AN OLIVE BRANCH OF PEACE AND ACCOMMODATION, BUDDING In a SERMON preached at Basingshaw Church, TO The Lord Major Alderman Atkin, together with the Representative City, Anno Dom. 1645.  
On a Day of Humiliation, appointed on purpose to seek the Lord for the repairing of Breaches, and the preventing of further Differences growing in the City.  
By Thomas Hill B. D. then Pastor of Tychmersh in Northamptonshire.  
2 Cor. 1. 12. For our rejoicing is this, The testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.  
Zech. 8. 19 Love the Truth and Peace.  
Non piget me (inquit Augustinus) sicubi haesito quaerere nec pigebit, sicubi erro deserere; Quisquis ergò hoc audit & legit, ubi paritèr lectus est poigat mecum, ubi paritèr haesitat quaerat mecum, ubi errorem suum cognoscit, redeat ad me, ubi meum revocit me, istum ingrediamur simul charitatis viam tendentes ad eum de quo dictum est quaerite faciem ejus semper. S. Augustini, Epist. ad Vincentium.  
London, Printed for Peter Cole, at the Printing-Press in Cornhill, near the Royal Exchange, 1648.   

To the Right Worshipful Sir John Wollaston, Alderman of the City of LONDON, A true friend to Religion and Learning, Abundance of Spiritual Blessings in Christ.  
SIR,  
YOu who live in the upper end of the world, as you have the highest Truths, so have you the richest Opportunities of cherishing, and thereby engaging many. Therein indeed you resemble the Celestial bodies, which by beams and motion convey a quickening influence downwards, which naturally occasions a reciprocal reflection upwards. Unthankfulness to God (whether he communicate himself to us immediately, or mediately by men and means) was an hateful sin, even in the Gentiles; and the more ingenuous of 
Rom. 1. 21.  the Heathen much decried it. The unthankful man is a Compendium 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Eth. l. 5. c. 5.  of all evils.  
It behooveth the party gratified, to be proportionably serviceable to him that gratified him, and to begin again, saith the Philosopher: And that which is much more, The Apostle Paul charges it upon his Colossians, Let the peace of God rule in your hearts (scil. peace with one another, which is from God, as warring and fierceness amongst Saints is certainly from the Devil) to which ye are called in one body, and be ye thankful: 
Col. 1. 15.  But alas, where shall I begin to say or do any thing proportionably? 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cum insurgunt in cordibus nostris turbidi affectus irae odii vindictae, &c. haec pax Dci debet instar agonothetae lites dirimere & omnia ad pacem deducere. Daven. in Locum.   
Yet, I hope, I shall never be a Sepulchre to bury by unthankful forgetfulness the extraordinary and unexpected kindnesses (I must speak in the plural number) with which you were pleased to surprise me, when you were Lord Major: Herein you acted like the primus Motor, who does great things where there is no praevious preparation in the subject, I being a mere stranger to you.  
And now I have a more deep Obligation to make public acknowledgement, and to provoke the whole University of Cambridge, together with myself (whose advantage is wrapped up in theirs) to study how to make suitable expressions of our real thanksgiving.  
Your most seasonable intention and execution, of enriching us with a mathematic Lecture (a rich Treasure indeed, to us who had but a Four pound stipend per annum for our mathematic Lecturer) which is the more noble in you, and welcome to us, because one little intimation by me to you, did but meet, and give a vent to your full inclination, which was ready to overflow. Something to purpose you would do for Cambridge, to advance Learning, only you waited for a fit occasion, to have it determined to a proper Channel. How greatly indebted is the Universty of Cambridge to the City of London, That two of their Alderman should contribute so liberally to maintain such necessary Lectures? Alderman Adam's (to whom the University is much obliged for public, and I for personal favours) hath bestowed means to support a Reader of the Arabic 
Mr. Abr. Wheelock a very industrious man, and able man in many parts of learning.  Tongue, and the other Oriental Languages: The mercy of God raising his heart thereunto, is the sweeter to us, because we hope it may in time, by God's gracious dispensation, be a means of communicating the Gospel, in stead of the Soul-deceiving Koran, and recover many from under Mahomet's Impostures, and other poor seduced souls from under the power of darkness, and hardness of heart.  
Confusion of Languages was a curse, whereby one could not 
Gen. 11. 7.  understand another how to build their Babel: But such a multiplying of Languages, that the Apostles might communicate Gospel-secrets to various Nations, was a great Blessing, and 
Act. 2. 3, 4, 8.  much advanced the building of Jerusalem, and pulling down of Babylon.  
And without doubt there is much of God in it, that now there should be a more than ordinary instinct, both in young Students to mind such Studies, and Benefactors to encourage them; and especially when both meet with staggerings amongst some of the learned Doctors of the Jews, who begin to publish their doubts and fears, that all this while they have been deluded, and used their wits and learning to cloud those Scriptures, whose light now begins to shine into their minds, and I trust in God's time will into their hearts. 
2 Cor 4. 4.   
I have it related from very good hands, That a Citizen of London being in Aleppo, heard a very learned Jewish Rabbi, being sick, call his people together, who wished them very seriously to consider the divers former Captivities they had undergone for the hardness of their hearts, and now one for above One thousand six hundred years, the cause of which is doubtless our unbelief and hardness of heart. We have long looked for 
Note.  the Messiah, and the Christians have believed in one JESUS of our Nation, who was of the seed of Abraham and David, and born in Bethlehem, and (for aught we know) may be the true Messiah; and that we have suffered this long Captivity, because we have not believed, but rejected him: Therefore my advice is, as my last words, That if the Messiah which we expect, do not come at or about the year 1650. accounting from the birth of their Christ, than you may know and believe, That this Jesus is the Christ, and you shall have no other: And within a little time after this old Doctor died.  
And now, much honoured Sir, that the Lord should ennoble your Spirit to settle a mathematic Lecture here, is the more welcome to us, because as Alderman Adam's his worthy Donation will help to polish our Tongues, enable us to receive and communicate the choicest secrets, Your bounty will help to enlarge our minds, to consolidate our judgements. Hence it may be it was the Ancient Philosophers taught their Pupils mathematics very soon (as appears by Aristotle and others) they confirming their Propositions by Mathematical Demonstrations, the knowledge whereof must be presupposed. And hence the witty and learned Lord Verulam would have feather-headed young men study the mathematics, there being the most clear and certain Demonstration to compose and settle young heads.  
I hope your new Mathematical Lecturer will read the University such a Lecture, wherein he may like a good Arithmetician, number the many favers comprised in this one of yours, and like a skilful Geometrician and Astronomer, take the Dimensions and Altitude of your Intentions herein, to your perpetual honour.  
And shall likewise expect, That many (by the blessing of the Lord) will inherit the fruit of this Donation. The wise God hath denied you Children, How can you do better, then make so public a good at least part of your Heir?  
I conceive there is much in that of the Lord Verulam, The 
Essay 7.  noblest works (saith he) and foundations, have proceeded from Childless men, which have sought to express the Images of their minds, where those of their bodies have failed: So, the care of Posterity is most in them that have no Posterity.  
I know well Children are, in Jacob's language, pledges of God's grace; yet I will be bold to tell you what hath much satisfied 
Gen. 33. 5.  my Spirit (my condition herein being yet, by the All-disposing hand of God, the same with yours) in the want of such a mercy.  
1. This hath often been the portion of the dearest Servants of God, to want Children.  
2. No one child of God hath reason to expect all mercies; some want Estates, some want Health, and to some he denies Children.  
3. Children are but Temporal mercies, and therefore no infallible marks of God's electing love: Here all things come 
Eccles 9 2.  alike to all.  
4. It is a greater mercy to be a child of God, then to have a child from God.  
5. When God denies such a blessing, he can give contentation of Spirit to be without it, which makes it no affliction.  
6. It may be God intends to honour such, in making them the more serviceable, and liberal to some public uses; whereas for the most part, their minds who have children are more narrow contracted and confined to make provision for their Posterity.  
If the Lord vouchsafe thus to use you, and draw so from your Spirit this way, though you want Children; 〈…〉 may have such Heirs, as will help to enrich you 〈…〉 of Judgement.  
You will please (Honoured Sir) to accept this, together with a plain Sermon, which you would have had made public immediately after the preaching of it. I now finding it transcribed by him who took it in Characters, and when as I had often withstood importunate motions to that purpose, yet still being threatened with the publishing of it, by some who might probably prevail with him, I rather chose to overlook his Notes (so much as my Ague would allow me) and to answer your desire and theirs, though it hath nothing to commend it, but the plainness and and peaceableness of it.  
And were reconciling Sermons ever more seasonable than now, when there are so many Incendiaries in City and country, yea, such as would blow the coal, and put both the Kingdoms into a new flame? He who is great in counsel, and mighty in work, go on still (as he hath most graciously) to discover and curse such Plots, and blast such Machinations, according to his gracious promise, Isa. 54.  
What ever others say or think, I am convinced, we ought to be so far from quarrelling with our Brethren of Scotland, that we should rather provoke one another to bless God for them who first appeared with much zeal in the cause of Reformation, which awakened us who were in a deep sleep of security, and, I doubt, should have swallowed that Service-Book which they so resolutely opposed.  
Again, they came in most seasonably to help us, when we were very low upon the loss of Bristol.  
Lastly, They who are indeed our Brethren in and of Scotland, do now throw water upon that fire of Contention which so many would enkindle, otherwise (probably) we might have been in Blood and Confusion before this hour. And shall we suffer ourselves, by the policies of selfish men, to be engaged actively to join with such who would destroy both us and them, and hazard the ruin of that Cause, the maintaining whereof hath cost so dear. God forbid that ever we should so much scandalize and weaken the Protestant Churches abroad  
There is an old prophecy in Poly Chronicon, That England shall be overco●● three times, by Danes, by Normans, and then by Scots; I hope the Scotish Conquest will not be Military, as from sons of Violence, but only Moral and Faederal, bringing us under the bond of the same Covenant with them.  
You have also an ancient Historian, who saith, London is one 
Niceph.  of the three Cities of the world which shall never be absolutely Conquered. I hertily wish you may have no other Contention amongst you, but that of the Apostle Jude, Contend earnestly 
Ver. 3.  for the faith which was once delivered to the Saints; and striving by an holy emulation who should most advance to holy Union of Truth and Love, of Righteousness and Peace, and who shall most magnify Jesus Christ in their Places and Relations.  
This, I doubt not, is the every-days work of you (Honored Sir) and of your good Lady; wherein, that you may abound yet more and more, he prays, who is very much  
Your Worships obliged Servant, Thomas Hill. From my Study in Tr. Coll. in Cambridge, May 29. 1648.   

THE BEAUTY & sweetness Of an OLIVE BRANCH of PEACE, AND Brotherly Accommodation.  1 John 3. 18, 19, 20, 21. 
My little children, let us not love in word nor in tongue, but in deed and truth.  
And hereby we know that we are of God, and shall assure our hearts before him.  
For if our heart condemn us, God is greater than our heart, and knoweth all things.  
Beloved, if our heart condemn us not, then have we confidence towards God.  
THe words themselves are an excellent Sermon, without any further enlargement, and especially upon such a day as this is, A praying, and An uniting day; And as Father Latimer began before King Edward the sixth, and his honourable council Anno Dom. 1550. if I should say nothing for three or four hours together, but, Take heed, and beware of covetousness, it would be thought a strange Sermon to a King, yet might prove seasonable: So if I should only take the Apostle John's Sermon, as story relates of him, That when he was grown old, and not able to preach largely, he was carried into the Assemblies, and he would only repeat these words, Little children, love one another. Had you no other Sermon this day, but those words repeated over and over, if God would bless it, that it might make impression upon your spirits, I hope, though a short and unexpected one, yet it would prove a sweet, at least a very useful Sermon: Thus the Apostle begins here, My little children, let us not love in word, 
The Scripture speaks many things negatively which are to be understood only comparatively.  neither in tongue, but in deed and in truth. Not in word only, there is a great deal of Lip-love: Not in tongue only, there is a great deal of Complemental-love, where there is no hearty, no Real-love: But how should we love? In deed and in truth, that men might speak their hearts, and act their hearts, and express their hearts, in the love they do pretend; this is Christian love indeed.  
Three Arguments the Apostle now here uses, to engage this reality of their affection one to another.  
1. Hereby we know that we are of the truth: All God's children are such children as do indeed love one another, they have an instinct that carries them to it, and this will be a clear discovery that you are of the truth; true children indeed, no hastards, truly begotten again by the Spirit of God: Hereby we know that we are passed from death to life, because we love the brethren (saith John) Eph. 1. 3, 14. yea Christ goes higher, Joh. 13. 35. Hereby shall all men know that ye are my Disciples, if ye have love one to another; that is one very strong argument that might bespeak your mutual affection: To have a clear evidence that you are God's children, whatsoever sad news you should hear upon earth, if you had but a demonstration from heaven of that this day, it would be worth more prayers and tears, than I doubt you or I shall pour out before the Lord.  
A second Argument is this, And shall assure our hearts before him: Have a sweet confidence, a stability of Spirit, though there be a sea of trouble without, yet here will be a bosom-ark, something within that will fix and settle the soul; there thou mayest cast anchor, and lie safe, having a persuasion, having an assurance before God, however unsettled before men, and ebbing and flowing, and rising and falling, now good news, and then bad news, that damps, that dashes all; yet do but love one another in deed and in truth, as you ought to do, and you shall have assurance before God.  
A third Argument he uses in the 22. Verse, And whatsoever we ask, we receive of him: This would be an admirable hint this day, if you and I could gather such an evidence out of the Word of God, that we may be assured, That whatsoever we ask, we shall receive: We come to ask great matters, and to beg great things of God this day, and now to have an earnest-peny from Heaven, that as sure as you make prayers, so sure your prayers shall be answered; would not this be an excellent advantage? He tells you upon what terms, If you do but love one another in deed and in truth. These are the three Arguments to demonstrate this truth, and quicken to this duty.  
But now for the 2. Argument, as the Apostle amplifies it, and indeed those are the words that I shall insist upon. What a very great advantage now is it to have this assurance before God (saith he) in the 21. Verse, Beloved, if our heart condemn us not, then have we confidence towards God: If you have clear hearts before God, if you have not a self-condemning heart, but upon the examination of yourselves, and weighing your own spiritual condition in the balance of the Sanctuary, you can find your love is weight, it is not counterfeit, copper love, when you bring it to the touchstone; but you are indeed taught of God to love one another, you may have confidence towards God; But on the other side, if our heart condemn us, God is greater than our heart, and knoweth all things: But when you come to examine your hearts, your hearts cry guilty, and have a self-condemning heart, Oh! woeful is your condition! If your heart that is dark and ignorant, and knows but a little of yourselves, if it condemn you and fly in your face; you must know you have to deal with the great God of heaven and earth, 
Amos 4. 13.  he knows all things; and if your own heart condemn you, you will be condemned with a witness, with a vengeance indeed, if not only your own hearts, but God himself should condemn you.  
And so you have some short and general resolution of the words, out of these two Verses.  
I have four short Propositions, and I will name them, and upon every one of them very briefly speak something, as near as I can (as God shall direct) suitable to this day.  
The first Proposition is this,  
That the heart of man hath a self-condemning, and a self-absolving power.  
Secondly, That God knows our own very hearts, yea, and more by us, than we know by ourselves.  
Thirdly, If our own heart do condemn us, it is an evidence of greater condemnation from the All-searching God.  
Fourthly, If our own heart do absolve us, it is an evidence of acceptation before God.  
These four Points lie obviously above ground in the words:  
And we will begin with the first. I have but a very little to say on that, only to use it as a Key to open the door to what follows:  
The heart or conscience of man hath a self-condemning, and 
1. Obser.  self-absolving Power.  
If our heart condemn us not, that is, excuse us, absolve us; the heart of man or conscience, for they are doubtless the same 
Conscientia est judicium hominis de semet ipso pro ut subjicitur judicio Dei. Isa 5. 3. 3 Cor. 11. 31 Ames. cas. Consc l. c. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} conscientia.  here: Conscience (that is) a practical power of the soul, bearing witness of ourselves and actions, according to the knowledge of God's Law: God hath given to man, not only a power of knowing, but likewise a conscience; a power of knowing together with God, a recoiling and reflecting upon our own actions, and upon our estates; the judgement of man reflecting upon himself, as he is under, and subject to the judgement of God; this is that conscience here, the heart! The Lord gives us a practical understanding, a practical knowledge, and principles; does enable us to make an application of those practical principles, to our own particular case: And hereupon it is, that every man, though never bred up to be a Logician in the Schools, yet knows how to make Syllogisms, either pro or con, for or against himself: everybody will be able to say this, He that walks uprightly, he that lives the life of faith, he shall be saved; there's a general principle laid down in the word of God; then the heart does assume, but I through the grace of God desire to walk uprightly, I am taught to believe on Christ.  
In the first proposition, there the heart is (as it were) a book a volume full of Principles; Here in the second proposition, there 
Rom. 2. 15.  it is a witness, it bears witness together with God, knows with him, what its own condition is, or what its actions are; and therefore in the conclusion it is a Judge, I shall be saved, and I shall be accepted by him: Every one that is unrighteous, and so lives, 
1 Joh. 3. 20.  and so dies, against him God is thus provoked; but I am so and so, therefore against me: No unrighteous person shall inherit the Kingdom of God; but I am unrighteous, therefore I cannot come there: Every man or woman, be they never so ignorant (in this or in any other Assembly) hath such a power within them, God hath implanted in their minds such a power, set up such a light in thy soul, as that thus far thou mayest be Judge of thyself, and thy own actions, that thou canst either condemn or absolve thyself.  
If your heart, if your Consciences have a power of self-condemning, 
Applic.  and self-absolving;  
Then it is good to observe your Consciences, and be sure 
1. Use of Instruction. Conscientia est naturals judicatorium. Ambr.  to make your Conscience your friend, and mind (likewise) as carefully, what conscience says to you: As you in your City Transactions, I make no question, but you preserve Records, and what Acts pass, or Orders, or Decrees (or whatsoever you call them) at your meetings, at your common-council with the Court of Aldermen, because you would be able to read over the Story, to know how justly things were done, and what may be a Rule for the time to come, &c. Let us be as careful to keep 
Fraenum ante, flagellum post percatum.  the Records of Conscience, and to observe upon every occasion what your hearts say, what conscience says: For be you sure of this, that Conscience hath a self-absolving, and a self-condemning power; and though it may be now thou little mindest it, hereafter when thou comest to die, than Conscience will rub up thy Memory; surely, you lived under such a Minister, and such Items you had given you, and thus Conscience did work; and sometimes you were almost persuaded, with Agrippa, and 
Acts 26. 28.  looked Heaven-ward, and saw your errors, and were almost persuaded to turn over a new leaf; but still thou smotherest Conscience. O this will be a sad thing, if thy Conscience comes in against thee another day, it will not only be a thousand Witnesses, but a thousand Armies to destroy thee over and over; 
Conscientia mille tests mille exercitus  look to it now, how you approve yourselves, even to your own Conscience: And let me here by the way suggest but this to you, Suppose you make a few queries to Conscience now, and allow Conscience likewise to make some queries to you.  
1. Quaere. What stewards have you been of all the Talents that God hath committed to your hands?  
A steward (say the Lawyers) is a servant which is wont to set 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  forth his Masters good for advantage: What says Conscience? Many of you are crowned with grey hairs, and have been advanced to Places of great Power in the City, and you have lived upon the goodness of your God, it may be some of you fifty, sixty years, or more, and a great stock of Talents hath gone 
It is required in stewards, that a man be found faithful.  through thy hands, and thou shouldst have been trading faithfully for thy God all this while, what account now can you give to Conscience? Suppose you were now to keep conscience counting house (for you will allow the word, to speak it in your own language) I would it were more frequent to keep a Soulcounting house, as well as for your Estates; a Closet for your consciences, and enter in there: Thus long I have lived in the world, how much have I lived to my God (we live indeed so much, as we act for God, and no more) what says Conscience? There have many men been in the world a great while, and yet 
Diu suit parum vixit, saith Sen. of one. Stulti semper incipiunt viverc. Sen.  lived but a little while, and it may be scarce begun to live yet, but lived to themselves, and to their lusts, and to the service of sin, and to the drudgery of Satan all this while; Give an account of thy stewardship, suppose that were thy word in Luke 16. 2. What says conscience now? I doubt it would almost strike some of you dead, while you were alive, if you had but a real Summons indeed, that this were your last day: O! than Conscience 
Acts 24. 25.  would work strongly, and make you tremble as Felix, and look pale, if you did believe that God would break the thread of thy life suddenly: Suppose thou wert a dying man, what says Conscience? Hast thou been a faithful steward? Canst thou give a good and sincere account of those Talents that God hath betrusted thee with?  
2. Quaere. Let me put this as a second Quaere, what wilt thou say to thy conscience,  
How hast thou answered all thy Vows, and Protestations, and Covenants, and all the Purposes and Promises that you have made? And canst thou say resolutely with him, Psal. 56. 12. Thy Vows are upon me, I will render praises unto thee? Or that thou hast done so?  
Many of you might say, not only with the Psalmist, Thy Vows are upon me, but thy Protestations and thy Covenants; yea (it may be) have entered into a curse to walk in God's Law, as they in Nehemiah, Chap. 10. 29. The Lord knows that very great Obligations lie upon many of you: How many public Fasting-days have you had? not a day but you did, or should renew your Covenant with God: How many Communion-days have you had? not a Communion day but you either did, or should renew your Covenant with your God: Some of you are under some Obligation or other, and under the Obligation of the Solemn League and Covenant: How have you answered all these in advancing the glory of God, and the public good, and the carrying on the work of a Scripture-Reformation, what says conscience?  
3. Quaere. Further, if this Quaere should be proposed, How can you wash your hands of the guilt of other men's sins? What would you that are the Representative City say to that now? Suppose that all the Drunkenness, and all the Sabbath-breaking, and the uncleanness, and the prodigious wickedness that hath been committed in the City, and in the Suburbs up and down upon the Sabbath-day, and in other places where the Government of the City hath had, or may have influence: Suppose this should all now be laid at your door this day. I say, the Lord Major, the Court of Aldermen, the Common-Councel-men, and they that had the Government of the City, they are accountable to God, for all the oaths, and Uncleannesses, and wickednesses that they have known of, and have not punished according to the Acts, and Ordinances, and Statutes that are to this purpose. Give me leave to propound this in the Name of the great God to your Consciences: What can you say to this? Can you wash your hands in innocency? I doubt, besides all your by-Oathes that you may be guilty of personally, and besides all your secret uncleanness, that others may be guilty of, and besides the Injustice and profaneness that your own hearts accuse you of: Do you not think that many of the City-abominations (I mean those common abominations that are committed by divers in the City) may be charged upon the remiss Government of the City, even in a great measure: It is good for you now to ask conscience, when you come to humble your souls before God, and to deal more seriously with him; and I hope you will now allow your Ministers to deal faithfully and plainly with you, as in the sight of the Lord, who will judge both Minister and people at the great Day; Had you not need pray with the good old Father, Lord, forgive me my other men's sins?  
4. Quae. Let me add this Quaere, what says Conscience of this? Many of you, I think I may say (if I should be mistaken in the Affairs of the City, you will pardon one that lives at such a distance) are all public persons in some degree, that have any thing to do with the Government of the City: What will conscience say to this now? What ends, what aims have you had in all your public undertakings? Whether hath Self or public been most advanced? What says Conscience to this plain Quaere? (remember your hearts, your consciences have a self-absolving, or a self-condemning power) You are most happy souls, if upon good grounds indeed, your consciences do now absolve you, and can say, O! Conscience tells me I have been a good Steward; and Conscience tells me I have observed my Vows and Covenants; and Conscience tells me that I am innocent I have no other men's sins to reckon for, or at least I have put them off myself, improving my power against them, or by my repentance for neglect thereof: And Conscience does not fly in 
As Paul 2 Cor. 1. 12.  my face, I have had a public spirit in public Employment; happy are those souls (would we had more such:) I am afraid there are but few that can indeed wash their hands in innocency in this Assembly; but there is a great deal of work for repentance. Know, that one of these two things will certainly be, Either you must plead innocency at the day of Judgement, or plead repentance, otherwise you are utterly and everlastingly undone: Conscience will never absolve, unless there be an absolute innocency, or a sincere repentance and faith in Christ, whereby you have made his righteousness yours: How the case stands between God and you, Let God and Conscience be Judge. I propose but these things briefly to you, that I may a little awaken you to consider yourselves: You expect I should come to the next Proposition.  
You have heard, that the heart of man's conscience hath a self-condemning, and a self-absolving power: The second Observation follows;  
That even the great God knows all things; take the words 
Observ.  (if you please) plainly as they lie: The great God hath an all-seeing, and all-searching eye, He knows all things, even more than our hearts and consciences do know by ourselves.  
If God hath given conscience such a self-condemning power. 
2 Use. Caution.  Then  
Beware of Baffling your consciences, and of arming them against themselves. Remember, O remember often with fear and trembling, the sad condition of Judas, as set forth by 
Mat. 27. 3, 4, 5.  Matthew: His conscience was awakened when it was too late, then out of horror ran and confessed his sin, to them who had 
Verse 3.  employed and involved him; He brought the thirty pieces to 
Verse 4.  the chief priests and elders, crying, I have sinned in betraying innocent blood, and they said, What is that to us, see thou to that; did they pity him, and endeavour to relieve him? no such matter. 
Note.  (Who would join with the devil's servants, who will leave us in the lurch, when they have engaged and entangled us! How much 
Observe, Judas had all the three parts of Popish repentance, Confession, Contrition, and satisfaction, yet not saving repentance.  better to close with the servants of the most High, who will be found a present help in time of need, Psal. 46. 1.) They rather help to plunge him into deep despair (which with his own terrified conscience, coming in as a swift witness and impartial Judge against him) he hangs himself in a sullen discontent, and with the swing fell asunder in the midst, and all his bowels gushed out, Acts 1. 18. (which the learned conceive the best Exposition to reconcile the seeming difference in Matthew and Luke about the manner of Judas his death (and so he went to his own place, 
Gualther Harmon, on Acts 1. 18. Damascen. cap. 13.  verse 25.)  
Let me close this Use with a pertinent story out of Damascene, of a man who had three Friends, one he courted much, and sufficiently gratified the other, but the third he much neglected; and being afterward Arrested, he sent to his two friends, whom he had entertained with so much kindness, to rescue him; they both refused: and then he was constrained to sly unto the third, his poor neglected despised friend, or else he must to Prison, and there rot in misery. Thou hast humoured Appetite, and pleased Strife (two very deceitful friends) and abused poor Conscience wretchedly; and yet when God sends any Judge to seize on thee (unless that be thy friend to God, and speak a good word by way of testimony for thee) thou wilt eternally rot in Hellish torments. O be sure to deal tenderly and kindly with thy Conscience.  
This place will clear it, as to the heart, and the most secret turnings of it, Heb. 12. 13. The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts, and the intents of the heart: Heb. 4. 12, 13. Neither is there any thing that is not manifest in his sight; but all things are naked and open unto the eyes of him with whom we have to do, to give an account.  
There are many people wonder when they come to hear a Sermon, how the Minister comes to know their secrets; and sometimes you shall have a hearer, as he goes out of the Assembly, say, This man, though a stranger to me, hath read over the story of my life, and as if he had been acquainted with my bosom secrets all my time, I had them discovered to me in this Sermon; how comes this to pass? it may be you will think 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  some one hath been conversing with the Minister, and he hath consulted with some of my friends; and this is the Calumny that is often raised: It cannot be so; for sometimes a Minister comes to disclose the thoughts thou hadst in thy countinghouse, on thy horseback when alone, it may be thou shalt have those thoughts laid open in a Sermon; how is this? because 
Note.  the Minister brings the word that is quick and piercing, as the all-seeing God himself, that pierces between the bones and the marrow, which you know are as close together as you can imagine; yea and a discerner of the thoughts and intents of the heart: Where you see God does not only know what we do, but he knows what we would do, he knows our very thoughts and intents. It is not an ordinary service that you are now upon this day, an extraordinary fastingday, and Praying-day, and upon an extraordinary occasion for Union: I do not remember that ever you had such a one for the whole City before; indeed, one Copy you had from the honourable Houses of Parliament: what intents you have in it, whence the motion came, what grounds, what desires, what you aim at in it, God knows; although your Ministers that come to Preach, and all you hearers that are present, know not one another's intentions, yet God knows; and whether only Conscience, and Love to God, and to his Cause, and to Religion; and whether it be not a complemental imitation, or what ever it be, God knows; and the more sincerlty there is in it, the more comfort you have in it, for God knows whatsoever is in the bottom of your Spirits, when you go to Prayer, and frequent so many services (as there is much pompous Religion in London) as so many Lectures in a week, and so many Fasting-days; God knows a great deal of hypocrisy in the bottom, but you cannot halt before the Sun of Righteousness; the Lord knows not only what we do, but why we do it, and for what we do it; what ingredients there are in all our actions, which we cannot always discover, the heart being deceitful in all things, who can know it? 
Jer. 17. 9, 10.   
2. God knows more by us in our actions, than all the men in the world can know: For there are many closer-actions, many secret actions in our retirements; and therefore well might the Apostle say here, God knows all things, more than all men and Angels: The Devil watches you, and he knows a great deal; and Angels may be Witnesses of many of your actions; and you may have Friends that may watch over you, and know much by you; but God knows more than all the men of the world, set them all together: and that will appear, it may be, when you come to die, than you read over a Story of your own life and conversation, which you had forgotten, and your Minister or others could not put you in mind of, only God stirs up Conscience, he that knows the heart, all the issues of it, and the Conscience; knows more by you at that time enlightened by God, than all men do: And therefore you find that some murders have been discovered (I had almost said) in a miraculous way, when they have been concealed a great while, the Lord in a most wonderful way hath brought them to light: whence is this? God knows all things, all our actions; as, I know thy works, seven times repeated in the Prefaces to the seven Epistles to the seven Churches, Revel. the 2. and 3. Chapter.  
3. Yea, that God knows more good and evil by us, than we know by ourselves, will appear at the day of Judgement: You shall find this most clear in Matthew, there at the last Judgement, what says Christ, You fed me when I was hungry, and you clothed me when I was naked; Come ye blessed of my 
Mat. 25. 34, 35, 41, 42, &c.  Father: And he says to the other, Depart ye cursed; for I was in prison, and ye did not visit me, &c. God knows more good by his servants, than they know by themselves; and God knows more wickedness by wicked men, than they know themselves. I am persuaded there are Thousands of Prayers some of you have put up, and you have forgotten them, God knows them every one, and hath them all in a Book of Remembrance; and 
Mal. 3. 16.  there is many a Sin many of us hath committed, that we are so far from Repenting of them, that we have forgotten them; but 
Deut. 32. 32, 33, 34.  God remembers all those sins, unless we remember them so in the general, so as to lay hold upon him by a lively Faith to repent of them, or they will come to be remembered. Many a tear 
Job 14. 17.  hast thou dropped in thy Prayer, and, it may be, set fall many a six pence to poor people, and spoken many good words in good Meetings, and a little spark fired the whole company, and one little grain of seed, came up to many a hundred; thou hast forgotten this, I, but God remembers it, He sees all things. I must hasten.  
And here, if you will give me leave to approve myself to 
Applic.  God, and to your Consciences, and to deal most nakedly and plainly with you; and in the Application of this, to put you 
Use 1.  upon considering your own ways, and labouring clearly, and distinctly, and impartially now to know yourselves. God knows all things, and therefore I heartily desire, that as ever you would find favour in the eyes of God, that you may know your own selves so clearly, what is amiss by you, that you may be brought to humble yourselves, and to make your peace with God; God knows how it is. The counsel the Prophet Haggai gives in Hag. 1. 6, 7. Now says the Lord of Hosts, consider your ways, set your hearts upon your ways: It is part of our business to preach to you this day upon a day of Humiliation, to put you upon this, that you call back your hearts, and set them upon your ways. And I should think it a great mercy of God, if he would please so far to accept poor endeavours, as to whisper it into your ears, even the greatest person in the Congregation, if God would but suggest somewhat to thy soul, to bring back thy heart to thy ways, that thou mightest fix upon the story of thy life, from thy minority, thy younger days, to thy grey hairs, opus diei, this is this days work, God knows all. I confess, when I was first invited to this Employment, I thought it had been only a private day, that the Representative City had been only here present; and possibly I should then have spoke of some things, that according to the Rules of Prudence will not be so fit now to lay open, here being a mixed Auditory, and, it may be, some that will make advantage of the discovery of your miscarriages. But you will give me leave to say what is seasonable to lead you to know yourselves.  
And I will first begin with you in your own personal condition, and beseech you to lay this thought by you, That God knows every man in the Assembly. Lord Major, Aldermen, 
Deus est intimior nobis intimo nostro.  Common-Councel-men (for to you I address myself) God knows you in your greatest intimacy.  
In all your personal ways as you are men, as you are Christians; He knows you in all your Family-relations, what sincerity there is in the bottom of the heart therein: The Lord knows that it may be some of thy neighbours may censure thee for an Hypocrite, and think all thy Religion is but Ostentation, thou makest a great show: If thy heart be sound in God's Statutes, 
Psal. 119. 80.  be not discouraged, go on in thy way, God knows it, and thou needest not be ashamed. And on the other side, if thou be'st a glozing, complementing Hypocrite, and if thou dost but act a part in Religion, and hast got thy tongue tipped with some Gospel language, by hearing and out-living so many Ministers, and if thou be'st still a rotten hearted professor, God knows this, & will discover thee in due time. And in all your relations God knows what you are, possibly some may be churlish Nabals to their neighbours; God knows it if it be so: Possibly some may be hard-hearted Pharaoh's to their servants; God knows it if it be so: Possibly some may be cruel Tyrants to their wives; God knows that likewise: And possibly some may be fond Eli's to 
As 1 Sam.  their Children, indulgent to them in wicked and ungodly courses, and when they should correct them, and whip them, only ask them, Why didst thou so, my child? O look upon yourselves in all your relations, the Lord who with a candle could search Jerusalem, can search every corner of your souls, and know how it is with you.  
God knows how it is with you in your shops too, whether you have any false weights and measures, or any dark deluding windows, or any adulterate wares; and though you will not swear (perhaps) God knows whether you will not equivocate a lie in your Trading. You will bear with it this day, we come to 
Ministers may be plain with hearers, especially upon days of Humiliation Act. 2. 46. 4. They did eat their meat with gladness and singleness of heart, praising God Tertul.  speak out, and to discover you to yourselves and that as God knows all, you may know all, and fall down before God when any thing shall be amiss. O where is that Table-edifying discourse (the best sauce to your meat) The Primitive Saints had three dishes which made them grow fat. O where is the sanctifying of the Lord's day, that hath been in fashion amongst the Saints, yea, in reputation amongst Christians in all ages. Go then from your houses, from your shops; Come along to the Exchange; God knows what exchanges you have there, what passions, what lies, what frothy discourses, what corrupt communication there is, God knows all this; and how much precious time is misspent there, sometimes upon the Lord's day; God knows all this: And what Malignant Principles are sometimes propagated there, and how men may leaven one another, even in their conversing there together, they go and pretend to make bargains, and trade together: I know not how to speak in a City-language, but others think many times they much putrify one another, and drive the devils trade there; if there be any such Design on foot, God knows it, and God grant you may know it.  
And when you come to your Offices, it may be some are Constables, or Sequestrators, or of the Excize-Office, &c. I cannot fall upon all, what traffiquing there, whether you trade more for the State, or for yourselves, or when you are in public office, God knows it; Oh! and many a poor subject in England knows it; how many estates have been undone, and in pretence (indeed) we come to sequester for the public, but God knows how little of this the public hath had; it may be here is a fine Cabinet, than such a wife must have it; and here is a fine 
There are many Adam's still drawn away by their wives to eat forbidden fruit, Latimer.  Looking-glass, my wife shall have this at such a price; and here is a goodly bed, my Love shall have that; God and Conscience knows these things: And let every one knock at their own doors. God knows, I speak in his sight, without reference to any one, only there are such discourses as these, wherever it falls.  
Furthermore, when you have a great trust committed to you; it may be a public Officer in a Congregation will gather a great deal of Moneys, God knows whether there hath not been sometimes corrupt dealing; it may be we will go and feast, and be thus jolly, and the poor Parish shall pay for all; and then we will have the poors' Collections, that must make it up; God knows whether there be not too much over-lashing many times in things of this nature: But they that are in Office can bear it out, and know too often how to spare themselves, and lay the greatest load upon the weakest horse. These things are all naked before the All-seeing God.  
And then when you come to make Levies, and gather Taxes, as you have been much put to it, since these sad Troubles began, whether my Brother, Cousin, Friend must not be spared, and many times a Parliament friend pinched more than a Malignant; God knows all these things, and I wish you may inquire into yourselves, and take notice of it.  
When you come (then) to your Churches, God knows what carriage there is sometimes in the Vestry, when you come to choose a Lecturer; I must have such a one, Oh, he is a friend of my friends; and one man will have him upon another pretence, it may be because he thinks he will smooth him, and flatter him, and keep him in generals only; and another man draws off, and will not have such a man, because he thinks he will come too close; whether your hearts be faithful and upright in your choices of such natures: still I must tell you this, God knows, and therefore do you look to it.  
And then when you come to the Administration of the Worship and Service of God in your Congregations, God knows how patient divers of you have been at many pollutions a great 
Rev. 2. 14, 15, 20.  while, that hath cost England very dear; now God knows how ready you were when the Prelates were in their ruff, to comply with them in their Altar-Prayers, and trinkets, and the like; that The Prophets prophesy falsely, and the Priests bear rule by their means, and the People love to have it so: 
Jer. 5. 29, 30, 31.  All these things are naked before God.  
And God knows what a secret antipathy of heart there rises in many of you, against the work of Reformation, and that there should be now strict proceedings, and your Congregations purged of all Scandalous and Ignorant persons, kept from polluting the holy things of God: Oh! how many invectives are there made; sometimes men inveigh against Presbytery, and sometimes against Independency, and the plain English of both is, because they cannot endure the strictness of either, because they shall not have so much elbow room for their lusts, nor be so impunè wicked as formerly; but the Eldership and Minister will now make a more exact Scrutiny then heretofore, and this makes them angry: And because they have taken the Covenant, they will not appear against Reformation, yet they like not this Way, and that Way; because this lies at the bottom, they will not have a strict Reformation: God knows all this.  
Come to the Representative City itself, to the Court of Aldermen, and common-council, God knows how things are carried there, what unsuitableness there is many times betwixt your Spirits, and your Places; He sees there is never a one of you but hath a public Place, and thereby advanced to some degree of honour; and yet I doubt God may behold in divers of you a change, in a public Place a Private Spirit: Oh! it were a most rare thing, London would be Jerusalem indeed, and Jerusalem in its lustre, if once it were come to this, That all the Common-Councel-men, and all the Aldermen, when they meet together in one place, in one Court, if they 
Publikeness of Spirit the beauty and glory of the Representative City.  could come there with one heart, and with one Spirit, and all having no other design but this in common, To advance the glory of God, and the best good of the City: This were the way indeed to make you a City of Righteousness. But the Lord knows, it may be many that before they were chosen Common-Councel-men, sober, grave, active Christians for the public good, great blessings in the Wards, in the Parishes where they did live; and then being advanced, grow Pragmatical, or it may be grow into something like Factions: Some probably on the other hand, more heavily, and politicly, and carnally complying out of self-ends: It may be some that have been exceeding active, when they moved in an inferior sphere, when they come up to a higher Orb, are so worldly wise, it blunts their Zeal. There was wont to be great complaints, he was a good Minister, but an ill Bishop; he was an excellent councillor, but a bad Judge, advancement spoiled him: God knows whether any thing like this lies at any of your doors; never so good as when common-council-man, to say no more.  
Now therefore, wisely and seriously consider, what Spirit acts you in your City-meetings, what is the greatest engineer that drives you on, whether it be the public good, the Lord knows it: And for the very Government of the City, whether sometimes you be not more zealous in your own things, and more remiss in the things of God; the Lord knows this: Whether sometimes you be not more indulgent to the rich, and pinch the poor most; how much care you may spend and exercise to maintain your own privileges, and keep up the honour, and the reputation of the City, and it may be too exceeding faint, and flat, and dull, when it comes to the Sanctification of the Lord's day, and purity of the Ordinances, and magnifying of Christ, there you moved (may be) as if your Chariot wheels were knocked off: If it be so, God knows it, and will reckon for it.  
(Right honourable, Right Worshipful, and well-beloved) I beseech you now lay your hands upon your own hearts, and seriously observe yourselves, as in your more private sphere, and in your several relations, so especially now, as you are Citizens indeed, as you are part of the Representative City; what oaths you took then, I know not, or whether any or no; but I am sure of this, the very thing itself carries with it an Obligation, if the City shall advance you to that Trust, you are bound to be faithful to it, and then to act and move so, as in all things you may discharge your trust. Now God forbid that ever People should say thus upon any good grounds, Ship-money was aheav burden, but now indeed it is only exchanged; there may be as much oppression in some Officers in raising the Taxes, as ever there was in the Officers in the gathering of Ship-money: God forbid this should concern any of you, look to it. Others may say, we were wont to be called before the council Table, and there we must wait and attend, &c. and spend much money; and what if some should complain now, it may be, some Committees in the City, where things are not rightly charged, pinch as much as ever other places did: How justly, I know not, but I am sure there are such discourses abroad. Oh! do you seriously and wisely consider, if there be any such distempers; God knows all these things: You have a Conscience that is a Witness against you, that will be a Judge; and as you would meet the great God with comfort at the great Assize, keep a privy Sessions often in your own bosoms, and set all right and straight there. Oh! let there be a Conscience-Committee, let there be a Bosom-Committee, let there be a daily, not Quarterly Session kept there. Great complaints there were heretofore, Such a one he hath a Monopoly of soap, or Tobacco, Lace, and many things: And many complain now as fast, Such a one hath got a Monopoly of Offices and Places, and engrosses all, & they will thus and thus interest themselves in every thing, and when they have done all, it may be enrich themselves, and impoverish the public. How far these things are to be charged upon any one, I know not: But I so far love the City, and would have you prize the comforts of your own Consciences, as to take the advantage of this day, and reflect upon yourselves, and sweep every man before his own door. People that are abroad in the country have heard so much of the fame of London, since these things began, that they come here with great expectation, hearing of the fidelity and courage of London, and what you have done with your Purses, and how many have ventured their lives, they have great thoughts of London; but when they shall come up hither, and in some of your shops, and find as bad dealing here, as in the country; and it may be deal with some of their Officers, and find as partial dealing here as in the country; You know not what sad reports are cast upon the City by this means: and if you would have a lovely picture drawn of London, both at home and abroad, I beseech you, Let it not be in vain that the Lord hath put it into your hearts to meet solemnly this day, but let there be some good fruit of it: And I hope every man will take some pains this Evening (or soon after) that he may take some time to view all the Pages of his whole course, and when he finds any Errata, or any thing amiss, as Lord Major, as Alderman, as common-council-man, or Officer, that in the consideration of this, That God knows all things, you will fall down before him, and cry every one Peccavi, and say, Lord, I know such a thing hath been amiss, and I desire all may be reformed.  
And so I have done now with the second ground observable in the words. I hope I shall not oppress you.  
You have heard that our hearts have a power of self-condemning, and self-absolving; You have heard likewise, That God knows, the great God hath an All-seeing, an All-searching eye, knows all things, sees how it fares with us: But then,  
The self-condemning of our hearts, is a certain pledge of greater condemnation from God. 
3. Observ.   
And why so? Because Conscience is but God's Agent, it is his Vicegerent in our breasts. That God might carry all things righteously at the Solemn and great day of Judgement, he employs this subordinate Officer here to Record all things; so than two Books will be open, the Book of God's Judgement, and the Book of our Conscience; and they will agree like a pair of Tallies, there will be a concurrence betwixt them in all particulars: God, he does employ Conscience, if that condemn thee, and if that be not satisfied, but still accuses thee, thou mayest tremble at the thought of it; God himself will condemn thee at last. For this is certain, Conscience can never 
Note. There must be purity in thy conscience to please God, else consciwill never be satisfied from God by peace.  be satisfied, till God be satisfied in and through Christ; and when God is first satisfied in and through Christ, than God will satisfy Conscience. I confess, that many a man's conscience holds his peace, that is in a very ill condition; but conscience never speaks peace, but when thou art in a good estate before God through Christ. I doubt there may be many ignorant men here, that may be bold, Why, Conscience troubles me not, and accuses me not; possibly it may be so: but thy Conscience may be stupefied, and tongue-tied, and thou all this while in a most dangerous condition; thou art asleep in the devil's Cradle all this time: but when once Conscience comes, not only to hold his peace, but to speak peace, that is a great advantage to thee: (that thou shalt hear of by and by) But if nothing can satisfy thy Conscience; thou wouldst appease thy Conscience; and quiet it, and goest to Prayer, and it may be comest to Sermons, and yet Conscience nibs thee, follows and dogs thee from place to place, and thou canst not rest: Certainly, if thou have such a misgive, self-condemning heart, it is a clear sign that yet God himself is not at peace with thee. Sometimes (indeed) a very honest heart may be troubled, and much perplexed (I would not have any abuse this, for there is a troubled Conscience, that is yet a good Conscience, because then troubled more for sinning against God, then for any thing else) But if thy heart do 
Note.  condemn thee for a wilful living in such a sin, as being obstinately defective (for here the Apostle speaks principally in this, in wanting love to the Brethren) if your hearts condemn you in this, that you do not love truly one another, you can have no solid peace: For I dare boldly say, That there is never a man or woman in the world that hath a good Conscience (though a troubled Conscience, which may be good, when not comfortable) but they do love the Brethren, and love the Saints, and they do not live in any gross sin, and they do not allow themselves in any little sin. But now, if thy heart indeed do condemn thee, as not having that which is an undoubted evidence of grace, not 
Character of a good conscience.  the lowest degree of grace, as, thy not wallowing in any sin, not allowing thyself in any the least wicked way, which is inconsistent with the truth of grace thus explained, it is a certain sign, that thou canst as yet expect nothing but condemnation from God.  
And therefore (by way of use) Beware, O beware of defiling, 
Applic.  of polluting your own Consciences; know this, Conscience is God's servant, and therefore cannot be bribed, will not be 
Caution.  corrupted, when once it hath received its Commission from him, is awakened by him: This is the very nature of Conscience (observe it) when other things wither and die, than (it may be) Conscience lives: when a man's teeth falls out, his hair falls off, 
Note.  and his hearing is gone, and his eyesight lost, that he cannot see without Spectacles, &c. according to that elegant description of old age by Solomon; then his Conscience begins to live 
Eccl. 12.  more vigorously, when he comes to die. It may be thou that hast been an Atheist and dull hearer twenty or thirty years together, and very little more edified by all the Sermons thou hast heard, than the seat upon which thou sattest; for this, when thou comest to die, thy Conscience will torment thee: Oh! it is a dangerous thing to out live your Consciences; you may outlive your Trading, and honour, and yet overcome that (at least have comfort under it) but to lose your Conscience; to be plundered of a good Conscience, it is the worst of all plunderings: A man had better lose all the world ten thousand times over, then to lose God, and Conscience; no enemy like to Conscience (besides God himself, who does employ and act it) a million of enemies are not so much as a terrifying Conscience. Divines have a great dispute (many of them) where Hell should be; truly, you need never make an enquiry, God can make a Hell in any one of your Consciences: and if God should 
Hell in a wicked man's conscience.  open any of your eyes at this time, that have lived in wickedness all your days, and set Conscience on work to torment thee, thou wouldst soon know where Hell is: If God should but let one drop of his wrath fall upon thy Conscience at this time, and discover what a secret wanton such a one hath been, and what a private Drunkard such a one hath been; if he should in his holy Justice set this upon thy Conscience, thou wouldst have a very Hell in thy bosom: Before God advances the souls of the Saints to heaven, he can bring down heaven to their souls; 
Note.  even so he often makes a hell in wicked men's Consciences, before he condemns them into hell.  
And therefore I beseech you, because that a bad Conscience is a pledge, an evidence of greater condemnation; Take heed how you baffle, abuse, break with your Consciences. Give me leave to propose this short Dilemma to you here; Instance in any sin, either you know it to be a sin, or not know it: Suppose Drunkenness, or in Swearing, or in Lying, or in Uncleanness, or in Sabbath-breaking, or in want of love, whoever you are, you know it either to be a sin, or you do not know it; if thou dost know it to be a sin, what a blind Atheistical Conscience hast thou? if thou dost know it, and wilt still live in it, than what a festered Conscience hast thou? This is plain language, but it is very wholesome; no danger to hear of it now, but if it be your doom to feel it at that left hand when you come to Judgement, there it will be too late, than you can never make your peace with Conscience, but art eternally undone. Too many men do deal with Conscience (very unwisely) as men do with bailiffs: Suppose an Officer should have order to Arrest such a man, it may be he will give the Officer, Bay lift or Sergeant, or what you call him, five shillings, or ten shillings, and he spares him; but alas, poor man, the debt runs on, and the Creditor will be at the charge of a new Writ: So, you come to a Sermon, and it may be a spark of Truth falls upon your minds, and you go home a little convinced; and what 
Never expect to compound with conscience, unless you first agree with God himself  will you do? you will go to some company to rub it out, this Sermon came close to me: but you have a jolly way in London, it may be get to a Tavern, and drink away with a pint of Sack Twenty Sermons, and with a pipe of Tobacco blow them away, so you can wear out those strokes that the Word of God hath had upon you: Oh! what call you this? there is a simple bribing of the Sergeant, but the grand debt runs on still: And then it may be God will break thy Estate, and take away 
Divers in London have a jolly profession, and too great a latitude therein.  they wife or children, or thou hast lost so much at sea, but thou dost comfort thyself, I have so much left yet, and though you be sad for the present, yet you may get up again; but than it may be a greater cross comes after this; and if all this break not thy Conscience, it will break thy neck in the conclusion, and send thee packing to Hell, out of whence there will be no Redemption: Therefore, I beseech you consider it, if you have a selfcondemining Conscience, it argues there is a greater condemnation to be expected: Conscience will join with God as a Witness and Judge against thee.  
Let me add this is the next place, and endeavour to set it a little more on: Conscience, as it will never be bribed, so it is (indeed) such a worm as never dies: In Mark 9 44. you hear there of a worm that dyeth not, and a fire that never will be extinguished. I believe some of you know what the headache, or the toothache, or the Gout, or a fit of the stone means; suppose Eternity should be added to one of these, if you should have an eternal toothache, or an everlasting fit of the Stone, would not this be a sad thing? add eternity to an evil, and it 
Lessius de perfect Divinis, de Dei aeternitate.  makes it infinitely evil: What will it be to have an everlasting stinging Conscience? a fire flaming in you that never will be extinguished? Oh! this will be the woeful fruit of such a bad Conscience; and therefore take heed of such a self-condemning heart.  
If our heart condemn us not, then have we confidence towards 
Verse 20.  God.  
To have a self-approving, a self-absolving heart before 
Observ. 4.  God, is a pledge of our acceptation from God.  
When thou shalt come to read over the story of thy life, and find that God hath wrought this grace in thee, and that God hath likewise taught thee to walk conscionably before him, and to love the Brethren, and to love them in deed and in truth: Oh! here is a pledge of God's acceptation of thee; for that argues indeed, That God is thy God, if he have given thee a self-approving heart, a self-absolving heart; He hath made some impression upon thy heart, something of himself 
Note.  there, given something that is an evidence of thy sincerity, and of his accepting of thee in Christ, and that he owns thee in him, who by his blood hath satisfied Divine Justice for thy sin, and then hast thou grounded confidence towards him: Why confidence towards him? He is thy God: For doubtless (as I intimated before) if God hath given thee a self-absolving, a self-approving heart, a heart approving thyself to him, according to the rule of the Word, God is thy God, and God being thy God, thou hast confidence in him, and mayest go and pray to him, as to the Father of the Lord Jesus Christ, and in him thy Father, and doubt not but God will hear thy Prayers.  
I must forbear the further Confirmation and Explication of this, this being the third Exercise, and the season hot, and divers 
Applic.  ancient Citizens present, whose cheerful patience should not be discouraged.  
And the first Use that I will make of it, is this:  
You may please to look back to the former Observation, because we shall have occasion (they having so great affinity) to 
Use 1.  link them both together a little in the Application: A self-condemning heart, that argues undoubted condemnation from God; A self-absolving heart does entitle us to acceptation with God.  
1. Take heed then (in the first place) that you do not rest in such a condition, wherein you have not your own hearts to approve you, and to absolve you. And not to instance in any other particular, or to return to those generals we mentioned before, I will keep to that that seems to be the Apostles intention here principally, speaking of their heart condemning of them for want of love to the Brethren.  
As you profess yourselves Christians, take heed that you be not found such, that your heart does not condemn you, as indeed not loving one another in truth, not loving one another in reality. This day, it is an Uniting day, as well as a Praying day (so far as I understood the intent of it) it was in part as to seek God, so to prevent and remove all Jealousies, and all Obstructions, or whatever might hinder a happy Union betwixt the Court of Aldermen, and common-council, that you might preserve Love and Peace in the City. Oh! therefore, I beseech you, Take heed of any thing that may give occasion to your own hearts to condemn you.  
I have some Arguments to prove (I should be glad if you will be well able to answer them) that some are in a guilty condition; and that however you may compliment and bear it out, that your hearts are full of self-condemning, even in this particular, that there is no more true love among you. My two Reverend Brethren and Fellow-Laborers have commended steadfastness, Activity and Unity; Give me leave now to add 
Mr. Calamy on 1 Cor. 15. 58. Mr. Authony Burges on Psal. 122. 3, 4, 5.  a plain Emphasis to all that, to endeavour, as God shall enable me, to drive this Nail to the head, that it may be fastened in every one of your hearts, and to put you upon a self-examining, and self-considering, whether you are able now to approve yourselves thus to God, That you have Spirits settled and composed, and effectually combined in this happy Unity; that this might be the glory of London, to be a City compact within it 
Psal. 122. 3.  self, which was the beauty of Jerusalem.  
You have had Zeal for the public, and have let go your Money (blessed be God that hath put it into your hearts to be so zealous) yea, have lost much Money, and many of your Friends, and God forbid now you should lose yourselves for want of love.  
A great Politician saith, That England is a huge mighty Animal; (he tells you also what he thinks of France and Spain) but he gives this Character of England, That England is such an Animal, that will never die, unless it kill itself: Truly, I hope the same of London, that it will never die (to speak as men) unless it kill itself; And I know no more compendious method to stifle and undo yourselves, then for want of love: Oh! what a victory would this be to the bloodthirsty Adversaries? when all their plots could not break you, you should break one another through your Divisions: What a triumph would there be at Oxford? how would they insult? if that when they could not reach you, you should bite and tear one another: Blessed be the Lord, that hath put it into your hearts to extinguish what sparks there are, before they come to 
Gal. 5. 15.  flame.  
Too many Citizens (I doubt) herein do over much resemble 
Some Arguments, that there is much want of this sweet flower of brotherly love in the Garden of London.  their Gardens, which are full of goodly Tulyps, beautiful to the eye, but neither good for pot or smell; so they have a pompous love, a specious kindness, in exchanging some Visits and Invitations, but little or no conference to the good of one another's souls, little or no usefulness to one another in reference to the public. This appears,  
1. Because there is so much Envy in the City: Now certainly Envy proceeds from want of love; for if you did love one another indeed, you would heartily rejoice in one another's good. 
Discovering Arguments of want of love.  But, alas, that such a one should have a Place rather than I, and such a one should have more Power, and more Influence than I have, Oh! many men cannot bear it: What call you that, truly it is want of love; such a man wants love to his neighbour that 
1. Envy argues want of love.  he envies; and he wants also love to the public, if he envies another man that is abler to do the Service of the public than he is: were there love to the public, if there were any man in the City more active, and fitter for the work of the public than he is, he would rejoice that such a one is called to it; this would argue love indeed.  
And then, that there is such a deal of censuring: Oh! that argues defect in love too. How do Brethren censure and 
2. Censuring one another argues want of love.  tear one another: The Lord knows it is too much amongst Ministers; I wish All whom it concerns may be humbled for it: And people censure their Minister, and one another, because they do not all concur and comply; some are of different Judgements, some are of one mind, some of another; in things of lesser consequence, who condemn one another, I'll not say as much as Papists and Protestants, but truly it is in danger to grow to it: As it is abroad now, Lutherans and Calvinists both pretend to be for Religion and Reformation, but it is a cause among them, that Religion much suffers, and the progress of the Gospel is very much obstructed by it. Take heed of censuring; this is want of love.  
Further, here is another Argument, not only from Envy, 
3. Oppressing others argues want of love to them.  not only from Censuring, but indeed from your oppressing others in Taxes and Levies, and such kind of ways, when things are carried on with extreme partiality, and with unjust indulgence to some, and severity unto others; what call you this now? it is want of love: Because, didst thou love thy neighbour as thyself, thou wouldst do nothing to thy neighbour, but what thou wouldst have thy neighbour do to thee, in the same posture, in the same juncture and concurrence of circumstances, which our saviour makes the rule and expression of real love. 
Mat. 7. 12.   
And then likewise, when you are so selfish in your designs and undertakings, and so far prefer your self-ends before the public; this is still want of love. The Apostle was a Prophet, in 2 Tim. 3. beginning, In the last day shall be perilous times; Why? Men shall be lovers of themselves. I know not any thing that this day does endanger the Parliament party in England, the City party, those that are hearty for God and his Cause, than the predominancy of self-love; for men now love themselves better than the Kingdom, better than the Church, better than the State, love their own Estates, their own advantages more than all; and this exposes them to abundance of snares, because they love themselves inordinately; O therefore, 
1 Tim. 6. 9  steer all public counsels even according to this very rule. I beseech you, you that are of the Court of Aldermen, and Common-Councel-men, consider, That the less self-love you 
Note for Citizens.  bring with you to your City Transactions, the better you are to manage all your Affairs: Oh! it were a happy thing, that every time you come to appear in your Senate-house, you could leave self-love behind you, and say, I will go now, not as such a man, and such a man, and as I am at home, but I'll go as one of the City, and as one of the Representative Body; and if Self would step up, and put in itself, Stand by Self, the City must first be concerned, and the public must first be minded: The Lord put this into the hearts of them in Government, thus indeed to prefer the public good before themselves; we should have more cause to rejoice in that, then for any Victory that ever yet the Citizens had: And I am confident in this, If the Lord would help Parliament, and Kingdom, and Assembly, and Armies to conquer this Bosom Enemy, this that leads the Faction here, this predominant self-love, it would be a greater cause of triumph, than ever we had yet for any Victory (though we have had many glorious ones) as long as ever you are full of Envy, or full of Oppression, or full of Censuring, or full of Selfishness, it argues you want love.  
Then give me leave in the next place, to bespeak your love; it is the work of the day: and as you would Approve yourselves indeed to God, and as you would have confidence in God, and as you would expect acceptation to God, and would be welcome to the Throne of Grace, when you go to Prayer, and find favour with God; Then, labour to take out this Lesson, get a self-absolving heart in this particular, that you are sure you have love to the Brethren.  
If there were more love amongst all persons of quality; if Common-Councel-men, and those in place of Power, did often meet together, not to nourish prejudices one against another, nor foment differences, these things would be signs of love, and incentives to it: You have heard sometimes talk of differences between the Houses, Oh! what a sad thing were this? as that the House of Commons, may be, should have some jealousies of the Peers, and the Peers sometimes of the House of Commons; if there have been any such jealousies, or misunderstandings, than you know public things have not gone on so well: And now truly men begin to speak of the City, you had better hear of it in this place, then from other men who love you not: There is difference so between the Court of Aldermen, and Common-Councel-men, and now they begin to dispute about their privileges, and there grows Debates and Contentions: The Lord, if it be his good will, hear our Prayers this day; Oh! that there might be a spring opened this day, that might wash away all prejudices, and jealousies, and suspicions, that both Court and council might be made one, in reference to the public. I know not any thing would joint you, and solder, and cement you together better than a Spirit of Love: If there were but a Spirit of Love to act the common-council, and to act the Court of Aldermen, you would sweetly embrace one another. And I beseech you take a word (though it be out of my sphere) yet from a Minister of the Gospel take it, who desires to be faithful to your souls, and to the City; It is plain and wholesome advice: When there was some small divisions betwixt the Houses of Parliament, Oh! says one Citizen, would to God they would leave disputing of their privileges, and join against the Common Enemy: And when there hath been any clashing in the Armies, Oh! would the Commanders would let them alone till they come to their garrisons in the winter, and then let them debate it, only now let us go on vigorously against our Enemies. I beseech you (worthy Citizens) do so too: If there be any disputes about your Court and council, let them sleep; God forbid you should betray or prostitute any of them, only be so wise, as to take the seasonablest time to dispute them, if your disputing of them in this nick should set all on fire; when you should join purses and hands, and all against the common Enemy, for you to fall all to pieces amongst yourselves, surely you will disparage yourselves, and deceive the world, that expects so much wisdom, and zeal, and courage, and faithfulness to the public Cause from London, that if now jealousies and misunderstandings should creep in, and scotch the wheel, how would people be frustrated of their expectations, that have such thoughts of London! Be pleased to suffer these things to enter into your most serious thoughts, and make it appear that love does spring, and that you do not overlove your own privileges, or any thing that is your own, when it comes in competition with the public. I love every man should love that that is to be loved, in a due proportion, according to its share, with reference to Christ and his Cause: There are now great things on foot, and (blessed be God) we have heard some welcome news this day; Is not this very comfortable, to hear good news in our worshipping of God, and seeking for peace, as if God would encourage us to pray, and endeavour more after it? What news is it? Seven thousand persons in Taunton relieved, where were so many precious souls of the country got together, and that now when Heaven was besieged with Prayers of the Saints, God himself hath been pleased to be overcome, and to raise the Siege of the Enemy. Here is rich encouragement for the 
Psal. 14. 6.  Generation of true Jacobites.  
You have an Army on foot, and a great deal of prudent and speedy care is required, to consider how it should be maintained, and how to manage these public Affairs most dexterously: when there comes a winter season, when there is no such time, nor need for such vigorous motion in these Enterprizes, then dispute your privileges, and then write Books, and then debate what is between the common-council and Court of Aldermen; and than enter as serious and deliberate consultation as you will, and set the saddle upon the right horse, and let every man have his due; but take heed now you let not in your Enemy, by making a Breach amongst yourselves; when you keep Court of Guards that costs you so many thousands a year, neglect not the Guard of Peace and mutual Love: If you give up the City, this famous flourishing City, into their hands by your division, how will Rome, and Spain, and all the World (that are Enemies to the Cause of God) Triumph, that they have got a Victory over those that they counted their greatest Enemies to their grand Design? Where is your love, worthy Citizens! get this self-absolving heart: The Lord grant this may be such a Uniting day, that this Church may be a grave to bury all the beginnings of Division, and that you may go out of God's presence glued together. And why should not we expect it, though there be so many defilements that may provoke God to blast all, he being a God hearing Prayers? but all our work is not done when our prayers are done; we will observe what good fruit is come of our prayers: 
Psal. 65. 2.  you will have it in every Book, The City had such a meeting, and they met together; And for what? some will say, For to humble themselves, and to pray to God that they may be United: Then the next week the question will be, What news of it? how we bless God for it? If now the Court of Aldermen, and common-council might join as one man, than they should conclude, God hath heard their Prayers, and accepted of their endeavours: Certainly, this is a blessed design, and most proper for this days work.  
It will not be unseasonable to acquaint you with the prudent carriage of Menenius Agrippa, who by a witty Parable (no wonder our blessed saviour delighted so much in Parables, they being so prevalent to persuade) composed the great Distractions amongst the Romans, The chief Magistrates were aggrieved, 
Livy Histor. Decad. 1. Book. 2.  thinking the inferior Commons had too many advantages: Upon a time (saith he) the other parts of the [natural] body complained, that all their care and industry must be to make provision for the stomach, whilst that sits quiet, enjoying the pleasures we bring in to it: Hereupon the other party combine to tame the stomach by hunger, so that the hand would not reach meat to the mouth, nor the mouth receive it, which suddenly brought the whole body to an extreme Consumption: Hence the necessary use of the stomach did most clearly appear, that as it received strength from their care, so by a reciprocal influx, it helped to convey nourishment to the whole. There needs no Application. In the Body politic, whether of City or Kingdom 
Note. , mutual Help is as necessary, let it be as acceptable, lest by your jarring you breed a Consumption in the whole.  
Give me leave to subjoin that which I thought of, that in that holy man Ezra, He proclaims a Fast at the river Ahava, 
Ezra 8. 21, 22, 23.  that they might seek of God a right way for themselves and their little ones, and all their substance. And what was his reason? A very pious and worthy one, and I would gladly think so well of this worthy City, that you had as good a reason for this meeting; Because we (says he) had spoken to our King, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him: I was ashamed to require of the King a band of soldiers, and horsemen to help us against the enemy. Here was a good man had spoke great things of his God; and now, if he should have gone and desired the King, that was but a Heathen, Pray Sir, let us have 
Note his care not to scandalize an Heathen Prince.  a party to guard us through the countries, what would he have thought of them? what, have you said such great things of your God, that he hath sought you out, and what need you my men to guard you? He thought this would blemish them, and therefore he seeks God, that they might find out a way, and not bring a scandal upon him, nor give advantage to the bloody enemy that stood watching against them.  
I hope this was the Design of the Right honourable, the Lord Major, and the common-council, and whoever were Agents in this business; you begin to be afraid of some heartburnings, and jealousies, and you thought if it should break out, how the enemy would triumph, therefore you will seek God by Fasting and Prayer, for a right way to unite you: The Lord be blessed for putting this into your heart; surely the Scripture-way is the best way to conquer all those jealousies that have been among you, namely, Real love one to another: and, I hope you will have a good fruit of this days prayer, in some more sweet harmony of Spirits, in the two grand points of Difference amongst you;  

1. In Church matters.  
2. In Civil matters.   
First, for your love in Church matters; there is a great deal of need to preach this Doctrine to London, you have had much said to you already concerning unsettledness in Opinion: truly, it 
unity in Church matters lovely.  is a sad condition, yet I would not have people discouraged at it, for it was always so in Reformation-time, in Luther's time and others: As when the Sun arises in its lustre, there are drawn up a great many fogs and vapours; so it is when the Sun of righteousness arises, there is a great deal of liberty many take to themselves, and many wanton and wicked Opinions there are abroad; there are in God's garden many unsavoury weeds (The Lord who knows it remove them) What should we do? Oh! let us improve our utmost, how we may bring things to a happy Union. And for the Church, I have but two things to say to compose all the Differences:  
1. You have heard already many seasonable hints concerning Unity, and the commendation of it; it is a work like God himself, to be a Reconciler: God was in Christ reconciling the world 
2 Cor. 5. 19  to himself. And I desire heartily, that Ministers, and Citizens, and that all ranks and sorts of people now were Reconcilers: There are too many Incendiaries, and I fear, not any one plot of the Jesuits against the City more than this (and I am confident, if you have Jesuits among you) you have their Plots and Designs, to raise up Divisions about Church-government. A great deal of talk there is about Differences between those you call Presbyterians, and Independents, and men use all their wits to heighten the Difference to the utmost; and if there were but half the pains to lessen, as there is to greaten them, I should hope we might join heads and hearts, and all without any such formidable breach, as some think. What do people think? Surely, one party must be absolutely broken, if God gives us the wisdom and sobriety that is from above, first pure, and then peaceable; 
Jam. 1. 27.  I hope there may be a Reconciliation of both, without the Destruction of either: Certainly (though there are, I believe, extremities on both sides) yet both too good to be confounded. Now I would have this considered, many drive on this Design, and God knows there is a great deal of animosity in it; some Presbyterians, I doubt, would be willing to destroy the Independents, though they ruin the public in it; and, I fear, some Independents would do so for them: Doubtless, there is too much rigor at least in divers of both parties. There is no such difference, for aught I know, between the sober Independent, and moderate Presbyterian, but if things were wisely managed, both might be reconciled; and by the happy union of them both together, the Church of England might be a glorious Church, and that without persecuting, banishing, or any such thing, which some months are too full of. I confess, it is most desirable, that Confusion (that many people fear by Independency) might be prevented: And it is likewise desirable, that the Severity that some others fear, by their rigour of Presbytery, might be hindered; Therefore let us labour for a prudent Love, and study to advance an happy Accommodation. Give me leave to say two or three words to this purpose:  
Is it not a sad thing, that when learned and godly men (for so you will allow them to be on both sides) I say, First, When they shall agree in the Doctrinal part, in the Confession of Faith; I hope you will hear of little or no difference there.  
2. When they shall agree likewise in the Practical part of Worship; for that you see by the Directory, all have in a manner agreed there.  
3. When they shall agree likewise in the Destructive part; as, for the ruin of Episcopacy, and removing of the Ceremonies, and all that trash.  
Here are Three wonderful steps: and I believe five years ago here is not a man in this Congregation, did expect so much as God hath already granted us: At the beginning of the Parliament 
God hath done much for us in Reformation  our hopes were but low, and modest in regard of what we have; and yet because all things come not upon a sudden, we wrangle, and quarrel with this man, and that man, yea and with Divine Providence; but let us look back and see what a Sea we have got over, Your Common Prayer book is gone, and your Ceremonies and Episcopacy hath its deadly blow.  
4. Nay further, Another step is taken, and if any thing reconcile disputing Brethren, this is a very probable means, and it hath past the Assembly a long time since, and the House of Lords a great while ago, and now hath almost the House of Commons (the Vote of it, as I hear, is past) namely, An Ordinance, taking care for removing of Offences in Congregations, of ignorant and scandalous persons, who sad the souls of the Saints by their Divisions, that do pollute the things of God; and that there shall be an intrinsical power in every Congregation to keep away such: What would you have more? if this be granted, set aside the word Independency (for who will own it) it is a word neither fit for Creatures; nor for Churches, we must be all dependent, an absolute Independency is nowhere to be allowed; but call it Classical and Congregational. Let us begin in the right method, Every Congregation shall have its power, there shall be a Pastor, and Elders with him; and they shall have a power put into their hands, to inquire who are Scandalous and Ignorant in every Congregation, and they shall 
An happy step.  be kept from joining with them at the Lord's Table, till they have expressed Repentance, and got competent knowledge, and given satisfaction for their scandal: And this is the thing the Independents contest for, and the Presbyterians concur in; and if this be granted, is not this a good step towards our Agreement? But this is not all.  
5. Here is somewhat more to gratify the Presbyterians: When there are six Congregations, more or less, though every one hath an intrinsical power within themselves, to order things that are proper and peculiar to them, yet they may at least advise with a Presbytery; and things of difficulty and consequence, and common concernment; may be transacted with Common council: As suppose a Congregation have Excommunicated a person, it may be he finds himself aggrieved, he will complain to the Consociation of those neighbour Churches in that Classis: Those Ministers will require the Pastor and Elders of that Congregation, to give them an account why they did Excommunicate such a man? they will hear it; and when they have heard it, they will find they did well or ill; and if well, they will confirm it by an accumulative power, and say, You have done nothing but what we would have done, and according to the word of God; and here this confirmation comes to strengthen 
This accommodation is much nearer than when this Sermon was preach▪  what the Congregation hath done: or if they find they did in rashly and incogitantly, and out of a spirit of Revenge, they will say, You are bound to reverse this, and you had no ground to Excommunicate him; you must recall the Sentence, otherwise we cannot maintain fellowship with you: Will not here be a sweet communion together, and blessed conjunction, and (I hope in time) a mutual satisfaction; and certainly, it were the best complexion, and would show a great deal of real love. I wish I had such a temper, as not to be so far obliged to an Independent, as to close with him in any thing that is not good; or so far engaged to any Presbyterian, to close with him in any thing that is evil▪ but that we might with unprejudiced minds and severe consciencces, go with them both, so far as is agreeable to the Word of God, and here is a blessed way to a firm and lasting Union. And now, that this is not my own notion and fancy only, for I know nothing I have said, but is past the Assembly long since: For in the Paper, if I very much mistake not, concerning Accommodation, the power of Excommunication is so allowed to the Congregation, and that he may be Excommunicated by the Eldership therein: What would you have more? Here you do harmoniously link Congregational and Classical power both together. And therefore away with all Jesuitical plots, to dissever those that are in such a probable way of union. And indeed there were Two things that made the breach at first: Why did our Brethren go to New-England, or abroad to other places? Either there was a form of Prayer imposed, or Ceremonies they could not submit to (blessed be God that is turned out at the back door, and there is a Directory for that) or else mixed Communion: And the Parliament hath given evidence, That they will take order for such a power in every Congregation, that an honest heart may with much comfort there sit down, and so purge and refine his own Congregation, that he may with much honour to Jesus Christ, and satisfaction to his own Spirit, enjoy the Ordinances of God in much purity. Therefore I beseech you, stir up yourselves, and one another, that we study how to lessen the differences, and do not give way to passionate dividing invectives. God forbid there should be any such in Pulpits, or in Corners, or at Tables: Let us all get reconciling Spirits, and speak uniting language in our Sermons, in our Books, and upon all occasions, that if it were possible, they that are like to dwell in one Heaven hereafter, might now dwell in one England, and might serve God together, and jointly advance Jesus Christ together in the purity of his Ordinances, and live in sweet peace and harmony together.  
2. As in Church matters, so I beseech you, show your love likewise in all your Transacting Civil and City Affairs, manage all your meetings, your negotiations with love: Let all things be done in love (says the Apostle) walk in love, not only now 
2 Cor. 16. 14. Eph. 5. 2.  and then, and speak in commendation of love, you hear a Sermon of love, with approbation, but do all things in love; give counsel in love, and reprove in love, and tax with love; and whatsoever affairs you are to transact, let all still be done in love: when you come abroad in the streets, there you will meet a company of poor people, a proper object for love of pity; it were worthy of this City to consider them: Your love is principally intended, I confess, to the Saints, to wit, a love of complacency; but love all, love your Enemies: Love should be of a diffusive overflowing disposition. Love poor fatherless Children, so as to bring them up at School (blessed be God that you have so many Schools here) and I hope the City will both wisely and conscionably still cherish those Nurseries, that young Children may be bred to write and read, and so afterwards bound Apprentices, that they may be set to good Callings, or fitted for the University, those that have parts; and look to your poor. It would be a project worthy the wisdom of this renowned City, that is famous for many things: Many decayed Tradesmen there are, and many that were good housekeepers before, are fain to go a begging, which they do in the night, being ashamed to appear in such an habit in the day: What if you should choose some one relieving Committee, to 
One Committee for relief of the poor, very desirable.  give money to the poor, you have many ready enough to take it from them; to consider how you should find out some way for the poor to get their living, men, women, and young children, men that live idly; better give six pence to one that is working, than a penny to one that is idle; you nourish them up in a trade of temptation, as long as you nourish them up in idleness. For maimed Soldiers, let your love be shown to them; but for those that are able to work, take care to keep them in employments, but rather relieve them working, then begging: This were like true love indeed, a Fasting-days fruit; as you heard a word of it before out of Isa 58. what a Fast would you have? such a Fast as there the Prophet speaks of.  
Is not this the Fast that I have chosen, to lose the hands of wickedness, 
Isa. 58. 6.  to undo the heavy burdens. If the Lord would show that mercy, to crown this Fast with success, that if you have been too rigid in your Taxes, too severe and partial in your Impositions, and put it into your hearts to loose burdens, and to let the oppressed go free, and ease every yoke, though you have sown in tears, you would reap in joy. 
Psal. 126. 5.   
And is it not likewise to deal bread to the hungry, and that 
Ver. 7.  thou bring the poor that are cast out, to thy house; when thou seest the naked, that thou coverest them; and that thou hide not thyself from thine own flesh: Here is work for a fastingday; and say not, It is putting up so many Prayers, and hearing so many Sermons: The question is, whether you will act over your own Prayers, and the Sermons you have heard this day; will you take out this Lesson? Oh! how will you rejoice the heart of your praying servants, the hearts of all the City, the wrestlers with God, if such visible fruits should spring up after this days exercise, it would encourage others to creep into corners upon such an occasion.  
Here is a special promise, Then shall thy light break forth as 
Verse 8.  the morning, and thy health spring forth speedily. There is darkness in the City, in many particulars now, sad darkness: how know you but light may break forth, the light of comfort every way, if there were such real fruit of your Fasting and Prayer: Then shall thy health spring forth speedily, God might heal your Distempers, and keep you in a heavenly frame. It is an admirable mercy (I am glad God hath brought it to my mind) which the God of Salvation hath shown to you since the Parliament began, in preventing the Plague from spreading in London, one Troop of destroying Angels might have done that, that all the Armies against it could not have done: you have had it lingering amongst you divers Summers, but God hath given you the comfort of your Prayers, and health hath sprung exceedingly in the City; and who knows but God may give an answer to this days poor prayer, and health may yet spring more plentifully: And thy righteousness shall go before thee, the glory of the Lord shall be thy rearward. I know when the City hath been called traitors, and black aspersions have been cast upon you; The Lord knows how to clear you; and no doubt, stick close to God, and watch with your prayers, and act as well as pray, and trust God with your credits and liberties, doubt not but he will make it good: Thy righteousness shall go before thee, and the glory of the Lord shall be thy rearward. The Lord may take away your dross, and your tin; whereas it was said of Jerusalem, Thy silver is become dross, thy wine is mixed with water; therefore I'll ense me of 
Isa. 1. 22, 34, 16  mine adversaries, saith the Lord. There was a sad Judgement upon Jerusalem, when they were in a degenerating condition: But I hope God will rather turn your dross into gold, and you will become a City of righteousness, where God might delight to dwell, and to show himself: Let there be but a good fruit of your Fasting and Prayer, and see what you may expect from God.  
And further, Then thou shalt call upon me, and the Lord will answer; Here is the very thing in my Text now, you have this 
Ver. 9  confidence, if you love one another, that whatsoever you ask you shall receive: Then shalt thou call, and the Lord shall answer, then shalt thou cry, and he shall say, Here I am. Oh, what an obligation is here, that you have God's ear, and God's hand thus far engaged to you; that if you do but Fast and Pray as God requires, no sooner shall you go and pray, but God shall say, Here I am; What, would you speak with me? Would you knock at Heaven gate, I'll be found of you! And truly, you Londoners have often had proof of it, most gracious returns of your prayers: what evils others have felt, you have heard of; what miseries poor Bristol and Exeter have undergone, that you heard related, and it hath been coming towards you; when some have come and told you, The King's Army are coming to London, you have gone to your prayers, and God hath said, They shall not come hither, but here I am. And yet this is not all, though I think I have said enough (if God please to concur with weak pains, to leave somewhat upon your, hearts) yet here is more behind: If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity. Be pleased, worthy Citizens, my Lord Mayor, and Aldermen, and common-council, consider, what speaking of vanity there is, what putting forth of the finger, where is any yoke that pinches poor men? Let us inquire in all our transactions, where is any Tax pinches any man? where is any Sequestration Officer that oppresses any man? And what follows?  
And if thou wilt draw out thy soul to the hungry, and satisfy 
Ver. 10.  the afflicted. Many a hungry soul there is come up to London, and blessed be God that you have the honour to be the Grainary now for a great part of England; and the Lord hath with advantage paid you, for you have relieved others with your Temporals, and they have relieved you with their Spirituals: For their lights that did shine forth in the West, and in other 
Note.  parts of England, are now translated and set up in London. And whereas you have been kind, and let others your Tables, and afforded them comfort, God will not be behind hand with you: Go on therefore and show more love; then shall thy light rise as in obscurity, and thy darkness be as the noon day. What, encouragements are here one upon the neck of another? Thy light shall rise in obscurity; it lies sometimes under a cloud, and darkened with aspersions, and it is true, a great disparagement lies upon you: Here are (say they) many Heresies and Schisms, and the like, and I know not what to call them: if you would take out but that lesson I named before, if the Lord would be pleased to unite them they call Presbyterians and Independents, I doubt not but the rest would in time fall off and wither; Anabaptism, and the like, that take shelter under Independency, and that live by other Divisions and Fractions, they would never stand, if the other were but accommodated, and light of truth would arise in obscurity; and amongst the many staggerings that are in the City, a glorious light of comfort would arise, and thy darkness be as the monday: And what follows? And the Lord shall guide thee continually, 
Ver. 11. Hebr.  and satisfy thy soul in drought: Suppose droughts should come, any hard times, the Lord will satisfy thy soul, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of waters, whose waters fail not. Here is rich comfort indeed. Go into a garden when you have watered it, and if you will tomorrow morning, first, it looks more amiably, secondly, smells more sweetly, thirdly, springs more fruitfully. What a blessed thing were it to see London in this posture after a day of Praying; that London might look more beautiful in unity and purity then before. If a man went to draw the picture of London now, to make it look more lovely, I would desire these three colours, Purity in Religion, Equity in the administration of Justice 
London's beautiful picture.  and Unity, A sweet combination of your Spirits in both: This would make you look more amiably, and smell more sweetly. If a man come into a shop to buy any Commodity, He hath it as cheap as I can afford it, and a little good counsel to the burgain; no oaths, no lying or deceiving: this would make the reputation of London very like a precious pot of ointment at home and abroad.  
And then spring more fruitfully, all London all over green; go into the streets, you shall not see a beggar there; go into the Hospitals, in one there are poor fatherless-childrens brought up for the Universities or Trades, and go to another, there are all maimed soldiers taken care for: This were worthy of such a City as you profess yourselves to be, and after such an Extraordinary day as this is professed to be: We look not only for a Covenant, and the like; but as the day is Extraordinary, so we pray, and hope (surely God expects it) that there should be some extraordinary fruit, some Monument erected after this. When the Court of Aldermen and common-council come together, they should say, We were such a day met together, and upon a praying day, and when we were praying, we heard news of Taunton relieved. Oh! let us do somewhat, and set up some Marble Pillar of Reformation, to record such a mercy, endeavour to bring forth some good lasting fruit.  
There is one thing more, and that is the end of the Chapter, and so I have done: The Argument is so seasonable, that I hardly know how to break it off; but I must consider myself and you: And they that shall be of thee, shall build the old waste places, and thou shalt raise up the foundations 
Ver. 12.  of many generations, and thou shalt be called the repairer of breaches, the restorer of paths to dwell in.  
I thank my God, I come not here to flatter you, yet I must speak the truth, I know no Society (next the Parliament) I am sure no City in England bathe so great a share in the Reformation, as London bath had; and if you will but now act your Prayers, God will entail this honour upon you: For here he says, They that be of thee shall build the old waste places, and thou shalt raise up the foundation of many generations. And truly, the Courage of London, and the Purses of London, the Piety of London, the Fidelity of London (blessed be God, whose grace it is) I desire to honour God, and not to flatter you in it: Blessed be God, you have had a very great share in it already, and there is more to come, And thou shalt be called a repairer of the breach, the restorer of paths to dwell in: What ever others say, London is a rebellious City, a den of thieves, and the like a yet if you put your prayers 
As of Jerusalem, Neh. 4. 12. The rebellious and bad City.  into action, God will put this honour upon you, you shall be called The repairer of the breaches: Let others have this brand. They would make a breach in the Houses, in the Assembly, in the City, they would break all to pieces, but they themselves shall be broken in the conclusion, and God will make them that are faithful to him, Repairers of the breaches.  
FINIS.