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as reigns at this day, since the hedge of all Ecclesiastical Jurisdiction was thrown open?

And, if we think good to put these and some other of their damnable society together; of whom do we think the prophet Hosea speaks, when he says, The Lord hath a controversy with the land; because there is no iruth, no mercy, no knowledge of God in the land. By suearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood ? Hos. iv. 1, 2.

Do ye think of perjury? Of whom do ye think the same Hosea speaks, when he says, They have spoken words swearing falsely in making a covenant? Hos. X. 4.

Do we think of the violation of holy things and places? Of whom do we think the prophet Jeremiah speaks, when he says, Is this house, which is called by iny Name, become a den of robbers in your eyes : behold, even I have seen it, saith the Lord? Jer. vii. 11.

I could easily tire you, if I have not done so already, with the odious parallels of our sins with Israel's. Yet, one more: do we think of the bold intrusion of presumptuous persons into the sacred cailing, without any commission from God? Of whom do we think the prophet Jeremiah speaks: The prophets prophesy lies in my Name: 'I sent them not : neither have I commanded them, nor spake unto them ; They prophesy unto you a false vision, and the deceit of their own h art? Jer. xiv. 14: and again, I have not sent these prophets; yet ihey run: I have not spoken to them; yet they prophesied; Jer. sxili. 21.

To wliat purpose should I instance in more; as I easily might: as practical atheism, falsehood, cruelty, hypocrisy, ingratitude, anil, in a woril, universal corruption ?

O England, England, too like to thy sister Israel, in all her spiritual deformities; if not rather, to thy sister Sodom. Behold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and abundance of idleness was in her; neither did she strengthen the hands of the poor and needy; Ezek. xvi. 49. Lo, thou art as haughty as she; and hast committed all her abominations.

But that, which yet aggravates thy sin, is thy stubborn incorrigibleness, and impudence in offending. Is it not of thee, that the prophet Jeremiah speaks, This is a nation, that obeyeth not the voice of the Lord their God, nor receiveth correction? Jer. vii. 28. For, O our God, hast thou not whipped us soundly, and drawn blood of us in abundance; yet, woe is me! what amendment hast thou found in us? what one excess have we abated? what one sin have we reformed? what one vice have we quitted ? Look forth, Brethren, into the world: see if the lives of men be not more loose and lawless, their tongues more profane, their hands more heavily oppressive, their conversation more faithless, their contracts more fraudulent, their contempt of God's messengers more high, their neglect of God's ordinances more palpable, than ever it was: yea, have not too many amongst us added to their unreformation an

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impudence in sinning? Is it pot of these, that the Prophet speaketh; Were they ashamed, when they had committed abomination? Vay. they were not ashamed at all, nei'her could they blush: therefore shall they fall among them that fall : in the time of their risilation they shall be cast down, saith the Lord ? Jer, viii. 12. By this time I

suppose you see, how too much cause we have to mourn for those sins of practice, which have fetched down judgments upon us.

(2.) Turn your eyes now a little to those intellectual wickednesses, which we call sins of Opinion.

“Opinion,” think some of you now, “ alas! what so great of fence can there be in matter of conceit; and in those results of our ratiocination, which we pitched upon in the cases of rel gion?" Let me tell you, Dear Christians, what valuation soever you may please to set upon these capital errors of the understanding set abroach for the seduction of simple souls, there is more deadly mischief and higher offence to God in them, than in those practical evils which honest hearts profess to abhor. These, as they are the immediate sins of our spiritual part; so they do more immediately strike at the God of Spirits, in his truth and holiness: and, as religion is the highest concernment of the soul; so the depravation of religion must needs be most dangerous and damnable.

It is no marvel therefore, if a truly-zealous Christian could even weep his eyes out, to see and hear those hellish heresies and atheous paradoxes, which have poisoned the very air of our Church wherein they were vented.

One beats the keys into the sword; or hangs them at the magistrate's girdle: so as he suspends religion upon the mere will and pleasure of sovereignty. One allows plurality or community of wives: another allows a man to divorce that wife he hath, upon slight occasions, and to take another. One is a Ranter: another is a Seeker: a third is a Shaker. One dares question, yea disparage the Sacred Scriptures of God: another denies the soul's immortality; a third, the body's resurrection. One spits his poison upon the Blessed Trinity: another blasphemes the Lord Jesus, and opposes the Eternity of his Godhead. One is altogether for inspirations, professing himself above the sphere of all ordinances, yea, above the blood of Christ hiinself. Another teaches, that the more villainy he can commit, the more holy he is; that only confidence in sinning is perfection of sanctity; that there is no hell but remorse. To put an end to this list of blasphemies, the very mention whereof is enough to distemper my tongue and your ears; one miscreant dares give himself out for God Almighty; another, for the Holy Ghost; another, for the Lord Christ; another (a vile adulterous strumpet) for the Virgin Mary.

() God, were there ever such frenzies possessed the brains of men, as these sad times have yielded? Was ever the Devil so prevalent with the sons of men?

Neither have these prodigious wretches smothered their damnable conceits in their impure breasts, but have boldly vented them

to the world; so as the very presses are openly defiled, with the most loathsome disgorgements of their wicked blasphemies.

Here, here, my Dear Brethren, is matter more than enough for our mourning if we have any good hearts to God, if any love to his truth, if any zeal for his glory, if any care for his Church, if any compassion of either perishing or endangered souls, we cannot but apprehend just cause of pouring out ourselves into tears, for so horrible affronts offered to the Dread Majesty of our God; for so inespiable a scandal to the Gospel, which we profess; for so odious a conspurcation of our holy profession; and, lastly, for the dreadful damnation of those silly souls, that are seduced by these cursed impostors.

Ye have seen now what cause we have of mourning for Sins both of Practice and Opinion.

3. It remains now, that we consider what cause of mourning we may have from our DANGERS: for, surely, fear, as it is always joined with grief, so together with it is a just provoker of our tears.

And here, if I should abridge all the holy prophets, and gather up out of them all the menaces of judgments which they denounce against their sinful Israel, I might well bring them home to our own doors, and justly affright us with the expectation of such further

revenge from Divine Justice: for how can we otherwise think, but that the same sins must carry away the same punishments ? The holy God is ever constant to his own most righteous proceedings: if then our sins be like theirs, why should we presume upon a dissimilitude of judgments?

Here then it is easy to descry a double danger, worth our mourning for: the one, of further smart from the hand of God, for our continuing and menacing wickedness; the other, of further degrees of corruption from ourselves.

(1.) For the First, let that sad prophet Jeremiah tell you, what we may justly fear. They are not humbled even unto this day; neither have they feared nor walked in my law : Therefore, thus saith the Lord of Hosts, the God of Israel, Behold, I will set my face against you for evil, and to cut off all Judah; Jer. xliv. 10, 11. And, if ye will have particularities, have we not cause to fear, that he will make good upon us that fearful word, I have taken away my peace from this people, saith the Lord, even loving kindness and mercies ? Jer. xvi. 5. This is an ablative judgment, and that a heavy one too: will ye see a positive one, more heavy than that? Behold, I will utterly forget you, and I will forsake you, and the city that I give to you and your forefathers, and cast you out of my presence. And I will bring an everlasting reproach upon you, anda perpetual shaine which shall not be forgotten; Jer. xxiii. 39, 40. Will ye have the specialities of his threatened judgments? Behold, I will send upon them the sword, the famine, and the pestilence: I will persecute them with all these; and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and a hissing, and a reproach among all nations; Jer. xxix. 17, 18.

enough, enough of these doleful accents of interminated judg ments; wherewith, if I would follow the steps of the prophets, l. might strike your hearis with just horror.

(4.) See now the no less danger, that arises from Ourselves. No less? yea, much greater: for the highest revenge of ali othar, that God takes of men, is, when he punishes sin with sin, Let me therefore sadly and seriously tell you, that there is just fear we are running apace into two woeful mischiefs, Atheism and Barbarism. On, that I were a faise prophet, and did not see too much ground of this fear! The multiplicity of these wiid opinions in matter of reiigion, if there be not a speedy restraint, can have no other issue, but no religion. And, if we should live to see discouragements put upon learning, and a substraction or diminution of the maintenance of studied divines, and an allowance of or connivance at un ettered preachers, and no care taken of any but some select souls; ignorance, confusion, and barbarity will be the next news, that we shall hear of from the Church of England.

Brethren, if we see not these causes of fear, we are blind; and if, seeing them, we be not affected with them, we are stupid.

Let this be enough to be spoken of those Grounds, tiiat make a just time of our mourning.

II. Now, that our seasonable mourning may not be to no purpose, let us enquire a little, how this our mourning should be regulated, for the DUE CARRIAGE AND CONDITIONS of it.

1. And, first, for the QUANTITY of it; it must be Proportioned to the Occasion and Cause upon which it is taken up: for to mourn deeply upon slight and trivial causes, were weak and childish; like to those faint hearts, that are ready to swoon away for the scratch of a finger: on the contrary, not to mourn heavily upon a main cause of grief, argues an insensate and benumbed heart.

(1.) If it be for some vehement AMiction of Body, good Hezekiah is a lawful precedent for us; Like as a crane, or a swallow, so did I chatter: I did mourn as a dove : mine eyes fail with looking upward; Isaiah xxxviii. 14. If it be for some great Public Calamity, Jeremiah tells you what to do; For this, gird you with sackcloth, lament and howl; for the fierce anger of the Lord is not turned back from us; Jer. iv. 8: and God's chosen people are a fit pattern; The elders of the daughter of Zion sit upon the ground, and keep silence : they have cast up dust upon their heads: they have girded themselves with sackcloth; the virgins of Jerusalem hang down their heads to the ground; Lament. ii. 10: and the Prophet bears them company in their sorrow; Mine eyes do fail with tears; my bowels are troubled; my liver is poured upon the earth, for the destruction of the daughter of my people; Lament. ii. 11.

(2.) If it be for some Personal and grievous Sin, that we have been miscarried into; holy David is a meet example for us; My bones, saith he, waxed old, through my roaring all the day long; for day and night thy hand was heavy upon me; my moisture is turned into the drought of summer; Psalm xxxii. 3, 4: and, elsewhere,

N1 y sove ran in the night, and ceased not; my soul refused to be comforled: I complained ; and my spirit was overwhelmed; Psalm lxxvii, 2, 3. Where are those panders of sin, the Romish Casuists; that teach, the least measure of sorrow, even mere attrition, is enough for a penitent? Surely, had the Man after God's owu Heart thought so, he had spared many a sigh, and many a sob, and many a tear, that his sins cost him; and so must they do us, if ever we hope to recover true comfort to our souls: and, certainly, could we be rightly apprehensive of the dread Majesty of the Most High God, whom we move to anger with our sin; and could consider the heinous!ess of sin, whereby we provoke the eyes of his glory; and, lastiy, the dreadfulness of that eternal torment, which our sin draws after it; we could not think it easy, to spend too much sorrow upon our sins.

(3.) If, from our own private bosom, we shall cast our eyes upon the common Sins of the Times and Places whierein we live, a taste whereof I have given you in this our present discourse; where, oh where, shall we find tears enough to bewail them? Now, sackcloth and ashes, sighs and tears, weeping and wailing, rending of garments, yea rending of hearts tov, are all too little to express our just mourning. When good Ezra heard but of that one sin, wherewith both Priests and Levites, and the Rulers and People of Israel were tainted, which was their intermarriage with the heathen, so as the holy seed was vitiated with this mixture, how passionately was he affected! Let himself tell you: When í heard this thing, saith he, I rent my garment and my mantle; and plucked off the hair of my head and of my beard; and sat down astonished, until the evening sacrifice; Ezra is. 3, 4. What would he have done, think we, if he had seen so many abominations, and heard so many and foul blasphemies of his Israel, as we have been witnesses of in these last times ? This for the Quantity.

2. Now, secondly, for the QUALITY of our mourning, we may not think to rest in a Mere Sorrow, in a Pensive kind of Sullenness: Worldly sorrow causeth death; 2 Cor. vii. 10. For by the sorrow of the heart the spirit is broken; Prov. xv. 13: and a broken spirit drieth the bones; Prov. xvii. 22.

And this is one main difference, betwixt the Christian mourner and the Pagan: both equally complain: both are sensible of the causes of their complaint: but the sorrow of the one is simply and absolutely afflictive, as looking no further but to the very object of his griet; the other is mixed with divers holy temperaments, as with a meekness of spirit, with a faithful reliance upon God, yea even with some kind of joy itself; for, when we are bidden to rejoice continually; Phil. iv. 4. even the dismal days of our mourning are not excepted: Not so only, saith the Apostle, but we glory in tribulations; Rom. v. 3. Yea, more than so; My brethren, saith St. James, count it all joy, when ye fall into divers tenuptations; James i. 2.

3. For the MANNER of our mourning: we cannot but take notico

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