts feet with her tears, Luk. 7.14. The Publican ſtrook on his breaſt, with a ſorrowful acknowledgment of his ſins, Luk. 18.13. And ſurely, if thy hands and eyes, and tongue and heart, have been inſtruments of Gods diſhonour; then by the Rule of proportion, thou ſhouldſt have the works of thy hands, inſtrumental demonſtrations of repentance. p. 86Thine eyes fountains of tears, and thy tongue uttering, and thy heart ſuffering greif. And if for outward lolles and croſſes, thou canſt weep tears, as David for his Son Abſalom? and with what wringing of hands, tearing of hair, bitter crying, do many expreſs the inward, and intollerable ſorrow, and greif of their hearts? Then certainly the loſs of Chriſt, and of the favour of God, which is infinitely better then Husband, Wife, Child, or any the moſt deſireable thing in the world, how ſhould this break thy heart, and draw tears from thy ſoul?

Thus having got thy heart melted into this mournful frame, out of a deep ſence, and apprehenſion of thine own ſins. Then,

Secondly, Thou wilt come to mourn kindly, upon the accompt of the common ſins, and abominations of the times. As David in the 119. Pſalm. 136. verſ. Rivers of waters (ſaith he) run down mine eyes, and why? becauſe, they keep not thy law. Or as others read it. Mine eyes guſh out with rivers of waters, I weep and ſhed abundance of tears, even for the wickeds ſake whom I pity; and eſpecially, for the law of God, which greiveth me to the heart to ſee violated and broken. So the Prophet Jeremy, Oh that my head (ſaith he) were waters, and mine eyes a fountain of tears, that I might weep day and night, for the ſlain of the Daughter of my people. O that I had in the wilderneſs a lodging place of wayfaring men, that I might leave my people and go from them; Why? what is the matter good Jeremy of this ſo ſad and mournful a wiſh? and that thou wouldſt leave thy people, and go from them? Why? there is cauſe and reaſon enough, p. 87might he ſay. They be all Adulterers, an Aſſembly of treacherous men. And they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth, for they proceed from evil to evil, and they know not me, ſaith the Lord, Jer. 9.1, 2, 3. So deeply was the ſoul of this good Prophet of the Lord affected and afflicted, upon the account of the publique National abominations, and defilements.

In like manner it is ſaid of righteous and juſt Lot, that he was vexed with the filthy converſation of the wicked (meaning the Sodomites, among whom he lived.) For that righteous man dwelling among them (ſaith the Text) in ſeeing, and hearing, vexed his righteous ſoul, from day to day, with their unlawful deeds, 2 Pet. 2.7, 8. He lived among abominable men, that cared neither for right nor reaſon, and this greived and tormented his righteous ſoul, as if it had been upon a rack, as the word implies. So it is ſaid of our dear Lord, that he was greived for the hardneſs of their hearts, Mark. 3.5. But to bring it more cloſe to the preſent viſitation of the Lord, and what a ſpecial preſervative and antidote this gratious qualification of ſoul is for the keeping off, of this ſevere ſtroke of the Lord: Look into Ezek. 9. even the whole Chapter; there you ſhall find, that the Man who was cloathed with linnen, which had the Writers Inckhorn by his ſide, was commiſſionated from the Lord, to go through the midſt of the City, through the midſt of Jeruſalem, and ſet a Mark upon the Foreheads of the men that did ſigh, and cry for all the abominations that were done in the midſt thereof. And after him follows the men, who had the ſlaughter weapons in their p. 88hands, and they were to go through the City and ſmite, and ſlay utterly old and young, both Maids and little Children, and Women, but not to come near any man upon whom was the Mark. God had a remnant among this wicked and backſliding generation, and they muſt be firſt marked, and theſe are deſcribed to be ſuch, as did ſigh and cry for all the abominations of the times, and all that time the iniquity of the Houſe of Iſrael and Judah was exceeding great, the Land was full of blood, and the City full of perverſneſs, and what other their abominations were, the Chapter before doth evidently declare it.

In like manner when the Paſsover was to be inſtituted was the blood of the Lamb to be a token to the children of Iſrael upon the houſes were they were; So that the Lord ſeeing the blood that was ſtruck upon the door-poſts did paſs over them, and ſuffered not the Deſtroyer to come in and ſmite them, when he ſmote the land of Egypt. The Plague was not to come upon the Iſraelites to deſtroy them, Exod. 12.12, 13, 22, 23. Well then, wilt thou be of the number of Gods marked ones, that the Deſtroying Angel may paſs over thee, and the plague come not upon thee, when God is ſmiting the land, as now he is, by the deſtroying Peſtilence: O ſee then that thy heart is brought into this holy frame, to ſigh and mourn not only for thine own perſonal evils, but alſo for the crying ſins and abominations of the times. But ſurely, if thou canſt ſwim down with the ſtream of the times, and hear the holy and precious name of God diſhonoured and blaſphemed daily, his Spirit derided, his Saints and Ordinances villified p. 89and defamed, his Meſſengers abuſed, and the way of Holineſs reproached. Or if thou canſt behold wickedneſs walking up and down with a bold, impudent forehead, and men and women of a filthy, impure, ſpotted converſation, and not ſhed one tear, nor ſigh and mourn under ſuch National abominations; ſurely it argues, that the grace of ſaving and ſound Converſion and Repentance was never yet effectually wrought in thy ſoul; if ſo, thou canſt not but mourn under the ſence of ſin, whether in thy ſelf or in any other. The want of which temper and ſpirit, in the caſe of the Inceſtuons perſon, made the Apoſtle Paul to reprehend the Church of Corinth, telling them, that they were puffed up, and had not rather mourned, that be that had done that deed, might be taken away from among them, 1 Cor. 5.1, 2. Well then if you would be Gods marked ones, ſee that you be Sions mourning ones, remembring what our dear Lord hath left on record, for the abundant ſatisfaction and refreſhment of ſuch ſorrowful ſouls, Bleſſed are they that mourn, for they ſhall be comforted, Mat. 5.4. It is taken generally for a mourning or ſorrowing for ſin, as it ſtands in oppoſition with a ſpirit of jollity and voluptuous living, Luk. 16.19, 25. Such ſhall be comforted, they ſhall never miſs of outward and inward comforts. They that ſow in tears, ſhall reap in joy, Pſal. 126.5. Their ſorrow ſhall be recompenſed with gladneſs. For to this end was Chriſt anointed to his Office of Mediatorſhip; That he might comfort all that mourn, whether upon the account of ſin on the miſeries of Sion, To appoint unto them that mourn in Sion, to give unto them beauty for aſhes; beautiful garments, goodly p. 90apparel, inſtead of aſhes, which they were wont to ſtrew upon their heads, and ſit in them when they mourned, as a teſtification of their exceſſive ſorrow and greif, Job 1.8. Jonah. 3.6. Mat. 11.21. The oyle of joy for mourning, the garment of praiſe for the ſpirit of heavineſs; by which we are to underſtand, the beautiful, reſplendent, refreſhing gifts and graces of the ſpirit of God, Heb. 1.9. That they might be called trees of righteouſneſs, the planting of the Lord that he might be glorified, Iſa. 61.2, 3. Oak-trees of righteouſneſs, trees of the greateſt ſtrength and duration, by which is meant, that thoſe that are ingrafted into Chriſt by faith; and ſuch are all true mourners in Sion, they ſhall not only bring forth fruits of righteouſneſs, but they ſhall alſo have firme, durable, and permanent conſolation, and ſtrength in Chriſt. Everlaſting joy ſhall be upon their heads, and ſorrow, and mourning ſhall flee away, Iſa. 51.11.

Secondly. If thy repentance be ſincere, and ſound, and ſuch as will ſtand thee in ſtead in a calamitous day; It will then work in thee a true hatred, and abhorrency of all manner of evil. Job abhorred himſelf, and repented in duſt and aſhes, Job 42.6. …o in the 40. of Job and the 4. verſe. Behold I am vile, what ſhall I anſwer thee; I will lay my hand upon my mouth. Wo is me (ſaith the Prophet Iſaiah) for I am undone, becauſe I am a man of unclean lips, and I dwell in the midſt of a people of unclean lips, Iſa. 6.5. But to come more cloſe, as to the preſent diſpenſation, and viſitation of the Lord. In the 6th. of Ezekiel, The Lord having threatned the Peſtilence among other his ſore deſtroying Judgments, and how the ſlain ſhould fall p. 91in the midſt of them, He promiſeth nevertheleſs, that he will leave a remnant that ſhould eſcape the Sword among the Nations. And how muſt this remnant be qualified? What thoughts and apprehenſions ſhall they have of themſelves, by reaſon of their abominable ſins? See the 9. verſe of that Chapter. And they that eſcape of you (ſaith the Lord) ſhall remember me among the Nations, whither they ſhall be carried Captives; becauſe, I am broken with their whoriſh heart, which hath departed from me; and with their eyes, which go a whoring after their Idols. And what follows? They ſhall loath themſelves for the evils which they have committed in all their abominations. So in the 36. of Ezekiel, ſpeaking of the reſtauration of Iſrael, how that he will take them from among the Heathen, and gather them out of all Countries, and bring them into their own Land, and ſave them from all their uncleanneſſes, in the 11. verſe. Then (ſaith he) ſhall ye remember your evil ways, and your doings that were not good, and ſhall loath your ſelves in your own ſight, for your iniquities, and for your abominations. This ſhall be the temper and ſpirit of the Lords eſcaped remnant, they ſhall loath themſelves in their own ſight for their iniquities, or for all the evils that they have committed, as it is Ezek. 20.43. They ſhall even abhor and deteſt themſelves for their iniquities, which will appear ſo odious, filthy, and abominable in their ſight. As the Iſraelites loathed the Manna in contempt, counting it baſe or vile, in compariſon with other meats, Num. 25.5. Or as Job loathed his own life, when his ſoul would chuſe ſtrangling and death rather then life, Job 7.15, 16. This indignation or bitter hatred againſt ſin, is made a fruit, or note of true repentance, 2 Cor. 7.11.

p. 92Now ſoul, examine the ſoundneſs and ſincerity of thy Repentance hereby. Did the ſighs of thy ſin, ever work in thee a hatred, and abhorrency in thy ſoul againſt ſin? Did it ever make thee to abhor thy ſelf in duſt and aſhes? to loath thy ſelf in thine own ſight? An impenitent perſon may refrain from ſin, but a true converted, and penitent perſon will hate ſin. An impenitent perſon, may forbare to ſwear; but a true convert, feareth an oath, Eccleſ. 9.2. A wicked perſon, may abſtain from ſome groſs evils; but the godly perſon, will abſtain from all appearance of evil, 1 Theſſ. 5.22. A wicked perſon, may leave ſome evil; but the godly, and ſuch as love the Lord will hate evil, Pſal. 97.10. A wicked perſon, may abandon ſome evil way; but the truly repenting perſon, hateth every falſe way, Pſal. 119.104. A wicked and an impenitent perſon, may refrain from telling a lye; but the godly and ſuch as are truly converted, will hate and abhor lying, verſ. 163. A wicked man, may perhaps check himſelf for his unclean thoughts; but the godly man, hateth vain thoughts, verſ. 113. And as David in the caſe of a wicked perſon, ſo will the godly ſay upon the account of all and every ſin. Do not I hate them, O Lord, that hate thee? I hate them with a perfect hatred, Pſal. 139.21, 22. Now to work this hatred, deteſtation, and averſion in thy will againſt ſin: Take theſe helps.

Conſider, Firſt, What ſin is in it ſelf.

Secondly, How God is provoked with it.

Thirdly, How thou art hurt and prejudiced by it.

Firſt, Conſider then, what ſin is in its ſelf.

Sin in its ſelf is fouler then any Fiend or Divel p. 93in Hell; becauſe, it made that ſo, as fire is hotter then water that is heated.

2ly. It is extreamly ill, nothing comes nearer it; for take ſin in the abſtract, ſo its a greater ill then the damnation of a mans ſoul: For when two ills fight together, that which conquers muſt needs be the greater. Now when a man hath lain in Hell ten thouſand years, he is as far from coming out as ever, for the eternal duration in Hell cannot expiate ſin.

3ly. It is moſt infectious, and therefore compared to a Leproſie; For the firſt ſin that peeped into the world ſtained the beauty of it. No ſooner was ſin committed by Adam, but the Stars ſeemed impure in Gods ſight: the creatures were all at variance, the earth full of Briars and Thorns, and all things ſubjected unto the Curſe.

4ly. It is moſt filthy, and therefore compared to the moſt vile things that can be named, To menſtruous raggs, To the vomit of Dogs; and whereas no dirt or filthy thing, can ſtain a Sun-beam; ſin ſtains a more glorious creature, which is the ſoul of man.

5ly. It is of a helliſh nature, that it draws out, and takes into it ſelf, the wrath of God, being full of curſed conſequences. 1. Privative, the loſs of Gods favour, the blood of Chriſt, the guard of Angels, peace of Conſcience; then which, what can be more obnoxious? 2. Poſitive, It brings all miſery ſpiritual, hardneſs of heart, blindneſs of mind, horrour of conſcience, deſpair, &c. with all temporal loſſes and croſſes here, and hereafter eternal torments both of ſoul and body, in that lake which burneth with fire and brimſtone forever more, Rev. 21.8.

p. 94Secondly, Conſider how God is provoked with it.

For 1. Each ſin is the only object of Gods infinite hatred; what infinite of infinites of hatred haſt thou then upon thy ſoul, with all thy ſins, when each ſin hath the infinite hatred of God upon it.

2. Each ſin is againſt the Majeſty of that dreadful God of Heaven and Earth, who can turn all things into Hell; nay, Heaven and Hell into nothing by his word. Now againſt this God thou ſinneſt; and what art thou but duſt and aſhes, a lump of filth, and of uncleanneſs, and all that is naught? And what is thy Life, but a Span, a Bubble, a Dream, a Shadow of a Dream, and ſhall ſuch a thing offend ſuch a dreadful and glorious Majeſty.

3. Every ſin ſtrikes at the glory of Gods pure eye, which cannot look upon iniquity, Hab. 1.13.

4. Sin is that which killed his Son, the leaſt ſin could not be pardoned, but by Chriſts carrying his heart blood to his Father, and offering it for ſin.

5. Each ſin is an offence to all his mercies. This aggravated the ſin upon Ely, 1 Sam. 2.29. and upon David, 2 Sam. 12.8, 9. Mercy is the moſt eminent Attribute of God, and therefore the ſin againſt it is the greater. With what aggravations then are our ſins committed in the time of the Goſpel?

Thirdly, Conſider how thou art hurt and prejudiced by it. Each ſin (I mean unrepented of) kills thy ſoul, which is better then all the world. It robs thee of abundance of joy and comfort, and will cauſe thee to walk heavily in the bitterneſs p. 95and anguiſh of thy ſoul perhaps all thy days; as David and Hezekiah did. And how dreadful was that example of Francis Spira, who after his backſliding lived a while in exquiſite horror, and after died in deſpair? And know, that thine own conſcience will one day accuſe thee for every ſin thou liveſt wilfully in, though now it ſeems hid unto thee, and thy conſcience is more then a thouſand witneſſes. And for the ſins which peradventure thou now liveſt in, and accounteſt but petty and venial, many poor ſouls are at this inſtant burning in hell fire. By all which thou mayſt clearly ſee what miſery and hurt does attend on thee continually for the ſame: And therefore when any bait of Satan, or old companions would allure thee to ſin, take this Dilemma; Either I muſt repent, and then it will bring more ſorrow, then the pleaſure or profit did good, or, if I repent not, it will be then the damnation of my ſoul.

Theſe few things, among many others, may, if ſeriouſly pondered upon, be an effectual means to work thy heart to this hatred and deteſtation of ſin, and a loathing of thy ſelf for the ſame, which as it will evidence the truth of thy repentance, ſo will it be an excellent preſervative againſt the now peſtilential deſtroying Sickneſs. Now when the ſight and ſence of thy ſins hath wrought thy ſoul to a kindly mourning and ſorrowing for the ſame before the Lord, and that for all kinds and ſorts of ſins, to wit,

1. The weakneſſes, frailties and pollutions of thy nature, even thy proneſs and inclination to ſin; for though theſe being unconſented unto are no actual ſins, yet are they matter of true ſorrow, p. 96grief and humiliation to a ſincere Chriſtian, that he is ſuch a polluted and unclean creature, and ſo apt to fall into all ſin, if he be not reſtrained and prevented by Gods grace.

2. For the ſinful acts and habits of thy unregenerate life, with all the aggravations belonging to them.

3. The ſlips and relapſes of thy moſt regenerate life, and the infinite frailties and infirmities that ſtill adhere to it; And that thy ſoul is wrought alſo to a real hatred and deſtation of all ſin, ſo that now thou begineſt to loath ſin, as a thing not onelyonly hurtful, but ugly and abominable; a ſoul and beaſtly thing, and that which is moſt contrary, not onelyonly to the pure and unſpotted eſſence and being of God, but alſo contrary to, and unbefitting the nature and excellency of a reaſonable creature, as man is. I ſay when theſe gracious diſpoſitions of ſoul, of grief and hatred for ſin are wrought in thee, then wilt thou not be aſhamed from a contrite and wounded heart, to make an humble confeſſion and acknowledgement thereof before the face of Almighty God, our heavenly Father, begging pardon and forgiveneſs for them. Then wilt thou own thy ſelf a vile ſinner, who haſt worthily deſerved his wrath; then wilt thou make an ennumeration of the particular ſorts of thy ſins, of which thou knoweſt thy ſelf guilty: Then wilt thou aggravate thoſe ſins upon thy ſelf, by all the circumſtances and heightning accidents of them; comprizing all thy unknown and unconfeſt ſins under ſome ſuch penitentiary ſpeech and expreſſion as that of Davids, Who can tell how oft he offendeth? cleanſe thou me from my ſecret p. 97faults, Pſal. 19.12. And as thou art to confeſs unto God, and give glory unto him, Joſh. 7.19. whom thou haſt cheifly and principally offended; ſo art thou commanded alſo to confeſs unto men, James 5.16. Confeſs your faults one to another. And that for theſe reaſons.

1. That ſo we may be capable of one anothers prayers.

2. Becauſe it may be our ſins are ſuch as have injured others, and then confeſſion unto them, is the firſt degree towards reconciliation, Matth. 5.24. Or if they be onelyonly againſt God, yet the confeſſion of them to the Lords faithful Miniſters and Servants, will not be improper, but in ſome kind neceſſary to ſuch as deſire the abſolution and forgiveneſs of them, Jam. 5.15.

3. Becauſe in ſin there is the guilt and the corruption, the one to be pardoned the other cured. The firſt being confeſt to God to obtain his pardon, ought alſo, if it have been offenſive and ſcandalous to the Congregation, to be acknowledged to them, that, that expreſſion of repentance may make ſatisfaction to them for the ill example, and avert and deter from ſin, whom it had invited to it. And ſurely, the diſcloſing of the particular ſtate of thy ſinful ſick ſoul, and adviſing with others, eſpecially the Phyſicians of the ſoul, how and by what means a cure may be wrought; how a raging ſin may be ſubdued, the occaſions and temptations to it avoided, cannot but be very profitable, comfortable and advantageous, as to the proſperous conſtitution, and health of thy ſoul. The neceſſity of which confeſſion and acknowledgement of ſin will further appear, not onelyonly from p. 98the practiſe of David, Pſal. 51.3, 4. Pſal. 32, 5. Ezra Chap. 9.6, 7. Nehemiah Chap. 9.32. Job 40.3. Jer. 14.7. Daniel 9.4, 5. and other holy men in Scripture; but alſo from ſuch expreſs Texts of Scripture as theſe, If we confeſs our ſins, God is faithful and juſt to forgive us our ſins, and to cleanſe us from all our unrighteouſneſs, 1 Joh. 1.9. I acknowledged my ſin unto thee, and mine iniquity have I not hid: I ſaid, I will confeſs my transgreſſions unto the Lord, and thou forgaveſt the iniquity of my ſin, Pſal. 32.5. So Prov. 28.13. He that covereth his Sins ſhall not proſper, but who ſo confeſſeth, and forſaketh them, ſhall have mercy: And this leads me to the Third particular, as that which will evidence the ſoundneſs and ſincerity of our Repentance.

Thirdly: If thy Repentance be ſound, there will be a willing forſaking and renunciation of all ſin, an abjuring of all thy former evil ways, both of the ſins themſelves, and the occaſions which were wont to bring thee to thoſe ſins, 1 Theſſ. 5.22. For, all thy fear and trembling at the wrath of God to come for ſin, thy ſorrow for ſin, thy hating and loathing of ſin, will not make thy Contrition full and perfect, unleſs thy will alſo do his part, and reſolve to forſake and leave it. For true Contrition or dying unto ſin, is ſuch a compunction of the heart for the ſame, as is joyned with a purpoſe, will, and reſolution to leave, and forſake it. The gratious ſoul will hate every falſe way, Pſal. 119.104. and not tolerate or allow it ſelf, in any known evil or boſome corruption whatſoever, Pſal. 18.23. It will not ſay, as Lot ſaid of Zoar, Is it not a little one? Gen. 19.20. Or p. 99as Naaman the Syrian, The Lord pardon thy Servant in this thing, when I bow down my ſelf in the Houſe of Rimmon, 2 King. 5.18. It will not account any ſin little, which will bring upon us the great wrath of ſo infinite a Majeſty. It knows and beleives, that the weight even of little ſins, as it were ſmall ſands, will ſinck the ſhip of our ſouls, as well as our greater and groſſer ſins. That ſmall leaks in Ships, and ſmall breeches in Walls being neglected, will endanger the loſs both of Ships and Cities: And that ſuch Tradeſmen, as in their accompts regard not ſmall ſums, will quickly prove Bankrupts.

Diſobedience, though in never ſo ſmall matters, as in eating of an Apple, and gathering a few ſticks on the Sabbath, looking into, and touching of the Ark, are yet in Gods account no ſmall matters: For how ſeverly hath he puniſhed all theſe, then which what can we imagine ſlighter? But gratious ſouls know, that it is not the ſmallneſs of the thing, that leſſens either our obedience or diſobedience, but that it is Gods Commandment, that ties to obedience in leſſer things as well as in greater, which Command of his is deſpiſed, as well in the breach of the leſſer, as of the greater. I ſay then, the truly repenting ſoul, will not allow it ſelf in any known ſin, though accounted never ſo little, ſince the very leaſt are committed againſt ſo great a God, and bring upon us ſo great a danger. It will not excuſe, extenuate, mince, or hide ſin as Adam, nor caſt it off himſelf upon others ſhoulders, as Saul, 1 Sam. 15.21. But it would willingly be divorced and ſeparated both in ſpirit, converſation, and affection, from all and every the pollutions, p. 100and defilements of ſin; which if wilfully and willingly lived in, he knows will expoſe his ſoul to inevitable ruine and deſtruction.

Conſider then, hath the wrath of God Almighty, and the everlaſting wo denounced to all impenitent ſinners made thee fear and tremble? Have thy tremblings been ſeconded with a true and hearty ſorrow for thy ſins? Hath thy ſorrow been ſuch as hath brought forth hate and loathing of ſin, ſo that ſin hath appeared ugly and abominable unto thee? Hath there then followed an humble confeſſion, and laying open of thy ſins before God? begging pardon and remiſſion of them, with a deſire to be rid of them, and a real purpoſe and reſolution, to abandon them and forſake them? This will evidence, that thy ſervice of ſin hath given up the ghoſt, and that thou haſt a firme reſolution of leading a new life, and returning unto the Lord with all thy heart; which is the fourth and laſt particular to be inſiſted on, in this ſubject of ſound Evangelical repentance. For what is Repentance indeed, in the true definition of it, but a change of the mind, or a coming to a mans ſelf again, to a right underſtanding after a man hath erred; conſiſting, in a turning of the whole heart from Satan and Sin unto God, that is, to ſerve God in newneſs of Life, becauſe he that lives in ſin, ſerves the Devil, and belongs to his juriſdiction.

This definition you ſhall find full and whole in our Saviours words to Saint Paul, when he appeared to him going to Damaſcus, Act. 26.18. as Paul himſelf reporteth them; namely, That he would ſend him to the Gentiles, to open their eyes, and to turn p. 101them from darkneſs to light, and from the power of Satan unto God, that they might receive forgiveneſs of ſins, and inheritance among them that are ſanctified; Which voice Paul thereſaith, he was obedient unto and thereupon went and ſhewed firſt to the Jews, and then to the Gentiles, That they ſhould repent and turn to God, and do works meet for repentance. So, that according to the definition, Repentance hath two parts, An Averſion or turning away from Satan and Sin, that is the firſt; then a Converſion or turning unto God by Newneſs of Life, that is the ſecond part: but I proceed.

Fourthly, The laſt thing that will evidence the ſincerity of that Repentance, which will be prevalent with the Lord, to avert his wrath, and quench the fire of his indignation that is broken out among us, is, a returning unto the Lord with all the heart, Jer. 3.12. Return thou back-ſliding Iſrael (ſaith the Lord) and I will not cauſe mine anger to fall upon you, for I am merciful (ſaith the Lord) and I will not keep anger for ever. OnelyOnly acknowledge thine iniquity, that thou haſt tranſgreſſed, and repent and turn your ſelves from all your tranſgreſſions (ſaith the Lord) ſo iniquity ſhall not be your ruine, Ezek. 18.30. In the 2. of Joel, the Lord threatning the terribleneſs of his Judgements, in referenece to his great Army, how that the Earth ſhould quake before them, and the Heavens ſhould tremble, the Sun and Moon ſhould be dark, and the Stars ſhould withdraw their ſhining; In the 12. verſe, the Lord exhorteth them to a thorough repentance, as the only means to ſtop the currant of this devouring and ſweeping Judgment: Therefore p. 102alſo now (ſaith the Lord) turn ye even to me, with all your heart, and with faſting, and with weeping, and with mourning. And rent your heart, and not your garments, and turn unto the Lord your God; for he is gratious and merciful, ſlow to anger, and of great kindneſs, and repenteth him of the evil.

And this Exhortation is urged by divers Arguments,

1. By promiſe of temporal bleſſings, namely, plentiful fruits of the earth, even to the reparation of all their former loſſes, by the Famine, and removal of the Northren Army from them, verſ. 18. to 28.

2. Of ſpiritual Evangelical priviledges, whereof thoſe temporals were but an imperfect pledge, viz. plentiful pourings out of his ſpirit, and his gifts upon all fleſh, Gentiles as well as Jews, ver. 28, 29. Salvation and deliverance of an elect remnant in his Church, after the Lord hath manifeſted, by dreadful ſigns, the terrour of his coming, verſ. 30, 31, 32.

2ly. This Exhortation is urged, by threatning of deſtruction againſt all the oppreſſing enemies of the Church. Theſe are the bleſſed fruits (among others) of that repentance, that is, a returning unto the Lord with all the heart. Suitable to which, is that of the Prophet Jeremy, If thou wilt return, O Iſrael (ſaith the Lord) return unto me, and if thou wilt put away thine abominations out of my ſight, then ſhalt thou not remove, Jer. 4.1. Then ſhalt thou not wander, thou ſhalt not go into exile. Which foregoing places do imply, that God is not pleaſed with ſhews, or flying thoughts, or looſe purpoſes, or half a heart, but requires an p. 103upright turning away from evil, and a thorough converſion to himſelf, and that which is good, and not to idols, or any other vanities whatſoever. There is a ſpecial place to this purpoſe, in Deut. 4.29, 30. It ſpeaks of the Lords ſcattering of them among the Nations, and how they ſhould be leſt few in number among the Heathen, whither the Lord ſhould lead them; But if from thence (ſaith the Lord, by his ſervant Moſes) thou ſhalt ſeek the Lord thy God, thou ſhalt find him, if thou ſeek him with all thy heart, and with all thy ſoul. When thou art in tribulation, and all theſe things are come upon thee, even in the latter days, if thou turn unto the Lord thy God, and ſhalt be obedient unto his voice. For the neglect whereof, ſee what a bitter complaint the Lord took up againſt Iſrael, Amos 4.6. How he had given them cleanneſs of teeth, and want of bread in all places, and had ſent among them the Peſtilence after the manner of Egypt, and had overthrown ſome of them, as he overthrew Sodom and Gomorrah, and they were as a fire-brand pluckt out of the burning, yet did they not return unto the Lord. But mark what follows? Therefore, thus will I do unto thee O Iſrael, and becauſe I will do this unto thee, prepare to meet thy God, O Iſrael. And what did he threaten he would do unto them, for their obſtinacy and incorrigableneſs if they repented not? The 2. verſe declares it. The Lord God hath ſworn by his holineſs, that lo, the days ſhall come upon you, that he will take you away with hooks and your poſterity with fiſh-hooks. Whats the meaning of that? underſtand, that like as great fiſhes are pull'd and drawn up out of the Sea with hooks, ſo he would cauſe them to be pulled out of their Land by the p. 104enemy, how loath and unwilling ſoever they were to quit it. To prevent which, the Lord exhorts them that they would prepare to meet him with true converſion, as a ſpecial means to appeaſe his wrath, and prevent their ruine. When Ephrahim was turned, and had repented, how was the heart of the Lord taken with it? Jer. 31 18, 19, 20. Hoſ. 11.8, 9. O then what ſhall I ſay; what arguments ſhall I make uſe of to excite thee, O England, to a ſpeedy return unto the Lord? ſurely, thou haſt had many gracious invitations in the day of thy proſperity and peace; but thou wouldſt not hearken thereunto: Many premonitions and forewarnings of this day that is now come upon thee by the mouthes of the Lords faithful Meſſengers and Servants.

And upon this account may it not be ſaid of thee as is recorded and declared concerning the Lords merciful dealings with his own people, and City of Jeruſalem, where he had placed his name and worſhip, notwithſtanding their great and manifold provocations; Yet the Lord God of their Fathers ſent to them by his Meſſengers, riſing up betimes and ſending, becauſe he had compaſſion on his people, and on his dwelling place. But (now how did they requite the Lord for all his kindneſs and long ſufferance towards them?) they mocked the Meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, until the wrath of the Lord aroſe againſt his people, till there was no remedy, 2 Chron. 36.15, 16. no healing, no help, their ſores were ſo putrified and feſtred, that they grew incurable. As the Lord by his Prophet Iſaiah complained, chap. 1. verſe 4, 6. The whole head became ſick, and the whole p. 105heart faint: From the ſole of the foot even unto the head (from the loweſt to the higheſt, from the Beggar upon the dunghil, to the King upon the throne) there was no ſoundneſs in it, but wounds, and bruiſes, and putrifying ſores, which could not be bound up, nor mollified with ointment. The whole body of the State and Nation was ſo univerſally corrupted and depraved, that the Lord calls them, A ſinful Nation, a people laden with iniquity, a ſeed of evil doers, children that were corrupters, and ſuch as had forſaken the Lord, and provoked the holy one of Iſrael unto anger, and had gone backward. And tells them further, that the was even weary with ſmiting and puniſhing of them; Why ſhould ye be ſtricken any more? ye will revolt more and more: Yet ſee for all their great and greivous provoking ſins, and that general depravation and corruption that was among all ſorts, from the higheſt to the loweſt of them, as the 21, 22, and 23 verſes of that Chapter do clearly demonſtrate the truth of it; How does the Lord notwithſtanding invite them again to repentance, by gracious promiſes of pardon, and the beſtowing of all good things upon them? Waſh ye, make you clean, put away the evil of your doings from before mine eyes; ceaſe to do evil, learn to do well, ſeek judgement, releive the oppreſſed, judge the fatherleſs, plead for the widow; intimating wherein they ſhould manifeſt the ſincerity of their repentance, and returning unto the Lord: And then mark what follows; Come now let us reaſon together (ſaith the Lord) though your ſins be as ſcarlet, they ſhall be as white as ſnow; though they be like crimſon, they ſhall be as wool. If ye be willing and obedient, ye ſhall p. 106eat the good of the land: But if ye refuſe, and rebel, ye ſhall be devoured with the ſword. O the great indulgence and forbearance of the Lord towards this ſo generally depraved, corrupted and unreformed a people! Which is further notably ſet forth in that of the third of Zephany; Wo to her that is filthy and polluted, to the oppreſſing City, ſhe obeyed not the voyce: ſhe received not correction, ſhe truſted not in the Lord: She drew not near to her God. Her Princes within are roaring lions, her Judges are evening wolves, they gnaw not the bones till the morrow. Her Prophets are light and treacherous perſons: Her Prieſts have polluted the ſanctuary, they have done violence to the law. And what follows? I have cut off the Nations, their towers are deſolate, I made their ſtreets waſte that none paſſeth by, their Cities are deſtroyed, ſo that there is no man, that there is no inhabitant. I ſaid, Surely thou wilt fear me, thou wilt receive inſtruction; (thou wilt now be warned by my judgements upon the Nations round about thee) ſo their dwelling ſhould not be cut off, howſoever I puniſhed them, but they roſe early, and corrupted all their doings.

The filthy leproſie and contagion of ſin had ſo overſpread and infeſted the whole Nation, whereby ſhe became now ripe for deſtruction. And therefore did the Lord wound her with the wound of an enemy, & with the chaſtiſement of a cruel one, for the multitude of her iniquity, becauſe her ſins were increaſed, Jer. 30.14. And now the wrath of the Lord breaks out, and it could not he appeaſed; For he brought upon them the King of the Chaldees, who ſlew their youngmen with the ſword in the houſe of their ſanctuary, and had no compaſſion upon young p. 107man or maiden, old man or him that ſtooped for age; he gave them all into his hand, 2 Chron. 36.16, 17. They would not take example by the judgements of God which he executed upon the heathen round about them, and now God will make them the examples of his fierce indignation and wrath: Patientia loeſa fit furor. His abuſed and worn out patience is now turned into implacable anger; His Spirit will not always ſtrive, Gen. 6.3. Jeruſalem had her day, Luk. 19.42. God would have gathered her, but ſhe would not, and now her houſe is left unto her deſolate, Matth. 23.37, 38.

Wilt thou then, O England, take a view of thy ſins: and ſee whether they do not equal, if not overpaſs the ſins of that Nation? Are not thy ſins grown epidemical, and ſpread through the whole body? may it not be ſaid of thee as of that Nation, that the whole Head is ſick, and the whole Heart faint? Can the Throne plead an exemption from this univerſal contagion? Can the Prince or Peaſant, the Nobility or Gentry, the Laick or Eccleſiaſtick? Have not all ſorts and degrees of men and women deeply corrupted themſelves, and turned aſide from following the Lord? When did ſin and tranſgreſſion more abound then in this our age and generation? when did it walk up and down with a more impudent and braſen face? when did you ever ſee Pride to be prouder? Oppreſſion more oppreſſive? Adultery more adulterous? Luxury more luxurious? Cruelty more cruel? Unrighteouſneſs more unrighteous, and all manner of diſobedience to God and his commands, more diſobedient? When was Drunkeneſs and Prodigality, Swearing, Curſing and Blaſpheming, p. 108Ranting and Roaring, Atheiſm and Epicuriſm, more abounding? When was there a more prophanation of Gods holy things? a greater pollution of his Sanctuary? more violence done to his law? a greater contempt of Godlineſs, under the form and outward appearance of it? when was their more ſcoffing at Holineſs, and deriding the Spirit of God, and a more open oppoſition of the pure way and Worſhip of God, then now in our days? And was there ever a greater Apoſtacy and falling away from the Faith, even by ſuch, who once did ſhine as ſtars in the firmament of the Churches Heaven, making ſhipwrack of faith and a good conſcience, to preſerve a little airy honour, and a temporary periſhing eſtate? And how hath the treacherous dealers dealt treacherouſly? and the Brother betrayed and delivered up the brother to death, the Fathers the Children, and the children riſen up againſt their Parents, and cauſing them to be put to death? according as was foretold by our dear Lord, Matth. 10.21. And ſurely, we may take up the ſame doleful lamentation and complaint, with the Prophet Iſaiah, namely, That truth is fallen in our ſtreets, and equity cannot enter, yea truth faileth, and he that departeth from evil maketh himſelf a prey, Iſa. 59.14, 15. Yea, hath not wickedneſs been eſtabliſhed by a law? and will not that woe be the portion of ſome who have decreed unrighteous decrees, and write grievouſneſs which they have preſcribed; To turn aſide the needy from judgement, and to take away the right from the poor of Gods people, that widows may be their prey, and that they may rob the fatherleſs? Iſa. 10.1, 2.

p. 109And what ſhall I ſay to the generality of the late profeſſing people of this generation, when Religion was in faſhion, and the ready way and ſtep to preferment? was it not made even a ſtalking Horſe, by many to obtain their baſe ſiniſter, moſt vile and unworthy ends? How furiouſly did many drive on Jehu-like, under the moſt ſpecious and plauſible pretences of piety, and doing great exploits for God; Come ſee my zeal for the Lord, breaking down the Images, and deſtroying the Worſhippers of Baal, 2 King. 9.20. and 10.16, 19, 26. And all this, but to accompliſh and bring about their own ambitious and vainglorious deſignes, the better to get up into the ſaddle, and that the Crown of all earthly glory might be ſet the faſter and firmer upon their own heads? And when they had obtained that which their covetous and ambitious hearts, ſo eagerly hunted after, inriching themſelves by the ſpoiling, and impoveriſhing of others, what a requiem did they then ſing unto their ſouls? what a lullaby to their earthly ſatisfactions and contentments?

How did they hug themſelves in their great and large territories, and new obtained poſſeſſions? And now farewel Profeſſion, Religion, and Conſcience, but as it may be made ſerviceable to promote and maintain a carnal ſelfiſh intereſt and end. And it is lamentable to conſider what a vain, ſecure, proud, formal, faſhionable, temporizing, ſelf-ſeeking, ſelf-admiring, ſelf-exalting ſpirit, did moſt Profeſſors then grow into. O, the hatred, variance, emulations, ſeditions, the debates, envyings, wraths, ſtrifes, backbitings, p. 110whiſperings, ſwellings, tumults, grudgings, evil ſpeakings, raſh and uncharitable cenſurings, and moſt unchriſtian condemnings of one another, that was then found among them.

O the breakings and rendings, the ſeparatings and dividings that ſprang up from theſe roots of bitterneſs, whereby many ſincere ſouls were troubled, and others thereby became greatly defiled. Surely, upon a ſerious and ſad reflection hereon, it may be ſaid as concerning the Diviſions of Reuben, Judg. 5.15. that for theſe things there were great thoughts of heart, great impreſſions upon the ſpirits of many that did truly and ſincerely fear the Lord. Nay, what ſhall we ſay to thoſe furious, blind, zealous, phariſaical ſpirits of thoſe times, who did breath out threatnings, perſecutions and ſlaughters even againſt the Diſciples and ſervants of the Lord, becauſe they could not conſcienciouſly (and not factiouſly, as they termed it) conform to a publick Directory for worſhip, or ſubmit to ſome unwarrantable and unſcriptural impoſitions and injunctions, whereby many were caſt into Priſons, their goods violently taken away, and themſelves and families expoſed to great miſery, neceſſity and want? So little did appear, and (much to be lamented it is) ſo little does ſtill appear of that wiſdom that is from above, that is pure and peaceable, and gentle and eaſie to be entreated, Jam. 3.17. So little of that ſpirit, whoſe fruit is demonſtrable by its meekneſs, gentleneſs and goodneſs, Gal. 5.22. So little of that charity that ſuffereth long, and is kind, that envieth not, that vaunteth not it ſelf (or is not raſh) and puffed up, 1 Cor. 13.4.

p. 111And, O that I could ſay, there was not the ſame ſpirit ſtill, under ſeveral forms of profeſſion, that is, luſting to pride, envy, cenſoriouſneſs, ſeparation, domination, and perſecution. How violently do moſt men ſeek to advance, and ſet up their own opinion ſtill? What a Babel, and confuſion of languages are there ſtill among us? Some crying, Lo here, others, Lo there. What force and compulſion is there ſtill exerciſed upon Conſcience, to beat men as it were into Religion, the certain Mark and Character of Antichriſt, that Man of ſin, who Satan-like, works with all powers, ſigns, and lying wonders, 2 Theſſ. 2.9. Whereas Religio docenda, non coercenda, Religion is to be taught, and not to be forcedly thruſt and impoſed upon the Conſcience. When the Scripture tells us, that fervent Charity ſhould cover a multitude of ſins, 1 Pet. 4.8. But alaſs, it is not large and long enough, to cover one ſin or ſlip, or perhaps but an infirmity, or weakneſs in a Brother. When the Scripture tells us, We ought to bear one anothers burthens, and ſo fulfil the law of Chriſt, Gal. 6.2. And that nothing ſhould be done through ſtrife, or vain-glory, but that in lowlineſs of mind, each ſhould eſteem others, better then themſelves, Philip. 2.3. When the Scripture tells us, That (as the Elect of God, &c.) we ſhould put on bowels of mercies, kindneſs, humbleneſs of mind, meekneſs, long-ſuffering, forbearing one another, and forgiving one another, Col. 3.12, 13. And that with all lowlineſs, and meekneſs, &c. we ſhould endeavour to keep the unity of the ſpirit, in the bond of peace, Eph. 4.2, 3.

When the Scripture tells us, That it is a Diotrephes ſpirit, to love to have the preheminence in p. 112the Church, 3 Epiſt. Joh. of 9. verſ. that is, who out of ambition ſhall exalt himſelf above his fellow brethren, ſeeking to Lord it over them, and to draw all the reſpect to himſelf alone. Contrary to that of Peter, who forbids the Elders, to be Lords over Gods heritage, but to be Example to the flock, 2 Pet. 5.3. And moſt diſagreeable to the pattern and example of that bleſſed Apoſtle Paul himſelf, and other the faithful Miniſters of Chriſt, who in his Epiſtle to the Church of Corinths, declareth, That thee had not a dominion over their faith, but were helpers of their joy, 2 Cor. 1.24. And that the weapons of their warfare were not carnal, but mighty through God, 2 Cor. 10.4. The weapons which they uſed, by the Goſpel of Chriſt to convert men, and to bring them under the Kingdome and obedience of Chriſt, were not carnal, that is, ſuch as natural, and worldly men are wont to make uſe of; either by eloquence or deceit, or by force to bring others in ſubjection under them; but mighty or powerful through God, in moving and convincing of the hearts of men by his Spirit, Act. 16.14. Surely, if theſe things were ſeriouſly laid to heart, we muſt needs acknowledge that the ſins of profeſſing people, as well as others, have been highly provoking unto the Lord, as to the drawing down of this ſore viſitation of the Plague among us.

And this may put us to ſilence, that we murmur not, and will juſtifie the righteouſneſs of God in the way of his ſeverity, as he now comes forth againſt many of his own people. For we have all ſinned, and come ſhort of the glory of God, Rom. 3.23. And what ſays the Lord by the Prophet, Amos. All the ſinners of my people ſhall dye by the ſword, p. 113which ſay, The evil ſhall not overtake nor prevent us, Amos 9.10. So the Lord by the Prophet Jeremy complains: For among my people are found wicked men: they lay waite, as he that ſetteth ſnares, they ſet a trap, they catch men. As a Cage is full of birds, ſo are their houſes full of deceit: therefore they are become great, and waxen rich. They are waxen fat, they ſhine, they overpaſs the deeds of the wicked, they judge not the cauſe, the cauſe of the fatherleſs: yet they proſper: and the right of the needy do they not judge. And mark what follows? Shall I not viſit for theſe things, ſaith the Lord? ſhall not my ſoul be avenged on ſuch a Nation as this, Jer. 25.26, 27, 28, 29. And who gave Jacob for a ſpoil, and Iſrael to the robbers? Did not the Lord, he againſt whom we have ſinned? for they would not walk in his ways, neither were they obedient unto his law. And conſider well what follows. Therefore he hath poured upon him the fury of his anger, and the ſtrength of battle, and it hath ſet him on fire round about, yet he knew not, and it burned him, yet he laid it not to heart, Jſa. 42.24, 25. So Jeremy the 12.7. I have forſaken mine houſe, I have left mine heritage, I have given the dearly beloved of my ſoul into the hands of her enemies.

And what may we gather from all this? Surely thus much, That no near relations as to God, or any external priviledges, can yeild a protection, from a ſin-deſerved correction. Remember Lots wife, Luk. 17.32. Vengeance cloſely waits on diſobedience: Puniſhment doth dog impiety. For this cauſe many are weak and ſickly among you, and many ſleep, ſaith Paul to the Church of Corinths, ſpeaking of eating and drinking unworthily at the p. 114Lords Table, 1 Cor. 11.29, 30. God is of purer eyes then to behold iniquity, with any approbation or tolleration as to his own peculiar people. If his children forſake my law (ſpeaking of David and his ſeed, as a Type of Chriſt and the true ſpiritual ſeed) and walk not in my judgments: If they break my Statutes, and keep not my Commandments: What then ſays the Lord? Then will I viſit their tranſgreſſion with a rod, and their iniquity with ſtripes, Pſal. 89.30. The Lord hath laid righteouſneſs to the rule, and waighed his juſtice in a ballance; and his judgments are right, and in faithfulneſs he doth afflict, Pſal. 119.75. His ſentence is paſt forth, and ſtands irrevocable: Tribulation and anguiſh upon every ſoul that doth evil, Rom. 2.9. If we ſin we ſhall ſuffer. How? Aut a Deo vindicante, aut ab ipſo homine penitente, as one ſays excellent well; Either from God revenging, or themſelves repenting. For he that repenteth himſelf of his ſins, doth puniſh himſelf for his ſins.

And now, O England, if thou repent not, let me ſay unto thee, as the Prophet Iſaiah Chap. 10.2. to the men of that generation. What wilt thou do now in the day of thy viſitation, and in the deſolation that ſhall come from far. To whom wilt thou flee for help? and where will ye leave your glory? O then bethink thy ſelf yet, before it be too late, before the wrath of the Lord break out, ſo that their will be no remedy. O gather thy ſelf together, O Nation not deſirous, before the Decree bring forth, before the fierce anger of the Lord come upon thee, before the whole Land be devoured by the fire of his jealouſie, before he make a ſpeedy riddance of all that dwell in the land. p. 115As the Lord by the Prophet Zephaniah exhorts, Chap. 1.18. Chap. 2.1, 2. O then return unto the Lord thy God, for hou haſt fallen by thine iniquity. Take unto you words, and turn unto the Lord, ſay unto him, take away all iniquity, and receive us graciouſly, Hoſea 14.1. Suitable to which is the Churches exhortation, Come, and let us return unto the Lord, for he hath torn, and he will heal us; he hath ſmitten, and he will bind us up, Hoſea 6.1.

This is the way the Lord himſelf propounds for the removal of his ſweeping devouring Judgments, Turn ye, even to me with all your heart, and with faſting, and with weeping, and with mourning, and rent your heart, and not your garments, and turn unto the Lord your God, who knoweth if he will return, and repent, and leave a bleſſing behind him, Joel 2.12, 13. Let the King lay his robe from him, and cover him with ſackcloth, and ſit in aſhes; let man and beaſt be covered with ſackcloath, let there be ſome demonſtrative tokens of a more then ordinary ſorrow and humiliation, for each and every ones ſo highly provoking ſins. Let all cry mightily to God▪ yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn, and repent, and turn away from his fierce anger, that we periſh not? This will move Gods repentings towards us, this will divert his wrath, Jonah 3. and the latter end, Jer. 31.20. And that you may not queſtion the truth and certainty of it in the leaſt, will you conſider, that the Lord ſtands engaged by his unalterable word and promiſe to make it good. If I ſhut up heaven (ſaith he) that there be no rain, &c. Or if I ſend Peſtilence among my people: if my people, which are p. 116called by my name, ſhall humble themſelves and pray, and ſeek my face, and turn from their wicked ways: What then will he do? Then will I hear from heaven, and will forgive their ſin, and will heal their land, 2 Chron. 7.13, 14. Wherefore let that counſel be acceptable to all, which Daniel gave to King Nabuchadnezzar. O King break off thy ſins by righteouſneſs, and thine iniquities by ſhewing mercy to the poor, if it may be a lengthening of thy tranquility, Dan. 4.27. As if he had ſaid, If thou wilt follow the counſel that I give thee, then there is hope, that God will have mercy upon thee, and lengthen thy peace, reſt, and proſperity. And if thou wilt break off thy ſins by righteouſneſs, then thou muſt not onelyonly looſe the bands of wickedneſs, but thou muſt undo the heavy burdens alſo, and let the oppreſſed go free, and break every yoke. Thou muſt deal thy bread to the hungry, and bring the poor that are caſt out to thy houſe; when thou ſeeſt the naked, thou muſt cover him, and not hide thy ſelf from thy own fleſh, Iſa. 58.6, 7.

And ſurely, if this counſel be timouſly accepted, O people of England! O City of London! though thou haſt treſpaſſed greivouſly againſt the Lord, and broken the Covenant of thy God, and the hand of the Lord is gone out againſt thee, and death is come up into thy Windows, yea, even entred into thy Palaces, Jer. 9.21. Yet know, that if thou humbleſt thy ſelf and repenteſt, there is hope in Iſrael, concerning this thing, Ezra 10.2. And O, that thou mayſt know, even in this thy day, the things which belong unto thy peace, before they are hid from thine eyes.

p. 117And think not that your flying away can ſecure you, his hand knows how to find you out. Whether canſt thou go from his ſpirit, or whether canſt thou flee from his preſence, Pſal. 139.7. And know aſſuredly, that if thou art ſtill an enemy, and a hater of God and goodneſs, his hand will find thee out, Pſal. 21.8. Thine hand ſhall find out all thine enemies, thy right hand ſhall find out thoſe that hate thee. Thou ſhalt make them as a fiery Oven in the time of thine anger, the Lord ſhall ſwallow them up in his wrath, and the fire ſhall devour them. And as Job ſaith, His eyes are upon the ways of man, and he ſeeth all his goings. There is no darkneſs, nor ſhadow of death, where the workers of iniquity may hide themſelves, Job 34.21, 22. And though thou exalt thy ſelf as the Eagle, and though thou ſet thy neſt among the ſtars, thence will I bring thee down, ſaith the Lord, Obad. verſ. 4. And know whoſoever thou art, though thou ruffleſt it in thy gallantry and pride, if yet thou puts far away from thee the evil day, and cauſeſt the ſeat of violence to come near, that lieſt upon thy bed of Ivory, and ſtretches thy ſelf upon thy Couch, and chaunts to the ſound of the viol, and drinks wine in bowls, and anoint thy ſelf with the cheif oyntments, but greiveſt not for the afflictions of Joſeph, that the judgment of God will purſue thee at thy very heels. And if thou repenteſt not, but ſhalt ſtill bleſs thy ſelf in thy heart, ſaying, Thou ſhalt have peace, though thou walkeſt in the imaginations of thy own heart, to add drunkenneſs to thirſt: The Lord will not ſpare thee, but then the anger of the Lord, and his jealouſie ſhall ſmoke againſt thee, and all the curſes that are written in the Book of God, ſhall lye upon thee, and the Lord p. 118ſhall blot out thy name from under heaven, Deut. 29.19, 20.