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their ungodly Interests, will not scruple to turn their Backs to the
one, for the advantage of the other, and so as much as in them lieth
shall make their God to truckle under Mammon. Or when Cheats and
Impostors to furnish themselves of a livelyhood, and finding Preaching
to be the only Trade they can set up for, without serving an Appren-
ticeship, shall subvert Order, draw Disciples after them, and preach
a Nation into Desolation. ¹28. Pet. 2. 3. Such, as St. Peter describing, warns us a-
gainst, ²Rom. 16. 17, 18. who through Covetousness, with fained words, should make Mer-
chandise of us: And whom S. Paul bids us to mark and avoid; for that they
did not serve our Lord Jesus Christ, as they falsly pretended, but their
own Belly; and by good Words and fair Speeches did deceive the Hearts of
the simple: But for which, (as St. Peter in the forementioned place,
to their small comfort, assures them) their Judgment did not linger,
nor their Damnation slumber. This is that Covetousness which St. Paul
terms Idolatry. ³Col. 3. 5. For whatsoever a Man magnifies and admires most,
that certainly must be his God; And in Christianity, wheresoever
practised, ’tis no doubt a renouncing of it: It being no less true, than
Truth it self, ⁴St. Mat. 6. 14. That no Servant can serve two Masters, for either he will
hate the one, ⁵St. Luk. 16. 13. and love the other, or else he will hold to the one, and despise
the other. Now to despise and hate, what is it but inwardly to re-
nounce? And therefore, a little to invert our Saviour’s Words, I
must in this case declare, That we cannot serve Christ and Trade.

The last Inducement I shall mention is Sloth, and a supine care-
lessness and neglect of Religion, and of the Souls of Men: When to
avoid Clamour and Obloquie, or being willing to shift off Business,
or to flatter a few Atheistical Apostates; ⁶Gal. 6. 12. (Such I fear, to make a fair
shew in the Flesh, would, with St. Paul’s prudent and moderate Galati-
ans, scarce stick at Circumcision, if thereby they might escape suffer-
ing persecution for the Cross of Christ;) Or because it is a barren Theme,
and nothing is to be got by the preaching or promoting of it, but may
rather prove some impediment to their Profit: Or lastly, because
there is some labour or trouble in it; I say, when for these doughty rea-
sons, Men shall suffer Religion to lye waste, and poor Innocent Souls to
perish, without any pity or regard; and then to excuse this their
Sloth, or whatever worse Name it deserves, shall declare it a needless
Service: And so strike Hands with the Adversary, to the great dis-
couragement and weakning of those who are more hearty therein;
whom they ought in Duty to both strengthen and assist. And so I
proceed to

IV. THE Fourth Observable, which is to shew the horrid and al-

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most unpardonable Nature of this Sin, and how infinitely displeasing
to Almighty God. Which will be made appear from these five follow-
ing Circumstances, whereof,

The first is its evil and lewd Society, and that foul herd of Sins,
which it is mustered and mated with, in this and the foregoing Chap-
ter. For even Words and Sins, as well as Men, may be judged of
by the company they go in.

Secondly, It will appear from the Site and Order in which it is pla-
ced, as being made to close up this grand Charge, brought in in the
last place, which in such cases is usually the Principal, as being apt more
thorowly to affect the Judgment, and infuse a Sense and Tincture of
the like hainousness into the whole Accusation.

Thirdly, By considering the Vehemency here used by our Prophet,
or rather by the Holy Ghost, both in and preparatory to this grand
Charge; Whereas at the 12th Verse, he breaks forth into this mighty
Exclamation; ⁷Vers. 12. Be astonished, O Heavens, and be horribly afraid, yea, be
very desolate, as it were at the consideration of this new and strange Im-
piety: ⁸Vers. 22. And at the 22d Verse it is resolved, that tho they should wash them-
selves with Nitre, and take to them much Soap, yet that it should not avail
them, as to any expiation; For that their Iniquity was marked before the
Lord. The Conjunctive, Also, carrying with it a fearful Aggra-
vation.

Fourthly, from the clamorous and revengeful nature of Blood above
all other things, and from the high detestation wherewith the Holy-
Spirit of God in Scripture hath declared against that Sin, when com-
mitted simply against the Body alone, without any respect or relation
to the Soul. ⁹Deut. 21. As when in the Levitical Law we read of an especial Ser-
vice and Sacrifice appointed for the expiation of but an uncertain mur-
ther: ¹⁰Gen. 4. And of Abel’s Blood crying from the Earth for vengeance against
Cain; ¹¹Rev. 6. 10. and so of the Souls under the Altar crying aloud unto God to judg
and avenge their Blood upon those that dwelt upon the Earth. ¹²2 Sam. 21. And of the
Gibeonites, ¹³1 Kings 21. and Naboth’s Blood, ¹⁴2 King. 9. pursuing Saul’s and Ahab’s Families,
when themselves were extinguish’d, even to the utter extermination of
the latter. And, lastly, of God’s determining to avenge even that
Blood, viz. The Blood of Jezreel, upon the House of Jehu, tho comman-
ded to do it. {Hos. 1. 4.} From all which Instances we may easily conclude
the horridness of this Sin; Of which nevertheless I shall yet say some-
thing more in another place. But,

The fifth Circumstance will yet more abundantly make appear the
horridness of this Sin above all other, from the consideration
of the nature and excellency of the Soul of Man, which as much ex-

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ceeds his Body, as a living Creature is preferrable to so much inani-
mate clay. ¹⁵Eccles. 9. 4. The vast distance between which, Solomon, the ablest
judge, will best inform us, when he pronounceth, A living dog to be
better than a dead lion. And surely then a living and immortal soul,
capable of eternal things, and destined to the highest happiness,
must be allowed a proportionable share of preeminence, above a pe-
rishing and dying carcase. Hence it is that our blessed Saviour
doth so much postpone the danger of the body to that of the soul, ¹⁶St. Mark 8. 36.
preferring this last above the world. Now offences do usually receive
much of their aggravation from the worth and quality of the parties
injured; as our laws for treason, and defaming of noble-men
do manifestly prove. I conclude therefore, that all injuries and
wrongs done against the soul must from the supereminent and trans-
cendent excellency of her nature, take their truest estimate and value,
as to the actors both guilt and punishment for the same, whether
inflicted in this, or in the life to come. And as upon a just ballancing
of the merits of each, such offences will be found infinitely to out-
weigh all other, so they do seem to require an equal proportion of
evil for them. And, to speak in the scripture language, if the one
deserves to be avenged seven-fold truly the other not so little as seventy
and seven fold. ¹⁷Gen. 4.

V. Now for the place and persons here charged, which is the fifth
particular to be considered; the place is Jerusalem, and the persons
her elders and rulers, or else together with them the body of her
people also. These by their ignorance and grosser stupidity, or by
wicked principles instilled into them; and the other by their connivance
and example, or by their precepts to the contrary; such as we read
were afterward decreed by Antiochus and other heathen princes.
But be the fault where it will, whether in Jerusalem’s rulers and el-
ders, or in her people, or in both; ’tis certain from our prophet’s
charge, that this at this time was most eminently the sin of Jerusalem.
A place where knowledg did so abound, that was so thorowly ac-
quainted with the will of God, at least in this particular; that had
had so many prophets to instruct her, and for a long time had lived
under so much excellent preaching; ¹⁸Isa. 28. 10. had had precept upon precept, and
line upon line; were God’s peculiar people, and did glory so much
in her alone profession of the truth, and her being (which was but
true) the best reformed church in the whole world: And lastly,
that had been gratified and obliged by so many blessings, such a train
of deliverances, and no less admonish’d by as many severe judgments.

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their impious Money, ⁷⁷Acts 8. which was the price of Souls? And then they
shall be admirably convinc’d that they were but Fools indeed for thus
determining their Hopes, and fixing their whole expectation upon the
things of this Life, for the getting whereof, they sinned against their
own, and murthered their Peoples Souls. And finally, they shall be
pronounced Children of the Devil, ⁷⁸Acts 13. because Enemies of Righteousness, that
is, of the Gospel: And Christ himself, whom they thereby have so
Impudently affronted and denied (not ignorantly, ⁷⁹S. Luk. 23. 34. and as the Jews, who
knew not what they did;) shall speak them into an Hell as black as
that dark Mist, ⁸⁰1 Cor. 2. 8. which fell upon Elymas’s Eyes, only for an infinite
longer continuance. Where they shall know and see, to use our Pro-
phet’s Expression, ⁸¹Vers. 19. That it was an evil thing and a bitter, that they for-
sook the Lord, and that his fear was not in them: And they shall too late
come to understand that it is, ⁸²Heb. 10 31. A fearful thing to fall into the hands of
the Living God; and that no condition is more insupportable, than To
dwell in everlasting Burnings, ⁸³Isa. 33. 14. with Hypocrites and Unbelievers; where
there is no rest for them Night nor Day, ⁸⁴Rev. 18. 9, 18, & Ch. 19. 20. and the smoak of their Torments
ascendeth up for ever and ever: And from whence they shall enviously
behold many of those poor Lazars, those oppressed innocent Souls, who
by God’s especial Providence may have escaped their merciless and
bloody Talons, ⁸⁵S. Luke 16. resting and rejoycing in Abraham’s Bosom; and sing-
ing the song of Moses and of the Lamb for their wonderful Deliverance,
whilst themselves are tormented in that Flame. ⁸⁶Rev. 15. 3. It must needs be, said our
Blessed Saviour, ⁸⁷S. Mat. 18. 7. that Offences (that is, whereby Men are made or in-
duced to Sin) do come; ⁸⁸S. Luke 17. 1. but wo unto that Man by whom the Offence com-
eth; It were better for him that a Milstone were hanged about his Neck,
and that he were drowned in the depth of the Sea. And thus I have made
good my first six Points, and here in this last have shewed, the Rela-
tion that this Text hath unto us, and how far our selves are chargeable
with this Guilt of shedding the Blood of Souls: Whereby I am at liberty
to proceed unto

VII. THE seventh and last part of my Discourse, wherein I am
to prove from our Prophet‘s severe Reprehension of Jerusalem, (no
less than from the reasonableness of the thing) the absolute and most
indispensible necessity of our speedy Reformation, and redressing of this
Abuse (this being the true end of all Reprehensions:) and that especi-
ally upon these three following Considerations:

First, In respect of the great Impiety thereof.

Secondly, In respect of the Dishonour from thence redounding to
this Church and Nation, and to the whole Reformation.

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Thirdly, In respect of God’s Judgments, which most undoubtedly
must be the inevitable consequences of our longer persisting in this
so prophane and scandalous practice, and permission of such an horrid
impiety, and open contempt of Christianity. I shall begin with

The First, ⁸⁹Wis. 11. 26. which is the Impiety thereof: It being an injury against
God himself, who is a lover of Souls, and that to that degree, that
he above all things desires their happiness and salvation: but whose
gracious design of bringing those Souls unto that state of bliss and
happiness by Christ, we, as much as in us lieth, do hereby make
void and frustrate, and do even defeat that his blessed purpose, for
which, as must be piously supposed, he was pleased to discover unto us,
and possess us of those many rich and fruitful countries, viz. ⁹⁰This was once the Sence of most of our English Writers. The
publishing and spreading abroad of the Gospel amongst the first inhabi-
tants and natives there, with other like Gentiles, who might arrive
thither from other parts.

It is a most vile affront to Christianity, as implying the no esteem we
have for it, as if not worth the troubling the world therewith;
which disesteem must first arise from a principle of infidelity and a-
theism first lodged in the heart, as is before shewed. It was the
barbarians of Japan‘s argument, in behalf of our trading neighbours
(whose zeal also to religion doth not much out-strip ours) that, according
to their word, they took them to be no Christians, because they
perceived not in them any endeavours for the promoting of that faith.
An indifferency, they observed, not usual with other sorts of Chri-
stians; and it being no way probable, they thought, that men should
so much neglect and slight a religion, which themselves believed.
It makes Christianity inferiour to all other sects, whose zealots (es-
pecially) are known, even to compass sea and land to make proselites
to their opinions. It makes it a religion only for trade and com-
merce, and even heaven and salvation to be of less moment than the
getting of money: It makes it a patroness of the grossest immanities,
for filthy lucre; and no less implies an imposture in the first publishers
of it, (or at best some mistake of their errand,) if whilst they persua-
ded men to forsake the world for the attaining of heaven, they only
designed the heaping up of riches, ⁹¹1 S. Joh. 4. as of the greater importance. It also
destroys charity, which is the true mark of a child of God, and the
badge of a Christian, whose proper nature and quality is, tho to begin
at home, yet to enlarge it self to others, even our very enemies.
And in a word, it is no other than an absolute deposing and rejecting
of Christ, for the exaltation of Mammon.

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Lastly, It is a reproach to Humanity it self, and a sin of the blackest
quality against our neighbour; whom we herein are so far from
loving as our selves, that it rather seems the utmost effort of our
malice against him, and which no revenge could satisfy, but such
only as should terminate in the destruction of his Soul. And so much
for the first. But then,

Secondly, This ought to be reformed in respect of the Dishonour
from thence redounding to our Church and Nation, and even to the
whole Reformation. First, to the Church: For it occasions her Ene-
nemies to blaspheme. ⁹²E. W. in his Discourse of Miracles. Hence a certain Romanist demands of us, Where
are the indefatigable Missioners, sent by you to the remotest parts of the
World, for the conversion of Heathens? A noble Function, wherein the
Catholick (that is their Roman) Church only, and most justly glories;
whilst you like lazy Drones, sit at home not daring to wet a Foot, &c. And by
another it is objected against both our selves, and our equally zealous
neighbours, That never any thing for the propagation of Christianity in
foreign parts, hath by either Nation been at any time attempted. And from
thence, a third person very roundly infers the Nullity of our Church
and Religion, viz. Because we have no Zeal, therefore no Faith, and
therefore no Church nor Religion among us.

Again, when the great industry of our people in New-England shall
be rehearsed, their converting of Nations, turning the whole Bible
into the Indian Tongue; their Colledg built and endowed, for the Educa-
tion of Indian youth: their Missioners sent forth, and Lands purcha-
sed for their maintenance; and all this out of a barren soil, some
sixty years since no better than a rocky wilderness; whilst ours out
of better conveniencies, and more happy Opportunities (such are our
grateful returns!) have not produced the least Grain of Harvest to
God’s glory in those parts. But upon all occasions shifting it off with
the unfitness of the season, ⁹³Hag. 1. 2. and pretending that the time is not come;
proclaiming it unpracticable and impossible, tho effected by others of
smaller abilities: ⁹⁴Prov. 22. 13. Or, like Solomon‘s sluggard, setting up Lions and
Tigres in the way; raising obstructions and creating difficulties;
when upon experience there are no such to be found. Now when
these mighty works shall be hereafter rehearsed, how will that glo-
rious name of the Church of England, stand as it were in disgrace, not
only among those Primitive worthies, who at first so chearfully en-
tred upon this work, and afterwards indured the heat of the day;
but when compared even with these Moderns, whom we bespeak as
Schismaticks and Idolaters; yet do each of them give those testi-

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monies of their Zeal and Charity, which are equally requisite, and
would be no less commendable in us also. But the want whereof doth
furnish them with such advantages and arguments against us, as
would become our Wisdom, no less than our Piety, to remove. Who
whilst themselves do thus labour, and are at charge and trouble to
advance [their] Christianity, beholding our COLDNESS and
INDIFFERENCY (not to say Aversion to the work,) do
publish their own acts, but at the same time first at our (too much!)
secular affections, as applying our care more to the promoting of
Interest, than to the advancement of God‘s glory, or the good of
Souls: The Poverty of the cause, that is, say they, the want of Dig-
nities and Preferments (tho it be the way to make them), occasioning
it hitherto to lie fallow. And they are too apt often to throw out
something like that of Acosta, in reproof of his alike rapacious and
hungry Spaniards, ⁹⁵De procur. Ind. Salut. l. 3. thus speaking; At si metalla curari desierint,
—Actum est Indorum negotium, & respublica interiit. Neque alios
fructus Hispani quærunt, neque alia ex causa vel mercatores negotiantur,
vel judices præsident, vel ipsi quoque plerunque SACERDOTES
Evangelizant, &c. Which I shall not English. And this hath been
publickly objected by those of the lowest form and order of sectaries,
as I have in ⁹⁶Who made you Ministers of the Gospel to the White People only, and not to the Tawneys and Blacks? Fox the Quaker to the Ministers of Barbados. See p. 4. of the Negro’s Advocate. Lam. 4. 3. another discourse upon this occasion, before remem-
bred. And not only these extreams in Christianity, but the quite
different behaviour and respect of the very Mahumetans to their re-
ligion, may justly stirr up shame in us: Whose assaulting their Slaves,
with tenders of Liberty, thereby to induce them to espouse their su-
perstition, is by us complained of; perhaps for the example, and be-
cause the like Generosity and Zeal for religion is not found among our
selves; nor are we capable of being provoked to the least Emulation.
Thus even the Sea-Monsters draw out, (that is, do willingly offer) the
Breast, and give suck to their young Ones, said Almighty God by our
prophet, But the Daughter of my People is become cruel, like the Ostriches
in the Wilderness.

Nor doth the dishonour hereof reflect upon this Church only, but
upon the whole Reformation. Hence the forementioned Roman au-
thor thus triumphantly insults, ⁹⁷E. W. in an answer to the D. of S. P. If you cast your thoughts upon all secta-
ries, past and present, since Christianity began, you shall find no conversion
of Nations wrought by any: Which he elsewhere further explains,
saying, That never any Protestants did any thing like them, for the con-
version of Infidels, either in the nearer or farther parts of the large uni-
verse. Hence also they stick not to affirm our Reformation monstrous,
and from this so apparent Sterility, do very confidently determine of

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its short-livedness; because that things by God and Nature designed
to perpetuity, are always endued with a Faculty of generation, and
of creating their like. So that our Protestant churches do from all
hands lie under most heavy censures and reproaches, for this neglect,
and (as it is represented) unfaithfulness to Christ; at least for not
endeavouring, not what should, but what might be done. And yet,
to our honour be it spoken, we undergo them with as much patience
and unconcernedness, as if the enemy only were chargeable therewith,
and our selves were Innocent. Altho, to use our prophets words,
should we pass over to the Isles of Chittim, ⁹⁸Vers. 10. and send unto Kedar, and con-
sider diligently; that is, should we consult the most Pagan and Barba-
rous regions, and even ransack the wide universe, searching into all
the different sects and factions in religion for a precedent, we should
hardly find the like instances of impiety and contempt of the reli-
gion they profess, practised and persisted in by the very worst and
loosest of them. And this possibly among other things hath rendred
our religion (as reformed) less esteemed by strangers; unto whom,
especially herein, we seem rather apostates than Christians; zealous
of trade and gain, but not of good works. Which doubtless hath
been no small impediment and hinderance to many in their coming
over to our church, even as (probably) it may have scandalized not
a few to an apostacy from it.

Lastly, ⁹⁹Rev. 18. 13. It is a dishonour and that in an especial manner to our
English nation. ¹⁰⁰Nah. 3. 16. It both was and will be the Eternal reproach, no
less than the unpardonable sin of those Styes of filthiness, Babylon and
Nineveh, that the first, among her variety of merchandises, had
〈 in non-Latin alphabet 〉; not only Bodies, but Souls of men; and that the
other (for it seems they were both great trading places) did post-
pone God’s Glory to her Traffick; ¹⁰¹〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 signifying multus, magnus, honorabilis, inclytus ob multiplices quibus pollet dignitates. Pagn. See also Job. 32. 9 Psal. 48. 2. Isa. 19. 20. & 53. 10, &c. magnifying, or preferring, her
Traders (or Merchants) above the stars of heaven. And certainly it
will be no great credit for us to have thus exactly written after those
beastly copies; that we have as it were conspired with Satan,
and entred into a confederacy with Hell it self, upon the same account:
That we have exceeded the worst of infidels, by our first enslaving,
and then murthering of mens Souls. For, how can it be endured that a
nation once so famous for Zeal and piety, should now at last become
infamous for irreligion? That she should prostrate her self to that foul
idol Mammon, and worship Trade? So that for the sake thereof Chri-
stianity should be stifled and rejected? That being so much indebted
to those poor Barbarians, for the riches, trade and commerce,
both by, and from them acquired, we should be so far destitute of

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common Justice, as not to be ready, as much as in us lyeth (and cer-
tainly very much doth lie in us, ¹⁰²Rom. 1. notwithstanding all our vain pre-
tences) in lieu thereof, to impart some spiritual Gift, as St. Paul speaks,
and to make known the Gospel unto them? Who can believe that a peo-
ple formerly so mighty in conversions, as if, on a sudden struck with
barrenness and a Curse, should become so utterly fruitless, as not to
be able to produce the least Access of Souls unto Christ, out of such mul-
titudes and myriads, who do even invite, and offer themselves to his
service? That we should be so much out-done by others, who formerly
did so infinitely out-doe all others? These, if true, are I fear, but too
evident Symptoms of a strange degeneracy, of a declining old age and
Decrepitness in us; and which cannot be far removed from our last
fatal period, and final dissolution; and that God is determining
of us, ¹⁰³S. Luk. 13. 7. as he once did of the Barren Fig-tree, Cut it down, why cumbers
it the ground. And this leads me to

The third and last motive to this Reformation, viz. The dread of
those Plagues and Judgments, which this impiety, if longer persisted in,
must necessarily draw down upon us. In the first Queen Elizabeth
Act for Uniformity, there is extent a certain clause containing an ad-
juration, in God’s name earnestly requiring the due and true execu-
tion thereof, as they should answer to Almighty God for such evils
and plagues wherewith he might justly punish the neglect of it. So
that it seems in those days, there was some apprehension of plagues
and judgments to follow impiety and the neglect of religion. Nay,
long before that, the Persian monarch Artaxerxes, was not wholly
insensible of the same, when he issued forth that strict decree for
the speedy re-edifying of the temple, fortified with this reason,
For why should there be wrath upon the realm of the King, ¹⁰⁴Ezr. 7. 23. and of his sons?
‘Tis true, some apostate Israelites, before their captivity, (to save
themselves the labour of reforming their lives), we read, had fallen
into a most abominable practice of scoffing at, and denying Providence,
affirming, ¹⁰⁵Ezek. 8. 12. & 9. 9. That the Lord had forsaken the earth; or, tho he had not,
yet that he did neither good nor evil. ¹⁰⁶Zeph. 1. 12. But these, it seems, by a hard
journey they afterwards made to Babylon, ¹⁰⁷Chap. 1. 6. became in a short time
better instructed: For upon an appeal, which the prophet Zechariah
made to the children of these prophane scoffers, whether God’s
Words and his Statutes, which he had commanded by his servants the for-
mer prophets, had not overtaken their stubborn Fathers; They, in despite
of their proud hearts, were forced to confess, That like as the Lord
had purposed to do unto them, according to their ways, and according to

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their doings, even so had he dealt with them. And, Hast thou not pro-
cured this unto thy self, ¹⁰⁸Vers. 17. saith our prophet here in the text, in that thou
hast forsaken the Lord, when he led thee by the way? And hereupon the
prophet Hosea doth not doubt to declare God’s Judgments for sin, ¹⁰⁹Chap. 6. 5. to
be as clear as the Light that goeth forth.

There are then judgments for sin: ¹¹⁰Zech. 5. 1. There is a flying Roll which
brings a Curse along with it: ¹¹¹Lev. 14. 37, 44, 45. There is a Leprosy in the Wall which
rotts and consumes the Timber, and eats out the stone-work thereof.
And why then must this above all other escape, this so black a sin of
irreligion? which striketh directly at God himself; and therefore as
good old Eli reproving his wicked sons, saith, is the hardest to be in-
treated for; And of which God had bound it with a most solemn
oath, ¹¹²1 Sam. 3. 14. that it should not be purged with sacrifice nor burnt-offering for ever: ¹¹³〈 in non-Latin alphabet 〉. S. Gr. Naz. loqu. de Herod. & Pilato.
And rather than let it go unpunished, 〈 in non-Latin alphabet 〉, as St. Gre-
gory speaks, God doth often cause even Contrarys to unite and agree
together, for to effect it. This was it which at first brought the deluge
upon the earth, and reduced the whole world to but one small fa-
mily. For before the flood, saith Berosus, the Giants were, Con-
temptores Religionis & Deorum: ¹¹⁴Gen. 6. agreeable to that of Moses, God saw
that the wickedness of man was great; whereupon ensued that severe
determination, I will destroy man, whom I have created, from off the
face of the earth. And (to bring one instance for all of our own
country), To this very sin, viz. of neglecting to preach the Gospel to the
Saxons and Englishmen, ¹¹⁵Ven. Bed. Hist. it is, that Gildas ascribes his Britains over-
throw. ¹¹⁶Eccl. Angl.

And can we then persist in the same (tho clog’d with abundance of
aggravating circumstances,) and not live under a fearful expectation
of God’s judgments due for it? ¹¹⁷Exod. 32. How can we read of Aaron’s Calf, ¹¹⁸Josh. 7.
of Achan’s Wedg, ¹¹⁹2 Sam. 21. of Saul’s massacring the Gibeonites, Israel’s aposta-
cy, ¹²⁰1 King. 12. and Judah’s abominations, with the various calamities and
mischiefs pursuant thereupon; ¹²¹2 Chron. 36. 14, &c. and, if we believe them, not at the
same time dread the like or worse, for this so much more horrible ir-
religion, and equally Universal? And since these did prove such fatal
pull-backs to them, can any less be the issue of this more inexcusable
wickedness; this so palpable Elymasm, if I may so call it? And if
God hath been pleased to chastise meer Heathens for their Enmity to
his religion, ¹²²Zech. 14. with which, ’tis possible, they were wholly unacquainted;
and has threatned to smite with most grievous plagues, ¹²³Job 31. those Infidel
regions and kingdoms, who have not called upon his Name, of which
haply they had not heard? what portion of God from above or mercy
can be extended to those, who as it were in a prophane mockery of

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profesing his Name, (and that too in the most refined and purest man-
ner) have been actual enemies thereto; And that, under the dis-
guise of the greatest Zeal for it even in this its purity, have been the
Stiflers and betrayers of it, only in favour of their accursed Mammon?
Certainly if ever judgments do fall, it must be upon such; and of
all judgments, none beneath the most calamitous and the most
lasting.

And tho other punishments (a thing next to impossible) should
fail, yet the divine Vengeance may stir up these very Soul-oppressed
people, as it did the Arabians and the Philistins against wicked Joram,
and make them the rods of his anger to chastise this sin: ¹²⁴2 Chro. 21. 16. That so
their own wickedness may correct them, and their own back-slidings reprove
them: ¹²⁵Vers. 19. and that they may know and see, that it was an evil thing and a
bitter that they have thus forsaken the Lord their God, and that his Fear was
not in them, as our prophet speaks. And that by such a severe dis-
cipline (nothing less being like to be of force so as to work upon
them) they may be brought to understand (as the Holy Scripture
speaks of Rehoboam‘s invasion by Shishack) the difference between
God’s Service, ¹²⁶2 Chron. 12. 8. and the service of the kingdoms of the countries, that is,
of the wild and barbarous Heathen. And that what they do so fre-
quently most blasphemously give out, as the mischievous effect of
Christianity, may thro the want of it, be brought upon them; and that,
by the same Sin wherewith they have sinned, ¹²⁷Wisd. they may be punished: And
so in the end, they may with that inhuman tyrant Adonibezeck,
be compelled to acknowledge God’s Justice in requiting them, ¹²⁸Judg. 1. 7. even as they
have done unto others.

And then for such at home, who have so patiently over-looked the
Sufferings and Miseries of religion in those parts, and have been at
least unconcerned spectators, tho perhaps not actual partakers in
those bloody tragedies, ¹²⁹Mich. 3. 11. and therefore may lean upon the Lord, and pre-
sume, ¹³⁰Ezek. 13. that no evil shall happen unto them; those soft Pillows which they
thus plant under their seared Consciences, will but deceive them; and
the untempered Mortar with which they plaister over their impiety,
will be in like danger of being washed away by the overflowing Showre.
For, Jupiter being offended, doth punish all, said the poet; and in
common judgments and calamities, ’tis not only the most guilty
that are seized, as in the several captivities of Tobit and of Daniel
are to be seen. By whose means the Name of God came to be dis-
covered to the Heathen, who might otherwise have never heard of it.
Even as, ¹³¹Acts 11. 19. long afterwards, the Persecution which attended S. Stephen’s
Martyrdom, was an occasion (for by nothing less will men be per-

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suaded to adventure abroad, tho upon never so important an ac-
count) of dispersing the Disciples, and thereby a happy means of in-
troducing the knowledg of Christ into remoter countries. Even
such a fatality may this unconcernedness draw upon these: An unex-
pected storm may force them into the parts we are speaking of, (and
where these impieties are so eminently practised) as unto a sanctuary
and refuge; there, as our Apochryphal Esdras relates of his captive
Israelites, to keep those Statutes, (I shall also add) and to promote that
Faith, ¹³²2 Esdr. 13. 42. which they neither kept, nor thought needful, whilst remaining in
their own Land.

Wherefore, (to use the prophet Daniel‘s advice to King Nebuchad-
nezzar), ¹³³Chap. 4. 27. Let my Councel be acceptable unto you, O my Fathers, and
Countrey-men, and let us break off our Sins by Righteousness, and our Ini-
quities by shewing Mercy unto the Souls of these poor innocent oppressed
people, if it may be a lengthning of our Tranquility, as undoubtedly it
will. And in order thereunto, let us lay before us these things, and
consider within our own breasts, whether this dishonour to our Reli-
gion, and infamy to our Church and Nation, this canker to our Estates,
calamity to our People, and destruction to our Country, hereby threat-
ned; these plagues to our Bodies, and damnation to our Souls, be
things so worthy our standing out against God, and our contending
for. Rather let us endeavour a speedy composure and reconciliation:
At once striving to make (at least) some kind of reparation for what
is past, and no less joining in all laudable Proposals and ways for
effecting these poor Peoples Christianity, without any further
delays; still remembring that things of this Consequence are not to be
made light of, ¹³⁴Euseb. Hist. Eccles. (as was very piously discoursed to the great, and no
less zealous S. Athanasius, upon the like occasion;) and considering
that as many Souls as shall perish thro our neglect, must be charged to
our account. And first let us search into the Cause, that so we may
the easier arrive at the method and means of the cure. If it be Interest,
let it be satisfied, as far as reasonably it may be; if Ignorance, let it
be corrected by better advice; if Sloth or Irreligion, let it be check’d
and disgrac’d; not let any Obstinacy or Perversness be endured. If
¹³⁵Without which nothing herein can ever be expected ENCOURAGEMENTS be needful, let them be no longer
wanting; if Persuasions, let them be discreetly applied; but above all,
let us shew our selves hearty and sincere therein: armed with most in-
tense resolutions of persistance and persevering, until arrived to its
Accomplishment. That so we may silence the Slanderer and the Blas-
phemer, ¹³⁶Neh. 2. 10. & 6. 1. stop the mouths of both Papists and Schismaticks, and take
away the reproach from our Church and Nation. That those Sanbal-

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lats and Elymas‘s, the restless Obstructers of this work, despairing of
their wonted Success, may be wearied out of, and be made to desist
from their prophane Opposition; even as the old Heathens were of
their Persecutions. ¹³⁷Juxtâ Septuag. v. 4. For, nothing is able to withstand Zeal, saith So-
lomon, ¹³⁸Chap. 6. 34. Prov. 27. For, Zelus est æstus viri, Zeal is the heat and ardency
of a Man to the thing undertaken, as the same Wise-Man hath it in
another place. And, Cant. 8. 6. 〈 in non-Latin alphabet 〉, Zeal is
as invincible as the Grave, or even Death itself; and as it goes on,
The Coals thereof are the Coals of Fire, ¹³⁹Cant. 8. 6. which hath a most vehement Flame,
such a flame as many Waters cannot quench, nor can the Flouds drown
it; that is, nothing can be too hard for. And here let us call to mind
that the Gospel hath once overcome the world, armed with its full
strength and force to withstand it: And what a shame would it be
now, after so long possession, to suffer it to be baffled and worsted,
by a few handfuls of scattered Inerm Out-laws.

Nor let any noise or pretence arising from the supposed difficulty
of this work, (which Men fuller of Mischief, than of Reason or Religi-
on, do create) affright us; nor any excuse from the remoteness of the
places, nor the condition of the parties, be at all mentioned; Our
God being a God of the Valleys, ¹⁴⁰1 King. 20. 23. no less than of the Mountains; and afar off,
as well as near at hand; ¹⁴¹Jer. 23. 23. and it being not to be doubted, but that a most
plentiful harvest might be thence obtained from suitable endeavours,
edged and heartened with due ENCOURAGEMENTS.
Nor of the time, no time being unseasonable to serve God, and to
do good in. Nor from the present posture of Affairs, which this very
neglect may have but too much influenced, and given occasion to; And
then the cause being removed, the effect must presently cease. For
Piety and Holiness, ¹⁴²Tull. Off. saith the Orator, do appease God’s Wrath; and saith
Solomon, ¹⁴³Prov. 16. 7. When a Man’s way do please the Lord, he maketh his Enemies to
be at peace with him: ¹⁴⁴Isa. 32. 17. And likewise Isaiah, The work of Righteousness is
Peace, and the effect of Righteousness, quietness, and assurance for ever:
And saith devout Ezra, ¹⁴⁵Ezr. 8. 22. The Hand of our God is upon all them for good,
that seek him. Nay, even Heathen Rome went not without her Bles-
sing for her piety; For,

Diis te minorem quod geris, Imperas, ¹⁴⁶L. 3. Ode. 6.

was Horace‘s Divinity; ¹⁴⁷Liv. l. 1. and no less an article of Livie‘s faith, when
he tells us, that during King Numa‘s long raign, this very thing,
viz. their Piety struck their (before troublesom) neighbours into a
dread of molesting them; for fear, lest at the same time they should

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be injurious to God, unto whose Worship and Service they saw them
so intensely addicted. Now if their piety was thus rewarded; why
should not we expect the same? our religion and service being so
much purer, and infinitely more agreeable to God’s will, than theirs,
in probability, could possibly be. The prophet David assures us,
That when all the People should praise God, ¹⁴⁸Psal. 67. 5, 6. then should the Earth
bring forth her increase. The Jews were to date Their
Blessing from the very day of the laying of the Foundation of the Temple: ¹⁴⁹Hag. 2. 18, 19.
And may not we much more hope for the like prosperity and
happiness to our church and nation, ¹⁵⁰2 Sam. 6. 12. for our laying a foundation,
and setting about this so much greater and more glorious work? ¹⁵¹Gen. 30. 27. He
doubtless that blessed Obed Edom for his Ark’s resting in his house,
and Laban the Syrian for Jacob’s sake, will send his blessing upon us
also; ¹⁵²Job 33. 22. whilst by our charitable and pious labours, and our unweari-
ed and faithful industry in this his sacred vineyard, ¹⁵³2 S. Tim. 2. 26. we do become
instruments in God’s hand to save men’s souls from Hell, and their
lives from the Destroyers; and do deliver such from the snares of the
Devil, who are taken captive at his will. And no less also for his
churches establishment in those parts, and for the many faithful Is-
raelites, with which it will be replenished, ¹⁵⁴S. Joh. 4. thro the numerous and
large access unto it from these nations. ¹⁵⁵Heb. 6. 10. The happy fruit and bene-
fit whereof will redound, as well to the Sower as to the Rea-
per. For God is not unrighteous, that he should forget our Work and La-
bour that proceedeth of Love, which we have or shall shew for his Name
and his Gospel’s sake. Nor can any one lay out his endeavours to
greater advantages, either of the increase of God’s kingdom, the
glory of Christianity, ¹⁵⁶De proc. Ind. or the good of men’s souls; If we consider the
vast multitudes of these nations, ¹⁵⁷Sal. l. 6. c. ult. the greatness of their danger, and their
both aptness, and readiness to embrace Christianity, if duly applyed
to them. For as Acosta hath proclaimed it to the world long since,
Indorum [& Æthiopum] certè copiosissimam & paratissimam segetem
cernimus, neque aliud quam falcem Evangelicam expectantem; — Alacritate
admirabili sese Cœlorum regno aptissimam proclamantem, invidorum &
segnium calumnias facile propulsantem, operarios ipsos lætissime allicientem,
& multitudine & ubertate oculos omnium ad sese atque animos converten-
tem, &c. Which is no less true of them in every particular, even at this
very day, could we be persuaded to use the means, and to set about
it. But Oh! as the same author doth most passionately lament,
(tho with infinite less cause than we have here,) ¹⁵⁸1 Sam. 7. When will it come to
pass that Men will cease to be Men? ¹⁵⁹Num. 21. 9. When, &c.

This will be the true removal of the Accursed thing; the putting

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away those Baalims and Ashtaroths, the false Gods and the false religi-
ons that are amongst us; The dismission of the captivated Ark; The
true Brazen Serpent to our Israel, deriving Health to our bodies, and
Prosperity to our nation, and the alone means both to secure and
promote our interest in those parts. ¹⁶⁰1 Sam. 6. This will be the means to rid
our country of those Vermin and Diseases, ¹⁶¹Prov. 51. the Mice and Emerods,
that do so vex our Persons, and mar our Land: This the repairing of
the Breaches, and the rebuilding the shattered walls of our Jerusa-
lem. And we no longer deferring to give to the God of Israel the
Glory due unto his Name, he will lighten his hands from off us, and from off
our Gods, and from off our Land.

Lastly, ¹⁶²Orat. Dom. Coll. for all Cond. of Men. Coll for Good Friday. This will be to comply with our daily prayers, viz. That
God’s Name may be hallowed, and his ways made known unto all Nations
and Conditions of Men therein, and that all Jews, Turks, Hereticks,
and Infidels may be converted to the Faith, and saved among the remnant of
the true Israelites. And without which our prayers are but a very
Mockery, ¹⁶³S. Mat. 15 8. and an Affront to the Diety, unto whom they are presented.
Which whosoever utters, cannot but at the same time be inwardly
convinced of that Pharisaical Hypocricy, ¹⁶⁴S. Luk. 19. 20. which our blessed Lord so se-
verely rebuked, of drawing nigh unto God with his Mouth, and honouring
him with his Lips, whilst his Heart is far from him; and for which, Ex
ore tuo, will be his judgment and condemnation, Out of thine own
mouth will I judg thee, thou wicked and slothful Servant.

To conclude, It is the nature of God to do good, as saith St. Dionysius
the Areopagite; Every one then that will be like unto him, must first
fall to the Imitation of him. One of the Fathers hath this note, That
the Salvation of Man, ¹⁶⁵Tertul. was, Opus dignum Deo, an Imployment not un-
becoming God himself; It cannot then be beneath even the best of us.
And there is a saying of S. Chrysostom to this purpose, That for a
Man to know the Art of Alms, was more than to be crowned with the Dia-
dem of Kings: but to convert one Soul unto God, was more than to pour out
ten thousand Talents into the Baskets of the poor. And if the conversion
of a very few unto Christ be worth the labour of many all their days; ¹⁶⁶Prov. 11. 30.
what must it then be to be the instruments and means of converting
so many? ¹⁶⁷Dan. 12. Solomon ascribes the Epithet of Wise, to those that win
Souls: And saith the prophet Daniel, They that be wise, (’tis Teachers
in the Margent) shall shine as the brightness of the Firmament, ¹⁶⁸Chap. 5. ult. and they
that turn many to Righteousness, as the Stars for ever and ever: And
S. James makes it almost meritorious, Let him know, saith he, that he
that converteth a Sinner from the Error of his way, shall save a Soul from
Death, and shall hide a multitude of Sins.

I shall end all with that devout Prayer of Syracides for the Conver-
sion of the Heathen: Ecclus. 36. 1, &c.

Have Mercy upon us, O Lord God of all, and behold us:
And send thy fear upon all the Nations that seek not after thee.
Lift up thy hand against the strange Nations, and let them see thy power.
As thou wast sanctified in us before them: so be thou magnified among
them before us.
And let them know thee, as we have known thee, that there is no God, but
only thou, O Lord.
Shew new Signs, and make other strange Wonders: glorify thy Hand and
thy right Arm, that they may set forth thy wonderous Works.
Raise up Indignation, and pour out Wrath: take away the Adversary,
and destroy the Enemies of thy Truth.
Make the time short, remember the Covenant, and let them declare thy
wondrous Works.
Smite in sunder the Heads of those that say, There is none other but we,
and let them perish that oppress thy People.
O be merciful to Jerusalem thy holy City, the place of thy Rest.
Fill Sion, that it magnify thine Oracles, and thy People, that they may
set forth thy Glory.
Give Testimony to those whom thou hast possessed from the beginning:
and raise up Prophets that may speak in thy Name: and let thy Prophets be
found faithful.
O Lord hear the Prayer of thy Servants, according to the Blessing of
Aaron over thy People, that all they which dwell upon the Earth may know
that thou art the Lord, the Eternal God. Amen.

FINIS.