A sermon preached before the King at Windsor-Castle August 15, 1675 by Richard Meggott ...

TITUS 1.16.

They profess that they know God, but in Works they deny him: being abominable and disobe∣dient, and unto every good Work reprobate.

WHat a strange kind of Medley were these! Do men gather Thorns of Vines, or Thistles of Figs? Seeing they profes∣sed this Religion, why would not they practise it? Seeing they would not practise it, why did they pro∣fess it? This is not only to be wicked but ab∣surd too: disobedient to God, but inconsistent with themselves also. There was a musing Monk that thought there needed only two things, an Inquisition and a Bedlam to re∣form

the whole World. Such as oppose the Articles of our Faith as false, he would have an Inquisition for; but those that acknow∣ledge them to be true, and yet did not walk accordingly those he would have sent to Bed∣lam. But sure the man was not aware how capacious that Place had need to be that was to hold all the bad Livers that are in Chri∣stendom; if all those must be looked upon as no other than Madmen and distracted, that go on in Courses which their Bibles do for∣bid them; how few must we reckon in their right Wits and sober?

For what ever deference men seem to have for Christianity in the general, in those par∣ticulars wherein it interfereth with their In∣clinations; how light (alas!) do they make of it? In such Cases it is but too plain it bindeth them no more than Withes could Sampson, and is inproductive as the Sun in Winter. This that Heathen in Salvian had so observed as to upbraid them with; their Gospel (saith he) requireth them to be vir∣tuous

and holy, but they live most debauch∣ed and loosly; their Scriptures teach them sincerity and heavenly-mindedness, but they live in hypocrisie and covetousness; Christ commandeth them to be humble and self∣denying, but they live in pride and all extra∣vagance.

If ever People were cordial, serious and in earnest Christians, one would think it should be when Christianity was first planted; then the times were dangerous, and no secular In∣terest could be served by an outward own∣ing it, then this Sect was every where spoken against, and in every City Bonds and Affli∣ctions did abide them; so that nothing but purely Conscience could move men to the embracing it. And yet even then what sad miscarriages and complaints do we read of! At Sardis though they had a name to live, that was all; it is said that they were dead; and at Corinth some would be drunk even at receiving the Holy Sacrament; a∣mong the Thessalonians, there were Brethren

that walked disorderly, and at Philippi many walked so that Saint Paul could not speak of them without weeping. To keep home in this Epistle, there is mention of a whole Countrey the great and populous Isle of Crete, who though they had received the Faith of Christians, in their Manners remain∣ed rank Pagans still. They were Lyars be∣fore, and they continued as notorious Lyars still, Gluttons before, and as sottish Glut∣tons still; Beasts before, and as arrant beasts still; Verse 13. of this Chapter, the Apostle affirmeth this Testimony is true: That Cha∣racter their own Epimenides had given of the Place some hundred years before, fitted it as well then; although they had gotten a better Religion, yet no whit better Conversation: So they are branded in the Text, They pro∣fess that they know God, but in Works they de∣ny him: being abominable and disobedient, and to every good Work reprobate.

And O how happy were it that there were none but these deserved to be so ill

spoken of! that there were none besides that could be as justly charged so! but that every one of us in this, and all in every place that call upon the Name of the Lord Jesus, both theirs and ours, might walk according to his rule!

To promote this same thing, I have from the Text, these three material Propositions to discourse to you.

The first is, that that Knowledge which we Christians have of God, is a most strict obligation to a pious and holy life.

The second, that notwithstanding this, it is usual for them who have been instructed in it, and acknowledge it, to be abominably disobe∣dient, and to good Works reprobate.

The third that the profession of them that are so, is judged by God but a self-contradi∣ction; he reckoneth that they deny him.

These are the severals, which, as though God did entreat you by me, I pray you in Christ's stead, with such wisdom and ferious∣ness as you show in the Affairs of this World, you would be pleased to consider of.

The first of these Propositions is, that that Knowledge which we Christians have of God is a most strict obligation to a pious and holy life. This is made the aggravation and won∣der of this peoples being so bad, that they had the Gospel Knowledge of God: that all these Revelations should not influence them, seem∣ed amazing and almost monstrous.

What small discoveries of God have over∣awed and governed men, when they have been attended to! What excellent Persons were Abel and Enoch, Noah and Sem, Mel∣chisedech and Job, Abraham and the Patriarchs, before the Law was given! To these, besides an obscure promise of the Messiah, he disco∣vered little besides the reality of his own ex∣istence, by some occasional appearings; and

yet how devout and circumspect, how up∣right and conscientious, did this single notion make them!

But with how many more things, and with how much more advantage are we now ac∣quainted! That Christianity may make Ar∣chimedes's Challenge, give it but where it may set its foot, and it is enough to move the whole Earth, grant it but to be true, and no man is able to resist that strength of wisdom, and reason with which it speaketh to him.

Hence I believe, it is, that so many among us (more sure in proportion than any other Religion in the World) are so industrious and solicitous in searching and catching at Cavils and Objections, to perswade them∣selves and others to be Atheists. These prin∣ciples more than any other make men uneasie in the wayes of wickedness, and they see there is no way to loose themselves from the Bonds of it, but by cutting it in pieces.

There are two things wherein this Religi∣on hath the advantage of any, in bringing men to righteousness and goodness.

One in respect of the purity of its Pre∣cepts.

Another in respect of the importance of its Motives.

A first advantage our Religion hath this way, is in the purity of its Precepts. So ex∣act and accurate it is in its injunctions, that our Saviour asketh his Disciples, what they did more than other? Implying that his In∣stitution did require it.

There is no Religion besides, but did so far comply with the customary corruptions of the place for which it was calculated, as to connive at something or other which in it self was not so justifiable, Some allowed Po∣lygamy, and others Fornication; some ma∣king War barely for enlargement of Domi∣nion,

and others Theft it self, if done so dexterously, that they were not taken in the Fact: not only in those which were of hu∣man invention, but even in that which was instituted by God himself, and delivered to the Jews by Moses; our Saviour giveth an instance, Matth. 19.8, wherein he permitted something because of the hardness of their hearts, which himself had no pleasure in.

But here is no such Indulgence and Rela∣xation: there is nothing excellent which we are not enjoyned, nothing unseemly which we are not prohibited. It calleth us to be perfect, as our Father which is in Heaven is perfect, and taketh care the whole man be without spot or blemish.

It is a Book wherein all our Members are written, and it giveth directions for every one of them. The Eye is written here, here is a Convenant for that; the Tongue is written here, here is a Bridle for that; the Eare is written here, here is a Voyce for that; the

Foot is written here, here is a Lantern for that. But why speak I of the outward man? The Laws of men have took tolerable care of that: there is the Heart of man, that great and wide Sea, wherein the Leviathan playeth under water, that Wilderness of wickedness wherein are beastly creeping things innumera∣ble: and for the Laws of men to attempt upon this, were as wild a Project as to threat∣en the Ayr, or scourge the Hellespont. But (loe!) this goeth even thus far, it ransacketh all the secret corners of darkness, and chasti∣seth Vanity in but the Imagination: it pier∣ceth to the dividing asunder of the Soul and Spirit, of the Joynts and Marrow, and is a Dis∣cerner of the Thoughts and Intents of the Heart: and what manner of Persons ought we then to be in all holy conversation and godliness, who have solemnly vowed these shall be the Rules we will set our selves to walk by!

Besides the strictest Precepts, in the second place it hath the most important Motives. It proposeth the most transcendent rewards,

and the most stupendious punishments; it setteth before us the greatest Blessings, and the dreadfullest curses our Natures are capable of. To them who by patient continuance in well∣doing seek for glory, and honour and immortality it promiseth eternal life: but to them who are con∣tentious and do not obey the Truth, it threat∣neth indignation and wrath, tribulation and an endless anguish. If these things will not work on men, what can? If these things do not prevail with them, what will? How can the two governing passions of the mind, our hope and our fear be assaulted in a higher manner?

I grant this Notion of an eternal retribu∣tion is no such peculiar of the Christian, but that the Gentile Theology made use of it too: but then they derived it from such weak Au∣thority, built it upon such uncertain reaso∣nings, enlarged it with such fabulous circum∣stances, as rendered it but very doubtful and suspicious. And though the Jews had a su∣rer word of Prophecy to rely on, yet even their intimations of it, cannot but be confes∣sed

to be very obscure, when it is remembred, that the Sadducees, a great and learned part of their Doctors, who believed the Books of Moses, did yet deny all future being, and said there was no Resurrection, neither Angel nor Spirit.

And this being the condition of the World while the coming of our Lord, it may be the less wondered, if we find men then more stub∣born and stiff-necked, untractable and hard to be broken of their own ways. The A∣postle speaketh as if God did scarce expect any other from them; the times of this Igno∣rance (saith he) God winked at, but now com∣mandeth all men every where to repent. Why, did he not command it always? Before the Flood? Under the Law? To the King of Egypt? To the People of Niniveh? Yes, but now, now that life and immortality is brought to light, to as much light as at this distance it is capable of, by the Gospel, now in a peculiar manner, now upon our own account, as we love our selves he hath obliged us to it. No

man ever yet hated his own flesh, but else we should show our selves to hate our own flesh and spirits both.

So that one would be apt to think, surely the People of these perswasions must be of most exemplary conversations; seeing they know so much dependeth upon it, they will not walk as other Gentiles walk, in the vanity of their minds. So it might be presumed indeed by Strangers, and them that have no experience: but those that have, see it is quite otherwise: and that notwithstanding all our Principles wee degenerate into as wicked Practices as o∣ther men. This is that which is here bewail∣ed in the Text, and is

The next particular I am to speak to, that they who do profess to know and acknow∣ledge God, according as he hath revealed himself in his Gospel, were yet abominable and disobedient, and unto every good Work repro∣bate.

It is not only Enemies that reproach it, then it might have been born; neither they that avow a hatred to it, that magnifie them∣selves against it, then it had been no wonder; but it is betrayed by them that kiss it, and wounded in the house of its Friends.

In the Primitive Times it was too usual to see Christians in the skins of wild beasts; but now it is much more usual to see wild beasts in the skins of Christians: they who call themselves by this holy name wallowing in all sensuality and brutishness. How is the faith∣ful City turned an Harlot! her Silver become Dross, her Wine mixt with Water! They that name the name of Christ will not depart from ini∣quity, and the Visible Members of his Body are Instruments of unrighteousness unto sin. The charge need not be aggravated or en∣larged: for I am perswaded none of these things are hid from you before whom I speak; for they are not done in a corner: and the name of God is blasphemed among the Gentiles through you, as it is written.

But is it not strange that a Mother so fair and lovely, should bring forth Children so mishapen and deformed? That when such good seed as this is sown, the Field should be over-run with Tares and Weeds? but there are two things much of it may be ascribed to.

One surely is the peculiar nature of its Commandments: consisting not in weak and beggarly Elements, after the Rudiments of this World, but in holiness and righteousness, Duties material and substantial. Rituals and external observations are readily complyed with: though they may be a little irksome and troublesom in themselves, yet being con∣sistent with their lusts, men are not difficult to be brought to them; but practical and mo∣ral injunctions which restrain and fetter their Inclinations they are more impatient of: this is a galling yoke upon the neck, neither our Fathers nor we are able to bear. If that obser∣vation be true (as I am very much afraid it is) that there is no Religion in the World so carelesly observed by its Proselytes as ours:

not the Jewish, not the Turkish, not the Pa∣gan, this must be assigned a cause of it: theirs are mostly Schemes of bodily exercises and ceremonials, whereas universal goodness and virtue are the indispensibles of Christianity.

Those Sects among us that have dwindled the Profession into Mint and Cummin, mag∣nified fantastick small Wares instead of the great things of the Law, have their followers obsequious enough to them. The Enthusi∣asts can promote among their Admirers sowre Looks and wild Opinions: the Separatists pre∣vail with their Tribe to keep Days and Con∣venticles: the Quakers make their Disciples go plain, and not stir their Hats: the Forma∣lists put their People upon Religious Phrases and most Technical Duties. If men have but so much superstition, and so little reason as to believe these things will commend them to God, they will be well enough contented with the terms: they may be done without the destruction of any reigning sin; the proud and the covetous, the wanton and the disho∣nest,

the rebel and the Hypocrite may be ve∣ry zealous in them; and yet be proud and covetous, wanton and dishonest, rebels and hypocrites still: but to pluck out the right eye, and to deny our selves; to abstain from all appearance of evil, and keep our selves un∣spotted from the World, this is cutting a∣gainst the grain, and laying the Axe not to the boughs of the tree, but the very root: this is for Jordan to be driven backward and slay the Ethiopian while he is alive. Laertius giveth this account why the Epicureans kept so much closer to their Rule than the Stoical Philosophers did to theirs: the for∣mer (saith he) enjoyned only what men had a mind to be, but the latter what they ought to be. This being the case here, it cannot be thought that any but they who are very sin∣cere and serious (which is the least part of every Society) it cannot I say be thought that any but they who are very sincere and serious, should so painfully oppose themselves as to endeavour it.

Add to this in the second place the faint∣ness and falseness of mens faith. When this is real and active, genuine and vigorous, the hardest Sayings will be heard and received with chearfulness: but Multitudes call them∣selves Christians, not so much out of choice as custom; upon the account of their Con∣sciences, as of their Countries. Else what meaneth our Saviour to ask, Luke 18.8. Whether when the Son of man cometh he shall find Faith on the Earth? Who would think there could be any doubt at all of that at the second time of his coming? Then the Jews will be called, and the fulness of the Gentiles be come in; then he will have the Heathen for his Inheritance, and the uttermost Parts of the Earth for his Possession; and doth he scruple whether there would be any Faith in the World after all this? So it seemeth, he that knew what was in man, notwithstanding all this, intimateth there would be but small store of it: heapes of them who did outwardly profess it, would in truth have no more sense of it than very Pagans.

He that seeth two men of equal stature walking, one upon rising ground, the other upon plain, at a distance might think one much taller than the other; whereas were that other in his place he would be thought to have the same advantage, and were they both upon a Level, it is in truth in neither. So it is if we compare Heathens with many formal Christians, these seem to have that Faith in Christ which they have not: but it is only the bank, the place of their Nativi∣ty, where they stand that makes the diffe∣rence; were they upon the others Ground they would be as formal in the Profession of Paganism, and the other, if they had their standing might be as orderly in owning of the Scriptures.

Now though men are not debauched into that Rank Infidelity, as to blaspheme and droll their Religion; yet if they are be∣sotted into that empty formality, as not heartily to believe or consider it, what can be expected? Can painted fire expel the cold?

Or a dead Stump, Bud and Blossom? How can the Superstructure stand if the Foundati∣on be not sound? And this is the other ac∣count why so many who have been baptiz∣ed into the Name of Jesus do live after such a manner as they do, wallowing in such foul Pollutions.

But is it fit that such as these should usurp so honourable a Title? What have they to do to take this Name into their mouths, who hate to be reformed? Is it not a wild mis∣nomer to style such Wretches as these Chri∣stians? Is not this for men to call the things that are not as if they were? So the Au∣thor and Finisher of our Faith reckoneth it: the Profession of such is judged by him a ma∣nifest and apparent self-contradiction, he hath pronounced that they deny him. And that is the last Particular of the Text, the great thing I designed to insist upon, that they whose Actions are vitious and abominable, though they do retain a verbal Profession of Christ yet really renounce him. They

whose Works were not answerable, though they did pretend to acknowledge God, are here affirmed to deny him. They profess that they know God, but in Works they deny him.

None of the Dissenting Parties among us need so vaingloriously and ambitiously have commended themselves to the World under the distinguishing and affected Titles of the Believers, the Saints, the Godly, and the like: the name of Christian includeth all, and whoever taketh it upon him without these qualifications in some measure, doth but lye to the Holy Ghost. Jesus I know, and Paul I know, but who are ye, that boast them, and are so much unlike them? Whatever they may call themselves, let all the workers of Iniqui∣ty know assuredly, the God whom we serve will find another name for them. It is not unworthy your observation that Address of the Prophet Isaiah 1.10. Hear the Word of the Lord ye Rulers of Sodom, give eare unto the Law of our God, ye people of Gomorrah. Sodom and Gomorrah had been destroyed near

a thousand years before, and doth the Pro∣phet make Exhortations to them now? No, in the first Verse of the Chapter you may read to whom his Errand was, The Vision which he saw concerning Judah and Jerusalem, God's peculiar People in Covenant, these were they he was to speak to: yes, but when these were corrupted and gone away back∣ward, when these had broken the yoke and were altogether become filthy, for all their Priviledges and making their boast of the Law, for all their crying, the Temple of the Lord, the Temple of the Lord, and saying with∣in themselves, we have Abraham to our Fa∣ther; they shall not be called by the name of Israel, Sodom and Gomorrah is much fitter for them. After this manner Saint Paul speaking of unnatural Prodigals that walked disorder∣ly, and not after Godliness, 1 Tim. 5.8. tell∣eth us, If any provide not for his own, especially for those of his own House, he hath denyed the Faith. Why are there no such ill Husbands within the Pale of the Church, who so they may riot and rant themselves, care not what

becometh of their comfortless and ruined Fa∣milies? no doubt, abundance: but deeds have a Language more significant than Words, and their carriage denyed him, though their Tongues were silent, or should say the con∣trary. And accordingly, when Ecclesiastical Authority was thought fit to be exercised, the Church of God dealt with them; for her own reputation cutting them off by Censures, and denying them her Communion.

If it be asked what difference then between these, and open Infidels? It must be granted that there is one: but it is only this, They deny God in their Ʋnderstandings, these deny him in their Wills; they deny the Doctrine of the Gospel, these deny the Precepts of it; they deny the Truth of Divine Revelations, these deny their Goodness. Of the two, the for∣mer is in the better condition, and much more excusable; because they act according to their own Principles, but these will be con∣demned out of their own Mouths.

But if every evil work be a denying of God, who can truly be said to confess him? For there is none but doth evil, no not one. God (saith Saint Hierom) is Omniscience, Justice, Providence, Truth: by sinning in secret we deny his Omniscience, by any dishonesty in dealing we deny his Justice, by Discontent and Murmuring we deny his Providence, by any Lye or Dissimulation we deny his Truth.

But yet we may warrantably say, it is not every one that sometimes doth some Work which is evil that is here intended: It is not every miscarriage or single act of ours that is charged so highly: but some sins and ways of sinning there are, so inconsistent with the Worthiness of this Holy Calling, and the Power of Godliness, that they who do such things, may, must have this pronounced on them.

Having not a distinct History of these Cretians, and their manners, we cannot say

what all those works were in particular, which moved the Apostle in the Text to declare this of them, that they did deny God: but there are two great ones lye plain before us in the Context, and though I wave some o∣thers that are also hinted, I cannot pass over these in silence, they are so near the complexi∣on of the present days, and may be of so much use to us in teaching us to judge our selves.

One of these sins they are upbraided with is that of Sensuality. The Country they liv∣ed in was so plentiful and fruitful, that in Pliny and Solinus it is called Macaros and Macaronesas, the blessed and happy Island: their Wine so rich and generous, that among the Poets it hath obtained the Epithet of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This was an occasion of their being so ryotous and luxurious, so debauched and vicious, that proverbially with other Nati∣ons they had the name of slow bellies.

Such courses as these very often bring men to deny God in Word. The Soul of man, though it cannot be prejudiced in its Essence, yet by the abuse of our Bodys, it may much in its operations: and experience showeth us, that impurity and intemperance, physically so wrong the brain, as to indispose it for its highest and most noble Uses. Wherefore the Jews among their qualifications of a Pro∣phet make Dyet and Chastity, two special ones, concluding no man capable of divine and spiritual Knowledge without them. It is a good observation of Lapide, that after the Flood, when Noah had planted Vines, and men altered their feed from Herbs to Flesh, that then presently they turned Idolaters, and the Worship of God decayed. And I would leave to the impartial consideration of the sober, whether that so great and mischievous inundation of Scepticism in our own Nation, be not much of it owing to such kind of sins having been so very rife among us? for as it is very seldom seen, that any man is an A∣theist, who was not first an Epicure; so I

think it is almost as feldom that any man hath been long an Epicure, who is not at last an Atheist. But where through a more happy Mechanism of the Head, it doth not proceed so far as to Speculative Atheism, yet it is in it self Practical Atheism. These things are so expresly against all the plain Commands and clear Revelations of God; so opposite to that Moderation and Sobriety, Modesty and Mortification that he requireth of us, that they who did such works, though they made an external Profession of God, upon this score, in the Text are said to deny him.

The other sin I choose to instance in, that they are branded with, is their Profaneness in contemning all Instructions and Admoniti∣ons given to reclaim them. They were re∣buked sharply, but they did not amend upon it: Paul had planted them, and Titus wa∣tered them, but there was no increase. They are called not only evil, but beasts too; as headstrong and unperswadable, as inconside∣rate and unreasonable, under all the counsels and warnings of God.

A sad case! in all other things, where it is their interest, men are easily prevailed with, but here though it be their everlasting one, so deaf and unconcerned they are, that the like∣liest Messengers God ever employed, scarce could sow in hope. We find them so heart∣less when they have been delivering their Messages, that with abrupt disturbances they oft give over their Auditors, and in Melan∣choly Apostrophes apply themselves to the most senseless and inanimate Creatures. O Altar, Altar hear the Word of the Lord, said the man of God, though Jeroboam stood by: as if those Stones were as like to relent, or be made impression on, as him he had to deal with. Hear O Heavens, saith the Prophet Isaiah, and give eare O Earth, for the mouth of the Lord hath spoken: as if the Heavens, as high as they weres, were as likely to hear; as if the Earth, as dull as it was were as like∣ly to consider, as the People he was sent to. Hear O ye Mountains the Lord's Controversie, saith the Prophet Micha, and ye strong Foun∣dations of the Earth, nothing in the Earth so

immoveable as the Mountains, nothing in the Mountains so impenitrable as their Foundati∣ons; and yet the Mountains, the very Foun∣dations of those Mountains are addressed to, as if they were as apprehensive of God's Contro∣versie as the great ones there spoken to.

But lest the commonness of such things should diminish your apprehensions of the hainousness of them, I must so far magnifie my office, as to tell you, that God who converseth not with us immediately, but by his Officers; interpreteth what is done un∣to these, as done unto himself; and as in hear∣ing these, you hear him; so in despising these you despise him also, and they that did so, whatsoever they professed of their owning and acknowledging him, are here expresly said to deny him. They profess that they know God, but in works they deny him.

And now I must take leave to speak to you, as Saint Paul to the Corinthians: These things have I in a Figure transferred to Crete

and to that People for your sakes, that you might learn from them not to think of your selves above what is meet and written. It is some happiness that the former part of the Cha∣racter is true of us, that we yet profess that we know God, that the Blasphemies of those, whose Words do eate as doth a Canker, have not proceeded so far, but that we retain this still: but yet notwithstanding, the later part of the Character is so true too, that I fear there are few kinds of works wherein men can deny him, that are not done among us. O that my Head were Waters, and mine Eyes a Fountain of Tears, that I might weep Day and Night for the Transgressions of the Daughter of my Peo∣ple! O that I had in the Wilderness a lodging place of wayfaring men, that I might leave my People, and go from them! for they are all A∣dulterers, an Assembly of treacherous men, they proceed from evil to evil. Spare me the sad task of particular enumerations, by consult∣ing your Consciences, or your Observations: to me indeed it would be grievous, and to you, I think, unnecessary. And that which ag∣gravateth

the evil of all these Works is, they are grown so common and fashionable, that we are become even past feeling. Saint Peter denying his Master one day but in words, and that upon surprize too, went forth and wept bitterly; but here is denying of him every day in works upon contrivance and delibera∣tion; and instead of any thing of this na∣ture, making a meer mock of it.

Far be it from me to involve all I speak to in this black Catalogue, Surely the fear of the Lord is in this Place too, and there are a∣mong you whose Works are not only com∣mendable, but exemplary. Yea, even among those that deny him there are degrees too: of some we must have compassion, making a diffe∣rence. While others deny him universally in all their Works, being filled with all un∣righteousness; some only haltingly in this or that particular, that they are carried away captive with: while others deny him with an audacious obstinat malignity, some do it not without a more hopeful inward reluctancy:

but yet these also must by no means flatter themselves, that because they deny him not so grosly as others, therefore they do not deny him at all. No, as Saint James saith, he that shall keep the whole Law, and yet offend in one point is guilty of all: So he that profes∣seth God in his whole Works, and yet wil∣fully and habitually denieth him in one branch is in the same case: For, as he argueth, he that hath said thou shalt not kill, hath said also thou shalt not commit adultery.

I shall draw to a conclusion with an Hi∣storical remark of the People here spoken of, Continuing so scandalously wicked as you have heard under all their calls and exhorta∣tions to Repentance. It pleased God to in∣flict from time to time several severe and fearful Judgments on them; the time would fayl me to tell you of that depopulating drought, for above thirty years together, they had in the time of Constantine; that cruel In∣vasion by the Saracens who were in Spain, in the time of Michael Balbus: the Famines,

the Diseases, the amazing Calamities almost of all sorts that from time to time they were visited with, but hardning their hearts under them all; in our own Age, after the gaining the rest of their Country by a fierce and bloody War, and a tedious Siege of their Metropolis longer than that of Troy, it is at this day wholly in the possession of the Turks, and (the name it is better known by) Candia is now taken. Now their Candlestick is re∣moved, and their Glory is departed: Now their Churches, they were so negligent in fre∣quenting, are turned into Moschs, and that Religion they would not practise, now it is cost and danger to them, so much as to pro∣fess.

God grant this may never be the case of the Island we live in! far be this from us, O Lord, O may this never be unto us! I hope our Iniquity is not yet so full that such a Decree as this should have come forth against us. But I cannot but bespeak you as God did his People of old upon such occasion,

Jer. 7.12. Go ye now to my place, which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my People Israel. Let us, who have so notori∣ously degenerated from the same Religion they made profession of; Let us, who deny God in Works, by all those wayes, and more, than we can find, that ever they did; Let us, who have had Line upon Line, Line upon Line, Precept upon Precept, Precept up∣on Precept, to awaken us; Let us who have had so many astonishing Judgments in our own Memories; a Civil War, a Murdered King, a Ruined Church, an Arbitrary State, a Devouring Plague, a Consuming Fire; and yet have not returned unto the Lord, but re∣bel yet more and more: Let us I say, go to this place and see what God at last hath done to them. And if we are not come to that pass as to deny his Providence, saying, the Lord doth neither good nor evil, but all is Chance and Fortune; Let us not dare to go on in denying him a hearty and sincere obe∣dience: as knowing assuredly, that if we do,

our sin also at last, will assuredly find us out, so that a man shall say as verily as there is a reward for the righteous: So Verily there is a God that judgeth in the Earth.

Seeing then that we have such fear, we use great plaineness of Speech. Whether it will be as Rain falling upon the Rock, or whe∣ther as Seed that is sown in good Ground. Whether you will hear, or whether you will forbear; Being not for us to know, I shall end with that of the Apostle, 2 Tim. 2.12, 13. If we deny him, he also will deny us. If we believe not, he abideth faithful, he cannot deny himself.

Now to him who is the King, Eternal, Immor∣tal, Invisible, the only Wise God (whom we all profess to know) be ascribed by us, by all our Nation, by the whole Church Mi∣litant here on Earth, All the Kingdom, the Power, and the Glory, for ever and ever. Amen.

FINIS.