A SERMON Preached before the KING, AT Windsor-Castle, AUGUST 15. 1675.  
By RICHARD MEGGOTT D. D. Chaplain in Ordinary to his Majesty.  
Printed by His Majesty's Special Command.  
LONDON, Printed for Nathanael Brooke, at the Sign of the Angel in Cornhill, near the Royal Exchange. 1675.   
TITUS 1.16. 
They profess that they know God, but in Works they deny him: being abominable and disobedient, and unto every good Work reprobate.  
WHat a strange kind of Medley were these! Do men gather Thorns of Vines, or Thistles of Figs? Seeing they professed this Religion, why would not they practise it? Seeing they would not practise it, why did they profess it? This is not only to be wicked but absurd too: disobedient to God, but inconsistent with themselves also. There was a musing Monk that thought there needed only two things, an Inquisition and a Bedlam to reform the whole World. Such as oppose the Articles of our Faith as false, he would have an Inquisition for; but those that acknowledge them to be true, and yet did not walk accordingly those he would have sent to Bedlam. But sure the man was not ware how capacious that Place had need to be that was to hold all the bad Livers that are in Christendom; if all those must be looked upon as no other than Madmen and distracted, that go on in Courses which their Bibles do forbidden them; how few must we reckon in their right Wits and sober?  
For what ever deference men seem to have for Christianity in the general, in those particulars wherein it interfereth with their Inclinations; how light (alas!) do they make of it? In such Cases it is but too plain it bindeth them no more than Withes could Samson, and is inproductive as the Sun in Winter. This that Heathen in Salvian had so observed as to upbraid them with; their Gospel (saith he) requireth them to be virtuous and holy, but they live most debauched and loosely; their Scriptures teach them sincerity and heavenly-mindedness, but they live in hypocrisy and covetousness; Christ commandeth them to be humble and selfdenying, but they live in pride and all extravagance.  
If ever People were cordial, serious and in earnest Christians, one would think it should be when Christianity was first planted; then the times were dangerous, and no secular Interest could be served by an outward owning it, than this Sect was every where spoken against, and in every City Bonds and Afflictions did abide them; so that nothing but purely Conscience could move men to the embracing it. And yet even then what sad miscarriages and complaints do we read of! At Sardis though they had a name to live, that was all; it is said that they were dead; and at Corinth some would be drunk even at receiving the Holy Sacrament; among the Thessalonians, there were Brethren that walked disorderly, and at Philippi many walked so that Saint Paul could not speak of them without weeping. To keep home in this Epistle, there is mention of a whole Country the great and populous Isle of Crete, who though they had received the Faith of Christians, in their Manners remained rank Pagans still. They were Liars before, and they continued as notorious Liars still, Gluttons before, and as sottish Gluttons still; Beasts before, and as arrant beasts still; Verse 13. of this Chapter, the Apostle affirmeth this Testimony is true: That Character their own Epimenides had given of the Place some hundred years before, fitted it as well then; although they had gotten a better Religion, yet no whit better Conversation: So they are branded in the Text, They profess that they know God, but in Works they deny him: being abominable and disobedient, and to every good Work reprobate.  
And O how happy were it that there were none but these deserved to be so ill spoken of! that there were none besides that could be as justly charged so! but that every one of us in this, and all in every place that call upon the Name of the Lord Jesus, both theirs and ours, might walk according to his rule!  
To promote this same thing, I have from the Text, these three material Propositions to discourse to you.  
The first is, that that Knowledge which we Christians have of God, is a most strict obligation to a pious and holy life.  
The second, that notwithstanding this, it is usual for them who have been instructed in it, and acknowledge it, to be abominably disobedient, and to good Works reprobate.  
The third that the profession of them that are so, is judged by God but a self-contradiction; he reckoneth that they deny him.  
These are the severals, which, as though God did entreat you by me, I pray you in Christ's stead, with such wisdom and feriousness as you show in the Affairs of this World, you would be pleased to consider of.  
The first of these Propositions is, that that Knowledge which we Christians have of God is a most strict obligation to a pious and holy life. This is made the aggravation and wonder of this people's being so bad, that they had the Gospel Knowledge of God: that all these Revelations should not influence them, seemed amazing and almost monstrous.  
What small discoveries of God have overawed and governed men, when they have been attended to! What excellent Persons were Abel and Enoch, Noah and Sem, Melchisedech and Job, Abraham and the Patriarches, before the Law was given! To these, besides an obscure promise of the Messiah, he discovered little besides the reality of his own existence, by some occasional appearings; and yet how devout and circumspect, how upright and conscientious, did this single notion make them!  
But with how many more things, and with how much more advantage are we now acquainted! That Christianity may make Archimedes' Challenge, give it but where it may set its foot, and it is enough to move the whole Earth, grant it but to be true, and no man is able to resist that strength of wisdom, and reason with which it speaketh to him.  
Hence I believe, it is, that so many among us (more sure in proportion than any other Religion in the World) are so industrious and solicitous in searching and catching at Cavils and Objections, to persuade themselves and others to be Atheists. These principles more than any other make men uneasy in the ways of wickedness, and they see there is no way to lose themselves from the Bonds of it, but by cutting it in pieces.  
There are two things wherein this Religion hath the advantage of any, in bringing men to righteousness and goodness.  
One in respect of the purity of its Precepts.  
Another in respect of the importance of its Motives.  
A first advantage our Religion hath this way, is in the purity of its Precepts. So exact and accurate it is in its injunctions, that our Saviour asketh his Disciples, what they did more than other? Implying that his Institution did require it.  
There is no Religion besides, but did so far comply with the customary corruptions of the place for which it was calculated, as to connive at something or other which in itself was not so justifiable, Some allowed Polygamy, and others Fornication; some making War barely for enlargement of Dominion, and others Theft itself, if done so dexterously, that they were not taken in the Fact: not only in those which were of human invention, but even in that which was instituted by God himself, and delivered to the Jews by Moses; our Saviour giveth an instance, Matth. 19.8, wherein he permitted something because of the hardness of their hearts, which himself had no pleasure in.  
But here is no such Indulgence and Relaxation: there is nothing excellent which we are not enjoined, nothing unseemly which we are not prohibited. It calleth us to be perfect, as our Father which is in Heaven is perfect, and taketh care the whole man be without spot or blemish.  
It is a Book wherein all our Members are written, and it giveth directions for every one of them. The Eye is written here, here is a Convenant for that; the Tongue is written here, here is a Bridle for that; the Ear is written here, here is a Voice for that; the Foot is written here, here is a Lantern for that. But why speak I of the outward man? The Laws of men have took tolerable care of that: there is the Heart of man, that great and wide Sea, wherein the Leviathan playeth under water, that Wilderness of wickedness wherein are beastly creeping things innumerable: and for the Laws of men to attempt upon this, were as wild a Project as to threaten the Air, or scourge the Hellespont. But (lo!) this goeth even thus far, it ransacketh all the secret corners of darkness, and chastiseth Vanity in but the Imagination: it pierceth to the dividing asunder of the Soul and Spirit, of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart: and what manner of Persons ought we then to be in all holy conversation and godliness, who have solemnly vowed these shall be the Rules we will set ourselves to walk by!  
Besides the strictest Precepts, in the second place it hath the most important Motives. It proposeth the most transcendent rewards, and the most stupendious punishments; it setteth before us the greatest Blessings, and the dreadfullest curses our Natures are capable of. To them who by patiented continuance in well-doing seek for glory, and honour and immortality it promiseth eternal life: but to them who are contentious and do not obey the Truth, it threatneth indignation and wrath, tribulation and an endless anguish. If these things will not work on men, what can? If these things do not prevail with them, what will? How can the two governing passions of the mind, our hope and our fear be assaulted in a higher manner?  
I grant this Notion of an eternal retribution is no such peculiar of the Christian, but that the Gentile Theology made use of it too: but then they derived it from such weak Authority, built it upon such uncertain reasonings, enlarged it with such fabulous circumstances, as rendered it but very doubtful and suspicious. And though the Jews had a surer word of Prophecy to rely on, yet even their intimations of it, cannot but be confessed to be very obscure, when it is remembered, that the Sadducees, a great and learned part of their Doctors, who believed the Books of Moses, did yet deny all future being, and said there was no Resurrection, neither Angel nor Spirit.  
And this being the condition of the World while the coming of our Lord, it may be the less wondered, if we find men then more stubborn and stiffnecked, untractable and hard to be broken of their own ways. The Apostle speaketh as if God did scarce expect any other from them; the times of this Ignorance (saith he) God winked at, but now commandeth all men every where to repent. Why, did he not command it always? Before the Flood? Under the Law? To the King of Egypt? To the People of Niniveh? Yes, but now, now that life and immortality is brought to light, to as much light as at this distance it is capable of, by the Gospel, now in a peculiar manner, now upon our own account, as we love ourselves he hath obliged us to it. No man ever yet hated his own flesh, but else we should show ourselves to hate our own flesh and spirits both.  
So that one would be apt to think, surely the People of these persuasions must be of most exemplary conversations; seeing they know so much dependeth upon it, they will not walk as other Gentiles walk, in the vanity of their minds. So it might be presumed indeed by Strangers, and them that have no experience: but those that have, see it is quite otherwise: and that notwithstanding all our Principles we degenerate into as wicked Practices as other men. This is that which is here bewailed in the Text, and is  
The next particular I am to speak to, that they who do profess to know and acknowledge God, according as he hath revealed himself in his Gospel, were yet abominable and disobedient, and unto every good Work reprobate.  
It is not only Enemies that reproach it, than it might have been born; neither they that avow a hatred to it, that magnify themselves against it, than it had been no wonder; but it is betrayed by them that kiss it, and wounded in the house of its Friends.  
In the Primitive Times it was too usual to see Christians in the skins of wild beasts; but now it is much more usual to see wild beasts in the skins of Christians: they who call themselves by this holy name wallowing in all sensuality and brutishness. How is the faithful City turned an Harlot! her Silver become Dross, her Wine mixed with Water! They that name the name of Christ will not departed from iniquity, and the Visible Members of his Body are Instruments of unrighteousness unto sin. The charge need not be aggravated or enlarged: for I am persuaded none of these things are hid from you before whom I speak; for they are not done in a corner: and the name of God is blasphemed among the Gentiles through you, as it is written.  
But is it not strange that a Mother so fair and lovely, should bring forth Children so mishapen and deformed? That when such good seed as this is sown, the Field should be overrun with Tares and Weeds? but there are two things much of it may be ascribed to.  
One surely is the peculiar nature of its Commandments: consisting not in weak and beggarly Elements, after the Rudiments of this World, but in holiness and righteousness, Duties material and substantial. Rituals and external observations are readily complied with: though they may be a little irksome and troublesome in themselves, yet being consistent with their lusts, men are not difficult to be brought to them; but practical and moral injunctions which restrain and fetter their Inclinations they are more impatient of: this is a galling yoke upon the neck, neither our Fathers nor we are able to bear. If that observation be true (as I am very much afraid it is) that there is no Religion in the World so carelessly observed by its Proselytes as ours: not the Jewish, not the Turkish, not the Pagan, this must be assigned a cause of it: theirs are mostly Schemes of bodily exercises and ceremonials, whereas universal goodness and virtue are the indispensibles of Christianity.  
Those Sects among us that have dwindled the Profession into Mint and Cummin, magnified fantastic small Wares instead of the great things of the Law, have their followers obsequious enough to them. The Enthusiasts can promote among their Admirers sour Looks and wild Opinions: the Separatists prevail with their Tribe to keep Days and Conventicles: the Quakers make their Disciples go plain, and not stir their Hats: the Formalists put their People upon Religious Phrases and most Technical Duties. If men have but so much superstition, and so little reason as to believe these things will commend them to God, they will be well enough contented with the terms: they may be done without the destruction of any reigning sin; the proud and the covetous, the wanton and the dishonest, the rebel and the Hypocrite may be very zealous in them; and yet be proud and covetous, wanton and dishonest, rebels and hypocrites still: but to pluck out the right eye, and to deny ourselves; to abstain from all appearance of evil, and keep ourselves unspotted from the World, this is cutting against the grain, and laying the Axe not to the boughs of the tree, but the very root: this is for Jordan to be driven backward and slay the Ethiopian while he is alive. Laertius giveth this account why the Epicureans kept so much closer to their Rule than the Stoical Philosophers did to theirs: the former (saith he) enjoined only what men had a mind to be, but the latter what they ought to be. This being the case here, it cannot be thought that any but they who are very sincere and serious (which is the least part of every Society) it cannot I say be thought that any but they who are very sincere and serious, should so painfully oppose themselves as to endeavour it.  
Add to this in the second place the faintness and falseness of men's faith. When this is real and active, genuine and vigorous, the hardest Sayings will be heard and received with cheerfulness: but Multitudes call themselves Christians, not so much out of choice as custom; upon the account of their Consciences, as of their Countries. Else what meaneth our Saviour to ask, Luke 18.8. Whether when the Son of man cometh he shall find Faith on the Earth? Who would think there could be any doubt at all of that at the second time of his coming? Then the Jews will be called, and the fullness of the Gentiles be come in; then he will have the Heathen for his Inheritance, and the uttermost Parts of the Earth for his Possession; and doth he scruple whether there would be any Faith in the World after all this? So it seemeth, he that knew what was in man, notwithstanding all this, intimateth there would be but small store of it: heaps of them who did outwardly profess it, would in truth have no more sense of it than very Pagans.  
He that seethe two men of equal stature walking, one upon rising ground, the other upon plain, at a distance might think one much taller than the other; whereas were that other in his place he would be thought to have the same advantage, and were they both upon a Level, it is in truth in neither. So it is if we compare Heathens with many formal Christians, these seem to have that Faith in Christ which they have not: but it is only the bank, the place of their Nativity, where they stand that makes the difference; were they upon the others Ground they would be as formal in the Profession of Paganism, and the other, if they had their standing might be as orderly in owning of the Scriptures.  
Now though men are not debauched into that Rank Infidelity, as to blaspheme and droll their Religion; yet if they are besotted into that empty formality, as not hearty to believe or consider it, what can be expected? Can painted fire expel the cold? Or a dead Stump, Bud and Blossom? How can the Superstructure stand if the Foundation be not sound? And this is the other account why so many who have been baptised into the Name of Jesus do live after such a manner as they do, wallowing in such foul Pollutions.  
But is it fit that such as these should usurp so honourable a Title? What have they to do to take this Name into their mouths, who hate to be reform? Is it not a wild misnomer to style such Wretches as these Christians? Is not this for men to call the things that are not as if they were? So the Author and Finisher of our Faith reckoneth it: the Profession of such is judged by him a manifest and apparent self-contradiction, he hath pronounced that they deny him. And that is the last Particular of the Text, the great thing I designed to insist upon, that they whose Actions are vicious and abominable, though they do retain a verbal Profession of Christ yet really renounce him. They whose Works were not answerable, though they did pretend to acknowledge God, are here affirmed to deny him. They profess that they know God, but in Works they deny him.  
None of the Dissenting Parties among us need so vaingloriously and ambitiously have commended themselves to the World under the distinguishing and affected Titles of the Believers, the Saints, the Godly, and the like: the name of Christian includeth all, and whoever taketh it upon him without these qualifications in some measure, doth but lie to the Holy Ghost. Jesus I know, and Paul I know, but who are ye, that boast them, and are so much unlike them? Whatever they may call themselves, let all the workers of Iniquity know assuredly, the God whom we serve will find another name for them. It is not unworthy your observation that Address of the Prophet Isaiah 1.10. Hear the Word of the Lord ye Rulers of Sodom, give ear unto the Law of our God, ye people of Gomorrah. Sodom and Gomorrah had been destroyed near a thousand years before, and doth the Prophet make Exhortations to them now? No, in the first Verse of the Chapter you may read to whom his Errand was, The Vision which he saw concerning Judah and Jerusalem, God's peculiar People in Covenant, these were they he was to speak to: yes, but when these were corrupted and gone away backward, when these had broken the yoke and were altogether become filthy, for all their Privileges and making their boast of the Law, for all their crying, the Temple of the Lord, the Temple of the Lord, and saying within themselves, we have Abraham to our Father; they shall not be called by the name of Israel, Sodom and Gomorrah is much fit for them. After this manner Saint Paul speaking of unnatural Prodigals that walked disorderly, and not after Godliness, 1 Tim. 5.8. telleth us, If any provide not for his own, especially for those of his own House, he hath denied the Faith. Why are there no such ill Husbands within the Pale of the Church, who so they may riot and rant themselves, care not what becometh of their comfortless and ruined Families? no doubt, abundance: but deeds have a Language more significant than Words, and their carriage denied him, though their Tongues were silent, or should say the contrary. And accordingly, when Ecclesiastical Authority was thought fit to be exercised, the Church of God dealt with them; for her own reputation cutting them off by Censures, and denying them her Communion.  
If it be asked what difference then between these, and open Infidels? It must be granted that there is one: but it is only this, They deny God in their Understandings, these deny him in their Wills; they deny the Doctrine of the Gospel, these deny the Precepts of it; they deny the Truth of Divine Revelations, these deny their Goodness. Of the two, the former is in the better condition, and much more excusable; because they act according to their own Principles, but these will be condemned out of their own Mouths.  
But if every evil work be a denying of God, who can truly be said to confess him? For there is none but doth evil, no not one. God (saith Saint Hierom) is Omniscience, Justice, Providence, Truth: by sinning in secret we deny his Omniscience, by any dishonesty in dealing we deny his Justice, by Discontent and Murmuring we deny his Providence, by any Lie or Dissimulation we deny his Truth.  
But yet we may warrantably say, it is not every one that sometimes doth some Work which is evil that is here intended: It is not every miscarriage or single act of ours that is charged so highly: but some sins and ways of sinning there are, so inconsistent with the Worthiness of this Holy Calling, and the Power of Godliness, that they who do such things, may, must have this pronounced on them.  
Having not a distinct History of these Cretians, and their manners, we cannot say what all those works were in particular, which moved the Apostle in the Text to declare this of them, that they did deny God: but there are two great ones lie plain before us in the Context, and though I wave some others that are also hinted, I cannot pass over these in silence, they are so near the complexion of the present days, and may be of so much use to us in teaching us to judge ourselves.  
One of these sins they are upbraided with is that of Sensuality. The Country they lived in was so plentiful and fruitful, that in Pliny and Solinus it is called Macaros and Macaronesas, the blessed and happy Island: their Wine so rich and generous, that among the Poets it hath obtained the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This was an occasion of their being so riotous and luxurious, so debauched and vicious, that proverbially with other Nations they had the name of slow bellies.  
Such courses as these very often bring men to deny God in Word. The Soul of man, though it cannot be prejudiced in its Essence, yet by the abuse of our bodies, it may much in its operations: and experience showeth us, that impurity and intemperance, physically so wrong the brain, as to indispose it for its highest and most noble Uses. Wherefore the Jews among their qualifications of a Prophet make Diet and Chastity, two special ones, concluding no man capable of divine and spiritual Knowledge without them. It is a good observation of Lapide, that after the Flood, when Noah had planted Vines, and men altered their feed from Herbs to Flesh, that then presently they turned Idolaters, and the Worship of God decayed. And I would leave to the impartial consideration of the sober, whether that so great and mischievous inundation of Scepticism in our own Nation, be not much of it owing to such kind of sins having been so very rife among us? for as it is very seldom seen, that any man is an Atheist, who was not first an Epicure; so I think it is almost as feldom that any man hath been long an Epicure, who is not at last an Atheist. But where through a more happy Mechanism of the Head, it doth not proceed so far as to Speculative Atheism, yet it is in itself Practical Atheism. These things are so expressly against all the plain Commands and clear Revelations of God; so opposite to that Moderation and Sobriety, Modesty and Mortification that he requireth of us, that they who did such works, though they made an external Profession of God, upon this score, in the Text are said to deny him.  
The other sin I choose to instance in, that they are branded with, is their Profaneness in contemning all Instructions and Admonitions given to reclaim them. They were rebuked sharply, but they did not amend upon it: Paul had planted them, and Titus watered them, but there was no increase. They are called not only evil, but beasts too; as headstrong and unperswadable, as inconsiderate and unreasonable, under all the counsels and warnings of God.  
A sad case! in all other things, where it is their interest, men are easily prevailed with, but here though it be their everlasting one, so deaf and unconcerned they are, that the likeliest Messengers God ever employed, scarce could sow in hope. We find them so heartless when they have been delivering their Messages, that with abrupt disturbances they oft give over their Auditors, and in Melancholy Apostrophes apply themselves to the most senseless and inanimate Creatures. O Altar, Altar hear the Word of the Lord, said the man of God, though Jeroboam stood by: as if those Stones were as like to relent, or be made impression on, as him he had to deal with. Hear O Heavens, saith the Prophet Isaiah, and give ear O Earth, for the mouth of the Lord hath spoken: as if the Heavens, as high as they wears, were as likely to hear; as if the Earth, as dull as it was were as likely to consider, as the People he was sent to. Hear O ye Mountains the Lord's Controversy, saith the Prophet Micha, and ye strong Foundations of the Earth, nothing in the Earth so  as the Mountains, nothing in the Mountains so impenetrable as their Foundations; and yet the Mountains, the very Foundations of those Mountains are addressed to, as if they were as apprehensive of God's Controversy as the great ones there spoken to.  
But lest the commonness of such things should diminish your apprehensions of the heinousness of them, I must so far magnify my office, as to tell you, that God who converseth not with us immediately, but by his Officers; interpreteth what is done unto these, as done unto himself; and as in hearing these, you hear him; so in despising these you despise him also, and they that did so, whatsoever they professed of their owning and acknowledging him, are here expressly said to deny him. They profess that they know God, but in works they deny him.  
And now I must take leave to speak to you, as Saint Paul to the Corinthians: These things have I in a Figure transferred to Crete and to that People for your sakes, that you might learn from them not to think of yourselves above what is meet and written. It is some happiness that the former part of the Character is true of us, that we yet profess that we know God, that the Blasphemies of those, whose Words do eat as doth a Canker, have not proceeded so far, but that we retain this still: but yet notwithstanding, the later part of the Character is so true too, that I fear there are few kinds of works wherein men can deny him, that are not done among us. O that my Head were Waters, and mine Eyes a Fountain of Tears, that I might weep Day and Night for the Transgressions of the Daughter of my People! O that I had in the Wilderness a lodging place of wayfaring men, that I might leave my People, and go from them! for they are all Adulterers, an Assembly of treacherous men, they proceed from evil to evil. Spare me the sad task of particular enumerations, by consulting your Consciences, or your Observations: to me indeed it would be grievous, and to you, I think, unnecessary. And that which aggravateth the evil of all these Works is, they are grown so common and fashionable, that we are become even past feeling. Saint Peter denying his Master one day but in words, and that upon surprise too, went forth and wept bitterly; but here is denying of him every day in works upon contrivance and deliberation; and instead of any thing of this nature, making a mere mock of it.  
Far be it from me to involve all I speak to in this black Catalogue, Surely the fear of the Lord is in this Place too, and there are among you whose Works are not only commendable, but exemplary. Yea, even among those that deny him there are degrees too: of some we must have compassion, making a difference. While others deny him universally in all their Works, being filled with all unrighteousness; some only haltingly in this or that particular, that they are carried away captive with: while others deny him with an audacious obstinate malignity, some do it not without a more hopeful inward reluctancy: but yet these also must by no means flatter themselves, that because they deny him not so grossly as others, therefore they do not deny him at all. No, as Saint James saith, he that shall keep the whole Law, and yet offend in one point is guilty of all: So he that professeth God in his whole Works, and yet wilfully and habitually denieth him in one branch is in the same case: For, as he argueth, he that hath said thou shalt not kill, hath said also thou shalt not commit adultery.  
I shall draw to a conclusion with an Historical remark of the People here spoken of, Continuing so scandalously wicked as you have heard under all their calls and exhortations to Repentance. It pleased God to inflict from time to time several severe and fearful Judgements on them; the time would fail me to tell you of that depopulating drought, for above thirty years together, they had in the time of Constantine; that cruel Invasion by the Saracens who were in Spain, in the time of Michael Balbus: the Famines, the Diseases, the amazing Calamities almost of all sorts that from time to time they were visited with, but hardening their hearts under them all; in our own Age, after the gaining the rest of their Country by a fierce and bloody War, and a tedious Siege of their Metropolis longer than that of Troy, it is at this day wholly in the possession of the Turks, and (the name it is better known by) Candia is now taken. Now their Candlestick is removed, and their Glory is departed: Now their Churches, they were so negligent in frequenting, are turned into Mosches, and that Religion they would not practise, now it is cost and danger to them, so much as to profess.  
God grant this may never be the case of the Island we live in! far be this from us, O Lord, O may this never be unto us! I hope our Iniquity is not yet so full that such a Decree as this should have come forth against us. But I cannot but bespeak you as God did his People of old upon such occasion, Jer. 7.12. Go ye now to my place, which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my People Israel. Let us, who have so notoriously degenerated from the same Religion they made profession of; Let us, who deny God in Works, by all those ways, and more, than we can find, that ever they did; Let us, who have had Line upon Line, Line upon Line, Precept upon Precept, Precept upon Precept, to awaken us; Let us who have had so many astonishing Judgements in our own Memories; a Civil War, a Murdered King, a Ruined Church, an Arbitrary State, a Devouring Plague, a Consuming Fire; and yet have not returned unto the Lord, but rebel yet more and more: Let us I say, go to this place and see what God at last hath done to them. And if we are not come to that pass as to deny his Providence, saying, the Lord doth neither good nor evil, but all is Chance and Fortune; Let us not dare to go on in denying him a hearty and sincere obedience: as knowing assuredly, that if we do, our sin also at last, will assuredly find us out, so that a man shall say as verily as there is a reward for the righteous: So Verily there is a God that judgeth in the Earth.  
Seeing then that we have such fear, we use great plaineness of Speech. Whether it will be as Rain falling upon the Rock, or whether as Seed that is sown in good Ground. Whether you will hear, or whether you will forbear; Being not for us to know, I shall end with that of the Apostle, 2 Tim. 2.12, 13. If we deny him, he also will deny us. If we believe not, he abideth faithful, he cannot deny himself.  
Now to him who is the King, Eternal, Immortal, Invisible, the only Wise God (whom we all profess to know) be ascribed by us, by all our Nation, by the whole Church Militant here on Earth, All the Kingdom, the Power, and the Glory, for ever and ever. Amen.  
FINIS.