Christs Counsel to His Church, Sermon 1

Christs Counsel to His Church · Sermon 1

p. 1A SERMON PREACHED ON THE FAST-DAY, APRIL xi. MDCLXXIX.

REVEL. II. 16.

Repent, or elſe I will come unto thee quickly, and I will fight againſt them with the ſword of my mouth.

WHAT our Saviour had ſaid unto the Jews before his death, (in the Second Leſſon for this Morning Prayer) xiii. Luke 3, 5. Except ye repent, ye ſhall all likewiſe periſh; He ſaith here (in effect) after his aſcenſion to Heaven, unto the Gentile Chriſtians, Repent, or elſe I will come quickly, and will fight againſt them with the ſword of any mouth.

p. 2This is a Leſſon for all Nations, and for all Ages: in which the Church of England is as much concerned now, as the Church of Pergamus was then. Though this Letter was not particularly directed unto us, no more than to the reſt of the Chriſtian World; yet the next words tell us, that our Lord expects every body ſhould take notice of it, conſider it, and take warning by it, as much as if it had been addreſſed to them by name, ver. 17. He that hath an ear to hear, let him hear what the Spirit ſaith unto the Churches. We all herein read our own doom; and ought to underſtand the words as if our Lord had enlarged them in ſuch a general Admonition, as he gives in another caſe about watching, xiii. Mark ult. And what I ſay unto the Church of Pergamus, I ſay unto all, Repent.

Repent, or elſe I will come quickly, and will fight againſt them with the ſword of my mouth.

In which words you may eaſily diſcern, An Exhortation to a moſt neceſſary Duty, which is, To repent: and a Commination in caſe the Exhortation be not obeyed; which is, A denunciation of war againſt ſuch obſtinate Offenders, who provoke him to p. 3ſharpen againſt them, the ſword of his mouth.

The Exhortation is ſo frequently preſſed, and as frequently explained, that I cannot think it fit to ſpend the time in telling you what it is to repent. For you all know well enough, that it is ſuch a godly ſorrow for what we have done amiſs, as makes us not only afflict our ſelves for our ſins, but utterly renounce and forſake them.

If you know your Baptiſmal Vow (as who is there that can be unacquainted with it, unleſs he affect a ſtupid and brutiſh ignorance) it is eaſie to underſtand that nothing leſs than this can paſs with God for Repentance.

If we had never broken that Vow, there would have been no need of Repentance; which is the repairing of that breach, and the making it up again. And how ſhall we make all whole; but only by obſerving that Vow better, which we have violated and broken? No man of ſenſe can think, there is any other way of being reconciled to God after we have offended him; but only by becoming more dutiful to him: Performing, that is, thoſe engagements which we always p. 4had to him, and from which we can never be abſolved; becauſe, beſide our natural obligation, we have tyed and bound our ſelves by a ſolemn and moſt ſacred Vow, to be his faithful Servants. When we do not keep this Vow we ſin, and bring a heavy guilt upon our ſelves. From which ſin and guilt, if we would be freed, we muſt Repent: that is, keep our Vow better; forſaking the Devil, and all his works; heartily believing God's holy Word; and obediently keeping his Commandments. If we be truly ſorrowful and afflicted that we have not done thus; in which Repentance begins: we muſt reſolve and ſeriouſly endeavour to make this our buſineſs hereafter; in which Repentance ends and is compleated.

I ſhall ſay no more in ſo plain a buſineſs; which hath been urged upon you a thouſand times: not by one alone, but by all God's Miniſters that ever you heard preach about it. And what Theme is there more common, that comes oftner into the Pulpits? I wiſh the perpetual ſound of it without due regard, have not made it become ſo ineffectual, that now men turn a deaf ear to ſuch p. 5Diſcourſes, as beaten and thredbare Subjects, to which they need not give any attendance. But if any man have an ear ſtill open; let him hear what the Spirit ſaith unto the Churches, here in this Book. Let him hear, at leaſt, what a deſperate courſe he runs, if he continue to neglect a Duty which is ſo well known, that he thinks he need not hear of it any more. For our Saviour threatens ſuch as would not repent, that he would come unto them quickly, and fight againſt them with the ſword of his mouth.

The firſt Motive you know to a change, is commonly an apprehenſion of the danger of that courſe, wherein a man is at preſent engaged. This is apt to put a ſtop unto him in his way, and bring him to a ſtand. The very firſt ſight of it, when it ſmites his Soul, is wont to repreſs the violence and heat wherewith he purſues his ſinful deſires. A new ſcene of thoughts begin to appear in his mind: and he is led to conſider with himſelf, Whither am I going? What miſchief is this which threatens me? Whither will this courſe carry me? and what will be the end of theſe things? And if the danger be very great and preſſing; p. 6and his apprehenſion of it alſo be great and proportionable to the danger; this ſtrikes the greater fear and dread into his Soul. And fear of what will inſue, diſpoſes him to a change and alteration of his courſe of life; that he may eſcape thoſe miſeries which he ſees he is drawing upon himſelf. Eſpecially if he be perſwaded (as you have often heard) that no terrours or affrightments, no entreaties or prayers, no crys or tears, no ſadneſs or affliction of Spirit, no outward humiliation or abaſements, no purpoſes, no promiſes will prevail for his deliverance from that danger; without an effectual reformation and forſaking thoſe wicked ways, that neceſſarily lead to death and deſtruction.

And it is no hard matter, one would think, for men to convince themſelves of this Truth. For ſuppoſe you were in a journey, and you ſhould be told of, nay ſhould ſee, a great Pit or Precipice, to which, and no whither elſe, that Road did directly lead; would you think of any other means to avoid it, but only by turning into another path? Though you ſhould quiver and tremble like a Leaf when it is ſhaken with the Wind; p. 7though you ſhould conceive the greateſt horrour, and offer never ſo many Prayers and Vows; nay though you turned your faces about, and looked the contrary way; yet if ſtill you ſhould proceed and go forward in that Road, you would moſt certainly hurle your ſelves (though you turn'd your backs of it, and were loth to ſee it) into inevitable ruine. This is exactly the caſe of every Sinner; who, beſides that his way is uneaſie and rugged, putting him to a great deal of pain, and coſting him may a fall, hath the Pit of Hell, a bottomleſs Pit of deſtruction, which burns with Fire and Brimſtone, ſet evidently before his eyes: Nay, is manifeſtly deſtroying his Body, his Eſtate, his Reputation; and which is more, is link'd in a wicked ſociety with thoſe, that by their riot and luxury, prophaneneſs and irreligion, neglect of all things but their ſottiſh pleaſures, are bringing the Countrey wherein they live to utter ruine; putting, as I may ſay, an ancient Kingdom and famous Church into moſt lamentable confuſion; in the midſt of which they are all like to periſh. It is a fooliſh thing for any of them to imagine they can avoid it, becauſe perhaps they p. 8ſometimes dread it, and ſhiver at the thoughts of it; becauſe they cry to Heaven when they ſee the danger, to deliver them from it; or at every ſtep, ſuppoſe, fall down on their faces, and humble themſelves, beſeeching God to reſcue them from this ruine: nay, put on Sackcloth (though alas! who is there now that is ſo religious?) and roll themſelves in duſt and aſhes. If when they get up again, they ſtill go on, and will not forſake their evil way, Heaven it ſelf cannot preſerve them from deſtruction, having appointed that fearful end for ſuch obſtinate, refractory Sinners; who will not be ſaved, unleſs he make the Fire not to burn, and the Sea not to drown: that is, alter the very nature of things, for the ſake of thoſe that deſerve ſo ill of him.

Hoping therefore that, every one of you being convinced of this, the repreſentation of the danger of impenitency will, at leaſt, move you to deſign and begin a change of your lives, I ſhall treat of that at this time; which is the ſecond part of my Text: wherein our Bleſſed Lord threatens, that unleſs the Church of Pergamus repented, he would come quickly to her, and fight againſt them with the ſword of his mouth.

p. 9Which words contain in them theſe IV. Conſiderations, to ſtir us up to repentance.

I. Firſt, That if men do not amend their lives, eſpecially after many warnings, clear convictions, and a change wrought in their minds and judgments, it turns the greateſt kindneſs of God into anger and diſpleaſure.

II. That it wearies the very patience and longſuffering of God: to which we are more indebted than we imagine; and ſhould it forſake us, our condition is left very woful.

III. To ſuch perſons the moſt gracious God becomes an enemy.

IV. And accordingly they muſt expect nothing but the execution of all his threatnings againſt them.

How all theſe ariſe out of the words, will appear in the handling of them.

I.

Firſt, I ſay, That not to amend after God hath often called and perſwaded us to it, nay convinced us of the neceſſity of it, turns his greateſt kindneſs into anger and diſpleaſure. If there be no change wrought in your lives, p. 10you ſhall find a ſad change in his proceedings, and the methods of his Providence towards you. This I gather from that Phraſe, I will come unto thee.

Come unto thee? What better News can there be than this (would one think) if he read no further? What more welcome Gueſt can we have than God himſelf? who is wont in theſe terms to expreſs his tender love and kindneſs towards Sinners. This is the thing that we pray for and entreat, That the Lord would be pleaſed to be ſo gracious as to come to our ſouls. And it is very true; this is the firſt ſignification of the Phraſe, which declares his Grace and favour, whereby he is moved to begin a kind Treaty with us: ſuing unto us and beſeeching us that he may have our affections; and that we will not diſpoſe of them to any one elſe but him, that loves us with ſo much tenderneſs.

But then behold! what obſtinate impenitency doth. It puts a ſtop to theſe proceedings, and turns the courſe of Divine Providence another way. It changes all this love and good will, into anger, diſpleaſure and jealouſie. His coming now ſignifies quite another thing; His appearing is dreadful; p. 11His preſence is frightful, and aſtoniſhing: for He comes on another buſineſs; not to bleſs, but to curſe; not to beſtow favours, but to puniſh and execute vengeance.

There is a double coming of God our Saviour: One with Offers and Tenders of Mercy; the other with a Rod in his hand to chaſtiſe our contempt and abuſe of the mercy offered. They that will not receive him in the former way, ſhall be forced to receive him in the latter. Though they may refuſe and reject his Grace; they ſhall not be able to defend themſelves from the effects of his heavy diſpleaſure.

The very name of our Bleſſed Saviour, if you obſerve it, was foreign, He that cometh, xi. Matt. 3. And what did he come for? He himſelf tells you what his firſt buſineſs was, x. John 10. I am come that they might have life, and that they might have it more abundantly. But when (as he complains) men would not come unto him, that they might have life, v. John 40. when He came unto his own, and his own received him not, i. John 11. Then you hear of another ſadder coming of his, i. Revel. 7. Behold, he cometh with Clouds, and every eye ſhall ſee him, (even they that ſhut their eyes before, and in p. 12their blind rage pierced him, and wounded him to death as a Malefactor) and all the kindreds of the earth ſhall wail becauſe of him.

His coming at the firſt is to invite us to come unto him, xi. Matth. 28. where you may read how he expects that all thoſe Souls which groan under their ſins, and complain of the heavy load of them, all thoſe who ſigh that they have committed them, ſhould be weary of them and throw off the burthen; take another courſe, and come to ſubmit themſelves to the yoke of his holy Laws. But if they will not be perſwaded to this, all their entreaties will never perſwade him to ſave them. His heart will be turned againſt them; and He would have us mark how much he is diſpleaſed at them, what a change and wonderful alteration there is in his deſign upon them. For Behold the Lord cometh with ten thouſands of his holy ones, to execute Judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard ſpeeches, which ungodly Sinners have ſpoken againſt him, Jude 14, 15.

And thus the word viſit in Scripture is differently uſed: Sometimes for Gods bringing p. 13his bleſſings to thoſe, to whom he is ſaid to come; and ſometimes for his laying his ſtripes on the back of thoſe Fools, that were inſenſible of his love. I need not name the places, ſome of which I alledged the laſt Day of Faſting and Prayer: And I make mention of all this only to this purpoſe, That you may ſee what the effect of impenitency is. If you will not change, God will. Not himſelf indeed, for He was always thus reſolved, but his dealings with you: which you ſhall not find ſo favourable to you as they have been. He will not always wait to be ſo gracious as he is at preſent; for He is not inſenſible of all the affronts, that impudent Sinners put upon Him. He will take another courſe, ſince they will not; and meet them, as you ſhall hear preſently, after another manner than he was wont to do: making them know what it is to abuſe the goodneſs of their gracious God.

You would have him indeed, to change his Laws for your ſakes; nay to change Himſelf, and go back with his Word: to love thoſe ſins which he cannot but hate, and pardon that, which he hath told you he will puniſh: a change which is impoſſible to be p. 12duplicate page p. 13duplicate page p. 14made. But another change, every man that goes on ſtill in his treſpaſſes, ſhall find to his coſt: a change which he would by no means ſuffer, but which God hath purpoſed and decreed and will not repent; which is, that He will not always ſtrive with men in ſo much love, but make Himſelf known to them in another way, in tokens of his anger and wrath.

And that now would lead me to the Second thing: only before we leave this, let us a little ſeriouſly conſider it. Have you ſo much reaſon to love your ſins, that rather than change your lives, you care not though God turn his loving kindneſs into diſpleaſure? After your ſins have turned the World upſide down, and made it ſuch a confuſed and uncomfortable place as we now find it, do you not care though they reach up unto Heaven, and make ſtill a greater alteration there, to our utter deſtruction? Is it of no concernment, in what manner God comes to viſit you? Is it all one whether he clothe himſelf with wrath and put on vengeance, or come as a Friend, and make affectionate addreſſes to your Souls? Would you have Him that uſed to knock at the door of your hearts, deſiring p. 15to come in, and entertain you with feſtival joys; break in upon you with a dreadful violence, and fill you with the terrours of the Lord, with an amazed Conſcience, with benumming fears, with ghaſtly apprehenſions of the wrath to come, with the beginnings of Hell fire; and that not to turn but to torment you?

Or can you be content that He ſhould come againſt this ſinful Nation, to break down what He hath built up, and to pluck up that which he hath planted, as Jeremiah ſpeaks of his Country, xlv. 4.? Or would it be as welcome a ſound as any other to hear ſuch a Cry as that in the Prophet Joel, ii. 1. The day of the Lord cometh, it is nigh at hand, a day of darkneſs and gloomineſs, a day of clouds and of thick darkneſs? wherein he will come to laſh us with the ſevereſt ſcourge of all other, for the abuſe of the light of his glorious Goſpel, for the deſpiſal of his Meſſengers, and our ſlighting all his benefits, and continuing incorrigible under his Judgments.

O do not preſume that you ſhall never ſee ſuch a diſmal time, becauſe he hath not yet made you ſo miſerable. Do not put away far from you this evil day; nor imagine you p. 16ſhall always hear nothing but his kind invitations and his loving entreaties, his good motions and his gracious promiſes: if you will not be perſwaded by them to turn unto Him, He will turn away from you and ſet himſelf againſt you; He will not always ſtrive in vain with you, but reſolve at laſt (though much againſt his firſt deſign) to abandon ſuch ſtiffnecked Sinners, and pronounce ſuch a Sentence on them as that in the Prophet, i. Iſai. 24. Ah, I will eaſe me of mine Adverſaries, and avenge me of mine Enemies. And that is the next Conſideration.

II.

A continued courſe of ſin, doth in concluſion weary the patience and tire the long-ſuffering of our moſt merciful and indulgent Lord and Maſter. For He ſays here in my Text, I will come unto thee QUICKLY. There is a time when he will bear no longer, but bring the Controverſie to a ſpeedy iſſue; in the ruine and deſtruction of thoſe that oppoſe him.

Now though there are many ſigns mentioned in Scripture of an approaching ruine, yet I ſhall name but two. The firſt is, When p. 17Men have been not only often rebuked for their ſins, but convinced of their guilt and danger, and have had their hearts ſet againſt them, and yet will not amend. For which we have the known Maxim of the Wiſe Man, xxix. Prov. 1. He that being often reproved, hardeneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy. This is a mortal mark upon that perſon: A token of a plague of the heart ſo incurable, that nothing is to be expected but a ſudden death. Which will ſeize on ſuch men, if not preſently, yet on a ſudden, as to them; in a moment, when they look not for it; but think themſelves in peace and ſafety. Thus it was in the days of Noah; and thus it was at our Saviours coming to deſtroy his Crucifiers; and thus we ſee it oftimes with our eyes, or hear of it with our ears, that the confident and the merry Sinner is in an inſtant cut off, and goes down into the Pit.

But ſecondly, The condition of impenitent perſons is never more dangerous, than when they remain unreformed, after many puniſhments have been inflicted on them, by divers ſtrokes of the Rod of God. Which ſeems to be ſuppoſed in thoſe words of our Saviour, in his Letter to the laſt of theſe Churches, iii. Rev. 19. As many as I love, I rebuke and chaſten: be p. 18zealous therefore and repent. As if he had ſaid, When I would do good to mens ſouls, as long as I have any hope of them, I correct and afflict them; that I may reduce them to obedience. It concerns you therefore highly to ſtir up your ſelves to repent in good earneſt of thoſe ſins, for which you have ſmarted much already: for there are no means to be uſed after theſe, but you muſt periſh, if they do not prevail upon your hearts. And this reaſon the Prophet Iſaiah gives of the utter deſolation which was coming upon Iſrael, ix. Iſai. 13, 14. For the people turneth not unto him that ſmiteth them, neither do they ſeek the Lord of hoſts. Therefore the Lord will cut off from Iſrael head and tail, branch and ruſh in one day. To which many places might be added out of the Prophet Jeremiah; but one ſhall ſuffice, vii. Jer. 27, 28. Therefore thou ſhalt ſpeak theſe words unto them, but they will not hearken to thee: thou ſhalt alſo call upon them, but they will not anſwer thee. But thou ſhalt ſay unto them, This is a Nation that obeyeth not the voice of the Lord their God, nor receiveth correction: truth is periſhed, and is cut off from their mouth. That is to ſay, It is to no purpoſe to ſpeak to them any more. Thou mayeſt preach and beſtow thy labour upon them; but there will be no fruit of it. And therefore all that I have further to command p. 19thee, is to pronounce this Judgment upon them; that they are a people, who will not be moved to their duty, either by my word, or by my correction; and therefore I give them over, as having no hope they will ever be reclaimed. Cut off thy hair, O Jeruſalem (in token of mourning, that is,) and caſt it away, and take up a lamentation on high places; for the Lord hath rejected and forſaken the generation of his wrath. So it follows there, ver. 29. to the terrour of future Generations, who ſhould read this doleful Sentence upon thoſe who had once been very dear to God; but were now, by reaſon of their obſtinate wickedneſs, become good for nothing but to be made examples to all poſterity, of his ſoreſt diſpleaſure.

And now, my Brethren, what do you think, when you bring theſe things nearer home? Are neither of theſe ſigns and tokens of ſpeedy vengeance, to be found upon the Sinners of this Nation? Or rather do we not ſee both theſe marks of our Lords coming quickly to reckon with us, for our abuſe of his long patience and forbearance of us? Have you not been often reproved, and felt the light of God pierce into your very hearts? Hath He not made you ſee the evil of your ways; and ſo powerfully bowed and enclined your wills towards Him, as to p. 18duplicate page p. 19duplicate page p. 20make you reſolve to become better men? Hath he not alſo humbled this Nation by his mighty hand; and ſent more Plagues than one to call us to repentance? Firſt, He made us ſigh and groan under the miſeries of a war; and then under thoſe of a ſore Peſtilence, which quickly, and as in a moment, ſmote down thouſands of us, and laid them in their Graves. After which a dreadful Fire quickly followed, which was attended with that moſt diſgraceful attempt, which our Enemies made upon our Ships, the Bulwarks of this Land: and with many calamities ſince of another ſort, which have almoſt diſſolved the Bonds of Society; and deſtroyed that mutual confidence which ought to be between our Prince and his people; and endangered our Religion and Liberties; and brought us into ſuch a condition, that we ſcarce know which way to extricate our ſelves out of thoſe perplexities, in which our ſins have intangled us.

What ſhould every one of us then do, who ſtill ſurvive the War, the Plague, and all the reſt of Gods Judgments, but ſpeed our repentance and amendment of life? You may think, perhaps, that the danger is now over, after ſo many puniſhments: but in truth there is greater danger than ever, if you ſtill go on to provoke p. 21the Lord to jealouſie. For what ſhould He do with a people, but caſt them off, who will not be turned, no not by ſuch a mighty hand and outſtretched arm, from their wicked courſes? What our Saviour ſaith concerning thoſe whom Pilate ſlew together with their Sacrifices, and on whom the Tower in Siloam fell, [Suppoſe ye, that thoſe Galilaeans were Sinners above all the Galilaeans, becauſe they ſuffered ſuch things; or thoſe eighteen the greateſt Sinners in Jeruſalem, becauſe the Tower fell on them, and killed them, &c. xiii. Luke 1, 2, 3.] the ſame may I ſay to you with a ſmall alteration: Think you that thoſe men who were ſlain in the late wars, were Sinners above all the people of England, becauſe they were cut off, and left you alive? I tell you nay, but except ye repent, ye ſhall alſo periſh. Or thoſe eighty or ninety thouſand that fell by the Plague, think you that they were Sinners above all men that dwelt in London and Weſtminſter? I tell you nay; but except ye repent, ye ſhall alſo periſh. The time will come, when you ſhall alſo be called to an account for your impenitency; if you ſtill go on in it: and who knows how near that time may be? In all likelihood, it will come the more ſpeedily, if we take no warning neither by Gods Word, nor by his Rod. Therefore I beſeech you quickly, p. 22before it be too late, to hearken to that voice, which ſaith, Return, return, O ye backſliding Children. If ever you mean to return, return now unto me, ſaith the Lord: and if you will put away your abominations out of my ſight, then ſhall you be ſettled in peace and proſperity.

Conſider that Parable which St. Luke there adds, and read a deſcription of your own condition, verſ. 6, 7, 8. You are a people planted as in a Garden of God; whoſe Goſpel is not only come to you, but hath ſtayed long with you. He hath taken great care of you; and hath dreſſed and pruned you, that you might bring forth the fruit, which the knowledge of Chriſt ought to produce. Many ſhowers of his Grace have fallen upon you; and you have long felt the warm beams of the Sun of righteouſneſs, to make you fruitful. And therefore, think alſo with your ſelves, that He hath come many years ſeeking fruit; and expecting to ſee ſome good grow out of all this care and coſt of his love. But alas! what hath He found when He came to viſit you? May He not complain, as He doth there, I have come theſe three years (or rather, one three year after another, many times told over) ſeeking fruit, and find none? Is it not a wonder then that He hath not pronounced p. 23the Sentence upon us, which there follows; Cut them down, why cumber they the ground? Is it not the greater wonder, ſeeing ſo many others have had this heavy doom paſſed upon them? O admire at the patient and long-ſuffering kindneſs of God, which hath interpoſed on your behalf, and moved Him to let you alone both that year, and this year alſo. Firſt, In that year; I mean that fatal year of cutting down, and caſting out of the Vineyard: when ſo many thouſands periſhed in the late dreadful mortality. And now I may adde in this year alſo, this remarkable year; when the Axe was in a manner, laid to the root of the Tree: Our Enemies, I mean, had laid a deep Deſign, ſtrongly grounded, and cloſely carried on, to cut us off and deſtroy both root and branch; and, for any thing we know, in one day. For that there now is, and hath been for divers years laſt paſt, a horrid and treaſonable Plot and Conspiracy, contrived and carried on by thoſe of the Popiſh Religion, for the murthering of his Majeſties Sacred Perſon, and for ſubverting the Proteſtant Religion, and the ancient and eſtabliſhed Government of this Kingdom; is become now, in effect, the ſenſe of the whole Nation: the Lords and Commons in Parliament aſſembled having declared, in a Reſolve of theirs, nemine contradicente (upon March 25. laſt paſt) p. 24that they are fully ſatisfied, by the proofs they have heard, of the truth of it.

And conſidering their induſtrious endeavours to conceal it, even now that it is diſcovered, (whereas in reaſon, they ſhould be the moſt zealous of all other men, were they innocent, to have it thoroughly examined) their ſtrong Confederacies and ſtedfaſt Combinations, their many Oaths of ſecrecy, and obſtinate reſolution to ſtick to the Deſign and to each other; it is a wonder that it hath not been effected, and that ſudden deſtruction hath not come upon us, as pain upon a Woman in travail.

But let us not content our ſelves merely with admiration of his amazing Providence over us, which hath prolonged a while (we know not for how long or ſhort a time) the ſeaſon of Grace unto us; let us not preſume to abuſe this patience (for ſo we are to eſteem it, not a perfect deliverance) nor be ſo fooliſh as to imagine that it will laſt always: but think with our ſelves rather, that the Lord of the Vineyard may, it is poſſible, have reſolved, after this year, or in ſome ſhort ſpace, after this new Husbandry of his, and ſuch extraordinary pains and care to ſave us, that we ſhall be cut down indeed, if we will not bring forth fruit worthy of the Goſpel. And therefore, looking upon this as p. 25the day, wherein you may know and improve the things belonging to your peace, be zealous, as our Lord exhorts, and repent: be quick and ſpeedy, active and diligent in this weighty buſineſs, now in this your day, leſt you never have ſuch an opportunity again, but miſerably periſh in your ſins.

Conſider, I beſeech you; do you not pray to God continually (if you have any ſenſe of Religion) that He would quickly diſſipate all our fears; by laying more and more open, and then utterly defeating all the wicked contrivances of our enemies againſt us? Do you not think that He ſtays very long, before He bring to light the very bottom of the Plot; and make their Treaſons ſo viſible to all the World, that none may be able to gainſay it? Do you not think there is reaſon to tremble (when you ſeriouſly reflect upon it) to ſee in what a lamentable, unſettled and naked condition we are; in danger to be over-run with Foreign Enemies, ſhould they make an attempt upon us? Are you not all therefore ready to ſay, Lord, make haſt to help us! make no tarrying, O our God! O my Beloved, ſay the ſame to your ſelves; for there is the ſtop. Labour and prevail with your own Souls, that they would make haſte, that they would make no tarrying: but inſtantly turn to p. 26God, in works meet for repentance; that ſo both his preſent Judgments may be removed, and worſe prevented.

I know nothing that can hinder the entertainment of this reaſonable motion, unleſs it be this, That men ſee there is not always ſuch a ſpeedy courſe taken with Sinners, and therefore they preſume God will ſtill bear with them. For they themſelves have lived and ſinned many years, and have eſcaped many dangers: and though they have been affrighted ſometimes with ſuch Sermons as this, yet they were worſe ſcared than hurt. Still all things are as they were; they are very well and proſperous, they have all that their hearts deſire: and therefore there hearts grow hard, and they ſuppoſe they are in no ſudden danger.

In Anſwer to this, I ſhall ſay nothing but what is contained in the Third Conſideration here in my Text; which is,

III.

That all impenitent perſons, as they oppoſe God ſo they, have God for their Enemy: and He will ſet himſelf in oppoſition to them. For He tells this Church, That if they will not repent, He will fight againſt them. Which denotes, that He would become their Adverſary, and p. 27look upon them as Rebels, nay as irreconcileable Enemies: who will never ſubmit to His Divine Government; which is concerned therefore to deſtroy them. So that theſe impenitent Wretches, who go on reſolvedly in their ſins, notwithſtanding all that He can do to reclaim them, gain but little by the patience and lenity of God towards them; and it is but a ſmall comfort that He doth not preſently ſtrike them: ſeeing it is certain, as the Pſalmiſt expreſſes it, that He is bending his Bow, whetting his Sword, and preparing for them the inſtruments of death.

Of this I need not ſay much, nor will the time permit it. It is ſufficient to know, That ſometimes the deferring of Execution is a piece of hoſtility; and makes the blow heavier when it comes. They are but treaſuring and heaping up to themſelves wrath, againſt the day of wrath, (as the Apoſtle ſpeaks, ii. Rom. 4, 5.) who will not be led by the goodneſs of God, no, nor His Judgments to repentance; but proceed to adde ſin to ſin, till a moſt terrible vengeance break out upon them. Which may be deferred perhaps from time to time, but with no other deſign than a great Prince hath, who is ſo powerful that He can have the better of his Enemies when he will; and therefore forbears to fall upon them not becauſe he means to ſpare p. 28them, but only becauſe he waits for an opportunity, when he may do the more terrible execution, and take the ſevereſt revenge on thoſe whom he intends to ruine. What do ſinful men mean then to provoke the Lord to jealouſie? Are they ſtronger than He? Will you not fear Him, becauſe He doth not inſtantly ſmite? Shall your hearts be ſet in you to do evil, becauſe Judgment is not always ſpeedily executed againſt an evil work? Will you dare to offend Him, as if He could not, or preſume upon Him, as if He would not puniſh? Let me tell you, He is the more to be feared and dreaded, if you underſtood your ſelves, for this forbearance. He delays to ſtrike, not becauſe He cannot; but becauſe He can when He pleaſes: not becauſe He will not; but becauſe He will do it at ſuch a time, when it will moſt ſerve the Wiſdom of His Providence. We are ignorant of all the reaſons, why God doth not do with all, as He doth with ſome. We know not for what cauſes they are, that He doth not come ſo quickly to reckon with one wicked man, as with another. It is enough to affright us out of our wicked ways, to know that He looks upon ſuch perſons as His Enemies; and that He will take the fitteſt ſeaſon to come and wound the head of his Enemies, the ſcalp of him that goeth on ſtill in p. 29his treſpaſſes. For that is the laſt Conſideration.

IV.

That ſuch perſons as will not repent, being ſo often admoniſhed, ſo patiently born withal, ſo lovingly chaſtiſed and corrected; muſt expect nothing but the execution of all our Lords threatnings againſt obſtinate Sinners. So He ſaith, I will fight againſt them with the ſword of my mouth. For the underſtanding of which Phraſe, you muſt look back to the firſt Chapter of this Book, verſ. 16. where Chriſt is repreſented as having a ſharp ſword, and that two-edged, going out of his mouth. The mouth it not the proper place for a ſword to be in, which uſes to be girded to the thigh, or, when it is unſheathed, to be taken into the hand. By this Phraſe therefore is deſcribed the gracious method of our Lord Chriſt; who threatens before He ſtrikes. His ſword at firſt is only in his mouth; that is, He declares his vengeance which He will take againſt the rebellious; and makes Proclamation that He will come and deſtroy them, if they do not repent. But if theſe threatnings and denunciations of vengeance do not prevail; if, notwithſtanding all his declarations, they contemn His authority, and will p. 30not ſtand in awe of Him as their Lord and their Judge: He will proceed to do as He hath ſaid, and fight againſt them, as He tells us here in my Text, with this ſword, which before He threatned ſhould come upon them to cut them off. Now no man fights with a ſword, but it is in his hand: and therefore theſe words can ſignifie nothing leſs, than that the puniſhments He had threatned and ſolemnly denounced ſhould fall upon hardened Sinners; and that He would execute what He had reſolved and make good his word, if they took no heed to the warnings He had given them.

Know then, all ye that go on fearleſly in your evil ways, notwithſtanding all that we can ſay from God unto you; that you ſhall not always hear the mere thunder of terrible words, the ſound and noiſe of wrath and damnation hereafter, of blood and war, of plagues and tumults and ſubverſions of Churches and Kingdoms here (that is, the ſword will not always be in his mouth) but you ſhall feel in the concluſion the ſtrokes of his heavy diſpleaſure; and He will make you know by diſmal effects, that His words are not light and vain, which vaniſh into Air; but they remain in everlaſting force, and ſhall all be fulfilled.

Now this Sword being two-edged, which cuts p. 31on both ſides, his fighting with it, may denote the execution of his threatnings both upon the Bodies and upon the Souls of his Enemies: whom He puniſhes oftimes in their outward, as well as in their ſpiritual eſtate.

I.

For the firſt of theſe, Thoſe words are very terrible, which you meet withal in our Saviours Letter to the next Church, ver. 21, 22, 23. of this Chapter, I gave her ſpace to repent of her fornication, but ſhe repented not. Behold, I will caſt her into a Bed, and them that commit Adultery with her into great tribulation, except they repent of their deeds. And I will kill her Children with death, and all the Churches ſhall know that I am He which ſearcheth the reins and hearts, and I will give unto every one of you, according to your works. Which if we apply to our ſelves, we cannot deny but that we have been already in great tribulation; and what further puniſhments the righteous Lord hath reſerved for us, except we repent, we are not able certainly to tell: but this is ſure, that it is not likely there ſhould be any peace to ſuch a wicked people. Our ſins are ſo crying, that they will not ſuffer us to be quiet, but give us further diſturbance, till they have utterly confounded us: unleſs we will part with theſe troublers p. 32of our Iſrael, and become more obedient Chriſtians. There have been innumerable Sermons preached, and Books printed to demonſtrate this truth, That all thoſe ſins which are now ſo rife among us, ſloth and negligence, luxury and exceſs, whoredom and adultery, perfidiouſneſs and diſhoneſty, infidelity or indifference in Religion, contempt of all Government Civil and Spiritual, &c. naturally tend unto (and can end in nothing elſe but) the ſubverſion of thoſe Families, and that Kingdom and Church wherein they reign: beſides that the Divine Juſtice is concerned to puniſh them, and will be avenged, as the Prophet ſpeaks, of ſuch a Nation as this. And who is there that doth not ſee, there are inſtruments of Divine Juſtice ready at hand, bloody inſtruments, that offer themſelves to be employed and are prepared to do the execution, if our repentance do not move Him, by ſome miraculous Providence, to prevent it? The Papiſts I mean, the ſworn Enemies of our peace and ſettlement; who, as they want no will ſo, have behaved themſelves as if they thought they did not want power to deſtroy us. Men of as wicked principles, as the Father of miſchief can invent: of no Faith, no Juſtice, no Charity, no Moderation (if they be ſpirited by them, who now rule in that p. 33Church) but inflamed with a falſe zeal for God and Religion; which will let them ſtick at no Cruelty, no Butchery, no Treachery or treaſonable attempt, to compaſs their deſired end. We may ſay of them as David doth of his enemies, v. Pſal. 9. There is no faithfulneſs in their mouth, their inward part is very wickedneſs: their throat is an open Sepulchre, though they flatter with their tongue. And xxxviii. 19. Our enemies are lively, and ſtrong: they that hate us wrongfully, are many in number. So many, and ſo induſtrious and deſperately bent to ſeek our ruine, that if the Lord had not been on our ſide, they had ſwallowed us up quick; when their wrath was kindled againſt us. And we may be ſure it is not quenched, but rather more incenſed by this diſappointment: So that we had need, with ſerious repentance, earneſtly beſeech Him, in the words of David elſewhere, xvii. Pſal. 13. Ariſe, O Lord, diſappoint them and caſt them down: deliver my ſoul from the wicked, which is a Sword of thine.

Which words teach us, That the wicked are one kind of Sword, which my Text may ſpeak of, wherewith the Lord fights againſt impenitent Sinners: whom He puniſhes very often by other Sinners like themſelves. And there is no ſort of puniſhment that doth ſuch dreadful execution, as the fierceneſs of man; if p. 34the Lord do not reſtrain it. We have reaſon therefore to cry, in the words of Jeremiah, (which we may apply to this buſineſs) O Sword of the Lord, how long will it be e're thou be quiet? Put up thy ſelf into thy Scabbard; reſt and be ſtill, xlvii. 6. Let us ſee no more wars, no more bloodſhed, no more ſheathing our Swords in one another Bowels. But then we muſt add, as it there follows, How can it be quiet, if the Lord have given it a charge againſt us; and if here He hath appointed it? If He reſolve this way to puniſh us, there is no way to eſcape it (but by repentance) and we cannot imagine how ſore a puniſhment it may prove: for the tender mercies of the wicked (ſaith Solomon, xii. Prov. 10.) are cruel. Which was never more verified of any ſort of wicked men, than of thoſe Jeſuited Zealots, who are now inraged againſt us, and hate us, as David ſpeaks, xxv. Pſal. 19. with cruel hatred.

We cannot tell yet how they intended to have treated us now, but we know what they intended, and what they did in former times. Particularly in the Year 1588. when Don Pedro de Valdez, a great Commander in the Spaniſh Invaſion, confeſſed to the Lords of the Council (who examined him after he was taken, What meant thoſe Whips of Cord and p. 35Wire wherewith their Ships were ſtored) that they intended, if they had prevailed, to have whipt us Hereticks to death. This he anſwered in a bold manner; and being further asked what they would have done with our young Children, replied as boldly, All above ſeven years old ſhould have gone the ſame way with their Fathers: the reſt ſhould have lived; only we would have branded them in the Forehead with the Letter L, ſignifying Lutheran; and reſerved them for perpetual bondage. This the Relator (D^r Sharp) takes God to witneſs, he received from two of the greateſt Lords of the Council after his Examination: with a Commandment to publiſh it to the Queens Army which lay at Tilbury, in his next Sermon.

It may be objected indeed that this was only an inſolent rant of one of thoſe huffing Foreigners; who intended, as he profeſſed, not only to ſubdue our Nation, but to root it wholly out: and there cannot be, you may fanſie, any ſo barbarous among our ſelves, that deſign ſuch a total deſtruction of us they call Hereticks. To which I have nothing to ſay but this, That the ordinary Diſcourſe of Papiſts here in former times, hath been as bloody and cruel as can be imagined: and we have little reaſon to think they have leſs venome now, that they have more power by the encreaſe of their numbers. p. 36For I find theſe words in an Expoſition upon 2 Theſſ. ii. printed fifty years ago,**John Squire, Serm. V. Page 138. by a famous Preacher in the City of London, Know we not their common threatnings? What they whiſper among the Common People, what they will do when their day doth come? (Chriſt grant that their day may never come.) When it ſhall come, do they not whiſper that they will no more hew down the branches, but tear up the very roots of the reformation, rooting out every Profeſſor thereof? Which agrees too plainly with what we read in a late Traitors Letters concerning their hopes now to extirpate that peſtilent Hereſie (as they miſcal our holy Religion) which hath ſpread it ſelf through theſe Northern Parts of the World. Nor have their practices been unſuitable, as the Iriſh Rebellion alone ſufficiently teſtifies; wherein three hundred thouſand ſouls were ſent to the other World, as not fit to live in this; for no other cauſe but their Religion: and it is manifeſt they then intended to have left none remaining in that Countrey but themſelves; if they could have ſatisfied their blood-thirſty deſires.

Which things I remember for no other end, but to awaken you to a ſerious repentance of thoſe ſins, which have brought us near the brink of the like deſtruction: leſt the Lord deliver p. 37us, at laſt, into the hands of theſe Tormentors. Whoſe tyranny is ſo inſupportable, that ſhould they prevail, the Poſterity of them who now wiſh for that woful day, would ſadly repent of it in future times; and curſe the memory of thoſe who brought them into ſuch ſlavery. Let them but read the complaints and hearken to the groans of their Forefathers under the Roman bondage, before the Reformation of Religion; and they may be convinced of their folly, or madneſs rather, in deſiring and indeavouring to return unto it. All the World ſighed for deliverance from it, particularly France and Germany, and Poland, as we find in the publick Acts of thoſe Countries: who ſaid of the Biſhop of Rome's tyranny, as St. Peter did of the burthen of Jewiſh Ceremonies, that it was a yoke which neither they nor their Fathers were able to bear. And among all the authentick Records (to uſe the words of him that ſet out the Review of the Council of Trent in our language) which there are of the Popes Uſurpation, there are not to be found more woful Tragedies of his tyranny, than ſuch as were acted upon our Stage. No higher Trophees erected to his ambition, than here in England. No more rare examples of devout, abuſed patience, than among us. Till extream neceſſity p. 38made us deſpair into courage and fortitude; when the avarice and exactions of Rome having left us nothing elſe, at laſt robbed us of our patience. All our Hiſtories are full of proofs of this; which may eaſe me of the labour of relating any of them: nor is this a place ſo proper for it.

II.

Let me paſs rather to the ſecond thing, and turn towards you the other edge of this Sword which my Text ſpeaks of: which is the executing his threatnings againſt the ſouls of the impenitent; and ſending upon them ſpiritual judgments. Which if we have any ſenſe and feeling, we muſt think are the moſt grievous of all other: And here I might repreſent to you, what a diſmal thing it would be, if you ſhould have your eyes put out once more; and be buried again in the darkneſs of ignorance and Popiſh Superſtition; being robbed of your reaſon, and made to believe the groffeſt abſurdities: and having no liberty left to examine any thing, be forced to follow blindly, whitherſoever your blind Guides will lead you. For this is the leaſt you can expect, if our inveterate enemies prevail over us. Suppoſe they ſhould be ſo kind as not to kill us, nor torment us, nor ſo p. 39much as impriſon us; yet they will undoubtedly exerciſe the greateſt ſeverity againſt our Religion; and endeavour to deſtroy that, though they ſhould ſpare us. The holy Scriptures muſt be impriſoned; your underſtandings and ſpirits inthralled; the Worſhip of God prophaned and corrupted, the Idolatry of the Maſs erected; the very Doctrine of repentance poyſoned; and all other ways of ſerving God, but according to their Superſtition, abſolutely prohibited.

We may ſuffer our ſelves to be abuſed, if we pleaſe, with fair words and plauſible ſpeeches, wherewith they deceive the hearts of the ſimple: but whatſoever they ſay, and petition for themſelves, when they are under Hatches; they are reſolved, when they have power, to give no toleration to any Religion but their own. Thus Ribadeneir a (the famous Writer of the life of Ignatius the Founder of the Jeſuits) labours to prove at large in his Book of a Chriſtian Prince; That it is impoſſible for Catholicks to unite with Hereticks in a firm bond of Society, and to agree to live together in a peaceable, quiet Body of a Commonwealth (which is worthy our notice and remembrance, and ſo are his Reaſons.) For how can one carry a Serpent in his boſome, ſaith he, and not be p. 40ulcerated by his bitings? or touch Pitch, and not be defiled? &c. Or are there more innate and inbred enmities between the Wolves and the Lambs, than there ought to be between Catholicks and Hereticks? No, ſaith he, the Council of Toledo determines, That no King hereafter ſhould reign, but before he aſcended the Throne, he ſhould ſwear, among other things, that he would permit no man who was not a Catholick to live in his Kingdom, &c. And if this be not ſufficient to ſhew what theſe Fathers would be at, (who now are the ruling men in that Church) I might cite others, who make it equally dangerous to have two Religions in a Kingdom, and to have a Wife and a Whore in one and the ſame Family.

Sometimes indeed they confeſs the iniquity of the times (as they ſpeak) may be ſuch, that a Prince of their Religion may be forced to tolerate ours; and ſolemnly do it by compact and agreement. But then they ſay again, That he being compelled unwillingly to fall into a guilt, muſt not willingly fall into another, by confirming what he hath done, when he hath power to break the agreement. And they have deviſed ſeveral ways to free ſuch a Prince from his obligation, when he thinks fit to null what in words he ſeemed to eſtabliſh: but I ſhall p. 41not trouble you with them; nor ſhould I have ſaid any thing at all of this, had it not ſeemed to me neceſſary to inform you, That whatſoever they may ſeem to give you with one hand, they have devices artificially and cunningly to take away with the other. Whereby they juſtifie what Father Deza ſaid in a Sermon of his in praiſe of their Founder Ignatius. Who was the mighty Angel, he told them, that S^t John ſaw in the x. Rev. 1. who came down from Heaven clothed with a Cloud, and a Rainbow was upon his head, and his face was as the Sun, &c. And enquiring why he was repreſented as clothed with a Cloud, makes this anſwer; that it ſignifies that he hides and conceals his generous and ſublime counſels and deſigns: and repreſents alſo the Government of our Society, which manifeſt their effects, but hide their rules and their modes or manner of acting. As of old, ſaith he, a Cloud covered the Tabernacle of the Lord, and the Glory of the Lord entered into it: ſo God who hath built this Tabernacle on Earth (he means the Society of the Jeſuits) hath with the ſame wiſdom ordained, for the preſerving the honour of ſo holy a thing, ut ejus gubernandi ratio adeo ſecreta eſſet, that the reaſon and manner of its Government ſhould be ſo ſecret, that no man ſhould be able to know it.

p. 42Which I think you ſee verified to the full at this day. We feel the effects of their Counſels, but we ſee not the ſecret Springs by which they move. They are covered with a Cloud indeed, and caſt a miſt before peoples eyes, by a number of cunning diſtinctions, crafty evaſions, and ſecret reſervations: wherein they inſtruct their Proſelytes, that they may be able to do the moſt villainous things; and yet not be ſeen, but lye concealed from the eyes of the world, even when they are caught, and many evidences are produced of their wickedneſs. O my Soul, will every one here be apt to ſay (with good old Jacob) come not thou into their ſecret, unto their Aſſembly, my Honour, be not thou united, xlix. Gen. 6. But it is not enough to pray againſt their artifices; we muſt take a more effectual courſe, by true repentance, to engage the wiſdom of Heaven on our ſide, to defeat their moſt crafty and ſubtile contrivances. Elſe we may be cozened and gulled out of our Religion, if by outward force they cannot prevail againſt us, and return in time to our old blind devotion: according to the obſervation of S^t Stephen, that when the Iſraelites would not obey Moſes, then in their hearts they turned back again into Egypt; and then God turned and gave them up to worſhip the Hoſt of Heaven.

p. 43But ſuppoſe none of theſe things ſhould befal us; but we ſhould keep our Religion: what ſhall we be the better for it, if we do not repent? Nay, how much the worſe ſhall we grow, by the abuſe of his abundant Grace, and ſo many remarkable deliverances from our Enemies, which we have received? There are other ſpiritual evils, that He hath threatned to inflict upon the impenitent; and are the ſoreſt wounds, the ſharpeſt puniſhments, that He can give with this Sword of his mouth. They are ſuch as theſe, the withdrawing of his Grace, the taking away his holy Spirit; and conſequently ceaſing to move their hearts unto repentance; denying them the helps they have had, and putting no ſuch ſtops to them in their evil courſes, as ſometimes they have found: but removing thoſe things which might excite and ſtir them up to amendment; and on the contrary permitting ſuch as may confirm them in their contumacy, whereby they become hardened, and ſealed up unto condemnation; to be puniſhed with everlaſting deſtruction, when the Lord Jeſus ſhall be revealed from Heaven, with his mighty Angels, to take vengeance on all thoſe that know not God, and obey not the Goſpel of Chriſt.

Theſe are ſad and diſmal things, which ſhould ſtir up every one of our drowſie hearts, to mark and obſerve and lay hold upon every p. 44good motion of God's good Spirit in our hearts unto repentance: leſt it depart away from us, and by degrees leave us inſenſible, utterly inſenſible of the things belonging to our peace. Which, one would think, ſhould be ſo dear to us (though we look no further than this preſent World) that we ſhould readily conſent to any thing that will procure it; and ſet our ſelves againſt that which obſtructs it, and will finally undo us. And that we all confeſs is our heinous ſins; For all the power of the Devil and of Men, though never ſo violently bent againſt us, cannot deſtroy us; unleſs we continue ſtill in the Plot, as I may call it, wherein we are engaged too deeply againſt our ſelves; by our wilful perſiſting in prophaneneſs, filthineſs, contempt of Religion, and of that Authority which ſupports it; and ſuch like ſins: which have brought us into that low, that weak and contemptible condition; in which our enemies could never have hoped to have ſeen us, unleſs they had firſt debauched us.

That hath been their great craft, as it was Balaam's; to whoſe devices my Text hath a particular reſpect. He ſaw clearly there was no way to prevail againſt Iſrael, but by engaging them in Idolatry and Irreligion: and that there was no way to engage them in that, but p. 45by inticing them to Fornication. So the Samaritans excellently gloſs upon his Story**Apud Hotting. Smegma Orientale, p. 444.: who introduce Balaam telling the Princes of Midian, That the holy Angels ſurrounded Iſrael, and the King of Heaven and Earth was with them: ſo that neither Magick, nor any thing elſe, could prevail againſt them; unleſs they admitted ſome infidelity, or committed ſome grievous ſin. Then, ſaid he, the Creator will be angry with them, ſo that they ſhall periſh, and not one of them remain. For the accompliſhment of which, he adviſed them to ſend the moſt beautiful Women in their Country among them, every one of them with the Idol which She worſhipped, in her hands: and that She ſhould offer her ſelf to be theirs, if they would eat of her Meat, drink of her Drink, and worſhip her God. This was eating things offered to Idols, mentioned before my Text; whereby many of them periſhed; and the reſt were ſaved, who ſeverely puniſhed theſe enormities, and thereby ſhewed their hatred and deteſtation of the wickedneſs of their Brethren.

After which pattern Chriſt expected the Church of Pergamus ſhould be ſevere againſt all thoſe among them, who were ſeduced p. 46from the Chriſtian purity in Doctrine and in Manners, by the like artifice of the Devils Agents. Whereby he knew he ſhould put them out of Chriſts favour; and if they continued in thoſe wicked courſes, quite unchurch them, and bring them again under his vaſſalage. This is the Repentance, which Chriſt here calls for in my Text: and which He requires of all Governours and thoſe in Authority Civil or Spiritual; that they ſhould not be ſlack in puniſhing ſin, and ſuppreſſing all falſe Doctrine, and eſpecially thoſe leud opinions which lead men to all manner of looſneſs and wickedneſs.

For, if you obſerve it, the Church of Pergamus had: been ſtedfaſt in the Faith in the time of perſecution, and when Antipas his faithful Martyr ſuffered, were a commendable people in many things (as we likewiſe in this Church, at leaſt our Forefathers, may be commended for this, that in the days of Fire and Faggot, many choſe to dye rather than to change their Religion.) But there were a few things which Chriſt had againſt them. Firſt, Becauſe they had thoſe among them, who held the Doctrine of Balaam, &c. and Secondly, Thoſe who held the Doctrine of the Nicolaitans: who were another ſort of filthy people; giving themſelves over p. 47unto promiſcuous luſts of uncleanneſs. When He ſaith, They had ſuch among them, He means they connived at them, and did not eject them: For it was not their fault, that thoſe men held ſuch opinions; but that they ſuffered them without the cenſure of the Church. And then immediately He addes, Repent, or elſe I will come againſt thee quickly, &c. As much as to ſay, You muſt ſuffer theſe men no longer among you; (that was their repentance, at that time) or if you do, I will not endure it; but will come and puniſh you for this indifference in Religion.

Now I leave you all to judge, whether the Factors of the evil one, have not taken this very courſe to unchurch us; and we by our negligence be not in the way to unchurch our ſelves. They have infuſed poyſonous principles into mens minds, and taught them, for inſtance, to decry Marriage, as a fooliſh ſlavery, to think Fornication an innocent thing; and ſo to give up themſelves to commit all uncleanneſs with greedineſs: that ſo, forgetting all reſpect to our Religion, they may in the iſſue make them Romaniſts, and proſelyte them to their Idolatrous Services; that is, make them ten times more the Children of the Devil, than they were befoee. And what other way p. 48is there to be ſaved from the deſtruction which theſe and other vices will bring upon us, but (that which we are not willing to take) for every man to repent of his own wickedneſs and turn to God: and then for thoſe who have authority, to ſet themſelves with all their might to puniſh and to root out ſuch wickedneſſes, with all the principles that lead unto them, together with the Abettors and Supporters of them?

And here it may be fit to obſerve, That a few things, if very deſtructive to Religion, may provoke the Divine ſeverity againſt a Church. For they were no more, that Chriſt charges this Church of Pergamus withal; and yet, if they did not amend, He threatens to come and fight againſt them with the Sword of his mouth: What will become of us then, whom He hath ſo many things to charge withal; if we go on ſtill to provoke Him with them to jealouſie? I doubt we cannot clear our ſelves from ſuch filthineſſes, as are here mentioned; nor from foul Doctines leading to them, which too many have entertained; nor from coldneſs and indifference in Religion, if not plain infidelity; nor from a diſpoſition of heart in ſome to turn back to Rome, the ſpiritual Egypt, again; nor from conniving at the defection which ſo many have made from Chriſts true Religion here eſtabliſhed, and not p. 49endeavouring to ſuppreſs all thoſe that ſeek to deſtroy it. And which is ſtill more, we are foully guilty of ſlighting that Authority, which ſhould call men to an account for all their wickedneſs; and not only reprove and rebuke, but cenſure and chaſtiſe, and exerciſe Chriſts Diſcipline upon notorious Offenders. This is a thing not only laugh'd at and deſpiſed; but hated and ſcorned: nay, the Miniſters of Chriſt themſelves are but lightly eſteemed. For which, if there were nothing elſe, we may be ſure Chriſt will reckon with us.

Reckon with us, did I ſay? He hath done it in part already; and yet we are not cured of this malignant humour: which makes me fear the ſaddeſt part of the reckoning is ſtill behind. Take the Prognoſtication in the words of a great Doctor of this Church**D^r Jackson on the Creed, Book II. Chap. 9.: who thus denounced God's Judgments againſt this Nation, a good while before the late Wars, upon this very account, That he ſaw the people running headlong into this great ſin; which is marvellouſly encreaſed ſince that time.

Queſtionleſs, ſaith he, this open, malapert, ſcoffing diſobedience, to all Eccleſiaſtical Power, now openly profeſſed by the meaneſt, and countenanced by many great ones of the Laity, is the ſin which (to all that p. 50know Gods Judgments, or have been obſervant to look into the days of our viſitation) cries loudeſt in the Almighties ears (more loud by much than the Prayers of Friars, Monks and Jeſuits do) for Gods vengeance upon this land. For vengeance to be executed by no other than our ſword, inveterate, malicious enemies; by no other grievances, than by the doubled grievances of the long-enraged Romaniſts iron-yoke: which is now prepared for us, ten times more heavy and irkſome than that was, which our Forefathers have born.

I pray God this do not prove a true Prediction. If it do, we cannot ſay but we were forewarned; and that Gods Watchmen diſcharged themſelves, and told us beforehand of the danger. Which we had better prevent, by becoming more obedient to their godly admonitions; by ſubmitting to their juſt cenſures; by eſteeming them very highly for their works ſake; and giving them all due encouragement to do their duties ſincerely. And though ſome be negligent, and idle, or ignorant, let not either the baſeneſs or the leudneſs of any of their perſons, tempt you to deſpiſe their office: For that's the reaſon (in that Doctors opinion) why God ſends no better men in many places. God knows, ſaith he, for whoſe fake it is; but we may at fear it is eſpecially for the infidelity and diſloyalty of this people towards Him, and for their diſobedience p. 51to his Meſſengers; that He ſends them ſuch idle, fooliſh and lewd Pastors, as they have in many places.

Becauſe the Laity of this Land are ſo prone and headſtrong to cast off Chriſts yoke, and to deny due obedience to his faithful Miniſters; He therefore ſets ſuch Watchmen over them in many places, as they ſhall have no luſt to obey, in any thing that they ſhall propoſe to them; but harden their hearts in infidelity and diſobedience. Which, I have ſhewn you already, is one of the moſt fearful Judgments, that God can inflict upon us; and which we ought to dread, more than the enraged Romaniſts iron-yoke; which, he ſaith, is prepared for us.

It hath been preparing many years; and it ſeems now to have been very near to be clapt, when we thought not of it, upon our necks. It is a Miracle of Gods mercy that it was not: But let not that make us too confident, that it ſhall never be laid upon us; nor fanſie it is quite broken in pieces, becauſe we are ſlipt from under it at preſent. For if our ſhameful diſobedience to the Goſpel, and contempt of its Miniſters ſtill continue, (notwithſtanding that they are acknowledged to be much better now in moſt places, than when that Doctor wrote) I fear we do but feed our ſelves with vain hopes of an abſolute deliverance. Or ſuppoſe He p. 52will not let them be the Inſtruments of that puniſhment, which our ſins deſerve (becauſe they of that Church are ſo exceeding wicked; ſo void, that is, of all faith, truth and honeſty; ſo perfidious, malicious and cruel: and all under a colour and pretence of Religion; which warrants all theſe things, and makes them the more abominable) yet aſſure your ſelves He will find ſome other way, to execute the Judgments He hath threatned to the impenitent. There is ſome likelihood He will take them in their own craftineſs: but let not the hope of that tempt you to be ſecure; for He will deſtroy us too, in our impudent diſobedience, and hardneſs of heart; which will not be moved by any thing to come to repentance: No, not when we our ſelves acknowledge that we expect mercy and deliverance from Him, upon no other terms. For ſo we conſtantly pray, in the Collect for deliverance from our enemies: where we firſt acknowledge that to Him it juſtly belongs to puniſh Sinners, and to be merciful to them that truly repent: and then deſire Him to deliver us from the hand of our enemies; to abate their pride, aſſwage their malice, and confound their devices. Unleſs we repent, we here confeſs that we have no reaſon to expect his ſalvation; but rather ſuch puniſhments, as He juſtly inflicts upon ſuch Sinners, as will notwithſtanding p. 53go on ſtill in thoſe treſpaſſes, whereby they ſee, they are in danger to periſh inevitably.

Let me once more therefore beſeech you, as you love your ſouls, as you love your Religion, your Lives, your Liberties, and all that is dear to you; examine and ſearch and try your ſelves by the infallible teſt of God's moſt holy Word: lay your hearts to that Rule while you have it; and reſolve by God's gracious aſſiſtance, to bring them to a ſincere conformity with it.

Eſpecially let all good men (whatſoever the reſt are pleaſed to do) apply their endeavours to purifie themſelves more perfectly, to walk more circumſpectly, to ſhine as lights in the midſt of a crooked and perverſe Generation; and to cry mightily unto God for his ſparing mercy. It is poſſible they may be ſaved, though He puniſh others. Nay, by their importunate cries unto Him, and ſollicitous prayers, day and night, for this poor Church and Kingdom, they may obtain ſome reſpite of his Judgments, and prevail for the putting them off till a further time: if they cannot quite avert them.

Ahab's humiliation, you know, procured this favour: And therefore if all, both King and people, did this day imitate him, ſo far as with great ſorrow and affliction of Spirit to acknowledge p. 54their offences, earneſtly beg pardon, cry for mercy with ſtrong and conſtant importunity, and reform ſome notorious ſins (though not all of which we are guilty) it might prove a prolonging of our tranquillity. Nay, it is poſſible, as I ſaid, that, though others continue ſtill inſenſible and negligent yet, if all good people would make it their buſineſs every day to grow better, and to pray to God inceſſantly, that He would at leaſt forbear us, and have patience with us, expecting ſtill longer, if we will bring forth fruit worthy of his Goſpel; it is likely they might obtain this mercy, of enjoying truth and peace in our days.

Let me ſpeak to you therefore in the words of a pious and learned man, before the late wars.

All ye that fear God, and tremble under the expectation of his wrath, give Him no reſt, ſtand up in the breach, make a ſtrong aſſault, as I may ſay, upon Heaven with your Prayers; give not over till you have received a gracious anſwer: till the ſins of our Nation be pardoned, his imminent Judgments averted, his antient favours recovered; till He have rebuked Satan, and trodden Him under our feet; till He have fruſtrated the bloody hopes and deſires of the enemies of his Truth; till He build up the breaches, raiſe the ruines, and bind up the wounds of his Sion: Saying with Daniel, O Lord God, we have ſinned and committed p. 55iniquity, &c. yet compaſſion and forgiveneſs is with Thee, O Lord: and therefore we beſeech Thee, hear the Prayers of thy Servants, and their Supplications; and cauſe thy face to ſhine upon this Church, for thy Names ſake. O Lord, hear; O Lord, forgive; O Lord conſider, and do it: defer not, for thy own ſake, O our God: for thy Name is called upon us, and we are thy people.

THE END.