Holy Confidence Well Improved, Sermon

Holy Confidence Well Improved · Sermon

p. 1Holy Confidence Well Improved.

NEHEM. II. 20.

Then anſwered I them, and ſaid unto them, The God of Heaven he will proſper us; therefore we his Servants will ariſe and build.

§. 1. GREAT Enterprizes require ſeveral things to make them in their appearances like themſelves; and more particularly ſuch things as theſe. 1. Good Warrant, that they may be juſtifiable. 2. True Conduct, that they may be orderly. 3. Noble Spirits, whereby they may work their way through all the Difficulties and Oppoſitions which in all p. 2likelihood will attend them: for as the Enterprize will deſerve the Spirit, ſo ſhould the Excellence of the Spirit be conſpicuous in the Enterprize, which is to be managed by that Spirit. 4. Right Ends; ſeeing all Actions and Undertakings are ſpecified, and ſo either ennobled or debaſed by their Ends. For it is a ſort of profanation of any Undertaking that looks well, and appears worthy in the matter of it, to be proſtituted to any Deſigns or Ends inferiour to the Perſon and his Work. 5. Thorow Diligence, Watchfulneſs, and Confidence. Diligence reſpects Difficulty, and is oppos'd to Wearineſs; and he that grows weary is not likely to attain his end. Watchfulneſs relates to, and connotes ſurprizing Danger; and good Beginnings may be baffled by unthought-of Hindrances. Confidence ſpirits Courage; and great things are encountred bravely where Succeſs may be in proſpect, through peculiar Help. 6. Clear and impartial Proceedings all the way. Irregular ſteps are moſt diſhonourable things. Means and Motions ought to be anſwerable p. 3to their Ends, and evidently worthy of them. No truly ſinful Steps can here be juſtified; for whatever God calls us to, he neither needs Lies nor Wickedneſs, nor any thing forbidden, as in its own nature unworthy and unwarrantable (no more do we) to bring ſuch things to paſs, as God ingages us to purſue. And therefore, 7. All muſt be done with evident and great regard to God, and to the Publick Good. To God; (as to his Name, Will, Intereſt, and Glory) there muſt be ſolemn and ſober Addreſſes to him, and great Submiſſions to his Providence and Pleaſure. There muſt be continual Dependence upon him; mighty, but well-grounded Expectations from him; judicious and well-temper'd Zeal for him; and (in a word) uniform Faithfulneſs and Devotedneſs to him, and to the Publick Good; as of him, by his Order; under him, as to his Conduct and Government; and to him, as to his Glory, as to juſt Repreſentations of him to our ſelves and others, wherein we may expect him to appear; and as to all ſit Teſtimonies of our Reſpects to p. 4him. To all which I may add, 8. There muſt be Self-denial in all fit Inſtances and Engagements. As to the Publick Good, it ought to be dearer to us than our own perſonal Concerns. For this indeed, if it be deliberately, vigorouſly, and ſucceſsfully promoted, one way or other, the Benefit and Honour will be greatly ours. Defectiveneſs in any of theſe things will hazard, and may fruſtrate and defeat the moſt glorious Undertakings, and dreadfully expoſe the Undertakers.

§. 2. I did not ſeek to be God's Mouth to you, and yours to him, this day: yet did not I much withſtand your Offer, becauſe my Heart is in your worthy Work. For I well know, (and ſo doth God himſelf) that you might have choſen far better Heads and Hearts than mine, for your Inſtruction and Encouragement, as from the Mouth of God. But as you have choſen the Mouth, ſo God has ſent the Meſſage, if I miſtake him not, and far be it from me to talk deceitfully for him. The Lord enable me to p. 5ſpeak as from his Mouth, and as it becomes the Oracles of God, that I may appear before and to you, (as once a Prophet long ſince did, viz.) As the Lord's Meſſenger in the Lord's Meſſage to you, ſaying, The Lord is with you, Haggai 1.13. For all our Accompliſhments, Aſſiſtances, Encouragements and Succeſſes, muſt be deriv'd alone from him.

§. 3. It looks not a little hopefully upon us, that ſo many worthy Perſons (rather of different Names than of contrary Spirits and Deſigns) have ſo concentred their Hearts and Purpoſes, in a Matter ſo full of God, and ſo evidently for him, as this appears to be, in my moſt ſerious and impartial Thoughts. The World, I hope, will hereby ſee, that our Hearts are one in God and Chriſt, and for their Glory and the publick Good, tho we have ſome different Sentiments about Excentricals: And I will (and I dare be free to) ſay, that thoſe excellent, learned, and ſerious Perſons, both of the Clergy and Laity of the Conformiſts, who have concern'd themſelves p. 6in this Affair, have hereby ſhew'd their Readineſs to ſtrengthen each others hands for God, and are now reſolved to run down (if poſſible) thoſe Immoralities, Blaſphemies, and Debaucheries, which give ſuch bold and fatal Strokes at our publick Welfare and Renown. Whereupon I muſt and do profeſs, that as thereby they have been moſt commendably exemplary to our ſelves and others, ſo have they moſt deſervedly entitled and endear'd themſelves to our beſt Affections and Reſpects. How much more lovely is it in the ſight of God and Man, to ſee Conformiſts and Nonconformiſts vigorouſly to engage themſelves to caſt out all the Rubbiſh of Profaneneſs, and practical Diſorders, (which is diſowned by the Laws of God and Man, and has been frequently diſcountenanc'd in theſe Kingdoms, by publick Acts and Edicts) than by their Tongues and Pens to diſpute and write each other into ſuch dangerous, unaccountable, and unwarrantable Diſtances, Jealouſies and Diſcords! And I am pleas'd to ſee in this Affair ſuch eminent p. 7Proofs, that in the Church of England there are more excellent and worthy Perſons, than ſtrait-lac'd and cenſorious Spirits may poſſibly imagine. To cleanſe, to build, to fortify for God, under the Calls, and in the Proſpects of our preſent Day; and under ſuch Countenance as our preſent Government and Laws afford us; O! what more worthy of our Thoughts and Pains? what more delightful to the views of ſerious Chriſtians? and what more awful and accountable to the Enemies of God and Chriſt, of ſerious Religion, and of the publick Good?

§. 4. As to the choſen Text, it will not appear ſo very foreign in its Senſe and Import to the Deſign and Buſineſs of this Day, as the haſty Reader, or raſh Hearer, may poſſibly imagine at the firſt view, if a few things be well conſidered: viz. that,

Firſt, The Tranſgreſſions of this People had brought them to their terrible and diſgraceful Deſolations and Diſperſions; Nehem. 1.7. ch. 9. 26—37. Of this Jeremy gives us p. 8a very great account in his ſo mournful Lamentations. See alſo 2 Chron. 7.19, 22. And indeed the Sacred Scriptures abound with lively and copious Repreſentations and Aſſurances of this thing.

Secondly, Till they were penitent, and concernedly intent upon the Reformation-work, their Deliverance and Reſtoration were not reaſonably to be expected by them. Levit. 26.40—42. Ezek. 43.11. Deliverances and Salvations muſt we not look for to the Diſhonour of the God thereof, nor to the Diſadvantage of that holy Kingdom and Deſign, which the Son of God hath been, and is endeavouring to promote and finiſh.

Thirdly, They all grow ſenſible hereof: Neh. 1.6—11. & 9.32—35. No Sins now unlamented, and no Reformation now declined by them. A wicked, ſlothful, and hard-hearted People, are not receptive of what they ſeem to covet: but when they lie down in Tears and Shame before their God, and clothe themſelves with Reſolutions to do no more ſo fooliſhly, but to walk more worthy of that p. 9Divine Preſence which they ſo much affect and need; then their very Temper and Deportment moſt comfortably preſages their Mercies and deſired Salvations to be near them.

Fourthly, Their preſent Work and Aim is to prepare for the Memorials and the Reſidence of their God amongſt them: Neh. 2.17. & 13.14. Pſal. 122.1—9. Dan. 9.15—9. They had now known the Import of a preſent and departed God to them. They knew and felt, that when God's Temple is demoliſh'd, Jeruſalem's Walls and Houſes could not ſtand; for God's Departure is impregnated with great Woes to them that loſe him. The Sheekinah always bears its own Charges; and where 'tis welcome, it makes Bleſſings of all kinds and ſizes to be plentiful.

Fifthly, Walls, Temple, City, and the Peoples Habitations there, muſt be deſign'd (as they well knew) for ſomething elſe; 1 Kings 6.12—14. They could not be inſenſible, of whom they were themſelves; of what a God they had to do with; and to what purpoſes he and they were to p. 10come and dwell together there; yea, or in what Frame and Courſe they and their God were to converſe and keep together. Hence Zerubbabel builds the Temple: Ezra endeavours to reform the People; and Nehemiah builds Jeruſalem's Walls and Gates to ſecure all within. For who can poſſibly ſuppoſe that Temple, City, and People, ſhould be thus provided for, and ſo induſtriouſly ſecur'd without juſt reference to their God? Surely it had been much below Nehemiah's excellent Senſe and Spirit, to mind a People, and to ſlight their God; Jer. 3.14.—18. A Man would think, that the Seventy had their eye upon this thing by their thus rendring the Text: foreign. We are his pure Servants: Perfectly ſeparated from Gentile Vanities, and entirely conſecrated and conſigned to our God: foreign and we will build, as it becomes ſuch Servants, i. e. pure Votaries to our God: ſo far are we from thinking or deſigning any thing abſtractedly from him. And the Arabick Verſion repreſents them as ſenſible hereof, that God p. 11would therefore proſper them, his Servants, that they might ariſe and build.

§. 5. In the Text therefore are obſervable theſe things to be conſider'd. 1. The confident Perſons, Nehemiah and his People. 2. Their grounded Confidence; The God of Heaven will proſper us. Wherein we ſee what they conceiv'd concerning him: That he is God; the God of Heaven; their God; for they call themſelves his Servants. This they were ſure and ſenſible of; they thence inferr'd the Certainty of their Succeſs. 3. The Reſolution grounded thereupon; We will ariſe and build. 4. The Influence of their profeſſed Faith on this their purpoſe; therefore we will, &c. 5. The free Profeſſion of all this; Then anſwered I, and ſaid to them. And here conſider by whom it was made. 'Tis a diſcourag'd and ſcorn'd Seed in humane view, tho order'd and encouraged by their God. To whom? To Sanballat, Tobijah, Geſhim, thoſe contemptuous Scorners. What they profeſs'd; where; when; and why. p. 126. The Uſefulneſs of this Text to us.

I. The Confident Perſons.

Firſt; Nehemiah, whoſe Name imports Comfort from God unto his Servants; whoſe eminent Accompliſhments for this Work have their evidencing Inſtances in abundance; whoſe Heart was greatly ſet upon his Brethren and Work; and whoſe Countenance and Encouragement was wonderful from God and Providence. Indeed Zerubbabel the Son of Shealtiel, and Joſhua the Son of Jozadack, (the Prophets at Jeruſalem helping them) they ſet about the Temple to prepare God's Houſe for him, that ſo the Preſence and Reſidence of his Name might be fix'd and kept amongſt them: Ezra 5.2. Then Ezra ſets upon the reforming the People by ſolemn Prayer, and proper Counſel and Perſwaſion; Ezra 9, & 10. And after all, Nehemiah ſets upon the building of the City-Walls and Gates, for the ſecurity of God's Houſe, City, and Servants; and to prevent the p. 13Reproaches of the Heathen; Nehem. 2.17. All theſe improve their Seaſon and Advantages from the Indulgence of Authority, and from the Counſel and Encouragement of God's Prophets with them; and all the Remnant of the People in their reſpective places fall in with them to promote this Work of God, when thus accommodated for it, and encouraged to it; Haggai 1.12—14. But then, not only Nehemiah, but alſo,

Secondly; His People with him, were accompliſhed for this great Undertaking; Haggai 1.14.

1. As to Nehemiah, their Leader, and the great Promoter of this bleſſed Work, he was hearty and concern'd; ſenſible of God's Judgments, and the Peoples Sins; acquainted and affected with their doleful Caſe and State; devotional and ſerious with God for his good hand upon them in what they undertook; more devoted to the Intereſt of Religion, and of the publick Welfare, than to his own Honour or Inrichment: Valiant and vigilant to go through with what was now incumbent p. 14on him: Prudent and circumſpect in managing Things and Perſons to the beſt advantage: Frequent in pertinent Conſultations about emergent Difficulties and Dangers: Generous in his Contributions towards the promoting of this great Affair: and every way provident for Unanimity and Reformation: Much ſet upon it, that the Houſe be fit for God, that the People ſuit God's Preſence there, and that all be duly guarded.

2. As to the People: They had a mind to work, Neh. 4.6. They ſtrengthned their Hands for the Work, Neh. 2.18. Their Eyes were up to God, Neh. 4.9. They were receptive of Inſtructions, and attentive to the Law, Neh. 8.3. and they adher'd to God and to their Superiours, Neh. 10.29.

II. The Confidence of theſe Perſons.

1. More generally; that what they were about was according to God's Heart: that it was pleaſing to him: that Nehemiah and his People were thus concern'd about a Temple and p. 15People worthy of him, and about their Preſervation in that State; that it was according to his Order; that it was according to God's Promiſe; that it was for his ſake, that he might dwell among them, be glorified by them, and appear glorious, and look like himſelf in every eye, to the effectual reſcuing of his City, Temple, Name, and Servants, from the Reproaches of the contemptuous Heathen. For how dreadfully did it look, to ſee a People, peculiarly God's, to be without God, and God himſelf to be without his Temple, and without thoſe reverent Adorations and Addreſſes from his People, and without thoſe practical Regards to him, which might diſtinguiſh them from others, and ſhew to all with what a holy God they had to do? They were alſo confident that God had ſpirited them for this thing; Haggai 1.14. and that his Preſence was their Countenance and Patronage. They had his Prophets to encourage them; they had fit Leaders to influence them, and their own Spirits were prompt and reſolute p. 16to and in all thoſe Endeavours and Attendances, and Purſuits, which were now ſo conſpicuous amongſt them. They were well ſatisfied that God would ſhew himſelf to be the God of Heaven, and proſper them, anſwerably to their relation to this God; and that God himſelf would treat them as the Servants of the God of Heaven. It was evident that he fix'd amongſt them his Interceſſors for them continually to mind him of them: And that he had poured out the Spirit of Prayer upon them. They had no doubt about God's Name, about their Relation to him, their Intereſt in him, their Call from him, their Concern for him, their being countenanced by his Providence; nor about the genuine Reference and Subſerviency of what they now reſolve upon, unto God's Glory, and to the Propagation and Renown of their Religion.

But more particularly, 1. The Matter of their Confidence was, that God would proſper them: i. e. firſt, they ſhould compleat their Temple, City, Walls and Gates. That then their God would keep his Reſidence, as before, p. 17amongſt them. That God would countenance, promote, accept their Reformation, according to his Grant and Order, both in Church and State. That he would in and from his Holy Temple be their Glory, Guard, and Joy. That he would there accept their Suits and Offerings; give them ſuch Anſwers and Returns as they ſhould truly need; and thereby greaten both Himſelf and Them in publick view, to the aſtoniſhment of all about them. That conſequently no Enemies Attempts upon them to defeat their Work and Purpoſe ſhould be proſperous. And that all this ſhould end in the Appearance of the Lord of Glory, in his Goſpel-living Temple. O! had the City, Temple, Walls, and Gates, been built, and no God there; or had the material Buildings bounded and terminated their Deſires, their Building had been vain, and they themſelves unfit for the Patronage, Preſence, and Protection of the God of Heaven; neither had their Proſperouſneſs in their preſent Enterprize been really a Bleſſing to them. Buildings p. 18and People without God and Godlineſs, without Devotion and Religion, how mean would the Deſign and the Succeſs have been? How thin the Poſſeſſion? How diſhonourable and reproachful the Succeſs?

Secondly, The Ground of this their Confidence, that they ſhould be proſperous; was, 1ſt. God's Eminence, as the God of Heaven. Heaven is God's Throne and Reſidence; and it repreſents him as above all, and over all; and able to accompliſh and diſpenſe what he thinks ſit. 2dly. God's Relation unto them. How many encouraging Relations to this People doth God own, whilſt he calls them, his Portion, Children, Subjects, Heritage, and Jewels? 3dly. God's Preſence with them: Witneſs his Spirit, Prophets, Providences, &c. 4thly. God's own Concern and Intereſt in this their preſent Work: for he deſign'd them to be the People of his Preſence, Choice and Joy, and accordingly by ſpecial Favours to ſignalize them as ſuch. And, 5thly. His antient Promiſe to them. And, O! what Holds are theſe for Faith and Hope? How will p. 19they animate and invigorate our Prayers and Confidence, our Diligence and Reſolution, when we are called out to act for God!

III. Their Reſolution hereupon.

1. We will ariſe and build, Neh. 2.17, 20. They fix their Purpoſes. They thought it not enough to mourn, faſt, pray, profeſs, or ſeriouſly to repreſent their Caſe to God: Nor would they heſitate or deſiſt. God needs not us, but we need him. Yet if there be any Abilities, Accommodations, Opportunities, Warrant and Encouragements, our order'd Province is to be minded by us, and our determined and appointed Work reſolved upon: For Reſolution is to iſſue into Action. This turns and fixes the bent and biaſs of our Souls and Motions. Man is fit for nothing, till Reſolution ſets him out: Men unreſolved are unſtable; James 1.8.

2. This we will do, as we are God's Servants, and becauſe we are ſo; Neh. 1.10, 11. Ezra 5.9—11. All muſt be done by order from on high, in conſcience p. 20of it, and according to it. They did not look upon their preſent Purpoſe and Employment as an arbitrary thing; as if it were left with them whether to build or no; or to build as they liſt. God's Will and Favour were the great Enforcements of this Purpoſe. Humour and Will did not here thwart or baffle Conſcience; but all lay proſtrate at the foot of Conſcience, as that reſpected God's Authority and Order; and all was commanded and directed by that regent Principle. Men do not otherwiſe act as Servants.

3. Their high and awful Thoughts of God gave Life and Spirit to this their worthy Reſolution; and well it might; for where God is, all muſt be proſperous: Nothing can ſtand againſt him, or before him, to defeat his Purpoſes and Counſels. Rom. 8.31. Numb. 14.9. They ſaw whoſe Patronage, Help and Preſence they might rely upon. This made them fixed and fearleſs, and unwearied till their Work was done.

p. 21IV. The Influence of their Confidence upon their Purpoſe.

1. This made their Reſolution to be rational: Therefore we will build. Rational Reſolution will be conſtant. 'Tis no ſmall ſatisfaction to know upon what Ground we ſtand; or what we enterprize, and why. What! ſuch a God! ſo great! ſo wiſe! ſo good! ſo true, and faithful! We his Servants! and ſuch Succeſs in proſpect! What are Enemies, Difficulties, Coſt or Pains hereto!

2. This fix'd their Purpoſes at once. The Cogency hereof could not but preſerve an equal Tenour; for God is evermore the ſame. He never can deny himſelf, 2. Tim. 2.13. They had here the ſame cogent Arguments and Motives to urge their continuance in their Work, which they had to prompt them to begin it. Clear Apprehenſions of God's Immutability will greatly eſtabliſh the Reſolutions of his Servants.

3. This ſweetned all their Pains and Dangers, and ſet their ſpeedy, joyful p. 22End and Iſſue in their clear and conſtant Proſpect; for all their Enemies that oppos'd this thing, did but expoſe themſelves thereby. None can be proſperous, they knew, that harden'd themſelves againſt the God of Heaven; nor can that Work miſcarry, nor that Hope prove abortive, which God eſpouſes, and attends with a propitious Eye.

V. The fit and free Profeſſion of all this.

1. The Profeſſors were a deſpiſed and diſcouraged Seed, under Correction for their Crimes. God had let looſe their Enemies upon them, and ſuffered them to lay all waſte before them; and the Spirit of Enmity againſt them in their Enemies was not yet extinct; Ezra 5.12. Neh. 2.17, 19. & 4.1—4, 8, 11. & 9.36, 37. Jeremy's Lamentations afford us a ſad Mirrour of their dreadful and deplorable Condition.

2. The things profeſſed by them were all diſtaſteful to their Heathen Enemies: Their Faith, that their p. 23God was in Heaven, where Pagans Gods are not: Their Relation to this God, that they were his Servants, and therefore ow'd no Service to their Pagan Gods: Their Reſolution, that they would ariſe and build for God; for they'd admit no Rival nor Peerage with their God in this Concern: which made this good Man briskly tell his Enemies, that they had no Memorial, Right, nor Portion in Jeruſalem. As for God's Grandeur in Jeruſalem, and his Reſidence and Worſhip in his Temple there, this they knew would eclipſe all their Pagan Glories. And then their gathering to their own Land could not be pleaſing to their inſulting Enemies. And, laſtly, Their profeſſed Confidence in this God, and their expectation of Succeſs from him, ſeem'd to import, yea, plainly ſpake it, that they took their Adverſaries to be as nothing in God's hands; Neh. 4.14.

3. This they profeſſed, when moſt oppos'd and ſcorn'd; Then anſwer'd I them. Something of parallel hereto we find in Dan. 3.16—18. & 6.6—10. They acted now, as under the Senſe p. 24and Power of what we have upon Record in Iſa. 8.12—14. & 41.10—16. & 51.12, 13. & 40.25—31.

4. They had great Purpoſes and Reaches in their eyes in this Profeſſion; 1 Pet. 3.14—16. & Ezra 5.11, 12. This their Profeſſion ſeems to be animated by that Spirit of Love, of Power, and of a ſound Mind, which we find mentioned in 2 Tim. 1.7. And it look'd well and providently every way. 1ſt. Toward God himſelf; As the God that they would ſanctify, and had ſo profound a Reverence to: this ſpake them tender of his Honour, and heartily devoted to the glorifying of his Name. For they hereby were ſolicitous that all ſhould know, that the God of Heaven, and of Iſrael, had no Equal. 2dly. It reflected greatly on God's Enemies: For did they know the God which they confronted by hindring the Builders and the Building, they would rather roll themſelves in Duſt, than engage their Tongues or Hands againſt that Being which ſo infinitely tranſcends them. 3dly. It look'd greatly at the once captive, but now returning Jews. p. 25It miniſtred to their continual Encouragement, that the God of Heaven was even riding in the heights of Heaven, to bring them to, and fix them in their own Land and City, and to enable them to compleat their undertaken Work. 4thly. It look'd greatly at this great Profeſſor, Nehemiah himſelf: for his Profeſſion made it clear how much he valued himſelf, and promiſed to his People and himſelf from his Relation to this God, and from the Conduct, Government, and Kindneſs of this God to him, whom he had choſen to carry on this Work. 5thly. It look'd greatly at their approaching Privileges and inſtant Mercies; This is our God, who is the God of Heaven. And O the ſparklings of his heavenly Glory, which we ſhall ſee to our great Benefit and Pleaſure in the great Glories of his rebuilt Temple, and repaired Walls and City! 6thly. This look'd greatly at their preſent Work; for it was their own concocting and digeſting of all thoſe Miniſtries to their Courage and Endeavours, of which their Senſe of God was as the Life and Strength. p. 26Their Hearts would ſaint, their Hands grow feeble, their Thoughts would be confounded, their Expectations would be baffled, and their Spirits ſtript of Courage; were not all theſe reviv'd upon them by this great Name, which they ſo pertinently and prudently profeſs'd. 7thly. This look'd greatly at their own endanger'd Frame. Their Enemies were many, they themſelves but few. Their Enemies were crafty, buſy, and malignant, whereby they were but as Sheep amongſt the Wolves. But when they ſet this God againſt their Enemies, they readily could conclude, that all their Enemies would be found Liars, as to God and them. And, 8thly. It look'd as greatly at that Reformation which muſt be vigorouſly carried on in order to their getting, keeping, pleaſing, and honouring their God. They knew that the refining of Mens Spirits, and the reforming of their Lives, were as removing Mountains, and as raiſing Perſons from the Dead. It is no eaſy Enterprize to oppoſe Sinners againſt their Intereſts, and againſt their p. 27ſtrong Corruptions; and to bring Men off from all their darling Luſts and Follies. But when they knew that the God of Heaven could make them ſtrong and proſperous; whatever might appear exceeding difficult, could not be thought impoſſible.

VI. The Doctrinal Import of this to us.

Doct. 1. That which the God of Heaven will proſper in their hands, his Servants ſhould reſolve on and promote. Be the thing enterprized never ſo difficult, coſtly, or unlikely to ſucceed in humane thought or view, yet if God order it, and expect it from us, as we are his Servants; and if he intimates his purpoſe to ſucceed us, we muſt not be diſcouraged or remiſs. This great and glorious Undertaking to repair the Temple, City, Walls, and to reform the People, how intricate and perplexing was it found when once engag'd in by Zerubbabel, Joſhua, Ezra, Nehemiah, and all the Remnant of the People? Contemptuous Scorners deſpis'd them, and reproach'd p. 28them: Pretenders offer to work with them, with the greater Subtlety and Secreſy, to confound and hinder them: The People of the Land diſturb them, and hire Counſellors to fruſtrate this their purpoſe: Theſe (in confederacy with others) miſrepreſent them to the King: and they provoke him to reverſe his Order iſſued out to build; and they accordingly prevail. And thus the Work was made to ceaſe by Force and Power; Ezra 4. When they obtain'd a new Commiſſion from the God of Heaven (or rather the Revival of a former Order) by Haggai and Zechariah, God's Prophets; this alſo was enquired into, cenſur'd, and inform'd againſt by Tatnai, and Shethar-Boznai: but yet the Elders kept up their Spirit, Purpoſe, and Profeſſion; and they went on boldly in their Work. After this they had mercenary Perſons, who by Prophecies and crafty Inſinuations of inſtant Enemies and Dangers, endeavour'd to obſtruct their Progreſs; and all this under great pretence of Friendſhip, tho they deſign'd hereby to influence p. 29theſe Builders and Reformers into a Diſtruſt of God, a contracting a Diſhonour to themſelves, and turning ſcandalous to the People: Yet notwithſtanding this, the Wall was finiſhed. And (if ſome ſay true) a Counter-Temple and Religion at Samaria was adviſed to, to divide them: which was accordingly accompliſh'd, as Joſephus tells us, Jud. Antiq. lib. 11. cap. 8. And Manaſſeh (who was Grandchild to Eliaſhib the High Prieſt, and Son-in-law to Sanballat) was made their Prieſt, by the Solicitation of Sanballat, that ſo Manaſſeh might not put away Sanballat's Daughter, his Wife, as the Elders of the Jews required. See Biſhop Ʋſher's Annal. ad Ann. 4381. ex Joſepho. Hence all revolted thither who would not quit their ſtrange Wives. From all this 'tis moſt evident, that theſe, in conſcience of their Duty to God, and of their Encouragements from God, went on to build; and that they look'd upon all their Enemies and Affronts but as the Trial of their Faith and Courage. And this, in the Doctrine of it, reaches us, who have this day diſcern'd p. 30our Duty, and eſpous'd it; and who here preſent our ſelves before the Lord, to bewail the Demoliſhments of our Walls and Temple, and our Reproaches conſequent thereupon; to conſider and confeſs our Sins, whoſe Sinfulneſs is ſo viſible in theſe our Deſolations; to profeſs our concurrent ſolemn Reſolutions, to ſet upon Reparation-work; to intreat God's Bleſſing upon our purpoſed and commenced Reformations; and to make known to all, our Relation to God, our Confidence in him, our Zeal for him, our Dependence on him, and our great Expectations from him: and to teſtify to all, in whom, in what, and to what purpoſes we (tho differing in Sentiments as to ſome ſmaller things of ritual Conſideration and Concern) do now unite as Brethren, to love, encourage, and aſſiſt each other, as one in God and Chriſt, to run down Immoralities, and to reduce Men to that viſibly orderly Behaviour which may conciliate to our Religion (our Chriſtianity) its juſt and genuine Reputation; and to make us Proteſtants more exemplary, p. 31and leſs ſcandalous even in the eyes of Rome it ſelf. And ſhall we be diſcouraged by any thing, from attempting to reſcue our profeſs'd Religion from the Reproaches of the Pagan, Antichriſtian, Papal World? What can be more of God than what is for him? And what can be more for God than what is of him? And when can we expect his Preſence, Patronage, Countenance, and our Succeſs from him, if not when we become all Spirit and Vigour againſt what he hath ſo frequently and ſolemnly remonſtrated unto; and for what he hath told us, that he has prepared a Hell; and upon what he hath left upon Record, the Hiſtory of ſo many executed (and thoſe ſo very tremendous) Judgments? By which 'tis evident what he hath moſt eſpouſed, and doth ſo evidently ſet his Heart upon. No Man (I hope) of a greater Latitude and Candour for free Thoughts, and Searches, and Expreſſions, than my ſelf, when I ſee them attended with fit Modeſty and Self-ſuſpicion, and a true evident Concern for ſerious Dealings with God, and for practical p. 32Chriſtian Godlineſs, in thoſe who differ from me in doubtful and inferiour things. God himſelf knows how far I am diſtruſtful of my own Judgment, the Weakneſs whereof doth coſt me many a ſerious, ſad, ſelf-humbling Thought, in both my Solitudes and in Converſation. Yet other Mens Paſſions and diſcouraging Reflections upon me, will never make my Judgment better, tho they fill my Heart with Grief, and force me to lament my ſelf, and to refer them to themſelves, and to their Judg and mine. But yet I ſee no reaſon that bold-fac'd Atheiſm, Infidelity, Anti-ſcripturiſm, and the daring ridiculing of the Eternal Word and Son of God, ſhould eſcape their deſerved Cenſures, ſo far as liable thereunto by the Laws of God and Man. For of ſuch things I hear from others, tho I have met with none my ſelf. I would not have every Objection, modeſtly and diſcreetly offer'd, and cloſely urg'd in its full Strength in order to its fit Reſolution, to be accounted culpable. Modeſt Inquiries and Propoſals are vaſtly different from induſtrious deſign'd Propagations p. 33of Errors, and from ſcurrilous and blaſphemous Reflections upon the Godhead of the Lord of Glory. So far as I can find, too much in Sacred Writ is attributed and aſcribed to Chriſt by God himſelf; too much is arrogated, claimed, and aſſumed by Chriſt unto himſelf; too much has been predicted of him by the Prophets; yea, and too much has been aſſerted, received, expected, and atteſted by his Apoſtles and Diſciples in their day, to leave it poſſible for me to think him a mere Creature, or any thing leſs than the Eternal Word and Son of God. To which I will take liberty to add, that how the Univerſal Government and Judgment ſhould be ſafely committed to and left with a mere Creature, or with one that could not judg the World without a Prompter, quite exceeds my Underſtanding. But as to Blaſphemies, Profanations of Holy Days and Inſtitutions, abuſing thoſe who miniſter therein; Debaucheries, Intemperance, carnal Pollutions, expoſing Sacred Words and Things to Scorn, unſeaſonable hauntings of Publick-houſes; yea, all things tending to p. 34debauch Youth, or others, theſe God would have rebuked and expoſed to Puniſhment and Shame.

Doct. 2. High Thoughts of God ſhould evermore attend great Undertakings for him. It is in his Name, for his Sake, to his Praiſe, and by his Order, that we go forth to ſerve him comfortably any way. Where then is our Confidence and Courage? Where is the Strength and Cogency of our Motives, if God be meanly thought on by us? He that miſrepreſents his God to himſelf, diſpirits all that is to move him to his Work; and dilutes every thing that is derived from God. We are not ſelf-ſufficient; our Difficulties, Adverſaries, and Perplexities, will be found manifold and mighty. Perfidiouſneſs will be frequent. We our ſelves ſhall faint and be diſcouraged, if our due Senſe of God do not animate our Endeavours. Whence otherwiſe can we derive our Conduct, Courage, Strength, Protection or Succeſs? How can we think or hope to fetch down Gigantick Wickedneſs, or to ſtem the Tide of rampant Immorality p. 35and Profaneneſs, (which hath ſo many ſubtle, potent, and malignant Patrons and Abettors of it, who through long Cuſtom are hardned therein) but by our dependence upon that God whoſe Name we reverence and adore? And how ſhall we preſerve our Bow in ſtrength, and invigorate our Purpoſes and Courage, to oppoſe Debauchery and Immorality, but by our actuated Thoughts of our exalted God in our own Spirits; and by our ſetting off his Eminence againſt all the formidable Aſpects of Sin's Votaries and Champions; and againſt the diſcouraging Proſpects of that Coſt and Danger whereto our eſpouſed Enterprize may expoſe us?

Doct. 3. Great Expectations from God will give great Life and Spirit to noble Actions and Enterprizes for God. High Hopes will make our Spirits truly Heroick, and inſpire and fortify the braveſt Reſolutions for generous and great Actions and Acqueſts. God eyed as for us, near us, and before us, as with his Euge and Reward, will make us fearleſs and unmoveable, p. 36and greatly eager in the purſuit of what concerns his Laws and Glory. Certain Acceptance and Succeſs muſt needs have cogent Influences upon conſiderate Souls. Lively Hopes make thorow Work: God will proſper, and therefore we will build. The God we hope to live with, and whom now we ſerve, hath neither Heart nor Heaven (we know) for Immorality. He is the God, and Heaven the State, and Holineſs the Frame and Courſe; and Chriſt the Patron; the Law of God the Rule; his Promiſes the Encouragement; his Preſence, Providence, and Spirit, the Promoters and Countenancers of all due Order, and of all beautiful Converſation: And Satan is the Enemy, and Hell the Sink and End of all that is againſt this. He therefore that expects the Patronage and Kindneſs of his God, and that underſtands wherein theſe muſt conſiſt and fix, here and hereafter, will heartily endeavour the extirpation of all things irreceptive of God's Countenance and Reward. They that make God their All, that have placed their Hearts in Heaven, and know p. 37the ſtated Laws of Expectation: They that have well conſidered the Repugnancy of Sin unto, and its Inconſiſtence with the holy Nature, Will, and Intereſt of God; with the true Health, the great Beauty and genuine Pleaſure of humane Souls; with the due Grandeur and Deſigns of Divine Government; (which is indeed the Illuſtration of Divine Excellencies in the true Conſtitution and Conduct of what relates unto the Sons of Men, ſutably to their Author, Make, Capacity, and End) theſe, as they expect Succeſs in what is of and for this God, ſo will they engage and act accordingly.

Doct. 4. What we believe, expect, and purpoſe, with reſpect to God, ſhould be as freely owned and profeſſed by us, as others teſtify their Scorns and Enmity againſt God. Acts 24.14. 1 Pet. 3.15. Great Enterprizes ought to be ſeconded with brisk and bold Profeſſion when the caſe requires it. Ezra 5.11, 12. Thus in the Text, Then anſwered I them, &c. See Dan. 3.16—18. Mind here what p. 38was profeſs'd: 1ſt. That their God was the God of Heaven; but ſo was not the God of their Enemies. 2dly. That they were the Servants of this God; and thus were their Enemies Gods diſclaimed. 3dly. That they were reſolved to build for God: And thus the Oppoſitions of their idolatrous Enemies were (in the ſober Senſe of God) confronted by them. 4thly. That the God of Heaven would proſper them. Thus were their Enemies, and their Gods deſpiſed by them, as too impotent to help or hinder them. 5thly. All this was boldly owned by them when moſt deſpiſed and derided by their Enemies; and thoſe too ſome of the greateſt of them. And thus their Scorn and Rage were repreſented to their faces as moſt deſpicable things, becauſe of the Patronage of the higheſt Being. What may juſtify your Work, will equally juſtify your Confidence and Profeſſion. Shall we not be as bold for God as others are againſt him? Where lie the odds? Deut. 33.26—29. Zech. 4.6, 7.

p. 39Doct. 5. Our Purpoſes and Practices ought to agree with our Relations, Stations, and Profeſſions; Tit. 1.16. Nehem. 5.9. This great Reformer gives the Anſwer, makes the Profeſſion, reforms the People, incourages the Work, addreſſes to and eyes his God, rebukes the Immoralities of his Followers, brings them to obſerve, and own, and praiſe their God, in the Advances of their Work. And he acts anſwerably to his Station, as a Magiſtrate; to his Circumſtances, as a rich Man; to his Relation, as God's Servant; to his Obligations, as the Surviver of a long Captivity; as attended with gracious Providences, and as his Prince's Favourite, to the beſt Advantage both of Church and State.

VII. Practical Reflections on the whole.

1. See hence who are the fitteſt Perſons to appear and act for God: Thoſe that are hearty Servants: Thoſe that have great Thoughts of God: And thoſe that moſt depend of God p. 40for their Conduct, Protection, and Succeſs.

2. See hence what ſuch are moſt intent upon: Pſal. 137.5, 6. Hag. 1. 2—8. Neh. 2 3. Building for God, and for his People; doing what may diſtinguiſh, credit, and ſecure Jeruſalem, and God's Worſhip, Truth, and People there: and indeed nothing but what may well become the Patronage, Preſence, and Incouragements of the God of Heaven. Numb. 25.11—13.

3. See hence what actuated Thoughts of God, and of fit Confidence in him, and of great Expectations from him, will make Men do: viz. theſe will fix their Purpoſes, fire their Zeal for orderly Behaviour, ſpirit their Diligence, embolden their Looks and Speeches, and make God's Servants keep their ground, and to mind their hits and helps.

4. See hence how a few Men of Place and Figure, by their exemplary Wiſdom, Zeal and Diligence, may influence the Body of a People. They may be as their Eye, their Heart, their Hand, and Mouth. We ſee how Nehemiah could ſpeak as in the p. 41Name of all, and for them; and draw the reſt after him.

5. See hence what it is to appear and act for God, and for the Good of his Jeruſalem, from Principles of Conſcience and Religion. Self is here laid aſide, and melted down into the Intereſt and Order of the Publick, even of Jeruſalem. It is not well with ſuch in their own Thoughts, unleſs and until Publick Affairs go proſperouſly on. Pſal. 137.5, 6.

6. See hence what a true Eſtimate of God's City, and of his Temple-preſence there, will prompt and reconcile his Servants to: Nothing is thought too great, too good, too much, as to Diligence, Coſt, Hazard, Watchfulneſs, and Adventures, to ſet all right towards God and Man; to reform Mens Lives and Manners, that thus God and his People may delightfully dwell together. This ſpeaks the God of Heaven, well known, and greatly valued by his People.

p. 42VIII. A word of Exhortation to Reformers, and that to theſe few things.

1. To Conſiderateneſs. Luke 14.28—32. and that in ſeveral reſpects: 1ſt. As to your God. For 'tis for him that you ariſe and build: bis you are; for him you enterprize your preſent Work; under his Eye you are at work; to him you are accountable; according to his Order you muſt act; on him you muſt attend and bear your ſelves; to him you muſt reſort; and from himſelf muſt you receive your fit Reward. Think then with what a God you have to do; whoſe Preſence you deſire and prepare for; whoſe Work you are about; and to whoſe Will and Service you would reduce this diſſolute, profane, debauch'd, immoral Generation. 2dly. As to your ſelves. Conſider well from what Principles you act; what you have in your Eye as your great Deſign and Scope; by what Rule you intend to walk; and then what Life and Strength is put into your ſo generous, p. 43weighty and warrantable Reſolution. 3dly. As to your enterprized Work before you: Ruins here call for Lamentation; Breaches for Reparation; Rubbiſh for Rejection; Dangers for Watchfulneſs; long, tedious, and much Work, for Patience; Scoffs and Conflicts for great Reſolution; different Humours, Stations, Circumſtances, and Degrees and Kinds of Crimes, for much Wiſdom and Diſcretion; ſubtile Countermines, Evaſions and Excuſes, for ſerious, prudent, deep and clear Diſcoveries and Thoughts; and all your Procedures and Succeſſes, for Obſervations and Acknowledgments. And ſeeing ſo many Eyes may be fix'd upon you, what ſtrict Self-diſcipline and exemplary Blameleſſneſs ought you to have? And I need not tell you, what neceſſity is incumbent on you for ſolemn frequent Prayer to God, for your Conduct, Safety, Incouragement, and Succeſs from him in this Concern. Here then conſider well what you may ask and urge; and how you may obtain and uſe what ſuch Addreſſes may bring in.

p. 442. To Confidence in God. That you ſhall not be Loſers, nor deſerted by him in this thing. Hag. 1.13. The God of Heaven will help you. The Son of God will ſpeak and plead for you. The Spirit of God will cheriſh and inflame what he implants and kindles in you. For all the Immoralities which you are labouring to ſuppreſs, are grievous to him, and a great hindrance to his Work. God's Providence will not neglect you. You have (caeteris paribus) the Proſpect and Aſſurance of your Great Maſter's Euge and Reward. True Peace of Conſcience will attend you in theſe your reſolute and regular Purpoſes and Engagements for your God. The very Conſciences of the Diſſolute are againſt themſelves for you; and their future Tongues and State will juſtify your Zeal and Faithfulneſs at Death, or in the day of Judgment. God will be every way your Friend; and they that know his Name may chearfully and ſafely truſt him in his way. Set but your God before you always, and you need not be moved. O let not theſe incouraging Conſolations be neglected, unconcocted, p. 45indigeſted, or accounted ſmall! Your ſolemn Thoughts muſt help your Confidence; your Confidence muſt ſix your Purpoſe, and quicken you to and in your Work. Did we but make more reckoning of God, as the God of Heaven, and as our God, he would more gloriouſly ſhew himſelf for us. There would be more Experience of him undoubtedly, were there more regular and actuated Expectation from him; Iſa. 26.3, 4.

3. To Reſolution for God. Acts 11.23. Neh. 6.11. And let thoſe Words of Truth and Soberneſs be well conſidered, which you find in Jam. 1.5—11. Fix'd and ſtrong Reſolution is as the Root and Life of generous and great Actions. I verily perſwade my ſelf, that I ſpeak to Principles when I ſpeak to you. I am (I hope) both a Stranger and an Enemy to Flattery. So far as I can underſtand, this glorious and hopeful Project was no ſooner contrived, eſpouſed, and ſet on foot by Gentlemen of the Church of England, as to their ſtated Communion, and ſuch in Faithfluneſs to their own Judgment, than it was p. 46readily complied with by others called Diſſenters: but we are all one in Chriſt, and Members each of other. And being now concentred in this great Purpoſe and Concern, I hope we ſhall go on, both hand in hand, and heart in heart; and make it evident to all, that our different Sentiments in ſome other Matters will not extinguiſh or abate reciprocal Affections and Reſpects, nor make any Breaches or Incroachments upon any fit Civilities of Converſation; nor upon any Articles of mutual Helpfulneſs as to the Publick Good, or our Civil Concerns with one another. Such large and noble Souls are lovely things indeed, both in the ſight of God and Man, as can make all yield to weighty things, and make us candidly and reſpectfully to converſe and act together, to ſtem that Tide of Wickedneſs and Profaneneſs which threatens ſo apparently to ruin the Welfare and Renown of Church and State. See Hoſ. 4.1—3. Jer. 7.8—16. & 5.5, 27—29. Ezek. 22. Bold Sinners, and an angry God; great Crimes attended with notorious Impenitencies, p. 47and growthful Judgments, are dreadful things when found together; Lev. 26.26—28. Iſa. 1.2—6. Let then your Fear of God, and your Pity to the Land, and to the Souls of Men, excite and fix you.

4. To your mutual ſtrengthning of each others Hands in this great Work and Purpoſe; Heb. 10.24. You have great Incouragements from God and Chriſt, from Heaven and Earth, from the Laws of God and Man, and from the publick Profeſſions of Tranſgreſſors, who ſtand up at the Creed; who cry, Incline our Hearts to keep this Law; and that in ſolemn Aſſemblies; and who do not deny that God, that Chriſt, that Goſpel, which teſtify and proteſt againſt the very Crimes which they ſo ſhameleſly commit and perpetrate. None ſo deſerving of Rebukes and Puniſhments from God, as they that ſin againſt the very Letter of thoſe Laws which they profeſs to be Divine, and which are no way controverted amongſt themſelves. Set but their profeſſed Principles againſt thoſe their Practices, which contradict ſuch Principles; ſhew but the Inconſiſtencies p. 48of theſe Mens Principles and Practices with one another; and then urge them cloſely, to ſhew to all which of theſe two muſt be deſerted and denied by them. We may put Spirit thus into each other, and God will own and patronize us all.

5. To diſcourage all thoſe Principles and Doctrines (as far as regularly you can) which miniſter to theſe Immoralities. Rev. 2.14. Tit. 1.9—16. 1 Tim. 6.3. Jude 3, 4. He that ſhall teach, There is no God, no Providence, no future Judgment, and conſequently neither Heaven nor Hell: He that ſhall propagate ſuch Doctrines as theſe, that Souls are mortal; that Chriſt is not the Son of God; that Man is but a ſiner ſort of Brute, &c. he ought to be ſtopp'd in ſuch Careers. For if theſe be true, and credited accordingly, then all Religion and Morality comes down at once. All then muſt be lawful that may be ſafely done, as to humane Vices and Injuriouſneſs.

6. To walk prudently and blameleſly your ſelves in all things. Phil. 2.14, 15. Neh. 5.9. it is but reaſonable p. 49for you to expect all ſorts of Eyes upon you. They whom you proſecute for their Immoralities, will thereby be awakened and irritated to their ſeverer Obſervations of you. And ſhould they (which I hope they never will, and beg of God and you they never may) ever find you guilty of the ſame Sins, or of equivalent Crimes to what you proceed againſt them for, you may conclude that your Miſcarriages will be told in Gath, with all imaginable Aggravations, to your Reproach, and to their Joy▪ and God himſelf will juſtly make you baſe before the People; in that as God and others expected other things from you, ſo may you look for ſuch Returns upon you from his diſpleaſed and incenſed (becauſe more reproached) Majeſty, as ſhall abundantly demonſtrate, that with him there is no reſpect of Perſons; and that your Profeſſion of God and Chriſt, and your Endeavours to ſuppreſs Sin in others, ſhall not commute for your diſhonouring of God, and for your being ſcandalous unto others, by your own perſonal Tranſgreſſions. Nor is your perſonal p. 50Blameleſſneſs, as to Immoralities, ſufficient for you in this matter, but you muſt alſo ſee that all your Diligence, Zeal and Courage, have their due Conduct, and be every way (as far as in you lies) accountable to God and Man. Bear with me in this faithful Freedom with you: This Caution is not given you from Accuſation or Suſpicion of any one amongſt you. All that is poſſible doth not come to paſs; but you are Men, and in the World and Body.

IX. A word to the Immoral and Profane.

Could I intreat you ſeriouſly to read Deut. 27.9—26. and there and then conſider the Sins there doomed to a ſolemn publick Curſe; the God who hates thoſe Sins, and who will execute the Curſe where-ever he ſees thoſe Sins committed; the Motive offered and urged there; and God's inſiſting upon univerſal Obedience to his Laws, with the Encouragements which he affords thereto, in Deut. 28.1—13. Could I obtain of you to lay to heart p. 51that peremptory Word, with the hiſtorical occaſion of it, in Levit. 24. 10—16. Whoſoever curſeth his God ſhall bear his Sin: and he that blaſphemeth the Name of the Lord ſhall die. Could I prevail with you to pauſe upon God's publiſhed Reſolution, not to hold him guiltleſs (not to free him from his Wrath) who taketh his Name in vain, Exod. 20.7. I might then hope that your Reverence towards God, and your Self-love and Care might keep you orderly and ſafe. Uncleanneſs, Intemperance, Rudeneſs and Profaneneſs, are ſuch debaſing and unworthy things, as that ſerious Thoughts could not but move you to abhor them. Are not your Tongues, your Souls and Bodies, his, who made and bought them? Were they created and redeemed; Are they protected, maintained, accommodated, and encouraged, to be alienated from their Proprietor, and to be profaned and abuſed before him? Can any thing be pleaded for your Sins which may be juſtified at your own Tribunal? Or can the Gain and Pleaſure of your Crimes compenſate p. 52what you are ſure to loſe, and to bring upon your ſelves thereby? If there be no God, no future State, how came you by your Beings, and by all your ſutable Proviſions for their univerſal Welfare? But if there be a God, and a future State, hath he made that and you to be eternally his own Reproach? Or do you think God made his Laws in vain? Or that Heaven can bear or ſute with your preſent Frame and Courſe? Or that God needs or fears you, ſo as to ſave you, with a Lie in his own Mouth, or to confront him in the Heavenly State; or to let you provoke him whilſt you live here, and then to change you, and to ſave you when you die? Your Reformation will be your Credit and Safety, and our great Eaſe and Joy.

It can be no way pleaſing to the ſober Mind, or to Men of Peace, intent upon their own Intereſt, Quietneſs and Safety here, to miniſter to Contentions, or to irritate your Paſſions, by thwarting and expoſing you to publick Cenſures, or by reproving you, tho in ſecret; were they not conſcious to themſelves of theſe things, p. 53of God's ſtrict Obſervations both of them and you; of the accurate Laws by which he will judg us all; of the Solemnity and Impartiality of that Judgment; of the Importance of the future State to all; of the terrible Reviews and Cenſures which your and their awakened Conſciences, (by the ſo ſenſible Approaches and Inſtancy of Eternity on a Death-bed, wherein we can look for nothing but the Severities of Divine Revenges) will make upon all Follies and Neglects: Of thoſe moſt intimate and ſharp Reſentments which our Great Judg cannot but have of all your notorious and aggravated Crimes, which have ſo boldly and provokingly confronted him in the whole Conſtitution and Procedures of his Government and Deſigns: Of ſome poſſibility of reclaiming you, and of reducing you to God and Chriſt: and of the notice which God and Chriſt will take of them, as they behave themſelves in this Affair towards you. They do believe the Articles of the Chriſtian Faith. They know thoſe Rules of holy and orderly Deportment p. 54towards God, themſelves, and others, by which they muſt be governed and judged. They are very apprehenſive of their Sacramental Vows and Ties to be true to God and Chriſt, and you. They have ſeen the tragical and diſmal Concluſions of debauched and immoral Lives. They clearly do diſcern the dreadful Influences of ſuch Lives upon the publick Peace and Welfare. They are not ignorant of thoſe moſt rueful Deſolations of Perſons, Families, Churches, Kingdoms and Societies, which diſſolute Spirits and Practices have produced and multiplied. And they are well ſatisfied that the Prevention or Removal of God's Judgments, and the procuring and continuance of his bleſſing Preſence with us, can never rationally be expected but in the way of univerſal penitent Reformation, and evident Return to God. And they would be glad to know but in what Frame and Mirrour you would behold and face your ſelves. Do but reflect upon what you are: And can you think it orderly and accountable (even to your own p. 55impartial ſelves) that Men ſhould brutify themſelves? That rational Souls ſhould proſtitute their ſo noble Faculties and Powers to the ſo ſordid and mean Intereſts and Satiſfactions of intemperate Fleſh? Shall that lie wallowing in the Mire, with the Self-defiling Brute, which might ſo gratefully and commendably exert and illuſtrate its own Authorities and Vigours in the due Management of its ſo very uſeful Body? Luſt and Intemperance are a great profanation of that ſo curiouſly contrived and compacted Manſion which is conſigned to the Soul to live in, and to improve, to its own true and great Advantage. And for the Tongue, which is the Soul's Orator and Interpreter, to repreſent its Excellence and Senſe of things to all; muſt that be uſed to viler Purpoſes, even to proclaim your Transformation into a deviliſh Frame and Nature? Doth it become a Creature to blaſpheme and curſe its God, to imprecate his Anger, to contend with the Author of it ſelf, and to ſhew more Enmity and leſs Reverence p. 56to him, than Pagans will or dare to do unto their falſe Gods? What need of Oaths and Blaſphemies in humane Converſation! Such things are no ways fitly expreſſive of noble Extraction, of genteel Education, of improved Parts, of exquiſite Learning, or of endearing Principles and Diſpoſitions; nor yet of conſiderable Uſefulneſs and Figure in Church or State.

Do but reflect upon whoſe you are. You are God's own, as to Property, Obligation, and Accountableneſs, whether you will or no: Nor can you diveſt him of his Right to uſe you as he pleaſes; tho you may poſſibly ſpoil your Title, and implead all Claims unto his Favour and Rewards. And now, muſt that be uſed againſt him which is more His than Yours? Or can you think your ſelves to be of ſuch Ability and Figure, as to hector, curſe, or flatter him out of his own Throne and Rights? Can you implead his righteous Sentence, or prevent its execution, when doomed by him to Hell?

p. 57Do but reflect upon where you are; even in that World and Body, wherein you have not long to ſtay; but you have much to do and be, in order to your everlaſting Miſery or Happineſs. This World is but a Pilgrim-ſtate. Your Fleſh is as the Graſs or Shadow. Your carnal Pleaſures are but Dotages, Dreams, and Snares. Your Blaſphemies, Curſings, Oaths, and rants of Speech; your ſwelling Words of Vanity are but Self-cruelty and Reproach, and the haſtening and enflaming of that Divine Vengeance, which, when inflicted on you, will convince you to the purpoſe, of how unfit a Match you are for an incenſed and ingaged God againſt you. Your bold Affronts to God and Chriſt, ſpeak you either ignorant of, or unacquainted with, and inconſiderate about your ſelves and Them. Nor can I think on any thing whereto you can aſcribe your preſent Peace, but to your contracted and judicial Stupidneſs; which is, I think, the greateſt Plague on this ſide Hell. Hardheartedneſs and Fearleſſneſs are productive p. 58of Careleſſneſs and Preſumption. Theſe ripen Souls apace for Hell; and they will be found as the drying of the Stubble for the Flames of the infernal Pit, wherein the Terrors of Revenges will ſurprize and ſcorch ſuch Sinners moſt ſeverely. And ſhall this preſent State, and Scantling of probationary time only be ſpent in what is moſt like to ſhorten it, to ruin you, to ſtrike profanely at both Majeſty and Mercy, and to prevent your own Salvation, by making it unbecoming God and Chriſt to ſave you from eternal Wrath? And ſhall others fear or love you more than they love God and Chriſt? And muſt they tamely give up all God's Rights, leſt you ſhould thereby be diſpleaſed and ſtopt (tho regularly) in your attempted Rapes upon all that is Orderly and Sacred? You know your time is ſhort; that it is given you by God, purchaſed by Chriſt, and filled with what may help you to a better State. And is this the beſt Improvement of what you are entruſted with ſo kindly, to curſe and p. 59ſwear, to profane Holy Time and Things, and to drench your ſelves in ſuch prodigious Filthineſs of Fleſh and Spirit, who are to perfect Holineſs in the fear of God? O tell us ſeriouſly, or ask your ſelves in your ſober Thoughts; to whom, to what, are you thus moſt attempered? Think you that there is ſo little difference betwixt God and Satan, Heaven and Hell, as that the Spirit and Practice of the one can be congenial with the other? Think therefore moſt compoſedly upon Who it is that inſtigates and prompts you to all your Diſſoluteneſs and Profaneneſs, and why he burries you hereto, and animates thoſe Principles in you, whereby he governs you for himſelf. Doth Satan love your God, your Souls, your Happineſs? When you have by him filled your meaſure up, and at length find your ſelves in Hell; will that malignant and proud Enemy in Hell, (the Devil I mean) forget or pardon all your Reflections upon him? or will he overlook any thing done by you in time diſſerviceable to himſelf? He knows you never can be his, unleſs you caſt off holy Speeches, Purpoſes p. 60and Practices, and yield your ſelves to be his obedient Servants, and to become his Voluntiers. Are others then your Enemies becauſe they would reſcue you from him? And laſtly, ſpend ſome ſolemn and cloſe Thoughts on this, viz. What you are like to think of your own ſelf-ruined ſelves. When God is your fixed Enemy: when Chriſt hath ſentenced you to Hell: when Angels have bound you up, and have thrown you thither: when all this World is burnt and gone: when you have ſeen Chriſt's Family carried up with himſelf to Glory, and find your ſelves, after an awful Trial, ſhut out for ever, and given up to the abſolute Pleaſure of your inſulting Enemy: when Conſcience, Paſſions, and Revenges are let looſe to fix tormentingly, and to center on your deſperate and remedileſs ſelves: and when your free Thoughts are to range in the Diſcoveries of all thoſe Springs of Miſery, of which once you took ſo little notice here. When theſe things are upon you in their eternal Strength and Fulneſs, can you then face, or have Converſes with your profane, p. 61debauched, intemperate, wilful, deſerted and diſtracted ſelves, delightfully? Or can you think that Chriſt will fetch thoſe Souls to Heaven, that always practically and preſumptuouſly told him how little they eſteem'd Heaven or Him? and how much they preferred Satan and his Ways thereto? I have no perſonal Prejudice againſt any of you. I highly value your Learning, Parts and Ingenuities, and Uſefulneſs, and all things valuable in you. And O that your ſpeedy and effectual Reformation might prevent all things diſgraceful and afflicting to you!

FINIS.