A Treatise of Prayer and Divine Providence, Chapter 4 · Section 7

A Treatise of Prayer and Divine Providence · Chapter 4 · Section 7

p. 342SECT. VII.

The Application of both ſorts of Cauſes unto the preſent Caſe.

I Am now to ſpeak to the Hypotheſis, or the Caſe in particular, as it is ours: What may be the reaſon of the Lords hiding himſelf now from his people of theſe Nations in respect of p. 343their prayers? Of this I muſt ſay ſomething, but it ſhall be but by way of hint; for I neither need to ſpeak of this all that I could, nor can I ſpeak all that there is in it: The former I need not, the reſolution of this query being ſomeway contained in what hath been already ſaid in anſwer to the query in general; the latter I cannot, by reaſon of the large bredth of the Subject, it extending it ſelf to ſo wide a circuit of ground, to ſo great a multitude of perſons, and to ſo vaſt a mixture and variety of ways and tranſactions, and thoſe ſo ſecret or intricate, that neither mine, nor any other one mans experience or eye-ſight, is able to ken or overlook the whole. In ſhort, unto a full and perfect diſcovery of the reaſon (I mean not of what is hidden in Gods councel, but of that matter of reaſon which is extant and enquirable by means afforded to us) of this effect in our Caſe, there muſt go theſe three things. 1. An exact knowledg and remembrance of the whole Oracle of God, at leaſt ſo much of his Word as delivers us any rule or light in this matter. 2. A perfect underſtanding of the ſpiritual condition, of the ways, and of the prayers of all the perſons that have any either influence or concernment in this effect. 3. A faculty of diſcourſe or deduction which is unerring or certain, both by way of application of the Rule to the ſubject, and of inference of the concluſion thereupon. So much as any is deficient in any of theſe (as who is not in every of them?) ſo far he ſhall come ſhort of a compleat p. 344and abſolute reſolution of this queſtion. Now if I ſhould ſay, ſome kind of certitude in the point of Application and Inference is attainable, yet it muſt be acknowledged very rare and difficult in this imperfect ſtate of man on Earth, and in theſe byaſſing and partial times. But for a perfection in the two former, who can in this world once pretend to it?

Yet muſt not the Queſtion therefore be wholly layd aſide: For, 1. Though an exact knowledg and comprehenſion of the Rule of Scripture be not to be acquired, yet ſome good and ſerviceable meaſure thereof is acquirable; and though the full ſtate of mens hearts, ways, and prayers be not humanely fathomable, yet there is much matter of fact obvious unto thoſe that will obſerve, as to many particulars which do moſt concern us: to lay to heart a curious ſearch, a critical Judgment, Joſephs divining cup, or his divining for his cup, needs not; they are plain enough to be ſeen; we have not ſo much need to be new informed, as to be put in mind of them; and the work is not ſo much to bring them within our ſight, as to preſs them upon our hearts. 2. As it moſt nearly concerns us, ſo it may much advantage us, to diſcover what we can in this query, though we cannot be ſo abſolute and exact in our ſolution of it: for we ſhall never ſeek remedy, either by the removal of the procuring Cauſes, or by endeavoring after the Ends of this hiding of God from us, until we be ſomewhat reſolved herein; and ſo far as p. 345we gain any diſcovery and ſatisfaction about it, ſo far we are in an advance towards the remedying of it. 3. If we be diligent to find out what we can, and to practice according to what we find, we then may hope God will both accept and meet us in the diſcovery we endevor, and promote us both in it, and in our recovery out of that evil which is the ſubject of it: Although there may be divers reaſons in men moving God to this deportment toward his people, which we can never ſearch out, yet the invincible ignorance of them ſhall not prejudice us. God impoſeth not upon us to find out what is inextricably hid, but to deſtroy and own what is occurrent to our knowledg, and to rectifie what is ſo deſired. If each man would buſie himſelf about this, and we would all communicate each to other, and borrow one of another our ſeveral apprehenſions; though one can ſay but a little, yet all together might (by the help of divine grace) ſearch out and bring in much towards the making up of a ſufficient anſwer to this.

That which I apprehend, and will here ſay of it, ſhall be contained under theſe three Propoſitions: 1. It is more then probable that of all thoſe cauſes of the Lords hiding himſelf from his peoples prayers above collected, not one, or ſome few only, but many, if not all, have ſome place, cauſality, or efficacy in the preſent caſe. 2. That plurality of reaſons, which there may be of this thing among us, we cannot reaſonably ſuppoſe aſcribable wholly to every one, p. 346or to any one perſon or party, but we may attribute them to the whole community diſtributively, or diſperſedly; ſo as that ſome of them more properly belong to one, ſome to another, and all to the whole, by way of diſtribution. 3. Although many, moſt, or all the recited cauſes may have influence in the preſent caſe, yet ſome of them may be conceived more predominant, and more notable in the effect, then the reſt, and therefore more neceſſary for us to obſerve and lay to heart. Somewhat of each of theſe in order.

1. It is more then probable, that of all the reaſons of the Lords hiding himſelf from his peoples prayers above enumerated, a multitude of them, if not the moſt, or all, have ſome place, cauſality, and efficacy in this effect now among us; I mean, of all of both thoſe ſorts, viz. whether meritorious or procuring on mans part, or final and intentional on Gods part: All the cauſes of both theſe kinds, or many of each of them, may now have influence in the producing of this ſad effect: Our caſe ſeems to yield much matter of reaſon in both theſe reſpects; many and mighty provocations in us, great and various deſignments of God.

1. For the matter of provocation on our part, we need not look far, or ask for which of thoſe ſins before rehearſed it is that the Lord deals thus with us: there is ſuch ſtore of them among us, that we may ask, which of them is not found in us, and that in an high p. 347degree? and therefore, which of them is it not for? We can ſcarce tell how to pitch upon any of them, to ſay, it is for this or that, more then the other, they are all ſo rife amongſt us: As the Lord tells his people of Iudah, I have wounded thee with the wound of an Enemy, Jer. 30.14 15Jer 30:14with the chaſtiſement of a cruel one, for the multitude of thine iniquity, becauſe your ſins were increaſed. And again: Why cryeſt thou for thine affliction? thy ſorrow is incurable, for the multitude of thine iniquity; becauſe your ſins were increaſed, I have done theſe things unto you. And elſewhere, having pronounced his deſolating judgments upon them, and having told the Prophet, that when they faſt, and offer burnt-offerings, he will not hear their cry, nor accept them; yea, and forbidden him to pray for them for their good; and told him, though Moſes and Samuel were interceding for them, his heart could not be towards them: for all this he alledgeth the reaſon after this manner;Jer. 15.13Jer 15:13 and that for all thy ſins, even in all your borders. All their ſins committed in all the quarters and coaſts of their Land the Lord doth (as it were) gather and bundle up together, and lay in the ballances with their prayers, and thoſe do far over-weigh theſe. So may it be ſaid of us; why hath the Lord in ſo many and great things, and for ſo long, hid his face, and turned a deaf ear to his peoples prayers and cries? why it is for the whole maſs and multitude, and high encreaſe of our iniquities; it p. 348is for all our ſins, even in all our borders: Theſe put all together, prove more in number, heavier in weight, and louder in cry, then our prayers.

When the ſtate of Iudah was grown extreamly and incorrigibly corrupt, and the ruining judgments of God were in pouring forth irrevocably upon them, that is, ſome years after Ieconiahs captivity, and a little before the laſt of Zedekiah, certain of the Elders of Iſrael came to the Prophet Ezekiel to enquire of the Lord by him, the Lord wills him to give them this anſwer,Ezek. 20.1, &c.Ezek 20:1 As I live, ſaith the Lord, I will not be enquired of by you: and further, in ſtead of the Prophets ſupplicating to him for them, he directs him to apply himſelf to them by way of charge, and conviction of them of thoſe their and their forefathers ſins, that had made him ſo inexorable towards them: Wilt thou plead for them, ſon of man? wilt thou plead for them? cauſe them to know the abominations of their fathers: And again, Wilt thou plead for, Chap. 22.2wilt thou plead for the bloody City? yea, thou ſhalt ſhew her all her abominations: cha. 23.36And once again, Wilt thou plead for Aholah and Aholibah? yea, declare unto them their abominations. As face anſwereth face, ſo doth (methinks) Englands preſent condition anſwer that of the Jewiſh Church, and that in reſpect both of ſins and divine wrath: The time of calamity, the time that iniquity hath an end, ſeemeth to be now upon us: we are (as it were) betwixt Jeconiahs and p. 349Zedekiahs captivities; betwixt over-paſſed, and new-ariſing and imminent miſchiefs and ruines: and theſe Scriptures ſeem to make the very ſame return to our former and preſent ſeekings unto God, as it doth directly and immediately to them. We plead with God for England, but there are other pleaders before him againſt her, to wit, her abominations. We plead by way of interceſſion for her, theſe plead by way of accuſation and out-cry againſt her: We plead for her help and deliverance, theſe plead for her puniſhment and deſtruction. The plea of theſe is more equal, more moving, and powerful, then that of ours; eſpecially when as both are ours; when we that pray are the authors of thoſe abominations: The cry of ſins is then more eſpecially prevalent againſt prayers, when not only ſins are great and many, but they are theirs that pray. I call them ours that pray, as being ſo, either by the committing, or by contracting the guilt of them; either by the acting or by the acceſſarineſs of them. Two ways I find ſin becomes National, or imputed univerſally to all: 1. When the moſt or the generality of a people perpetrate it; as in many of thoſe charges upon Iſrael and Judah in the Prophets before the captivity. 2. When one or a few commit a ſin, and the reſt (joyned in the ſame community, or body politique, and (it may be) in one common oath, or covenant, binding out from that ſin,) let it paſs, neglecting their duty, either for the preventing or expiating of it: as p. 350in the caſe of Achan, and in divers of the reproofs in the Prophets; and particularly in one of the places even now cited**Ezek. 22Ezek 22. The ſins of many ſpecial parties in Jeruſalem, as of Princes, Prieſts, Prophets, Children againſt their Parents, and the particular ſins commited in her, are called Jeruſalems abominations.

Here then is the matter: we have put up prayers, or entered our pleas before God for England, but our ſuit is not heard, or brought to iſſue: and that which cauſeth the demur, is, our abominations come in, and lye, yea cry againſt us: This perhaps is acknowledged in the general; but what are the particulars of our ſins? and who will for their own particulars own and take to theſe abominations, and ſay, this or that have I done? For the latter, I will only ſay this, Whoſoever he be that will not take to his own ſin, now it riſeth up in judgment againſt the Land, and the joynt ſupplications made for the ſame, he is worſe then Achan: and if he will not own his ſin, be ſure his ſin will own, Numb 32 23Num 32:23or find him out. For the former, what are the ſins of England in particular that now interrupt the prayers that have gone, and are dayly going up for her? I anſwer, What ſin is there found in all the Bible to be obſtructive of National Prayer, that is not rife and ripe in England? Here is abominable Idolatry, Covenant-breaking with or in the matters of God, abuſe of Religion to carnal ends, ſloth and declining in Gods ſervice, loathing p. 351and rejection of the Word of God, and carnal confidence. Again, for ſins againſt the ſecond Table, here is blood-guiltineſs, injuſtice, unmercifulneſs, covetouſneſs, and pride in their height. Again, for ſins cleaving unto prayers, we pray, but ſin is choked, and lies hid; the heard is unhumbled, devotion is formal and counterfeit, indirect ayms are ſet up, contentions and breaches of charity are reſerved and carryed on, faith faileth or ſhrinks up, and ſin is unreformed. Laſtly, for the modal aggravations, the ſins of England are heightened by grievous incorrigibility, preſumption, ſcandalouſneſs, repetition after prayer, and apoſtacy after beginnings of repentance.

To purſue all theſe ſeverally, and as they deſerve (with all the other ſins of the Nation that are mighty to pull down, continue, and increaſe the judgments of God, and to hinder prayers) would amount to a volume, or roll as large as that in Zechariah, of many cubits in length and bredth: and to charge them fully home, would require a reprover as ſharp, fluent, and undaunted, as the Prophet Jeremiah, who was a man of ſtrife, Jer. 15.10. Eze. 3.8, 9 20.46 21.2Jer 15:10Ezek 3:8Ezek 3:9and a man of contention to the whole Earth; or one like Ezekiel, whoſe face and forehead the Lord ſtrengthened againſt the faces and foreheads of his people, and made it as an adamant, harder then flint; and who could drop or pour down reproofs and menaces: or one like the Apoſtles of Chriſt, who in their conteſtations againſt p. 352the unbeleeving Jews, are ſaid to have filled Jeruſalem with their doctrine. Acts 5.28Acts 5:28I will but point at ſome of them.

Here is Idolatry: indeed it is not yet as in the Heathen, or as in ſome Chriſtian Nations, or as it hath been in the former ages generally practiſed & authorized; but it hath a being, and (which is a ſhame, yea a horrible thing to ſay or hear, after ſo long ejection of it, and enjoyment of the clear light and true worſhip, and ſo ſtrong tyes and oaths upon us againſt it,) a reviving of late among us: There are thoſe whoſe eyes begin to be after their fathers Idols: There are that begin to enquire, ſaying, How did the Nation (of old) ſerve their gods? or, why may not we, or they that liſt, do ſo likewiſe? And how general is, if not the committance, yet the contagion of Idolatry, when as ſome practiſe it, others plead for its freedom, others argue for it as no Idolatry, others connive at it, and let it alone, and others work underhand for its further impunity? That which the Prophet utters, by way of deſcription and reproof, of the impiety of the Heathen Nations,Micah 4.5Mic 4:5 All people will walk, every one in the name of his God, is now owned and voted for by many, and they ſay, Let all people (or they ſhould) walk every one in the name of his god: and further, beſides the groſs or corporal ſort of Idol-worſhip, or adoring either Images, the work of mens hands, or Creatures, the work of Gods hands; there are two other kinds of Idolatry, and they are both p. 353among us. There is the Idolatry of the brain, and the Idolatry of the heart: The Idolatry of the brain, to wit, the entertaining of Antitheiſtical notions or conceits of God, or the ſeting up of ſuch figments in the underſtanding, of God, as are directly oppoſite to that divine Nature and Perſonality, or diſtinction of ſubſiſtence, as is revealed unto us in the Word of God, to be the object of our faith and worſhip. And the Idolatry of the heart, that is, Covetouſneſs; for this ſin the Apoſtle brandeth for Idolatry**Col. 3 5. Epheſ. 5 5 Vide Druſius in Hoſ. 12.8. foreign we (Epheſ. 4.19.) tranſlate greedineſs. Vide Bez. in loc. & preſertim. Dan. Heuſii excercit. lib 10 c 4 & l. 13. c. 2 And Mr Leigh's Crit. Sacr. in vocab.Col 3:5Eph 5:5Hos 12:8Eph 4:19: And we muſt underſtand the term is of a larger extent then our ordinary ſence of the word, Covetouſneſs, reacheth unto; for it ſignifieth an over-greedy deſire, proſecution and uſe of any earthly thing; and ſo may include in it ambition, intemperance, luxury, or any other inordinacy, as well as the love of mony, or worldly wealth; and particularly it ſignifies that ſatisfying or accompliſhment of any corrupt luſt which is brought about by violence, treachery, or breach of Covenant. Now who will not confeſs that the Land is full of this Idolatry? or can ſay, that ever any Age, or Country, equalled, or more abounded with this kind of Idolatry and Worſhip, then this of ours?

Here is Covenant breaking, and eſpecially with or in the matters of God. I think I may confidently ſay, Never any Nation (ſcarce Iſrael it ſelf in Moſes time, or after) hath ſo generally, publ…quely, ſolemnly, ſacredly, and reiteratedly bound themſelves to or in the th ngs p. 354of God, as hath this with our neighbor Nation; and never did any ſo quickly, ſo univerſally in regard of things, ſo profeſſedly, ſo conſtantly, with ſuch ſelf juſtifying, and ſo hypocritically, or under a pretence of acting from and for God, violate their bonds unto him, as multitudes have done among us. Did ever any people lift up their hands ſo high unto God in ſwearing performance of all religious and humane Duties, and defence and advancement of all ſacred and civil Rights, and preſently let down their hands ſo low when it came to execution, yea and lifted them up ſo high againſt the very things which they ſwore for, as many in England have done? We have multiplyed Oaths, and ſtudied for the moſt ſolemn, expreſs and ſtrict forms of declaring and binding our ſelves; as if we would conſtrain both God and all the world to beleeve and build upon our word moſt ſurely; and as if we would make it unimaginable and impoſſible that we ſhould break: but after all this there are men found that have gone to work in the matters of the Oaths and Covenants, as if the direct contrary to what was the ſubject of their Oaths had been the things they had undertaken and tyed themſelves unto; and as if all that they did in entering into thoſe Obligations, and in their proceedings afterward, had been out of a ſtudy to make themſelves and the Land as deeply guilty as they could, both againſt God and man, of Oath and Covenant-violation. Who ſo ſhall but look back (if a remembrance p. 355thereof now may be offenceleſs) upon the Vow and Proteſtation of the year 1641. and the League and Covenant of the year 1642. and therein take notice (to let all other things paſs) of what was vowed, proteſted, covenanted, and ſworn by the generality of this Nation (in one, or other, or both of thoſe bonds) in relation to God; What maintenance and defence of the true reformed Proteſtant Religion, againſt all Popery, and Popiſh Innovations, and what endeavor of the puniſhment of all the Actors to the contrary; what endeavor for the preſervation of the Reformed Religion in the Church of Scotland, and for the Reformation of Religion in the Kingdom of England and Ireland, and that in Doctrine, Worſhip, Diſcipline, and Government, in respect both to that Church, and to theſe Kingdoms, and for the Conjunction and Ʋniformity of the Churches of God in all the three Kingdoms in Religion, &c. and for the extirpation of Popery, Prelacy, Superſtition, Hereſie, Schiſm, Profaneneſs, &c. He (I ſay) that ſhall but think thereof, and then caſt his eye upon the univerſal indiſpoſition and backwardneſs of the whole Nation to the making good of theſe things; their lothneſs to expoſe or imploy any life, power or eſtate for the ſame; the late committance to otter oblivion and deep ſilence of all theſe Obligations; their total deſiſtance from, and conſtant refuſal of all theſe performances in whoſe hands it is publiquely to manage the ſame, and their diſenabling, letting, and p. 356diſcouraging them that would ſtir therein; the declarings, endeavors and exploits of many directly contrary to theſe clauſes, both to the downfall of what was to have been preſerved, reſtored, or effected; and to the reviving and flou…iſhing of what was to have been extirpated; and, laſtly, the favour and help that hath been lent to the known Enemies of the Religion, profeſſed and covenanted for, in all the ſaid branches thereof, and in their enmity againſt the ſame: He (I ſay again) that ſhall revolve theſe things, if he have any ſenſe, either of the things obliged to, or the nature of the Obligation, cannot chuſe but ſit down with ſome part of Ezra's aſtoniſhment and heavineſs, conceived upon the ſin of ſome of his people in the point of anti-federal marriages: And (as to the purpoſe in hand) in ſtead of wondering what is become of all the prayers that have been put up for England, he may admire what ſhall become of England, and of them that have made it and themſelves ſo guilty in this matter. For this our heart is faint; for theſe things our eyes are dim.Lam 5.17Lam 5:17

Here is Religion abuſed unto carnal ends; and that very commonly, plainly, and groſly. Religion hath been for a long time univerſally embraced, and pretended to in England: There have of late been many proceed ngs taken in hand about it, yea it hath been one thing which men have held forth and made countenance towards in all their motions and agitations. But, although at firſt, while the face p. 357and gloſs of Religion was new and freſh (like falſe coyn when new minted) it was hard to diſtinguiſh of thoſe pretenſions, but each paſſed for current; yet, having now been uſed and well worn, it is too evident that Religion by very many hath not been taken up in reverence or love to it ſelf, but hath been debaſed to advance and attend ſome or other worldly deſign. Moſt men now look through the vizors of the buſie and reſtleſs Stirrers of theſe times, and diſcern their true faces. It is eaſie now, not only to ſay, but ſee, that vile ambition, covetouſneſs, ſelf-love, malice, and envy, have been palliated with a cloke of Religion. I would be loth to ſay, all men, but I may ſay, men of all intereſts and parties, have ſerved themſelves of it. He hath been no body, that either would not put on a dreſs of Religion, or would uſe it otherwiſe then as a dreſs. We have had much ado about Religion; ample Declarations to all the world; ſolemn Praying and Faſting; vowing and ſwearing; arming and fighting for it; diſcovering of Plots; puuniſhing of ſome, even capitally, for attempts againſt it; calling Aſſemblies; inviting in of Brethren to aſſiſt; urging of Acts to be paſſ…d, and the paſſing and ſending forth of ſome to the people about it: the uprightneſs of ſome (doubtleſs) hath been in all this, but not of all: their latter point-blank-contrary declarings of themſelves and actings, do proclaim thoſe proceedings (in them) were formed to ſerve thoſe turns, then which ſince they have purſued and p. 358carryed on by other means. I know this charge is of an odious nature, but being true I dare not omit it. Leſt it may ſeem to come meerly from a raſh or uncharitable Judgment. I will here in ſhort ſet down the Conſiderations which induce it.

1. We ſee a letting in and ſuffering of all Religions: This proceeding about R…ligion cannot but be of deſign, (what it is, and how much ſomes intereſt is built upon it, I need not ſay,) for I doubt not to affirm, There never was that man in the world that was cordial and real to any one Religion, whether true or falſe, but he would ſtand for it againſt all other, and would (having means in his hand) ſuppreſs the contrary to it. There is no man deſires or grants allowance to all Religions, but he is either a flat Atheiſt, and cares for no Religion, or a worldly Politician; and the latter may do it, either to drive on an earthly deſign, or to ſuccor the weakneſs of his own Religion or party for the time, until it ſhall become able, either to ſtand out a ſtorm, or maſter its competitors. Tolerationiſts would have none ſuffered to wear horns, until their own be grown out; and then, who ſo will not herd with them, hath not horns as ſharp as theirs, ſhall know it: only a diſtinction muſt colour this mutation; and none ſo fit as that of the Popes forge, (by inverſion,) he brought all temporal States and Affairs under his Croſier, in ordine ad Spiritualia, in reference to Religion; and they muſt have all matters ſpiritual, and Religion p. 359under their cognizance, in ordine ad Temporalia, in relation to the Commonwealth.

2. Take notice how men change their carriage towards Religion, (even that Religion which ſtill they profeſs,) and diverſly ſhape and faſhion their poſtures about it, as beſt ſuiteth with their carnal ends and concernments: As in point of ſtanding up for Religion; one while Religion is the main Cauſe, another while it is no part of it: one while, that Religion may be ſecured and reformed to an higher pitch, we muſt up, arm, and fight, and all muſt be layd at ſtake for it; another while it muſt be deſerted, proſtituted, layd common. And in point of ſetling Religion; one while nothing ſo neceſſary to be conſulted, articled for, and eſtabliſhed, as Religion; another while, not that at all, any thing but that. And in point of Engagements upon Conſcience; one while Oaths and Covenants muſt be impoſed upon Conſcience; another while it muſt be left free, and not urged to them by any penalties; anon it muſt again be fettered and engaged, or elſe beware what follows: And what's the Reaſon? It is not that Religion varyeth, or the Rules following it vary, or that theſe alterations make any thing for it; but terrene things are mutable; and who ſo will deſign them, muſt be one of the Amphiſcis, and caſt the ſhadow of his protection one while towards, another while frowards his Religion, as the Sun of his worldly intereſt moves about him.

p. 3603. Many that pretend to Religion inſiſt on it with application to others, but not to themſelves. Religion is a good weapon in their hands, wherewith to oppoſe and perſecute others; they, whom they ſet againſt, attempt againſt Religion, they deny to ſettle Religion, they are not godly: but it is of no ſuch uſe to them, and theirs. Religion is an handſom Engine, or ſtalking-horſe, wherewith to catch, and draw, and mould others to their turn: if they have occaſion to uſe the favour or ſervice of thoſe whom they deem cordial to their Religion, then they are all for Religion, for the Religion of thoſe they are inſinuating with; they ſeriouſly profeſs many good intentions and fair promiſes for it; they are ſorry for all by-paſt differences, and hard uſages: But are they indeed ſo minded and affected? Is their aym in this to oblige themſelves, or thoſe with whom they deal?

4. Men have been noted to appear and act for that way and courſe of Religion which they have been known to be againſt in their judgments and affections; and at other times to ſhrink from or ſhake off that way which they have ſeemed beſt to like and approve: What is the buſineſs? why they purſue their worldly deſign; as hunters do their prey, who are fain ſometimes to refuſe the pleaſant plains, which they had rather be upon, and to run through brakes and buſhes, that they may follow their game.

5. We ſee men as forward as the foremoſt p. 361for Religion, while their carnal end is unattained, or can be proſecuted under that colour; but when they are poſſeſſors of their drift, they leave Religion to ſee to it ſelf: Jehu-like, who drave furiouſly, vented much zeal for the Lord, until he had made his way to the Kingdom, and gotten his Throne ſecured, and then for Jeroboams Calves: Or like a Merchant that takes care for the well furniſhing and ſafe-ſteering of his Ship, whileſt he hath uſe of it to tranſport him and his goods to the places of his Merchandiſe; but when he hath ended his voyage, and gotten into the Port where he would be, he conveys himſelf and his commodities to Land, and leaves the Ship to the Sea, to ſink or ſwim, or ſail whither it will.

6. Laſtly, We may obſerve, thoſe who have held cloſe to the intereſt of Religion, and are ſtill true and conſtant to it, they are the moſt deſerted, deſpiſed, vilified, and diſtruſted perſons in the Land; while thoſe who are but reputed Temporiſers, are the men looked upon, received into the boſom, promoted, and entruſted. Now where Religion is talked of, and the ground and band of all correſpondency and confidence is mens abſolute flexibility, and giving up themſelves to any publique intereſt for private and ſelf-reſpects ſake, even Charity her ſelf will judg Religion is taken in but upon deſign.

It being thus manifeſt, that many mens forwardneſs for Religion hath been to ſerve baſe carnal ends, we may gather thence, both what p. 362intolerable abuſe hath been done to Religion, and what guilt is then contracted. 1. Religion hath groſly been abuſed, and ſadly ſuffered thereby; and that many ways: It its life and being, whileſt overgrown and overtopped with hypocriſie and worldly-mindedneſs; in its honour, whileſt expoſed to ſcandal and reproach; and in its advance and growth, whileſt the Reformation intended and begun hath been by no means ſo much undermined, retarded, and blaſted, as by this: All the profeſſed contradictions and oppoſitions of the Papiſts and prophane have not ſo availed to cruſh and ſtrangle this work, as theſe ſelf-deſigners (like the Samaritans in Ezra, Ezr. 4.1, 2Ezra 4:1Ezra 4:2coming in to joyn with the children of the Captivity in building the Temple, on purpoſe to croſs it) have done. 2. A great treſpaſs is thereby committed:Jer. 22 14. See our Engliſh margent. Et lacerat ſibi feneſtras meas, & tectum cedrinum, deinde pingit Iudici. Junius. (i. e.) Rerum e domo mea amocarum in uſum ſuum loco obducit colorem floridum Jud…ci ne fraus manifeſta ſit. Id.Jer 22:14Judg 1 this is for men, with Jehojakim (as our margent, and Junius read that place in Jeremiah) to cut out Gods windows, and his Cedar-ſieling out of his Temple, therewith to build and deck our own houſes, and to paint over the breach they have ſo made in Gods houſe with Vermillion: that is, to beſtow upon Religion a vain flouriſh, or colourable complement, and under pretence thereof to diſpoil it of its ſolid and ſubſtantial furniture. For that fact of Jehojakim, the Lord pronounceth a wo upon him; Wo unto him that buildeth p. 363his houſe by unrighteouſneſs, and his chambers by wrong; that ſaith, Ver. 13, 14 15 An Regnaturus es quia tu miſces te cum iſta Cedro? Jun. (i. e.) Res ſacras admiſces tuis: an his artibus regnum tuum ſtabilum iri exiſtimas? Id.I will build me a wide houſe, and large chambers, and cutteth him out my windows, and Cedar-ſieling, and then paints it over with vermillion: and in particular tells him, Shalt thou reign becauſe thou cloſeſt thy ſelf with that Cedar? Let the falſe & pretending diſſemblers to Religion, that ſeek and ſet up themſelves, and enlarge their houſes and eſtates thereby, take to themſelves this woe, elſe it will certainly take hold on them. Let us go on to other particulars.

Here is a decay, cooling, dying of Religion: we are all generally baptized perſons, profeſſed Chriſtians; we bear the name of Chriſt, own the Religion of his Goſpel, in oppoſition to, and diſtinction from Heatheniſm, Judaiſm, Turciſm, yea and Popery: We declare for Proteſtantiſm and Reformation; but where is the ſoundneſs, life, vigor, and efficacy of theſe things? If any ſenſe or power of theſe things moved in us at firſt, unto the embracement of them, what is become of it? The Lord may ſay of us, as of Jeruſalem, I remember thee, the kindneſs of thy youth, Jer. 2.2,Jer 2:2the love of thine espouſals. In the beginning of Reformation in King Edwards, Queen Maries, and Queen Elizabeths days, there was ſome zeal and forwardneſs expreſſed for the truth, and for the pure worſhip of God, in acting for the abolition of Popery, and for Church-Reformation, and in ſufferings unto death: but from that time how ſoon were we p. 364departed? How continuedly have we degegenerated? How far are we now fallen from that life and fervor? Where are the forward actors? Where are the reſolute Endurers for the Cauſe of God? A zealous, ſtrict, gracious, and fruitful courſe of life and converſation hath all along, by the moſt, been layd aſide, loathed, hated, denyed, and perſecuted. We have of late begun high attempts and engagements, as if we would not only recover, but exceed and out-ſtrip our firſt ſettings forth for Religion; but this riſe hath ſeemed to be but like that of a body mortally ſick, or wounded, which in the approaches of death well have one or a few ſtarts and liftings up to recall (as it were) its departing Soul, but is not able to hold up when it is raiſed, and therefore yields preſently again to the ſeizure of death. May we not fear that the late ſtirrings and ſticklings for Reformation were but as ſprints or ſtruglings before death? conſidering how little theſe are ſeconded, yea, how quite flat theſe are layd down, yea what intentions, ſtudies, and practices clean contrary to them, are taken up and practiſed? Methinks, when I conſider the ſtory of Gideon, I ſee a lively portraicture of the men of theſe times: Gideon at firſt, when in his low condition (when he threſhed wheat by the wine-preſs, to hide it from the Midianites, and when he confeſſed his family was poor in Manaſſeh, and he was the leaſt in his fathers houſe,) and the Lord ſet him to throw down the Altar of Baal, and cut p. 365down the grove by it, and to build an Altar unto the Lord, and to offer thereon a burnt ſacrifice with the wood of that grove; he was very forward, zealous, and couragious, both in the removing of Idolatry, and erecting the worſhip of the true God: But when he had accompliſhed his great conqueſts, and the deliverance of Iſrael from the Midianites and Amalekites, how then proceeded he in reference to Religion? Why, he makes a requeſt to his people for their golden Ear-rings; Judg. 6.11 15. cap. 8 24, &c.Judg 6:11accordingly they grant, and ſpreading a garment, every man therein caſts the Ear-rings of his prey; and he makes an Ephod thereof, and puts it in his City, and all Iſrael goes thither awhoring after it.

Even thus have men (the Gideons, the mighty men of valor) now delt with Religion: At the firſt, when they were little in their own ſight, then down with the Altar of Baal, and the grove; down with Idolatry, Superſtition, and all humane Innovations and Inventions in Religion: Then for nothing ſo much as for Reformation, and purity in the Worſhip of God, and in the Miniſtry and Government of his Houſe; but when the Wars are over, and Victory is obtained, then the concluſion about Religion is this; Let every man bring in his golden Ear-ring, the uncouth and extravagant Notions and Opinions which he hath taken up during the War (an employment which hath often proved not more hurtful to mens bodies, by bringing diſeaſes, wounds, and death, then p. 366to their minds and ſouls, by breeding Error and vice) and make a many-coloured, changeable Ephod; that is, an interwoven mixture, and free Toleration of all theſe, and of whatſoever elſe any will further take up, and contribute; and let all England go a whoring after it, according as his deluded phancy ſhall lead him. But that Ephod proved a ſnare to Gideon, and to his houſe; a ſnare, firſt of ſin, in their ſuperſtitious uſe of it; and then of puniſhment, in fratricide and uſurpation of Abimelech, and the ſedition and bloodſhed that followed, chap. 9. A ſad preſaging pattern. The main pillars and vital parts of Religion, to wit, Piety, Love, Charity, tenderneſs of Conſcience, and Courage, are grown faint, and brought low. It is very plain to be ſeen, that Luxury and Epicuriſm in ſome, worldlineſs in others, and an heretical judgment, or a dividing and contentious ſpirit in a third ſort, hath deadened and deſtroyed Religion: and beſides theſe three ſorts, there are but a few left to keep up any life of it among us.

Many of the Diſputes about it, and about the outward ſupport of it by the power of the Magiſtrate, and the ſet maintenance of the Miniſtry, may juſtly be deemed to ariſe from the mean eſteem, cold affection, and nauſeating wearineſs of it, into which many are declined: They account every thing in it unneceſſary and burthenſom; any command of it over them, any diligence in its practice, any charge beſtowed on it (though by others) p. 367ſeemeth too much: They fall to queſtion and quarrel with it, as being deſirous to eaſe themſelves of its power, reſtraint, coſt, and labor.

All the dotage, unſetledneſs, and Libertiniſm in opinions and ways that is on foot, ſeems to be from a Paralyſis, or dead Palſie, ſeized on our Religion: In that diſeaſe there is a decay or ſtop of the animal ſpirits, and from thence a reſolution of the ſinews and muſcles, and ſo a ſtupefaction of the ſenſes, and a looſening of the members and limbs of the body: In ſuch a manner it is now analogically with Religion; A dead Palſie hath ſtruck us; the vigor and ſpirits of our Religion are periſhed: and from thence it is that the underſtandings of men are become ſo vain and phantaſtical; their minds and conſciences ſo looſe, unſtable, and extravagant.

That zeal, which ſhould heat mens hearts, and warm their affections unto the practice of their duties, and the reſiſtance of groſs errors and ſins, is cold and extinct to that uſe; and enflamed only to ſtrife, and debates of tongue, pen, and hand, either frivolous or plainly heterodox and unrighteous. Our unkindly and ſickly heats in Religion have begotten Wars, and theſe Wars have not only deſtroyed the natural lives, and worldly eſtates of many, but have drawn out the life and blood of Religion it ſelf; and have left it as a cold, mangled, and liveleſs carcaſs.

Even in many of thoſe who ſeemed to be p. 368affected to Religion above the generality, it is evaporated into winds of Doctrine, fumes of contention, or flaſhes of high-flown notions or expreſſions.

I have culled out theſe, amongſt many of the ſins of England, againſt the firſt Table, which ſtand up againſt, and may well out-cry the prayers that are put up for her. For thoſe againſt the ſecond Table, they are alſo as flagrant among us. Blood-guiltineſs, injuſtice, and unmercifulneſs, I need not point at; they ſo break out, and fill every place, that there is no room left for my complaint againſt them: Covetouſneſs I have met with afore: Only a word of Pride.

Here is pride, even in its height; Luciferian arrogancy: Pride was the National ſin of Sodom, and after that of Jeruſalem; and it brought them both to ruine**Ezek. 16 49Ezek 16:49: and it is now our National ſin as much as ever it was either of theirs, or any others. We have been proud of all the earthly, of all the heavenly bleſſings God hath given us. We have been proud of our plenty, power, wiſdom, peace, ſucceſſes, impunity, deliverances: We have been proud of our Goſpel-priviledges, of our Religion, Reformation, Profeſſion, Miniſters, unſeemlily preferring our Church, Clergy, and Profeſſors, above thoſe of other Nations.

Our pride appears in our diſcords and jars: If contention be the proper iſſue of pride (as Solomon ſaith it is**Prov. 13 10Prov 13:10) then we may conclude p. 369our ſelves the moſt pride-ſwollen people under Heaven: for we are abſolutely the moſt broken and divided Nation that is, or ever was (I think) upon the Earth.

Our pride appears in the ſeditious and aſpiring ſpirit that now lifts men up: Every man (almoſt) is a Korah, and takes too much, yea all, upon him: Every man (almoſt) arrogates the higheſt demerit, honor, and power to himſelf: ſcarce a man to be found, eſpecially of the lower degree and worth, but thinks himſelf fit and worthy of the chiefeſt employment and command, and none ſo fit as himſelf. It is not now, as in Jothans Parable, wherein the Trees going to anoint a King over them, firſt offered their Kingdom to the more noble and profitable Trees, the Olive-tree, the Fig-tree, and the Vine; and they refuſing, then to the Bramble: but theſe being rejected, and trambled under-foot, every Bramble aſſumes to himſelf ſuperiority, and will rather ſet all on fire, then not be a Ruler.

Our pride appears in that contempt and diſdain which men caſt one upon another: The exalted ſpirits of the Times, as they greaten themſelves in their own eyes, ſo they leſſen and detract from others: they look at themſelves as more then men, at others (their Connatives in the Land, their Brethren (now, or once) in religious profeſſion; and it may be both in the eyes of God and other men their betters,) as Pagans, or Dogs, not deſerving any reſpect, ſociety, liberty, protection, p. 370or ſubſiſtence with them.

Our pride appears, in that (like the Caldean, or Amaeziah King of Judah) we cannot keep at home, but muſt be enlarging our deſires unſatisfiedly,Hab. 2.5 2 Chro. 25 19Hab 2:52 Chr 25:19 and ſtretching our line to, and gathering unto us all Nations, and heaping unto us all people.

Although we are become a ſhame and a deriſion, a proverb and a by-word, a reproach and a taunt unto the Nations that are round about us, yet we vaunt and boaſt it out; we ſtand upon tiptoe, we are high and honorable in our own conceits; we glory in our ſelves, yea in our ſhame.

In theſe days, in which the ſpirit of drunkenneſs and deep ſleep, darkneſs and dotage, is poured out upon us, men dream of a higher meaſure of light, and will needs fancy to themſelves extraordinary illumination: like the Prince of Tyrus, Ezek. 28.12, 13, 14Ezek 28:12Ezek 28:13Ezek 28:14we ſeal up the ſum, full of wiſdom, and perfect in beauty, as if we had been in Eden, the Garden of God, or were become anointed Cherubs.

Next follow, as obſtructers of prayer, the ſins we are guilty of in and about our prayers. If I ſhould take ſcope in them every one ſeverally, I ſhould ſcarce find a way to any end. In brief therefore:

We pray, yet ſin (though open and in impudent enough in it ſelf) is, as to our diſtinct and convictive acknowledgment, latent and hidden. Many of thoſe ſins that are before the p. 371face of God, and ſet in the light of his countenance (as a vail of ſeparation, ſhutting out our prayers from him) we put behind our backs, or with Achan hide in the bottom of our Tent: and ſome of them are juſtified, and entitled to divine approbation and patronage: Evil is called good, and darkneſs, light, Iſai. 5.20Isa 5:20and bitter, ſweet.

We pray, yet the heart is unhumbled: All the weight of ſins, the woes of wrath and judgment, the want of our deſires and prayers, break not the heart. After the threefold captivity of Judah by the Babylonian, Jer. 44.10Jer 44:10the Lord complains of thoſe that were left, They are not humbled even to this day. After the treble Civil War, which this Land within theſe few years hath been enflamed with, it is in like manner with us, We are not humbled even to this day; nay, we are more unhumbled and hardened at this day then at the firſt.

We pray, but our devotion is formal and remiſs: We have prayed and faſted (as we think) long; but how? ſo long indeed that we appear tired out with it: The longer we have continued, the fainter and colder we have been about it; until at laſt we have given it over, in regard of conſtancy in publique; and that (pretendingly) upon this very ground of wearineſs and formality; as if that were a juſt reaſon to deſiſt, which is our ſin; and as if diſcontinuance were not as great a ſin, or greater, and as much or more impedimental p. 372of prayer, as remiſſneſs and formality: and as if conſtancy and aſſiduity in prayer were the cauſe (per ſe) and juſtly chargeable with that ſlackneſs; or, the regular way to cure the ill habit and bad conſequents of Cuſtomarineſs in a neceſſary duty were diſuſe.Job 17.10Job 17:10 Job ſaith, Will the Hypocrite always call upon God? We ſay, conſtancy in faſting and prayer is the breeder of Hypocriſie, and unconſtancy the remedy.

We pray, but it may be feared we ſeek our ſelves in it, and not God: our ends are carnal, and not ſpiritual;James 4 3 Hoſ. 7.14.Jas 4:3Hos 7:14 we ask for our luſts, not for our Souls: we aſſemble for corn and wine, not for the glory and ſervice of God. If our ayms in prayer may be judged by our other endevors, we minde not the Kingdom of God, or the advancement of Religion, in the firſt, or in any place; for what do we act for them? Our own wills, our own intereſts, our own quarrels, are the attractive of our eyes: We look at our own things, and it is well if not (with Jezebel in her Faſt) at Naboths Vineyard.

We pray, but is it in mutual charity and forgiveneſs, or in contention and ſtrife? We pray in relation one to another, but is it for, or againſt one another? If irremiſſion of quarrels and wrongs do lock up the gates of Heaven againſt prayers, who can wonder that the prayers of England ſtand without doors? Here are contentions numberleſs, endleſs, irreligious, unpolitique, irrational, bloody, fundamental, p. 373and ruining: and without all doubt, as the ſubjects of theſe contentions are the ſubject of mens prayers, ſo the affections that ſtir up, and carry on thoſe quarrels, do move and act in their prayers. There is ſcarce any union or agreement among us in any thing poſitive: that which is betwixt any party ſeems rather to conſiſt in a joynt-differing from and oppoſing others (which is the union of Hell) then in a conjunction or concu…rence in any poſitive truth or practice: and though ſome mens judgments and ends do meet in ſome things, yet the variance that is betwixt them in other things, or the quarrel they are together engaged in againſt a third party, deprives them of, or diſturbeth that ſweet union and complacency, which they ſhould have in their concurrent practice and fruition of that wherein they agree. Well it is,Iſai. 58.4Isa 58:4 if men do not now faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſs. For my part, I will here deal plainly: I admire that the ſubject of publique Faſts ſhould conſtantly be matter of civil intereſt, and ſuch things as they that do moſt attend faſting and prayer do mainly differ in; and that the not publiſhing of thoſe Faſts ſhould be matter of ſnare and penalty to Miniſters; and they that will not come publickly to hear the Word, to worſhip, or call upon God, either on thoſe, or the Lords own days, ſhould be left free: And is it now come to this, That whereas ere-while coercive proceedings might be only in civil matters, and in p. 374things of conſcience (as they ſpeak) or of Religion, there might be no compulſion; now what man commands in point of Religion, the indicting or proclaiming of a Faſt to be kept on ſuch a day, may be under a pain; but what God himſelf commands, to wit, the actions themſelves of faſting, prayer, preaching, and hearing, muſt be arbitrary**If it be ſaid, the publication of a faſt is no act of Religion, but a civil action only introductory thereto: it is of the ſame nature with that of a mans travelling from his home unto the publique Aſſembly, and his placing himſelf, and continuing there during the publique worſhip; theſe actions are but introductory to performances: why may not then theſe be commanded under a pain, as well as that, or both be left free??

We pray, but we reform not: The gap lies down, the hedg lies open betwixt divine wrath and us, while we continue irreformed. Prayers and tears alone will never make up that breach. It is to truſt in lying words, for men to enter in at the gates of the Lords houſe, Jer. 7.2, &c.Jer 7:2there to worſhip, ſacrifice, faſt, and pray; and to ſay, The Temple of the Lord, the Temple of the Lord, without through amendment of their ways and doings: It is to make God a Patron of Thieves, Murderers, Adulterers, Perjurers, and Idolaters; and his Houſe a den of ſuch. Reformation beginneth at the Houſe of God; ſo hath it been proceeded in by all the eminent and exemplary Reformers that ever have been: Our Saviour Chriſt (whoſe coming and publiſhing the p. 375Goſpel was the time of Reformation) the firſt thing we find enterpriſed by him at his firſt entrance into Jeruſalem, Heb. 9.10.Heb 9:10Joh. 2.14, &c.John 2:14was his driving out of the Temple with a ſcourge the Profaners of it, and purging his Fathers houſe. Let perſons in Authority ſuffer in the houſe of God emptineſs, ſeparation, diſorder, error, and profanation; and it ſhall be bootleſs for them to ſet upon life-reformation: in ſo proceeding, as they are prepoſterous in the undertaking, ſo they will prove unproſperous in the effecting of a Reformation. The Lord ſaith to Iſrael, Hoſ. 4.13, 14Hos 4:13Hos 4:14becauſe they went a whoring from their God by Irreligion and Idolatry, Therefore your daughters ſhall commit whoredom, and your ſpouſes ſhall commit adultery: I will not puniſh your daughters when they commit whoredom, nor your ſpouſes when they commit adultery **I will puniſh your Idolatry by abandoning your daughters and daughters in law to infamous and unbridled luſt, which ſhall not be repreſſed by the Laws or Magiſtrates puniſhments, nor corrected by …. Diodate.. The which is to be underſtood as well of the Lords diſſolving the force of Laws, and the Magiſtrates power and proceedings, as of hs withdrawing his own preventing grace, and withholding his caſtigations, by which the women might be reſtrained from thoſe crimes: and this he declareth as the puniſhment of the adulterers licenſe, which the parents or husbands of thoſe women took to themſelves, and permitted to others in matters of Worſhip and Religion.

Now how is Reformation minded with us? In ſpecial how is it in relation to the houſe of God? For Superiors, is it not wholly, profeſſedly, inexorably layd aſide by them? It is, if I p. 376much miſtake not. For Inferiors, men are generally unwilling, impatient of coming under any Rule, either of Confeſſion of Faith, or of Worſhip, or of Government. There was erewhile nothing but diſputing for and againſt this and that way of Diſcipline, and there was eager contention, each party for the advancement of their frame of Government; but now men are generally agreed to let all alone, and to be without any at all, and to leave off all ſettlement in Religion: And this is the iſſue which the Tempter (certainly) aimed to bring it unto, when Reformation was firſt moved in, and he ſtirred up ſo many Commotions, and particularly ſuch a multitude of Sects and Civil Intereſts to ſtickle in it.

And there are two things which make our irreformedneſs exceeding abominable, and therefore very forcible againſt our prayers.

1. We are they that lately drew near to God very ſolemnly in Prayer, Faſting, Oaths, and Covenants, for Reformation of Religion. Now it is a moſt deſperate thing (and ſo no doubt it will be found) for men to dally with God in a work of this nature; for men to ſeek God, and ſwear by him for Reformation, and then to reject and ſtand againſt it. How ſhould God hear our prayers, when we our ſelves hinder them? How ſhould he not deny them, when we our ſelves deny them? How ſhould he anſwer them, when we contradict them? If we make voyd our Prayers and Covenants for his Intereſt, we are impudent unto ſtupidity p. 377if we look for any thing but fruſtration in the remainder of our ſuits.Exod. 19.8 & 24.3, 7. Heb. 9.18. Deut. 5.27 Exod. 32, & 33.Exod 19:8Exod 24:3Exod 24:7Heb 9:18Deut 5:27Exod 32

Iſrael at Mount Sinai hears and receives the Law from Gods own mouth; they make a Covenant with him for its performance dedicated with blood; they deſire Moſes to go up into the Mount unto God to hear, receive, and bring them down all that the Lord would ſpeak, and they would hear, and do it: but after this, ere Moſes could return, and ere forty days were expired, they ſet up gods of their own handy work, and a worſhip of their own deviſing; and this made that heavy breach betwixt God and them, for which they payed ſo dear, and were ſo long remembered. This was that which heightened Judahs ſin, and deſolation; even their univerſal ſeeking and covenanting with God, and beginning to act for Reformation under Joſiah, and their as general Apoſtacy under Zedekiah. And this was that which brought that fearful ruine of the Jewiſh State, and of Jeruſalem, by the Roman, after Chriſts time: They generally profeſſed repentance, and embraced the Baptiſm of it by John; Mat 3.5. Mark 1.5. Luke 7.29Matt 3:5Mark 1:5Luke 7:29but they falſified herein, turning to perſecute and crucifie Chriſt, to withſtand and infeſt his Apoſtles, and to reject his Goſpel. Theſe patterns ſadly ſpeak to us at this day, who have done the like to them.

2. We have let ſlip, yea thruſt away the opportunity of Reformation when it ſerved. Formerly the Court and the Biſhops bore the blame of the irreformedneſs of the Church and p. 378Nation: of latter days the Malignants and Wars were urged as the impediments of it: but ſince theſe blocks have been removed, and a full opportunity hath been put into their hands who before cryed and petitioned to God and man for it; and I cannot but ſay (if I muſt ſay the truth) in their hands it hath miſcarryed; the faireſt opportunity that ever Nation had (and that under the ſtrongeſt engagements to it) hath miſcarryed; nothing wanted but hearts to uſe it. One part hath failed through remiſſneſs in it, and over-much eying other intereſts inferior to it: and another part hath actively withſtood, and put it back, oppoſing all concluſions and agreements towards it, kindling new flames, yea traverſing and confounding their own principles, councels, and courſes, rather then not interrupt it. Here is irreformedneſs to a height, if not a non-ultra. This is a Lamentation (O England) and ſhall be for a Lamentation. But I will inſiſt no further on the ſins in or about our prayers. I wil alſo here omit the above-named modal aggravations of our ſins, having purpoſely (for brevities ſake) taken them, or the moſt of them, in, as I have gone over the heads already touched. This ſhall ſerve for the noting out the Reaſons on our part (viz. the meritorious Cauſes, or provoking ſins) for which the Lord now hideth himſelf from his peoples prayers.

For the other ſort of Reaſons, to wit, the final Cauſes, or the Ends which the Lord may have to accompliſh upon us or others thereby; p. 379It is not fit or expedient that I deſcend unto the particulars thereof by way of poſitive aſſertion, as to ſay it is for this or that ſpecial end. It may ſuffice that I have gathered out of Scripture, and layd down in one ſeries, thoſe ſeveral ends for which the Lord declareth to hide himſelf from his peoples prayers: and that further I hear annex theſe two things.

1. As it is not to be doubted but that the Lord hath a peculiar people in England, yea ſuch as are his, not only by external calling and profeſſion, but according to the Election of grace, and that have a ſanctifying and ſaving intereſt in him and his promiſes; ſo queſtionleſs he hath theſe, or ſome of theſe ends to bring forth in or unto them by his preſent hiding himſelf from their prayers, and in eſpecial from thoſe prayers which they have and do ſtill dayly put up to him for the publique concernments of the Church of Chriſt, and in particular for thoſe of England. They are of many kinds: ſome of them he may (in their determinate import) never grant; others of them he doth delay. Thoſe which he may finally deny his end towards them which he may (I ſuppoſe I may without preſumption ſay he doth) aim at, and will accompliſh thereby, is, both to prevent the evil which by their obtaining thoſe petitions might enſue to them, and to provide for, and procure their greater good. Thoſe which he doth for a time delay, his intent and drift we may conceive and conclude certainly in that delay, is, to bring to paſs thereby p. 380ſome of thoſe Ends, if not all, which have been before inumerated.

Let us therefore repeat them over. 1. In relation to them that pray, to encreaſe their aſſiduity and ardency in prayer: To fit them for the mercy prayed for: To exerciſe and try their faith, patience, love, ſincerity of ſanctification and obedience: To manifeſt himſelf to them the more fully, either in or after the delay: To make the benefit prayed for the more precious, and welcome, and uſeful when it comes: To remove the impediments of their receiving or enjoying the mercy ſought for: And to raiſe up their thoughts, their faith, hope, love, and longing to the ſecond appearing of Chriſt. 2. In relation unto others: To make up and bring in the number of thoſe for whom the mercy is purpoſed: To compleat the account of the Churches ſufferers and ſufferings: To give others an example of patient and confident waiting upon God: and for the greater diſmay and confuſion of the adverſary.

2. All theſe Ends (eſpecially thoſe which concern the perſons praying) as they are good and deſirable in themſelves, and very convenient to be attained ere their prayers come to iſſue; ſo as many of them as we now, upon a diligent view, can diſcern, or apprehend to be unaccompliſhed, we may well conjecture the Lord intendeth to accompliſh them before he perform his peoples prayers; and that the Lords ſtaying, and gradual working for the bringing forth of theſe ends, is the reaſon of his p. 381preſent deferring of thoſe prayers. Now who of the people of God among us can otherwiſe judg of themſelves, or their brethren, but that many of, or all of thoſe ſaid ends which reſpect them, and much of every one of them, remains unattained? and therefore they may reſolve there is very good reaſon for all this delay: The Lord hath a great work yet to finiſh out in and upon his people, before he work out their prayers for them.

To conclude therefore this part of mine Anſwer to the particular Caſe and Query. Conſider on one hand the ripeneſs and fulneſs of Englands ſins, and on the other hand the immaturity or unripeneſs of thoſe gracious ends which the Lord ſetteth up to be effected in, and by the delay of his peoples prayers; and we have before us abundant matter of Reaſon for that dilatory hiding of God from his people. Again, conſider, if any one of thoſe ſins before recited may (according to Scripture threat or example) ſuffice to hinder the anſwer of prayer, much more may many, or all of them concurring together, and that with ſo many circumſtances and degrees of aggravation, be forcible to that hinderance.

Now to the ſecond Propoſition.

2. That plurality of Reaſons which there may be now for this hiding of God from prayers, we cannot reaſonably think aſcribeable wholly to every one, or to any one perſon or party; but we may attribute them to the whole community diſtributively, or diſperſedly; p. 382ſo as that ſome of them more properly belong to one, ſome to another, and all to the whole, by way of diſtribution.

Theſe meritorious and final cauſes of this effect, and the variety of particulars under each of them, are not to be ſought in, or applyed to every perſon; but ſome of them reſpect, obtain, and take place in this perſon, ſome in that. This proceeding of God concerneth and looketh at us all in common and general; yet, as it is with ſome difference of diſpoſition in God (as was above ſhewed**Chap. 3 Sect. 3.,) ſo it is with ſome difference in reſpect of grounds or reaſons in or from men, and with ſome difference alſo in regard of ends for or towards men; all men do not contribute to it by way of provocation in the ſame kinds, acts, or meaſures of ſins: God hath not his ends towards all men alike, or the ſame for nature or degree.

I have before diſtinguiſhed of a double notion of the people of God: ſome are ſuch in regard of name, and outward call and priviledg only: ſome are ſuch in regard of ſpiritual appropriation and communion alſo. It muſt be granted, this carriage of God may be partly grounded on ſome ſins of thoſe, or ſome of them who are the people of God in the ſtricteſt ſence: and it may be partly for ſome merciful ends towards them, or ſome of them, who are (at preſent) Gods people but in the larger acception. Yet it is moſt likely thoſe that are the people of God in the common p. 383notion only, have the largeſt ſhare in the meritorious cauſes; and thoſe who are his people in the moſt peculiar notion, have the largeſt portion in the final cauſes. Now for any further reſolution by way of application to perſons or parties, I only ſay, As it is God alone who knoweth particularly who are his by either of theſe degrees of relation, ſo he alone knoweth to allot to every ſingle perſon his proper part and portion of either of thoſe two ſorts of cauſes. And it is every mans duty, firſt to reflect upon himſelf, and conſider how much he ſhareth in either of them, and then to take notice of them in relation to the whole community.

I come to the third Propoſition.

3. Although many, moſt, or all the aforeſaid cauſes may have influence into this caſe of ours, yet ſome of them may be conceived more predominant, and more notable in producing the effect, then the reſt; and therefore more neceſſary for us to take notice of, and lay to heart. As among thoſe three and four (that is, ſeven, a compleat and full number of) Tranſgreſſions of Judah, Iſrael, and others, ſpoken of as the cauſes of the irrevocability of their reſpective judgments (Amos chap. 2. & 3.) there is ſtill one or two nominated as the chief or head of the reſt; ſo there is uſually in ſuch a caſe as ours, ſome one or a few ſins that do more appear and prevail then others, in procuring this evil. Judah had one ſin (viz. Idolatry) that was written with a p. 384pen of Iron, Jer. 17.1.Jer 17:1and with the point of a Diamond; and graven upon the table of their heart, and upon the horns of their Altar. Hoſ. 5.5 7.10Hos 5:5Ephraim had one ſin (viz. Pride) that did teſtifie to his face. There is ordinarily to be ſeen upon a ſinful Nation ſome ſin or other,Iſai. 3.9Isa 3:9 that the ſhew of their countenance doth witneſs, or hold forth; that doth occur at the firſt bluſh, as a mark or brand upon the forehead, and is their proper and predominant National ſin. What ſin or ſins there be in us of this Land, that bear this priority of place and influence, it behoves us to obſerve. I ſhall therefore here plainly ſpeak my apprehenſion: and for that end ſhortly, firſt, give the characters by which (as I conceive) they may be known; and then ſay which I think they are.

1. Thoſe ſins (I ſuppoſe) are of this prececedency and predominancy above others: 1. Which are more general, either in the whole community, or in them that give themſelves to prayer. 2. That are the common root, or mother of other ſins. 3. Which God more apparantly manifeſts himſelf againſt, and ſtrikes at in his croſs providences. 4. Which our Conſciences muſt take to, or reflect on, by way of charge, if not upon our ſelves, yet, at leaſt upon one another. 5. Which the evil under preſent conſideration reflecteth on by way of proportion. Theſe are the tokens by which (as I ſuppoſe) the ſins which are predominant in this effect may be diſcerned.

2. Now which are they? unto what ſins p. 385do theſe tokens more eminently agree? According to theſe characters, or any other rule I have to go by, and upon the moſt conſiderate and impartial ſurvey that I can take of the viſible ſtate and ways of this Nation, the ſins that, among the whole herd, appear to me, as Saul did among the people, higher by head and ſhoulders then any of the reſt, that is, to be the leading and maſter-ſins, as to the pulling down of other judgments, ſo in ſpecial to the procurement of this, are theſe two: 1. The groſs diſeſteem, contempt, and rejection of the holy Word, and glorious Gospel of the bleſſed God. 2. The high and dear eſteem, advancement, and love of a worldly-private-intereſt. Theſe two are Englands ſins; and (if I much miſtake not) they are the predominant ſins in the obſtruction of the prayers of, or for England.

For the making good of this charge, much needs not be ſaid: who can doubt of it in relation to either of them? Let me ſpeak a little of them ſeverally, and under that double charge: 1. That they are Englands ſins. 2. That they are the reigning ſins of England, and therefore of chiefeſt influence in the hindrance of prayers.

Firſt, For the contempt and rejection of the Word of God and Goſpel of Chriſt: And of it, 1. That it is Englands ſin. 2. That it is Englands maſter ſin.

1. The contempt and rejection of the Word and Goſpel of God is Englands ſin: this is p. 386too apparent. We of this Nation are of this guilty all manner of ways, and in the greateſt height. Scarce ever any people have enjoyed the Goſpel ſo freely, ſo generally, ſo plentifully, and ſo long as we; neither hath ever any more vilely deſpiſed and rejected it. Iſraels or Judahs contempt of the Word of the Lord in the worſt and corrupteſt times (even when the Lord God of their fathers ſent to them by his meſſengers, 2 Chro. 36 15, 162 Chr 36:152 Chr 36:16riſing betimes and ſending: but they mocked the meſſengers of God, and despiſed his words, and miſuſed his Prophets, until the wrath of the Lord aroſe againſt his people, till there was no remedy,) was not above ours at this day; but is rather exceeded and outſtripped by us, both in regard of the more excellent manner of the Lords ſending and ſpeaking to us now then he uſed then, to wit,Heb. 1.1, 2Heb 1:1Heb 1:2 by his own Son and his Prophetical Office; and in reſpect of the higher meaſure of ſcorn, diſdain, and abuſe we caſt upon Chriſts Word and Miniſtry.

The Jewiſh rejection of Chriſt and his Goſpel, when he lived and preached perſonally among them, was not beyond ours of this age and Nation.Mat. 11.20 &c.Matt 11:20 Was Chorazin's, Bethſaida's, and Capernaums impenitency ever a whit more inveterate or upbraidable then is ours? As it was ſaid in the Parable of Dives his Brethren, They have Moſes and the Prophets; Luk. 16.29Luke 16:29ſo it may be ſaid of us, We have Chriſt and his Apostles: He who is greater then Jonah, greater then Solomon, is here (in his Adminiſtrations, p. 387and that in thoſe Ordinances which they had not) with us. And as they of that generation repented not at the preſence and preaching of Chriſt and his Apoſtles, ſo neither do we.Mat. 21 33 22.2.23.37Matt 21:33 Have not we had the Kingdom of God as a planted and manured vineyard let out to us? and have not we as reproachfully denyed to render the fruits thereof in their ſeaſons, as violently handled the ſervants of Chriſt ſent to us to demand them, as did the Jews? We are thoſe whom the King of Heaven hath bidden and called to the marriage of his Son, Luk. 19.42Luke 19:42and we have made light of, and refuſed the invitation, and have ſpitefully entreated his ſervants ſent to bring us to it. We have had as tender and frequent calls and offers to be gathered, ſhrouded, and cheriſhed under the wings of Chriſt, as Jeruſalem had; and have as obſtinately as they denyed it. We have as wittingly and wilfully ſhut our eyes upon the things which belong unto our peace, and againſt the day of our viſitation, as ever did they. Were the Apostles and Ministers of Chriſt (after Chriſts departing from them to Heaven, and ſending them forth to all Nations) diſobeyed, derided, envyed, ſlandered, contradicted, and perſecuted with threats, accuſations, bonds, baniſhments, and death? and have not the Miniſters of Chriſt been ſo done unto with us? Was the Apoſtle Pauls calling more queſtioned, his Miniſtry more baſely accounted of, his Office more preſumptuouſly and unwarrantably uſurped by the Corinthians, or p. 388their novel Teachers, then now is the ſame Miniſtry? The Galatians did not more vilely deſert the Goſpel, nor more ſtrangely change their reſpects towards, and fall to quarrel at the Apoſtle Paul that brought it to them, then men do now adays grow weary of, and caſt off that Goſpel, and turn to grudg at, and emulate the true preachers thereof. The Apostle foreſaw, that the time would come that men would not endure ſound Doctrine, but would after their own lusts heap to themſelves Teachers, having itching ears; and would turn away their ears from the Truth, and would be turned unto Fables. And do not we ſee theſe things now fulfilled, and acted before our eyes? The Apoſtles Peter and Jude diſcovered in their time ſome in the Chriſtian Church, that turned from the holy Commandment delivered unto them; and in ſtead thereof betook themſelves to the wanton and impure luſts and ways of the fleſh, and became ſcoffers and mockers of the doctrine and hope of the Gospel. And have not we many of this ſtamp? multitudes of worldly and ſenſual Libertines, multitudes of profane, Atheiſtical Deriders of holineſs and ſtrictneſs, and of the reward thereof? Theſe things in the Apoſtles days were but in the bud; they are now with us grown ripe and rotten. Once more: Thoſe ſharp rebukes which our Lord Jeſus ſent unto the ſeveral Angels and Churches of Aſia; and in particular thoſe unto the Churches of Epheſus, Sardis, and Laodicea for their falling away p. 389from their firſt love and life, and for their loathſom cooling in their respect to the Word and Name of Chriſt, do fall fully and heavily upon us. Yea, all thoſe aforecited inſtances do caſt back their faces upon us as their exact followers, yea as their over-paſſers and juſtifiers: and all the menaces and woes, which are by the Holy Ghoſt denounced againſt them reſpectively, do ſadly declare againſt us**See Mat. 11.22, 24 12.45 21.43, 44 22.7 23.38 39 Luke 19.43.44.23 29, 30, 31 2 Theſ. 2.12 Heb. 10.38 2 Pet. 2.1 3, 10, 12, 13, &c. Jude 5.8, &c. Revel. 2.5, 16, 22 3.3, 16. Jer. 16.18 with verſ. 14, 15.Matt 11:22Matt 11:24Luke 19:43Luke 19:44Luke 19:232 Thess 2:12Heb 10:382 Pet 2:1Rev 2:5Rev 2:16Rev 2:22Jer 16:18. God (we may juſtly fear) hath other things in ſtore for us, then the accompliſhment of our prayers, or the beſtowing of thoſe bleſſings which we have ſought and waited for; even the fulfilling of the ſeveral threats of his Word againſt the higheſt contemners thereof: and that although he would not utterly reject our prayers, but ſometime perform them, yet that he ſhould firſt make good his own Word upon us, and vindicate it againſt us. Once he ſaid of Judah, when he promiſed them an exceeding great and renowned deliverance out of Babylon, Firſt I will recompence their iniquity, and their ſin double: So may we apprehend the Lord determining concerning us. I do no where read, that either God did ever ſo long afford his Word written and preached in ſuch freedom and plenty to any people, as he hath afforded it to us; or that, having begun in judgment with any for their abuſe of it, he was ſo quickly and ſo eaſily pacified and entreated, as we now expect he ſhould be.

The dignity and worth of the Word of p. 390God; the ſingularity of the mercy of enjoying itbbPſa. 147.20. Rom. 3.2.Ps 147:20Rom 3:2; the holy and jealous nature of GodccJoſh. 24 19Josh 24:19; the platform of his ways deſcribed to us in Scripture denunciations and examples to this purpoſeddAs Shiloh was a pattern to Jeruſalem, Iſrael to Judah, Jer. 7.12, 13, 14. & 26 6. ſo were they both to the Chriſtians of the primitive age 1 Cor. 10 6 11. and ſo are they all three unto us.Jer 7:12Jer 7:13Jer 7:14Jer 26:61 Cor 10:6; the contempt of God himſelf, which the contempt of his Word (both in its own tendency, and in his interpretation) amounteth toeeLuk. 10.16 1 Theſ. 4.8Luke 10:161 Thess 4:8; and, laſtly, that [how ſhall we eſcape?] which the Apoſtle fixeth upon the neglect of that great Salvation which the Goſpel preacheth to usffHeb. 2.3.Heb 2:3: Theſe conſiderations alone (beſides many other, which come in, both from the nature of the fact, and from the aggravating circumſtances of it, as it is oursggThoſe paſſages in the Epiſtle to the Hebrews, wherein the Apoſtle argueth, the ſins of Chriſtians now under the Goſpel outgo thoſe of Gods people under the Law; and that the Judgments coming upon theſe do exceed them that came upon thoſe, (as Heb. 2.2, 3. & 10.28, 29, 30) do caſt a very terrible aſpect upon us.Heb 2:2Heb 2:3Heb 10:28Heb 10:29Heb 10:30) do induce me to apprehend that, as God may have (I hope hath) thoughts of peace towards his people, and their prayers in England, ſo his thoughts are not all of peace, but ſome of evil towards this Nation: Only this; Repent, O England, Repent, or thou mayſt give thy prayers, thy ſelf, and the Gospel which thou haſt contemned, as loſt.

But my ſcope was to make good the charge of this ſin upon us, and not to preſage from it. To return therefore:

We have ever ſince the reſtoring and republiſhing p. 391of the Word of God (by the Preaching) and Tranſlation of it in our Tongue) in the beginning of the Reformation, been declining in our reſpect to it. Although the light of it (even in our acknowledgment) hath been ſtill aſcending, and waxing clearer and brighter, and extending it ſelf more generally; and although the end of its protracted continuance, extent, and growth, hath been (as that of the houſholders ſending more ſervants then the firſt, and at laſt his own Son, in the Parable of the Vineyard, to wit) to conciliate and procure at length our reverence and obedience to it; yet we have all along unto this day ſtill the leſs eſteemed it, the more groſly deſpiſed it: ſo that now it is become the moſt deſpicable and loathed thing in all the Land; and we are caſting the very dregs of our contempt upon it. Chriſt, and his Apoſtles, and Miniſters, were not more contemptible in the eyes of the infidel world,1 C…r 1 13 & 4.13. when they were accounted a ſtumbling block, and fooliſhneſs; the filth of the world, and the off-ſcouring of all things; then the Word of God and its Miniſtry are now in the eſteem of profeſſed Chriſtians. Popery and Prelacy, or what ever was moſt nauſeated, were not more ſtomacked in the beginning of the late Stirs, then are now Orthodox Preaching and Presbytery with many. And although we have for about theſe hundred years been declining in our reſpect to the Word, yet, I dare ſay, we have fallen and degenerated more therein within theſe ten laſt years, then we did p. 392in all the other fourſcore and ten. And what think we doth this haſtening in our defection, and our arrival now at the very loweſt ſtep of it, portend? Certainly, not the ſpeeding of our prayers, but of our puniſhment.

What contempt or indignity is there which the Word of God is capable to ſuffer, and we capable to act, which we have not done unto it? In two words. What ever there is in the Goſpel worthy of honour and acceptation, we deſpiſe and vilifie: What way ſoever reſpect and eſteem is to be ſhewed unto it, therein we manifeſt our contempt of it.

1. What ever there is in the Goſpel deſerving and commanding our honour and acceptance, we deſpiſe and vilifie. We deſpiſe and vilifie the light of the Goſpel, by affecting ignorance, and love of darkneſs: We deſpiſe its Truth, by changing it into a lye, entertaining or enduring the Errors oppoſite to it, and wreſting it to patronize falſhood and iniquity: We deſpiſe and vilifie its grace, by practical infidelity, or irreconciliation to God, pleaſure in ſin, and earthly-mindedneſs: We deſpiſe and vilifie its holineſs, by Atheiſm, impiety, and hypocriſie: Its righteouſneſs, by injuſtice, violence, ſedition, fraud, falſhood, and perjury: Its purity, by Epicuriſm, luxury, and pride: Its union, peace, and love, by malice, envy, ſtrife, cruelty, and ſchiſm: Its order (laſtly) by Libertiniſm, confuſion, and profanation.

2. What way ſoever there is reſpect and eſteem to be ſhewed to the Goſpel, therein p. 393we manifeſt our contempt of it. There is honour to be done to it in hearing and reading it; in beleeving it; in obeying it; in profeſſing and adorning it before others; and in maintaining it. But we have all theſe ways caſt contempt upon it.

1. We contemn it in point of hearing and reading. Look into our Aſſemblies; ſee how they are accounted, followed, frequented. What abſenting, turning away the ear from hearing? what emptineſs is there in the Congregations? Time was, in the primitive age, in the begining of Reformation, yea in our memories, no pains, travel, or frequency in repairing to Sermons was too much; now we are overcloyed with much preaching. Erewhile we complained of the B…ſhops for putting down Sermons; but now many of the people do put off more Sermons (I dare ſay) then ever the Biſhops put down. It is now counted by ſome a poor, and low buſineſs for a man to be diligent in following the publick Ordinances; he that cannot with Elies ſons, kick at Gods Sacrifice, and his offering which he hath commanded in his habitation; or, at leaſt, fly higher then the Church-aſſemblies, Worſhip, and Sacraments, and the Scriptures too, he is ſcarce one of the godly, or well-affected. Again, look into the diſpoſition of hearers when they are come: May it not be ſaid of divers, yea of the moſt, and in ſome places of all, Their ear is uncircumciſed, they cannot harken: behold, Jer. 6.10.Jer 6:10the Word of the Lord is unto them a reproach; they have no p. 394delight in it? The Word of God was unto David, more deſireable then gold, and ſweeter then honey; now it is generally nauſeous, and weariſom. How hard, dead, careleſs, diſdainful, quarrelling, are mens hearts unto it? Some can hardly ſtay it out; others can ſcarce refrain their tongues from breaking out againſt it; many come and ſit it out, but their hearts are gone from it. Plain and pure doctrine pleaſeth but a few. Now the common temper of them that lend their ear to hear the Word, is nicety and novellizing. So great is the affectation of novelty, and diſreliſh of ancient and wholeſom truth, that no doctrine will go down with many but what is quaint and new, either for the matter, or the dreſs. Men are never ſwift to hear, but when they ſmell ſomething that is uncouth. The beaten rode of plain and familiar doctrine, though in the Apoſtles ſentence it be ſafe for the hearer**Phil. 3.1.Phil 3:1, yet it is no way ſatisfying, but tireſome. Again, Look into mens houſes and cloſets: What conſtancy, care, delight is there uſed of men in the Reading of Gods Word? Are not the Bibles of many that have them, and can read, caſt into a corner the week through? never taken up, unleſs to carry to and from the Church; ſcarce ever looked upon but when their ear ſhould rather be employed in hearing, then their eye in reading: At home they are ſeldom or never opened: What was once ſpoken as a heavy Judgment, is now become a wilful practice,Iſai. 29.11Isa 29:11 The viſion of all is become as the words of a Book that is p. 395ſealed. In what account was the Word of God in England, when it was firſt tranſlated by Mr Tindal? and then, under what peril did many procure and keep it in their houſes? and with what diligence, eagerneſs and pleaſure did they read or hear it? Some that could not read it, hired others with their money to read it to them. Now the Book of God is reputed as ſtrange and antiquated; whileſt Diurnals and Prognoſtications (thoſe worſe then legendary lyars, the one for time paſt, the other for the future; thoſe conſtant publique ſcandals of our Religion and Nation) are in all the requeſt; upon which it may be doubted the continual uſers of them do beſtow more time and coſt, and its well if they give not more heed and credit to them, then they do upon or to the Word of God. Rome, and ſome other Cities, are infamous for the permiſſion of Stews: Is it not as diſgraceful to our Commonwealth to ſuffer ſuch Marts of falſhood, cozenage, and ſlander, as are practiſed by thoſe weekly and yearly Pamphlets? Their officious lyes and flatteries will not be found advantageous at all to the State, if the diſhonor and guilt that they lay upon it be well weighed. But I had almoſt in purſuit of theſe ſhameful abuſes digreſſed; but ſure I am not tranſgreſſed.

2. In point of believing: we manifeſt our contempt of the Word in this reſpect. That exclamation of the Prophet Iſaiah (applyed by the Evangeliſt John and by the Apoſtle p. 396Paul unto the Jews of whom they wrote) may be juſtly taken up of us:Iſai. 53.1 Joh 12.36 Ro. 10.16Isa 53Rom 10:16 Lord, who hath believed our report? The preaching of Chriſt, and Faith in him, is very plentiful and general; but the Faith which is in Chriſt is very rare, if we may judg by the Apoſtle James his demonſtration of Faith**Jam. 2.18Jas 2:18. Chriſt Jeſus is layd forth unto us now, as once he was layd in Sion, 1 Pet. 2.6 Iſai. 28.161 Pet 2:6Isa 28:16as a moſt precious tryed ſtone, a chief corner ſtone, a ſure foundation; but with multitudes he is a ſtone diſallowed, ſet at nought and rejected. If Chriſt were our ſure foundation, there would not be ſo many rents and diviſions: If he were our tryed ſtone or touchſtone **See on Iſai. 28.16 Div. Annot 2 Edit.Isa 28:16, there would not be taken up ſo many apparantly falſe doctrines and unlawful courſes: If he were a ſtone precious, and in honor with us, there would not be ſo much ſtumbling and falling at him: If he were really believed on among us, there would not be ſuch making haſte, Iſai. 28.16Isa 28:16ſo much impatience and and fear of man, ſuch ſhrinking in, and deſerting of the way of Truth and Righteouſneſs, upon the leaſt imagination of trouble.

3. In point of obedience: The Word of God conſiſting (in a great part) in Commands, and containing the Will of God which we are to do, and being ſpoken to us for that end, that we may become conform to the Will of God, the moſt immediate, direct, and real contempt of it (after we come to know it) is diſobedience to it. Now our contempt of it in this reſpect breaks forth moſt notoriouſly, p. 397and in all kinds of contumacious and rebellious carriages: how unſubjugate we generally are thereto, would be endleſs to diſcover. Look into our Congregations (once again) after the power, ſucceſs, and fruit of the Word of God herein: who almoſt is there that gives up himſelf to the Lord? 2 Cor. 8.5 Rom. 6.172 Cor 8:5Rom 6:17who that obeys from the heart that form of doctrine unto which he is delivered? May not the Lord ſay of us, as of Iſrael ſometimes,Iſa. 65.2, 3Isa 65:2Isa 65:3 I have ſpred out my hands all the day unto a rebellious people, which walketh in a way not good, after their own thoughts; a people that provoke me to anger continually to my face.

There is a ſort of men among us, who diſpute and deny the binding power of the Moral Law of God unto Chriſtians; but we are generally practical Antinomians: When the Commandments of God are delivered unto us, though we do not flatly ſay unto him, as the firſt ſon (in the Parable) unto his father, Mat. 11.28Matt 11:28We will not go; yet we do as the ſecond ſon did, who anſwered his father, I go Sir, and went not. The Land is full of nothing ſo much as of diſobedience, and contemptuous violations of the Commandments of God, and of Jeſus Chriſt. We caſt off and abrogate the Precepts of both Teſtaments: We reject both Law and Gospel: we not only break in ſunder the bands of the Lord, but we caſt away the cords of his anointed: the eaſie and light yoke of Chriſt is refuſed. The general vote among us, even againſt Chriſt himſelf, is, We p. 398will not have this man to reign over us: Witneſs both the impetuous reſiſtance that hath been made againſt his regiment in his houſe, and the ſearedneſs of mens Conſciences, and ſetledneſs of their lives in all ungodlineſs and unrighteouſneſs.

As there are Antinomians who take away the Authority of the Law of God, ſo there are men that are anti or Hyperordinancists, who take away or antiquate the force of Goſpel-Inſtitutions. But the generality are ſuch in practice, whileſt they pretend to Chriſtianity, and yet make no conſcience of the diſuſe of the Ordinances of Chriſt: they either content themſelves to be wholly without the Lords Supper, and all exerciſe of Church Diſcipline, or are reſolved not to have them, but in what manner they pleaſe.

4. In point of profeſſion, and adorning of it before others: Our deportment towards the Goſpel is utterly unworthy of it, and unbeſeeming it: The reproach and ſcorn which it lieth under among us, and abroad, through the carriage of them that make profeſſion of it, is very odious. Divers contemn the profeſſion of it actively, many accounting it too ſtrict and preciſe for them to own: others make uſe of it as of a garment to put on or off as they ſee occaſion; or as a Summer garment, which they only put on in fair and warm weather, and lay aſide in the cold and ſtormy winter of perſecution: and a third ſort eſteeming it too low, childiſh, and formal p. 399for them, they muſt have a pitch above Scripture-Revelations and Rules. But the grand reproach which we lay upon it is paſſive, whileſt we aſſume to our ſelves this profeſſion, but miniſter occaſion to others to be ſcandalized at, and ſpeak evil of it through us. Some under a profeſſion of the Goſpel hold fundamental Errors againſt it, and yet endevor to patronize and defend them by it; nay, they account them the only Evangelical men, who invent, or receive and maintain unſcriptural Doctrines: others under that profeſſion live licentiouſly, and work all manner of wickedneſs, and break down all bounds of duty, either reſpecting God or man; and by means of both thoſe ſorts the way of Truth is moſt vilely blaſphemed.

Multitudes (if I may not ſay the greateſt number) of us have no more of Chriſt then meerly what may make them capable of being a ſcandal to his Goſpel, to wit, the water of Baptiſm upon their faces, and the Name of Chriſt in their memories and mouths: In all other reſpects common Heathens are as much if not more Chriſtian then they.

But this is not all: what is publiquely known and ſpoken of, methinks it ſhould not offend any, if I mention; and indeed I cannot uprightly paſs it by. There are thoſe that have made a higher and more ſingular profeſſion of the Goſpel then the reſt, by whom it now ſuffers moſt, as in ſome other reſpects, ſo in point of infamy: not only the Atheiſtically p. 400profane and ignorant, but many other, both weak and ſtrong in the faith among us; nor only they, but the Nations about us are ſcandalized at us, and our profeſſion, for ſuch mens ſakes: not only our Proteſtant Brethren, Friends and Favorers, are aſhamed, grieved, ſtumbled, and weakened; but the Papiſts (and it may be others at more diſtance from us) have their mouths opened in deriſion and obloquy at us by reaſon of them: yea, and theſe laſt make out from their doings a ſerious and inſinuating argument to juſtifie their abominations, and proſelyte others. But what is the matter? The ſwarms of Sects and Hereſies, the helliſh Blaſphemies, the endleſs and unreaſonable diviſions that have been ſpawned under a ſhroud of profeſſion, not of the ordinary and plain garb, but gilded with the ſhew and ſurface of extraordinary devotion, zeal, and Scripture-knowledg, or higher light. To theſe add the horrid, multiformed, and reſtleſs Seditions and Anarchies that have been deviſed by their heads, and acted by their hands, whoſe faces have looked intently towards Religion. For theſe things we are famed in other Lands as a brood of Monſters in Religion, and a pack of Rebels and State-firebrands in point of political order: and, which is worſe, the Goſpel, Reformation, Proteſtaniſm are made an abhorring, or to ſavor ill with people abroad and at home. I do not affirm all the ſcandals that may be taken or layd upon us, or our profeſſion, or any party; neither do I aſſent p. 401to the extending of any of them to all the Nation, as the Authors thereof: Some perſons are meer patients; ſome things may be meer ſlanders, or ſlanderouſly aggravated: There are whoſe faces bluſh, and their hearts bleed; but their hands are clear of theſe imputations. But this I ſay, there is too much fire, from the which ariſeth all the ſmoke and clouds of reproach: There is truth and guilt, more then enough to occaſion, if not to deſerve (conſidering how the world is diſpoſed to conſtrue and ſpeak of the actions of ſuch as we) theſe blurrs. I am perſwaded there is more of ſuch truth and guilt then hath ever other-where been found among any Chriſtians.

5. Laſtly, For the maintenance of the Goſpel: Who ſtands up for it? who is on the Lords ſide? who ſets himſelf really for the defence of the Goſpel? Some depart from the Faith by giving heed to ſeducing ſpirits: The love of others waxeth cold, becauſe iniquity abounds: Others wither away, and are offended becauſe of tribulations ariſing for the Word. And into theſe three ſorts, the moſt with us are at this time reducible.

The Authority of the written Oracles of God are gainſay'd; the fundamental Truths thereof, ſummed up into Articles of publique Confeſſion, are contradicted. What remedy is there from men? what effectual vindication is afforded? The Apoſtle Paul thought it a ſtrange thing, that he being to anſwer for the p. 402Goſpel in Nero's Court, and there being Chriſtians in,2 Tim. 4, 162 Tim 4:16 or thereabout, no man ſtood with him, but all men forſook him: It would have been ſtranger if it had been ſo in Conſtantine's Court. We have a Chriſtian State, if Paul be not arraigned in our Court, he, and all his Fellow-Apoſtles, yea, and his Maſter too, are torn in pieces, in their Doctrine and Inſtitutions, before their faces: What publique Authoritative Redreſs is yeelded them? I pray God this neglect be not layd to their charge that have Power: and for that end, that they may repent, and quit themſelves better.

It may well be feared, that one ſpecial ſin, for which the Lord giveth the Sword a commiſſion, ſo that Proteſtant People and States war one againſt another, is, their not contending for the Faith; their not warring againſt the Synagogue of Satan, the Beaſt, the falſe Prophet, and the unclean ſpirit; their harboring, yea, the promoting of Baalamites, Nicolaitans, and Jezebels. It was obſerved, that the Civil Wars of theſe Nations followed immediately upon the Court-countenancing of Popery, and other Hereſies, and the allowance given to Innovations in Religion and Profanations of the Lords-day. Happily they that then made this obſervation may have occaſion to make the like now upon the ſame, and groſſer Tolerations, wherein their own hands may be found with the deepeſt.

As the Truth and Ordinances of the Goſpel are delt with, ſo is the Miniſtry thereof: In p. 403ſtead of maintaining, it is denyed, invaded, reviled, undermined, deſpoyled, and diſcountenanced. They that are in ſuperior place are very jealous of any that ſhall diſown their power, or take up Arms without their warrant: they take ſuch acts to be very diſhonorable and treaſonable againſt them; but the power which our Lord hath given to the Stewards of his HouſeaaLuk. 12.46Luke 12:46 is denyed; the warfare which he hath ordered and committed to certain handsbb1 Tim. 1 18 2 Tim. 2.31 Tim 1:182 Tim 2:3 is uſurped at every ones pleaſure. It is now noted for one ſtep or qualification for him that would obtain favor or preferment, that he get up into the Pulpit ſome other way then by the ſtairs and door; that he have the preſumption to preach of himſelf: Whileſt this is the way of riſing, the calling and work of the Miniſtry advanceth not, but goeth down. The Goſpel preached is compared by our Saviour to a Treaſure, which he that findeth will ſell all that he hath to buy: but now there is many a one that had rather buy any thing then it; that had rather ſell then buy it; that in ſtead of ſelling all for it would ſell (or take) all from it.

But I have gone far enough with the firſt part of our charge in relation to the firſt ſin, the contempt of the Word of God, viz. that it is Englands ſin.

2. The ſecond thing is, This contempt of Gods Word is Englands reigning ſin, and ſo of chiefeſt influence in the prevention of our prayers. This may be evident by a brief application p. 404of the afore-given characters unto it.

1. It is a general ſin, whether we reſpect the whole community, or the company of them that give themſelves to prayer. The Goſpel is generally, in regard of places and perſons, preached and heard, and (in a manner) as generally contemned and rejected. All thoſe among us, to whom the reproach of it is a burden, will confeſs, that by the multitude it is (and hath been from the firſt) diſreſpected, and diſaccounted; although they draw near unto it with their lips and ears, in ſeeming to attend, and in making profeſſion of it, yet all real and hearty eſteem and entertainment they deny it. If ſome in the ſeveral places where it is preached do cleave unto it (as there did at Athens unto Paul) the generality look contemptuouſly or ſtrangely at it.Act. 17.34Acts 17:34 It is with us, as once with Judah in the Prophet Iſaiahs and Jeremiahs days:Iſai. 28.9 Jer. 6.10.5.4, 5Isa 28:9Jer 6:10Jer 6:5Jer 6:4 Whom ſhall he teach knowledg and whom ſhall he make to underſtand Doctrine? them that are weaned from the milk, and drawn from the breſts. To whom ſhall I ſpeak, and give warning, that they may hear? Behold their ear is uncircumciſed, and they cannot harken: behold the Word of the Lord is unto them a reproach; they have no delight in it. Go to the poor, they are fooliſh, for they know not the way of the Lord, nor the judgment of their God. Go to the great men, and ſpeak unto them, theſe have altogether broken the yoke, and burſt the p. 405bonds. That which the Prophet Iſaiah is commanded to go, and write in a Table, and note in a Book, that it may be for the time to come for ever and ever, concerning that peoples despiſing the Word of the Lord, may be alſo ſet before us, as a Diagram ſuiting us: I deſire therefore the Reader to peruſe it, Iſai. 30. verſ. 8. unto 13.

Theſe Scriptures do like a glaſs repreſent our faces, and that as truly and fitly as they did theirs: we are thus univerſally (old and young, rich and poor, high and low) wayward and averſe from the Word of God.

2. It is the common root and mother of other ſins, and therefore the predominant and reigning ſin. All the many and mighty ſins that break out, and overflow in this Land, do own and father themſelves upon this, the contempt and rejection of the Word of God: The trampling under foot of this, is the opening of the floodgates to the inundation of all ſorts of crimes.

A few inſtances may here ſerve. This is the cauſe of that Atheiſm, ungodlineſs, and profaneneſs that prevails in many among us: The contempt of God himſelf immediately and inſeparably follows upon the contempt of his Word: He that despiſeth you, despiſeth me: Luk 10.16 Pſa. 81.11Luke 10:16Ps 81:11And, My people would not harken to my voyce, Iſrael would none of me.

This is the cauſe of that groſs blindneſs and inadvertency that men are now involved in, both in the matters of God, and in thoſe of p. 406Civil right and polity: They have rejected the Word of the Lord, … 8.9.and what wiſdom is in them?

This is the cauſe, head, and ſpring of all thoſe ſtrange, damnable, and contagious Hereſies and falſe doctrines that now ſo monſtrouſly abound, with the proneneſs of men to receive them, and their height of confidence in them: Becauſe they received not the love of the truth that they might be ſaved; 2 Theſ. 2.10, 11.2 Thess 2:102 Thess 2:11for this cauſe God ſhall ſend them ſtrong deluſion, that they ſhould beleeve a lye.

This is the cauſe of that diſorder, diſcommunion, and anti-diſciplinary carriage and diſpoſition appearing in the Church of God among us. Men are come, through pride and inordinate luſts, to ravel and trample under foot that order and authority which the Apoſtles of Chriſt from him have delivered unto us in the Word; as ſometimes the Corinthians in ſome particulars did**1 Cor. 11 17, &c. 2 Cor. 10 8.1 Cor 11:172 Cor 10:8. Some ungodlily ſpurn at, others overweeningly undertake to mould after their faſhion, or to tranſcend Scripture Rule and Inſtitution.

This is the cauſe of the warrantleſs and bold uſurpation of the work of the Miniſtry in preaching: The Word of God is become baſe and mean in the eyes of people, therefore it is thought a light and eaſie work to diſpenſe it; any man is fit enough for it, no matter who takes upon him to ſpeak it: Mens irreverence to it hath begotten arrogant and unskilful ſpeaking of it: As Jereboam, when he and the p. 407people were perſwaded the worſhip ordained of God was too much for them, he then made two golden Calves to be their gods,1 King. 12.28, 31.1 Kgs 12:281 Kgs 12:31 and of the loweſt of the people to be their Prieſts.

This is the cauſe of that baſe fear of men, and obſequiouſneſs to their commandments, even where perſons are convinced otherwiſe in their conſciences. Laying aſide the Commandment of God, ye hold the tradition of men. Mark 7.8, 9.Mark 7:8Mark 7:9Full well ye reject the Commandment of God, that ye may keep your own tradition. If the Word of God were of more weight and force with men, the precepts of men repugnant thereto would be of leſs or no value.

Laſtly, This is the cauſe that the irreligious, heathen…ſh practiſe of Divination, Aſtrology and Prognoſtication is grown into ſo much requeſt and uſe. The great Prophet of the Church, whom the Lord hath raiſed up, and hath appointed to be his Oracle unto us, and hath willed us to harken unto, even the Lord Jeſus, with thoſe whom he hath ſet in his Church under him, are rejected. I deſire the Reader for this, and for his ſatisfaction againſt the uſe of Aſtrology and Almanack-divination, to peruſe that prohibition of it, and the oppoſition which is put betwixt it and Chriſts Prophetical Office, Deut. 18. verſ. 9. unto 19. and the conteſtation which was betwixt the Apoſtle Paul, and Elymas **Elymas is ſuppoſed to be an Arabick word, or to be a Gentile name, taken from a place in Perſia called Elymais, and it is of the ſame ſignification and uſe with the title Chaldaeus, which is an Aſtrologer, becauſe in Chaldaea Aſtrology was invented, and much uſed. See Beza, Druſsus, and Heuſius in loc.the Sorcerer, Wiſeman, or Chaldaean, Acts 13.8, unto 12.

p. 4083. Againſt this ſin God doth ſpecially manifeſt himſelf in his proceedings among and againſt us. It is apparant God leaveth us now unto obſcurity, and darkneſs of mind, and we are benighted, and to ſeek what the Will of God is almoſt in all affairs, both Religious and Civil, publique and private. For the Reaſon, let the Holy Ghoſt, ſpeaking in the people of Judahs caſe,Iſai. 29.11Isa 29:11 tell us. The viſion of all is become unto you as the words of a Book that is ſealed, verſ. 13, 14&c. Why was it ſo? For as much as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me; and their fear towards me is taught by the precept of men: Therefore I will proceed to do a marvelous work among this people, even a marvelous work, and a wonder; for the wiſdom of their wiſe-men ſhall periſh, and the underſtanding of their prudent men ſhall be hid. The Jews long continued, wilful ſhutting their eyes, ears and hearts againſt the Word of God, was the reaſon which our Saviour rendereth why he ſpake to them in Parables, Mat 13.13 14Matt 13:13ſo as hearing they ſhould not underſtand, and ſeeing they ſhould not perceive.

Both the Word and Providences of God are perverted and miſapplyed; they are become unto many a ſtone of ſtumbling, and a rock of offence, and a ſnare, upon which they ſtumble, and fall, and are taken in error and pernicious ways. What's the reaſon? Becauſe men have been ſo long wittingly diſobedient, ſtubborn, p. 409and contumacious againſt the plain and clear inſtruction of the Word:Iſ 8.13, 14 28.12, 13. 1 Pet. 2.8.Isa 8:13Isa 8:141 Pet 2:8 That which they would not ſuffer to be their Ruine, is become their Rule; they would not be led by it, therefore they are left to be miſled by the ſhadow of it.

We are divided, and ſet one againſt another in numberleſs breaches and quarrels, in matters divine and humane, publique and perſonal: Wherefore is it? Why the Goſpel (and Chriſt in it) is a ſtone, which being rejected of men, in regard of their building thereon, will fall upon its Rejecters,Mat. 21.4.Matt 21:4 and on whomſoever it ſhall fall, it will grind him to powder. We are diſſolved even to duſt in rents and diviſions by this very means, and for this cauſe. Thoſe that have Chriſt preached to them as the Son of God, and their King, and they deviſe, rage, conſult, and ſet themſelves againſt him, Pſal. 2.9.Ps 2:9to break his bands aſunder, and caſt away his cords from them; Chriſt will break them with a Rod of Iron, and daſh them in pieces like a Potters veſſel. We have thus riſen up againſt Chriſt, and he hath thus now dealt with us. The Lord declares by his Prophet, that this very iniquity (to wit, despiſing the Word, Iſai. 30.12 13, 14.Isa 30:12and truſting in oppreſſion, and perverſneſs, and ſtaying thereon) ſhall be as a breach ready to fall, ſwelling out in a high wall—and he ſhall break it as the Potters veſſel, that is broken to pieces, he ſhall not ſpare; ſo that there ſhall not be found in the burſting of it a ſheard to take fire from the hearth, or to take water p. 410withall out of the pit. Thus contempt of the Word brings fractions and ruptures among a people.

We are ſubject to changes and mutations of State: Perſons in ſupream Authority are dethroned and outed, one party after another**This is a divine puniſhment, Prov. 28.2 Amos 6 13Prov 28:2Amos 6:13; their Authority and Laws are conculcated; men do take to them horns by their own ſtrength. What's the reaſon? Why divine Authority, the Commandments of God, his Word and Will, are layd aſide, diſpenſed with, tranſgreſſed, and waved at pleaſure, and as humane policy ſuggeſts. I dare ſay it before all the world, The not walking evenly by the Word of God; the Gallio-like diſpoſition towards it, that is, the not regarding to vindicate and ſettle it; the not caring and providing that the Word of the Lord may run, and be glorified; theſe corrupt neglects of men in Authority are one reaſon of their diſplacing and ejection:Pſal. 82.5. & 2.10, 11 12Ps 82:5Ps 2:10Ps 2:11 And O that they would know, and underſtand, and not walk on in darkneſs; that they would be wiſe now, and inſtructed; and ſerve the Lord, and kiſs his Son. This ſin was it for which the Kingdom of the Ten Tribes of Iſrael was rent from Solomon in his heir Rehoboam, and was tranſlated to Jeroboam: ſee 1 King. 11.9, to 12. And this was it for which the Lord afterward delivered Rehoboam, and his people of Judah, over into the hand of Shiſhak King of Egypt: they caſt off the Rule and Law of God, and therefore he determined of them thus, They ſhall be his ſervants, that they p. 411may know my ſervice, 2 Chro. 12 2 82 Chr 12:2and the ſervice of the Kingdoms of the Countries. Suitable hereunto is that which the Lord ſaith of Iſrael in the Prophet;Ezek. 20.24, 25.Ezek 20:24Ezek 20:25 Becauſe they had not executed my Judgments, but had despiſed my Statutes, &c. whereſore I gave them alſo Statutes that were not good, and Judgments whereby they ſhould not live.

Laſtly, We are in doubt and danger of the Removal of the Goſpel from us, either by Apoſtacy, or Perſecution, or both, (for theſe have been wont uſually to tread one upon the heels of the other, and therefore I ſay we are in that danger,) and if ſo it be, what is the reaſon? It is the proper product of our unworthy and contemptuous carriage towards it**Mat. 21.43Matt 21:43.

4. This is the ſin which our Conſciences do now take to, and reflect upon, as the procuring Cauſe of all our miſeries, and particularly of this hiding of God from prayers. That ſo it is, I ſhall not go about to confirm by reaſon or inſtance; it is ſufficient to refer to, and the proper evidence thereof is, the ſenſe and dictate of every mans conſcience; of theirs, eſpecially, who are cordially obſervant of the evils we lie under from God, and of the incentives of them from our ſelves. There may be indeed, yea there is partiality and indulgence in every one to himſelf: Few of us ſmite upon our own breſts, or ſay each one to himſelf, This Soul is guilty hereof: But the contempt of Gods Word is ordinarily in mens mouths as a charge upon others, and is noted for a ſin of this p. 412reigning nature, and predominant influence.

5. Laſt of all, The evil under preſent conſideration (the Lords hiding from our prayers) looketh full upon this ſin by way of proportion and ſimilitude. This deſertion is an anſwerable puniſhment or correction to that ſin. It is one denyal, one put off for another: We harken not to God in his Word; and God harkeneth not to us in our prayers: We manifeſt no delight in Gods Word; God manifeſteth no pleaſure that he takes in our ſeekings of him. The Goſpel of peace is not entertained with acc…ptance by us; we receive not an anſwer of peace to our ſupplications: We yield not to God; God yields not to us: We defer our obedience to his Will; and he delays the grant of our wiſhes.

Thus much of the firſt maſter Sin of England.

The other I now come unto; to wit, the high and dear eſteem, advancement, and love of a worldly-private-Intereſt. This and the former ſin are uſually to be met with together; they are like two German Siſters, or Twins, that are born and grow up together. Where the Word of God falls, and lies under contempt and loathing, there an earthly-ſelf-Intereſt lifteth up its head, and carries mens hearts and adorations after it: and vice verſa, where worldly-intereſt gains favour and eſteem, there the Goſpel comes into diſgrace and diſreſpect. The Word and the World are as contraries, that do mutually expel and remove one another. p. 413Earthly-mindedneſs is the Anti-Goſpel, Antichriſtian Sin. The Goſpel ſets up the life of Faith; Earthly-mindedneſs ſets up the life of Senſe: That carries to things unſeen, and eternal; this fixeth on things ſeen, and temporal. Chriſt calleth us out of the world; this ſetteth up our reſt in the world. Chriſt commands us to forſake all that we have; this enjoyns us to graſp at all the world, and hold faſt all that we can get. Chriſt conquers the world unto us; this captivates us to the world. Chriſt teacheth us to deny our ſelves; this wills us to love and ſave our ſelves. And as theſe two (the contempt of the Word, and the adoring of Self-Intereſt) are bred, and live together; ſo they concur and work together for the obſtruction of prayers. It is the latter I am now to ſpeak to; and for brevities ſake I will joyntly aſſert, that it is the ſin, and the reigning ſin of England as to this effect.

What is now the profeſſed ſtudy, care, and projection? what is the labour, ſtrife, and adventure of men? It is to make themſelves rich, high, ſafe, free, and potent; and that with little or no reſpect to Religion, Conſcience, other mens, or the publique Intereſt. The Land, though it be very full of various opinions and parties, divided and ſubdivided in point of Judgment, yet it is not ſo full of them, as it is of particular Intereſts, each whereof is prefered by its owner above the whole. We are indeed lately new-termed a Commonwealth; but let it be without offence, if I ſay what is p. 414undenyably true, and plain to be ſeen, to wit, theſe two words: 1. Private Wealth and common Poverty were never more procured then ſince we were a Commonwealth. 2. If it had not been for private-wealth and Intereſt, the Commonwealth had not had ſo many friends and followers.

It hath been in divers ages a catching opinion, that Faith and Religion brings a kind of temporal right, or an earthly priviledg, dominion, and preheminence. The Jews extracted ſuch a worldly notion out of the Promiſes and Priviledges they had by their father Abraham, and thoſe they expected by the Meſſiah aaJo. Selden de Jur. Nat. lib. 6. cap. 3. p. 678. & cap. 12. p. 730. & cap. 18. pag. 770. & cap. 19. p. 774, &c.. The Diſciples of Chriſt until after his Aſcenſion, harbored a ſtrain of that Jewiſh fancybbMark 9.34.10.35 Acts 1.6.Mark 9:34Mark 9:10Mark 9:35Acts 1:6. After that the Corinthians, and other Heretiques in the Chriſtian Church, took up the conceitccAuguſtin. de Haereſ.. But more notoriouſly and groſly the Mahumetans entertained this Opinion, and purſued it with the Sword, unto the erecting of a vaſt DominionddAppendix ad Aug. de Haereſ. & Io. Selden de Jur. Nat. lib. 6. cap. 12. pag. 732.. Of late theeeIo. Sleiden, Com. lib. 10. Cambden Elizab. Tom. 2. p. 34. Anabaptiſts in Germany, and Hacket, and his Complices here, were poſſeſſed with this principle unto a ſtrange height of fury and dotage. And it is very probable there are ſome now among us that have ſucked in this for a Doctrine: They have layd but a weak title to any other warrant, and what they alledg, they quickly take p. 415from themſelves by their contrary actions: If indeed they hold this Doctrine, they think it fitter to practiſe then preach it; to keep it to themſelves, then to proſelyte others to it. Sure I am, for any to challenge, by vertue of Saintſhip or Chriſtianity, a right to diſpoſſeſs others, and to aſſume to themſelves as much of the property and rule of this world as they can lay their hands on, is one of the moſt unſaint-like and unchriſtian points that is imaginable. The Devil once entitled himſelf to the Monarchy of the World**Luk. 4.16Luke 4:16; and after him, the man of ſin, the Pope, hath claimed it: And whatſoever ſort of men do take to themſelves ſuch a preheminence, upon ſuch a ground as is above-ſaid, they are not the followers of Chriſt, but of theſe two, and the direct contradictors of the Goſpel. But my work here is not to proſecute them with a Confutation. Whether it be this principle, or that downright foreign (the inſatiable greedy deſire after the things of this world, and a ruined bent to have them, by what means ſoever) or both, that prevails, certain it is that the hearts of men are exceedingly enflamed with the love of an earthly-ſelf-intereſt: This is the powerful attractive, the ſwaying concernment, the axletree that actions and affairs now move upon. Let us in one word meaſure the regnancy of this ſin by the afore-given characters.

1. This is general: It was once ſaid of Judah, From the leaſt of them even unto the p. 416greateſt of them, Jer. 6.13Jer 6:13every one is given to covetouſneſs. Can any leſs be ſaid of England? There are many new and ſtrange Sects noted among us, but there is one not of a new riſe, but of late much encreaſed, and the moſt numerous Sect of any that is to be found, which is, that of the Mammonists: this is the greateſt Sect, the ſtrongeſt party you can meet with amongſt them all: nay, theſe cannot properly be called a party, they are rather the whole. All other parties and Sects, though they be never ſo much divided, and oppoſite to one another in other regards, yet they meet and agree in this, in Mammonitiſm: They agree not indeed in an unanimous proſecution and participation of the worlds Intereſt; yea, many times the reaſon of their jars is in truth (though pretended to be for other things) their being too much like-minded in the affection and purſuit of the world: but they thus far agree in it, that they are all competitors and deſigners for it.

2. This is the common root, or mother of moſt, or all other ſins among us. The Prophet ſaith of thoſe of his time,Ezek. 7, 19Ezek 7:19 Their ſilver and their gold was the ſtumbling block of their iniquity: that is, It was that which made them fall, and caſt them down into their other ſins.1 Tim. 6.9 101 Tim 6:9 In like manner ſaith the Apoſtle, They that will be rich fall into temptation, and a ſnare, and into many fooliſh and hurtful luſts,—for the love of mony is the root of all evil. So it is with us, an exceſſive love, a dear reſpect to earthly-ſelf-concernments, p. 417breeds and brings forth all the iniquities of the times. This I might manifeſt in a multitude of particulars: Take but theſe few.

What makes men Heretiques, Inventers or Broachers and Advancers of erroneous and pernicious Doctrines? The Apoſtle Peter will ſhew us: Through covetouſneſs it is; and by having an heart exerciſed with covetous practices; and by following the way of Balaam, 2 Pet. 2.1, 3, 14, 152 Pet 2:12 Pet 2:32 Pet 2:142 Pet 2:15who loved the wages of unrighteouſneſs, that men become falſe Teachers, and bring in damnable Hereſies; and in that trade make merchandize of people, and beguile unſtable Souls. And the Apoſtle Paul alſo tells us in the paſſage even now cited,1 Tim. 6.101 Tim 6:10 While ſome have coveted after mony, they have erred from the Faith **Some have derived the original of all Popiſh Errors from ambition and avarice; or (as others) from the Cardinals Caps, and the Monks Bellies. Mr Gileſpy, Miſcellan. chap. 12. pag. 143..

What hath ſtirred up and fomented all the unhappy Wars and Contentions among us? The genuine and main cauſe hath been the competitions and emulous conivalſhip of the ſeveral adverſe parties about this ſelf-earthly-intereſt: The true ſtate of the many quarrels hath been, which ſhould be great in rule and riches. I know other things have been more ſpoken of, held forth, and inſiſted on, as being more ſpecious; We have been called out to appear for Religion, the fundamental Government in the three Eſtates, the Priviledges p. 418of Parliament, the Liberty of the Subject, the Peace and common Good of the three Kingdoms: But the upſhot of theſe agitations hath diſcovered what was the firſt moving cauſe of them in many perſons. We may (I think) infallibly conclude that to have been the end and laſt aym, and firſt mover in any undertaking, unto which it is uſed and improved, when it is accompliſhed. Now whether the victories, power, and peace attained by the adventures and commotions, have been improved by the poſſeſſors of them unto Religion, and thoſe other intereſts held forth, or unto ſelf-worldly-intereſt, I leave to the impartial obſervers, yea to the perſons themſelves, to judg.

What's the reaſon Religion goes not forward? the Reformation and Settlement of it is, or hath, until very newly, been, at the one end of every buſineſs, and of every Declaration, and yet it is not effected, nor really promoted? The reaſon is, This Intereſt comes ſtill in the way, and croſſeth it. It ſometimes conſiſts with, or forwardeth a private temporal deſign, to ſeem zealous and reſolved for Religion; but a through, zealous courſe unto activity and performance doth ſeldom ſtand with the ſaid deſign: and therefore when it becomes an impediment, it is ſhifted off. The Jews, being ſet upon their Domeſtique Intereſts, ſay, The time is not come, Hag. 1 2Hag 1:2the time that the Lords Houſe ſhould be built. The like excuſes men now find to lay down Reformation, and from p. 419the ſame root: Men ſay, The time is not for it, the way is not found out, or clear, the State is not ſecure, men will not be brought in, Superiors do not countenance, there is little hope of doing any good, they dare not ſtrain upon mens conſciences; and ſuch like put-offs are alledged. But what? Gehazi can make it a time to receive moneys (and to ſtrain for that) to buy Lands, to bring men in by the horn for his own purpoſe, and to over-aw Conſcience for his own turn.

What's the reaſon of the diſcontents, mutinies, and tumults among us? Men are generally poſſeſſed with a jealous, repining, and reſtleſs ſpirit. No man (ſcarce) containeth himſelf within his place, or enjoyeth his mind: Nothing but murmuring and grudges at, or claſhing and thwarting with one another. Whence is this Erinnis, or malecontented, turbulent diſpoſition? Why thus it is: The heart is vehemently, inordinately, impatiently ſet upon this worldly Intereſt, to have and enjoy it in peculiar. The ſtate of the World is a limited and ſcant poſſeſſion, there is not room or extent enough in it to ſuffice all its Paramours: every one therefore labors to encloſe and ſequeſter it to himſelf,Iſai. 5.8Isa 5:8 that he may be placed alone in the midſt of the Earth: And hence it becomes the ſpawn of diſcontent and diſcords unto its admirers and adorers.Gen. 26.19Gen 26:19 Iſaacs ſervants and the herdmen of Gerar ſtrove for one Well after another, until at length the former digged a Well called Rehoboth (that p. 420is, Room) and ſo they reſted. We ſhall never be quiet among our ſelves while our minds are paſſionately addicted to this worlds goods, wherein there is not room. The ſcantineſs of this Intereſt, and the boundleſſneſs of mens affections to it, hurries us into uproars and confuſions about it. This oportet habere; this Intereſt is the Diana, the magnifico of theſe times, and the jealouſie that men are in of being hindred one by another in their proſecution of it, is that which ſtirs them up (like Demetrius and fellow craftſmen) to make head, and run into parties, and fill all with noiſe and diſorder. The lower ſort ſtart up, and ſtrive to lay hold on, and get it to themſelves: The higher ſort having it, travel and employ their heads and hands to keep and enlarge it for themſelves and theirs: The mean would be great, the great would be greater, the greater would be yet the greateſt, or great alone: hence all our commotions, and combuſtions, and feaveriſh furies. We are become like the raging waves of a tempeſtuous Sea, that ſome at, and break themſelves one upon another. It is obſerved, that the Jews in Chriſts time being ſet upon the expecting and longing after an earthly Deliverance, Kingdom, and Happineſs by their Meſſiah, whom as about that time they looked for, they were thereby become very prone to Sedition and Inſurrections againſt the Roman State; and exceeding apt to ſet up, or embrace falſe Chriſts (which was the reaſon of our Saviours cautions to his, to p. 421beware of falſe Chriſts **Matt. 24 2, 23, 24, 26 Mark 13.6 Luke 21.8Matt 24:2Matt 24:23Matt 24:24Matt 24:26Mark 13:6Luke 21:8) even any one that would pretend to be a head and vindicator to them of that nature: and by means of that conceit, and thoſe diſtempers ariſing from it, they never reſted until they brought the Roman Emperor upon them unto their utter ruine††See Tho. Goodwins Serm. on Pſa. 105.14 and Dr Jackson in Serm. p. 32Ps 105:14. It is a ſad preſage now to us, to ſee both the like aeſtuations and ſtirs among us, and withall the Roman Beaſt hovering over us, to ſet up himſelf and his abomination that maketh deſolate again in the midſt of us. And what ſets all theſe Hurlyburlies on foot, and creates this omen, but the impetuous minding of an earthly felicity, a worldly Chriſt?

What makes men ſo groſly and diverſly miſapply both Scripture and Providences? The plain ſence of Scripture is wreſted, and the clear Authority of it is obſcured; and it is from hence: Mens conſulting their worldly intereſt, blinds the mind, and corrupts the judgment, and ſilenceth, if not ſeareth, the Conſcience. The world is a pearl in the eye, it makes the eye evil, double, and dark; Mat. 6.22 23Matt 6:22ſo that it ſeeth nothing, though never ſo evident, but what agreeth with it. He that is ſet upon his gain, and commodity, he diſſents from wholeſom words, even the words of our Lord Jeſus Chriſt, and the Doctrine which is according to Godlineſs: 1 Tim 6.3 51 Tim 6:3He becomes of a corrupt mind, and deſtitute of the Truth. Divine Providences are miſconceived alſo; how comes it about? Gain is become Godlineſs, Gold is made a God, and Proſperity is put in p. 422ſtead of Piety; and men of this mind will upon all occurrencies conſtrue Gods approving or diſapproving Will to be as things temporal ſucceed well, or prove improſperous. An unhappy rule it is to go by.

What's the cauſe of Perſecution, where, or whenſoever ye ſee it in the world? Self-intereſt is the moſt ordinary cauſe. Come, ſay the Huſbandmen (in the Parable of the Vineyard) this is the heir, Luk. 20.14Luke 20:14come let us kill him, that the inheritance may be ours. A Kingdom made Hazael an inhumane,2 Kin. 8.122 Kgs 8:12 dogged Perſecutor, notwithſtanding his former abhorrency of it. This was the principal ground of the perſecution of Chriſt, and his Apoſtles, and Church, by the High Prieſts and Elders of the Jews, Joh. 11.49 50. & 19.12, 13. Mat. 2.3, 16. Act. 16.19 & 17 6, 7, 8. & 12.25 & 24 5.John 11:49Matt 2:3Matt 2:16Acts 16:19Acts 17:6Acts 17:7Acts 17:8Acts 12:25Acts 24:5by Herod, by Pilate, and others. Men do nowadays condemn and oppoſe principles, ways, and perſons hand over head, in reſpect of any conſcientious warrant; that is, not for that they find them ſinful, or ſtand to examine that, but becauſe they meet with them in an oppoſite party and poſture to their earthly intereſt and concernment.

What's the reaſon of that deluſion (above touched) of a temporal felicity, earthly promotion, enrichment and power by Religion or Chriſtianity? Men are wont to dream of what their mind is moſt upon; thoſe therefore whoſe hearts are bent upon the world, do eaſily dream of ſuch a matter: That phantaſtical conceit, that State embroiling and ſubverting doctrine, is the hatching of a ſordid, earthly ſpirit.

p. 423What's the reaſon of the many ſcrued and conſcience-relucting compliances that men make now adays? Some men can ſay, ſwear, ſubſcribe, act, oppoſe any thing, as the times turn: their private intereſt is the oyl that ſupples them, the ſhooinghorn that draws on what would otherwiſe pinch. We may obſerve ſome carnal and ſelf-intereſted Chriſtians in the primitive Church deviſed ways of accommodating their Religion with the ſtrain of the times and people where they lived; and this was for their beloved worldly concernments ſake. So did the Galatians, Gal. 6.12.Gal 6:12or ſome of them, endeavor to comply with the Jews in point of Circumciſion and Ceremonies, to avoyd perſecution for the Croſs of Chriſt. For that end did the Corinthians 1 Cor. 8.1, &c.1 Cor 8:1(as it ſeemeth) labour to temporize with the Gentiles in communion with them in Idolothytes. In like manner did ſome of the Chriſtian Souldiers under Julian the Apoſtate; to receive their pay,Mr Clarks Martyrol. 1 p. 84. they caſt incenſe into the fire of the Idolatrous Altars which Julian ſet for that purpoſe to be a train to draw them to a denyal of their Religion. If men did not immoderately favour the world, they would never do that which proves after a ſting to their conſcience, a blur to their profeſſion, and a diſhonor to their name: Their tenderneſs and indulgence to their eſtate-concernments, makes them harſh and violent to their inward principles and conſcience. Two things I fear (when I conſider the courſe of things, and the ſhifts and turns of men in them) p. 424and I will here expreſs them. 1. That thoſe evaſions and compliances will not ſerve, they muſt be thundered, frighted out of thoſe their Zoars, greater tryals muſt ſift them out of thoſe holes. 2. That men will hardly ſtop at their preſent ſhifts, but that thoſe will diſpoſe them to admit of greater, wider compliances: And what will they do in the end thereof? It may come to that again, whether you will carry a Taper, and bear a fagot to the fire, in renunciation of Proteſtantiſm.

Laſtly, To take in all at once, the many enormous crimes, the indirect courſes, the violent practiſes, the irreligious, unrighteous and perfidious contrivements and atchievements that have been acted in theſe times, have ſprung from hence: men have abſolutely and unmeaſurably addicted themſelves to the affection and ſervice of their own earthly intereſt: this they are peremptorily reſolved on, that they will maintain and enlarge all they can, their fortune (as they call it) in the world, be it by right or wrong: They lay down to themſelves for a principle that of the Satyriſt,Juvenal. Satyr. 14.— Ʋnde habeas quaerit nemo, ſed oportet habere. The Apoſtle Paul foretelling to Timothy, that perillous times ſhall be (or, as the word may be rendered, hurtful, troubleſom, cruel times) in theſe laſt days, he reckoneth up nineteen ſeveral vices, or ſorts of depraved perſons, as the cauſes of thoſe bad times; and in the head of them all, as the leaders or common parents of the reſt, he placeth, the lovers of their own p. 425ſelves, and the covetous. Inde fere ſcelerum cauſa; nec plura venena miſcuit aut ferro graſſatur ſaepiu… ullum Humanae mentis vitium quam ſaeva cupido Indomiti cenſus: nam dives qui fieri vult, & cito vult fieri; ſed quae reverentia legum? Quis metus, aut pudor eſt unquam properantis avari? Ad ſcelus atque nefas quodcunque eſt purpura ducit. Juvenal. Satyr. 14.That which he then ſaid ſhall be now we do ſee: The whole band of thoſe vicious perſons are broken in upon us, or riſen up out of us; and their chief, or the king of them, is this Apollyon, the ſelf-lover, and next unto him, as his ſecond, is the covetous.

3. It is a ſin which the Lord doth ſpecially appear againſt, and ſtrike at, in his preſent proceedings among us. This is very evident to him that will ſee. Whileſt people of all degrees are buſie with head and hand, by policy and power, or induſtry, to raiſe and ſecure their Intereſt in the world; ſo that Religion, Truth, Right, and publique Peace are nothing regarded in compariſon of it; the Lord ſeems even to ſet himſelf againſt them, and to croſs, thwart, and curſe them in that their beloved concernment. What is become of thoſe ſecular Prerogatives and Priviledges, of the which ſuperior perſons have been ſo much more jealous and tender then of the weightier things of their charge, particularly the honour of God, the ſafety and luſtre of his Truth, and the purity and order of his Houſe? What ſatisfaction or ſucceſs have others had in all their private labours, cares, and ploddings for the world? The ſollicitude and turmoyl of moſt hath proved p. 426to be vain and voyd; yea, to their loſs, and going backward: ſo that we may ſay with the Prophet, Behold, is it not of the Lord of Hoſts, that the people ſhall labour in the very fire, and the people ſhall weary themſelves for very vanity? Hab. 2.13Hab 2:13Have not we experience of this? Mens wordly endeavors now are as labour in the very fire, wherein the laborers have pain in ſtead of profit, and their work conſumes as faſt as they make it.

Verily the toyl, adventures, and ſtrivings of the moſt in theſe days for their earthly reſpects, comes to the ſame reckoning with theirs in Haggai; Hag. 1.6Hag 1:6Ye have ſown much, and bring in little, &c. all endeavors prove unhappy and abortive: and it is from the ſame agent, and for the ſame cauſe that then it was ſo. I did blow upon it: Why, ſaith the Lord of Hoſts? becauſe of mine houſe that is waſte, Verſe 9.and ye turn every man to his own houſe. Never were people more intent and deſirous to grow high, great, and rich in the world, then of late have been, and now are, the men of this generation; and how remarkably, even to almoſt every mans conviction, doth God appear againſt them, unto their debaſement and impoveriſhment, by Wars and diſtractions, at home and abroad, by Land and Sea? The Lord by his ways may be conceived to have paſſed a peremptory ſentence of us, as in the words of the Prophet; Yea, they ſhall not be planted; yea, they ſhall not be ſown; yea, their ſtock ſhall not take root in the Earth: Iſai. 40.34Isa 40:34and he ſhall alſo p. 427blow upon them; and they ſhall wither; and the whirlwind ſhall take them away as ſtubble. q. d. Men would fain take root in the Earth, they aſſay to ſow, to plant, they attempt all ways of thriving in the ground; but all in vain, God is againſt them in it; he ſays it thrice over, they ſhall not, they ſhall not, they ſhall not; which may reſpect thoſe three ways of diſappointment: Either he prevents them in the beginning, they ſhall not be planted, they ſhall not be ſown; he denies them materials wherewith, or ſoyl wherein to ſet up their husbandry: Or he croſſeth their progreſs, their ſtock ſhall not take root in the Earth; either the ſtorms from without ſhake it, or ſome vermin at the root, ſome ſecret curſe of God, deads it, that the ſtock of wealth, parts, or friends, with which they ſet up, rots and conſumes in the Earth: Or he blaſteth them before the harveſt, they ſhall wither, and the whirlwind ſhall take them away as ſtubble; all their gay, hopeful, and promiſing flouriſhes do in a ſhort while, ere the years end, miſcarry: if they can ſtand out ordinary ſtorms which nip others, the Lord himſelf will blow upon them with his mighty whirlwind, and that turns their fruit into dryed ſtubble.

In the midſt of the falls and miſcarriages of the moſt, ſome it may be gather and go away with great ſpoils of wealth, honour, and advancement; but what quiet or comfort have they withall? what bleſſing, either from God or man, attends them? Do we not ſee the p. 428Lord ſending among the fat ones leanneſs, and kindling under their glory a burning? Iſa. 10.16, 33.Isa 10:16Isa 10:33Do we not ſee the Lord lopping the bough with terror, and the high ones of ſtature are hewn down? We ſee one War, Combuſtion, and Change coming after another, in which the greateſt do take their turns both in aſcending and coming down. There is a War now on foot threatening ſad things in many reſpects; and particularly in this of mens worldly intereſt: if it go on, as it muſt needs wear and waſte the Community in Blood and Treaſure, by Slaughter, Impoſitions, and loſs of Trade, ſo it may abate and ſhrink the ſtrongeſt Power, the higheſt arm of fleſh, the deepeſt Treaſury. Methinks the Lord beſpeaks our Mammoniſts and Matchiavels leſs and greater now, as he did them of Judah or Iſrael by Iſaiah: Iſai. 10 3.Isa 10:3And what will ye do in the day of viſitation, and in the deſolation which ſhall come from far? To whom will ye flee for help? and where will ye leave your glory? &c.

4. Let the Conſciences of men ſpeak: Do we not generally acknowledg this to be the reigning ſin of the times? Do we not univerſally note and complain of it? We take not the charge of every one home to himſelf, yet we cry out of it in one another, and as the ſin of the age. The Country charge the Soldiery with it, the Soldiery lay it upon them of higher place and office. Clients and Suiters complain of it in Courts and Judicatories, and they again retort it. The Miniſters reprove it in the people, p. 429and ſome of the people caſt it upon their Miniſters. None own it in themſelves, but every one aſperſeth his neighbor with it. I ſhall not here ſay where it lies more then otherwhere, or endeavor the excuſe of any: but thus it is evident by every mans confeſſion, that it is the Nations regnant ſin.

6. To conclude: This is a ſin which the evil under preſent conſideration (the Lords hiding from prayers) reflecteth on by way of proportion: This evil is a ſuitable retaliation to that fault. In having recourſe to God by prayer, we make profeſſion to place our Intereſt in Heaven: but, if under that profeſſion our hearts, our dependencies be nevertheleſs upon the Earth, it is but ſuitable that God ſhould put us back, and our intereſt in Heaven deſert us in our recourſe to it: In ſo doing God doth but ſay to us, as he did once of Iſrael; Where are their gods, Deut. 32.37, 38. See Judg. 10.14.Deut 32:37Deut 32:38Judg 10:14their rock in whom they truſted; which did eat the fat of their ſacrifices, and drank the wine of their drink-offerings? let them riſe up and help you now, and be your protection.

If our ambition and aim be to be great and potent in this world, we muſt think to be but weak in Heaven: If we will court the world, we muſt expect but cold entertainment with God: If we make the world our friend, we muſt look that God ſhould be ſtrange to us: If the world be in all the requeſt with us, we ſhall be but in little requeſt with God. Jacob was a Prince with God, when he was but p. 430weak in the world. If we ſeek an earthly Princedom as our promotion and ſtay, we muſt be no Iſraels, none of Gods favorites. The Apoſtle James Jam. 4.3, 4 8Jas 4:3Jas 4:4at large teacheth us this; Ye ask, and receive not, becauſe ye ask amiſs, that ye may conſume it upon your luſts. Know ye not that the friendſhip of the world is enmity with God? Whoſoever therefore will be a friend of the world, is the enemy of God. — Draw nigh to God, and he will draw nigh to you: but withall, cleanſe your hands ye ſinners, and purifie your hearts ye double-minded.

I will proceed no further in the proſecution of the predominant Sins of England in the production of this ſad effect of prayer-obſtruction. And having done with it, I am come to the cloſe of thoſe three Propoſitions, which I layd down for the reſolution of this grand Caſe of Prayer as it is ours; and ſo I have finiſhed (as far as I now intend) the reſolution it ſelf.

I apprehend my ſelf in this Section to have run the hazard of falling under cenſure diverſly, as of attempting too highly; of redundancy of amplification; of deficiency in diſcovery; of boldneſs and plainneſs of reprehenſion; of miſtake or error in judging: but my deſign hath been to avoyd what is juſtly culpable in any of theſe reſpects; and for what is not ſeverely blameable, rather to caſt my ſelf upon the candor of my Reader, with ſubmiſſion to his judicious correction, then not to endeavor p. 431(ſeeing I have undertaken it) what I may, the ſatisfaction of the anxious Chriſtian, and the awakening of the drouzy in a point ſo material.