I Shall not keep you too long, by a needless preface, at the door of the Text: nor engage my self in a fruitless enquiry after the cohe­rence of these with the foregoing words.

A task which some have undertaken in refe­rence to this whole Book of Proverbs; but with no better success, than if they had sought for de­pendence [Page 2] between Bede's Axioms, or looked for con­nexion in a Rope of Sand.

The words are an entire Proposition, and re­solve themselves into these three parts.

• 1. Here is a subject, or person spoken of; One that hath been often reproved.
• 2. A sin which he is supposed guilty of, He hardens his neck.
• 3. The punishment which is threatned for this sin; He shall suddenly be destroyed, and that with­out remedy.

For our more orderly proceeding, I shall first open these three things as they are here proposed; secondly, confirm the main Proposition, and then apply all in a few words.

I. He that being often reproved.] Vir Increpationum, a man of Reproofs; 'tis a familiar Hebraism, and is interpreted sometimes in an Active, sometimes in a Passive sence.

Actively; Thus Shimei falsly calls David a Man 2 Sam 16. 5, 7. of Bloods, one that had a bloody mind, a bloody hand, and had (like Manasses) shed innocent blood very much. And so some take it here in an active sense; A man of Reproofs is one (in this con­struction) [Page 3] who by occasion of his place and office, or by his voluntary undertaking is much and se­vere in reproving others, and in the mean space hardens his own neck, and continues in the same or such like sins which he reproves in others. He that preaches another should not steal, and himself com­mits Rom. 2. 21, 22, &c. sacriledg, which is the worst of theft. He that reproves another for fornication, and himself com­mits that, or incest, which is the highest degree of uncleanness; as Judah did Thamar. He that is se­vere Gen. 38. 24, &c. toward others, in that wherein he indulgeth himself; This Person is a seared Hypocrite, who goes against the light of his own Conscience; he proclaims judgment against himself; when he hath preached to others, shall himself become a Cast-away. He shall suddenly be destroyed, and that without remedy.

But others generally take the words Passively; as, a Man of Desires, i. e. one greatly beloved: So Dan. 10. 11. a Man of Reproofs is one who deserves to be re­proved, and hath often been reproved for his faults. In this sense he is called Vir mortis, a man of Death who deserves to die.

Now, a Man may be reproved either Inwardly or Outwardly.

[Page 4]1. Inwardly, by the checks of Conscience, which is God's Deputy and Register within us to take notice of, record, and rebuke us for our faults. When we transgress the Law of God, a Copy whereof is written in our hearts, Conscience re­coyls, flies in a Sinner's face, and reproves him for what he hath done amiss. Thus Joseph's Brethren Gen. 42. 21. were rebuked by their own Consciences, which brought to mind the ill usage of their Brother, And those Jews who brought to Christ the woman Joh. 8. 9. taken in Adultery, being convinced in their own Consciences by our Saviour's answer, withdrew themselves and their Indictment.

2. Outwardly; and that two waies, either by Word or Deed.

By Word, and that is either Private or Publick.

1. Private reproof, is that which is managed by one private person toward another. A duty injoyned in the Law, Thou shalt not hate thy Neighbour in thy Lev. 19. 17. heart, thou shalt in any wise rebuke thy Brother, and not suffer sin to rest upon him. And in the Gospel, If thy Brother offend, tell him his fault between thee and him: Matt. 1 [...] 15. And again the Apostle, Have no fellowship with the unfruitful works of darkness, but reprove them rather. [Page 5] A Duty, if well managed, which would bring much glory to God, much advantage to our Brethren, and much comfort to our selves; for he that rebuketh a Prov. 28. 23. man, afterward shall find more favour than he that flattereth with his tongue.

2. Publick reproof is in the ministry of the Word. The Word of God is not only for instru­ction, 2 Tim. 3. 16. but for correction and reproof: And those to whom the management of it is committed, are such as reprove in the Gate. The Prophets of old declared their Messages from God in the Gates of Is. 29. 21. the City or Temple, because there was the greatest concourse of People. Thus God did testifie against Israel by his Prophets, and doth against us by the Publick Ministry every day.

2. Outwardly, by Deed; God's Rod is a speaking Rod, it hath a voice, and every stroke is a reproof. The Rod and Reproof go together, and both teach wisdom. His corrections are intended for our in­struction and imbetterment.

The word which is here rendred Reproofs, sig­nifies Real as well as Verbal reproofs: not only the reproofs and reprehension of the tongue, but also the chastisements and strokes of God's hand. Vir in­crepationum, [Page 6] a Man of Reproofs is one qui increpa­tur malis & molestiis à Deo missis, ut viam suam, i. e. depravatos suos mores, aut opinionem suam malam deserat: When God throws crosses and troubles in our waies, hedgeth up our waies with thorns, brings trouble on our loyns, feeds us with the bread of affliction, and water of affliction; these are his Real reproofs whereby he would take us from our corrupt opinions, or licentious practices. In this sense Balaam was a Man of Reproofs, when the Numb. 22. Dumb Asse speaking with Man's voice rebuked the madness of the Prophet, and yet he hardned him­self 2 Pet. 2. 16. in his evil way.

A man of Reproofs then is he who being of­ten rebuked, either by the checks of his own Con­science, or by the mouth of private Friends, by the Publick Minister or Magistrate; whom God chastiseth and scourgeth with Crosses for his a­mendment, but he repents not, amends not, but goes on still and hardens his neck; which is the second thing to be opened.

II. Hardens his neck;] The word here put for Neck is the hindermost and bony part of the neck, which consists ex vertebratis ossibus, ut faciliùs huc & [Page 7] illuc obvertatur: The Neck is not made of one con­tinued bone, as the Leg or Arm; but there are se­veral smaller bones so joynted one upon another, as may serve for the more easie turning of it any way as occasion is offered. And from hence, Man being made with a pliable and yielding neck, those who are intractable and contumacious, who will not be turned from their evil resolutions and pra­ctices, are in Scripture usually termed Duri cervice, hard of stiff-necked.

Or 'tis a Metaphor taken from such Beasts, whose great strength lieth in their Necks; as the Horse, Hast thou given the Horse strength? hast thou clothed Job. 39. 19. his neck with Thunder? and the Leviathan, in whose 41. 22. neck remaineth strength, and who is so terrible that none can tame him.

Hence the phrase is used in Scripture to describe a person or people that is stubborn, obstinate, im­morigerous and rebellious. Ephraim is a Heifer un­accustomed to the yoke, that would not yield her neck to Jer. 31. 18. discipline. The Sons of Belial, by whom God sets out the worst of Sinners, have their name from hence, that they will not submit their necks to any yoke of government, but would do only that which was good in their own eyes.

This is set out elsewhere in other words to the same sense; thou art obstinate, thy neck is an iron si­new, Is. 48. 4. and thy brow is as brass. A brow of brass that Jer. 5 3. could not blush, and an iron sinew that could not bend Hence we read of rocky-faces, stony-hearts, Ezek. 36. 26. Acts 7. 51. and stiff-hearted.

Now a man is said to harden his neck as he is said to harden his heart, 'tis all one and the same thing: And where these two phrases are put toge­ther, one is only exegetical and explains the other. For the understanding whereof we must know, that

1. There is a natural hardness in the heart of e­very man. Every child of Adam is born with a stone in his heart, the taking of which away is a Ezek 36 26. part of God's Covenant with man in Christ.

2. There is an adventitious hardness, which a man adds to that of his Nature. As he who labours hard, makes his hand every day more callous and brawny than it was before, so 'tis in this case, Cu­stome in sin makes the Conscience more brawny and insensible of sin. Besides the Natural obliga­tion which lies upon every man, God hath given them positive Laws to inforce their obedience to him: He hath given them some abilities to perform [Page 9] what he requires; he hath backt his Command­ments both with Promises and Threatnings so far, that he may justly expect compliance with his Command. But no sooner doth the Devil sollicit, but man inclines rather to what he suggests, than to what God injoyns. He sins voluntarily and persisteth in it obstinately, notwithstanding all the exhortati­ons, promises, threatnings of God to the contrary. This is properly to harden a man's heart: A preg­nant instance whereof we have in Jeremy, As for the word which thou hast spoken we will not do it; but we Jer. 44. 5. 16, 17. will certainly do whatsoever proceeds out of our own mouth. But the most remarkable instance of this sin is in Pharaoh, who notwithstanding all that Moses Exod. chap. 8, 9, 10. could say or do in the name of the Lord, hardned his heart still, and became worse and worse.

3. There is a Judicial hardness. When man goes on thus stubbornly to harden his own heart, God comes in as a righteous Judge and hardens it fi­nally: the former is man's own sin, the latter is his just punishment. When men like not to retain God in their knowledg, he justly gives them up to a hard heart and a reprobate mind, which is a spiritual judgment, and one of the severest that can be in­flicted in this life.

Now God may be said to harden man's heart two waies.

1. Privatively, by withholding that grace which is necessary to soften it. So St. Austin often; God hardens the heart, non infundendo malitiam, sed sub­trahendo gratiam; not by infusing any evil into it, but by withholding the influences of that grace, which is necessary to make it willing and pliable. And again, Deus dicitur excaecari, quando non illu­minat, indurare quando non emollit; God is said to blind those whom he doth not enlighten, and to harden those whom he doth not soften.

2. Positively; if we may so interpret those Scriptures wherein it is positively said, that God did harden the heart of Pharaoh, and others.

For the thing, it is not questionable; but for the manner how, I dare not be too positive in de­termining. Sure it can be by Accident only; for most certain it is, that God is the Author of no man's sin. It may be (perhaps) thus; God gives him Commands which are holy, just and good, but these he peremptorily violates: he plies him with Ex­hortations, which he despises; gives him gracious Promises, which he neglects and disbelieves; de­nounces [Page 11] Threatnings, which he slights and contemns; bestows many Mercies on him, which he abuseth: by all which, God being highly provoked, delivers him into the hand of Satan his Executioner, to harden him finally and judicially. When man thus hardens his own heart sinfully, God steps in and hardens it judicially, and then the Judgment threat­ned is at hand; which is the third thing to be o­pened.

III. He shall suddenly be destroyed, and that without remedy;] In which I shall only point out these three things, which we shall have occasion again by and by to speak to.

1. Here is the severity of the punishment; 'tis not chastisement for our amendment, but destru­ction: He shall be destroyed.

2. The celerity and speediness, and unexpectedness of it; it shall be done suddenly.

3. The certainty and unavoidableness of it; it shall be without remedy. So I have done with the first thing proposed; and opened those three ma­terial things contained in the Text.

The ground being thus cleared, and the foun­dation laid, it will be no difficult thing to confirm the main Propostion; which was the next thing in [Page 12] order to be done, namely, He that being thus often reproved, thus hardens his neck, shall suddenly and cer­tainly perish: Destruction treads upon the heels of obstinate and incorrigible Sinners. Which Propo­sition, though it be clear enough by its own light, yet may receive farther evidence from other Scriptures.

There was a time when the people of Israel and Judah provoked God by serving Idols, whereof the Lord had said unto them, ye shall not do this thing. The Lord testified against them by all his Prophets and 2 Kings. 17. 13. Seers, saying, Turn you from your evil waies, and keep my Commandments; but they would not hear, but hardned [...]v. 14, 15, 16. their necks and rejected his statutes, till the Lord was so angry that he removed them out of his sight. Again, God reproves them for breaking his Sabbaths, and admonishes them for the future to keep them bet­ter: but they obeyed not, but stiffned their necks, that they Jer. 17. 22. might not hear nor receive instruction, which provoked God to send a fire amongst them which could not be quenched. Want we more instances of this? Pha­raoh may stand for all. How often doth God reprove him by Moses's mouth? How often correct him by Moses's hand? How often doth he promise to sub­mit, and as often rebels? till at last God swallowed him up in the Red Sea. So in Noah's, and in Lot's time.

Nor need we wonder at God's severity towards them who harden their necks against Reproofs, when we consider the manifold and great aggra­vations of this sin.

1. It is a sin against knowledg, which makes it so much the greater. Conviction goes before reproof, Ere we can justly reprove a man for any fault, we must convince him of two things; first, that the thing we speak against is a sin; next, that he is guilty of it; if we fail in either of these, we can­not fasten a reproof. The Word of God, which is the tool we must work withal in this business, is for instruction and conviction, as well as for exhortati­on and reproof: But he that is convinced that his waies are bad, and yet will pursue them, goes against his own light, and is in a greater measure guilty. He that knows his Master's will and doth it not, shall be Luk. 12. 47. beaten with more stripes.

2. 'Tis a sin against mercy. Reproof is an act of love; a man reproves not him whom he doth not regard: 'Tis the greatest act of love, and the truest expression of kindness, to tell us of our faults; hence we read, Thou shalt not hate thy Brother in thine heart by letting sin to rest upon him; but thou shalt in Levit. 19. 17. any wise rebuke thy Neighbour. If not to reprove be [Page 14] to hate, then to reprove must be an act of love and mercy. God loves whom he chastiseth, and re­proves them in this World, that they may not pe­rish with it. There's hony in the top of his rod; mercy in all his rebukes: the greater is the sin which is committed against so rich mercy.

3. 'Tis a sin against the means, which God hath ap­pointed for our salvation. His corrections are in­tended for our instruction; the rod and reproof are to give wisdom; Reprove one that hath understanding, Prov. 19. 25. and he will understand knowledg.

By all which we see, that Reproof is a means intended by God to bring us to the knowledg and practice of our Duties. When the sick Patient sputters up his physick into the face of his Physi­tian, his case is desperate; when we reject that which alone would cure us, we must needs perish.

4. 'Tis a sin made up of such ugly ingredients, that it cannot but be odious unto God.

1. The first ingredient that goes to the making up of this sin is Pride; than which nothing can be more odious to God or Man; which is clear from that of Nehemiah; Our Fathers dealt proudly, Nehem. 9. 16, and hardned their necks, and hearkned not to thy Com­mandment: And again, Thou didst testifie against them 29. [Page 15] to bring them to thy Law, but they dealt proudly, with­drew the shoulder, hardned their necks, and would not hear. The next is,

2. Contempt and Scorn, than which nothing pro­vokes more. This sort of Sinners is like the Le­viathan, who slights all the Artillery that is brought against him. He esteemeth Iron as a straw, and Brass Job 41. 27. as rotten wood. The arrow cannot make him flie, sling-stones are turned with him into stubble. Darts are ac­counted as stubble, and he laughs at the shaking of the spear. So he, who being often reproved, hardens his neck; God frowns, chides, strikes; he cares not, but goes on still.

3. Obctinacy and resolvedness in sin; as in those in Jeremy, What thou commandest us we will not do, but we will do whatsoever is good in our own eyes. Jer. 44. 17.

4. Lastly, there's a sad train which alwaies at­tends at the heels on't; when men are come to this, what will they stick at? In that place before men­tioned, when they had once hardned their necks, it follows, they became vain and followed after vanity; they joyned themselves with the Heathens, made molten Images, made a Grove, and worshipt the Host of heaven; they served Baal, and made their Sons and Daughters pass through the fire to Devils; and what not? In­deed, [Page 16] it dethrones that Reason which should have the empire of the Soul, and sets up Lust and Sen­suality in its room; for as Solomon saies, He that hateth reproof is brutish. Prov. 12. 1.

And when the sin is so great, no wonder that the punishment is great too. God is a God of Ju­stice, and by him actions are weighed, he measures out punishment proportionable to the offence.

Concerning this Judgment here threatned we had three things (as I noted) observable in the words.

1. The severity of it, He shall be destroyed;] When we find God threatning this Sin, he speaks at another rate than in other cases. The fifth Chapter of Jeremy is full of such expressions; A Lion out of Jer. 5. 6. the forrest shall slay them, a Wolf of the evening shall devour them, and a Leopard shall watch over their Ci­ties, every one that goes out shall be torn in pieces: what can be imagined more dreadful? When God had smitten Israel with blasting and drought, with famine, sword, and pestilence, but they returned not; then saies God, thus and thus will I do unto thee, Amos 4. 12. as if he wanted words to express the greatness of his wrath, thus and thus will I do, i. e. be fierce beyond all expression.

God's Reproofs are to humble us, and to bring us to himself by true repentance; but if these do it not, he brings a final Judgment to our utter de­struction. He charges us first with his small Artil­lery, but if that reduceth us not to our obedience, he falls upon us with his main Battalia. When in­treaties, threatnings and corrections will do no good upon the Child, then the Father proceeds to disinherit him. When playsters and searings will not heal the wound, the Chyrurgeon proceeds to amputation. When pruning and soyling will not make the Tree fruitful, then the Axe is laid unto the root of it. When reproofs are cast away, and chastisements mend us not, then destructions come to end us. When mens hearts grow hard and im­penitent under judgments, they treasure up wrath 2 Thes. 1. 9. against the day of wrath, and procure sudden destru­ction from the presence of the Lord; which falls nothing short of the conteretur in the Text, He shall be destroyed.

2. Here's the celerity or speediness of the Judg­ment, He shall be destroyed suddenly, when 'tis least thought on, or expected. Though God be long ere he set forth to slay the impenitent and obdurate Sin­ner, yet when he comes he comes apace. He is [Page 18] full of Patience, but patience abused turns to fury. He is not slack, as men count slackness: but will come upon Eagles wings; with such speed as none Hos. 8. 1. can flie from, and with such strength as none can resist.

He had born long with the old World, and had reproved them one hundred and twenty years by Noah's preaching; every stroke in making the Ark reproved and called them to repentance; but Pa­tience being tired, then, the same day that Noah en­tred Gen. 7. 11. into the Ark, all the windows of heaven were opened, and the waters gusht out to the ruine of the World.

When neither awe of God's Majesty, nor the Counsels, Reproofs, nor Example of righteous Lot could work upon the Sodomites, then God comes Gen 19. 23, 29. suddenly with a tempest of fire and brimstone: The Sun rose gloriously upon them, but it was at­tended with an everlasting night.

This sudden and unexpected wrath is set out by the breach of a Wall that is ready to fall, which Isai. 30. 12, 13. copes and catches a man ere he be aware, and crushes him to pieces.

Sometimes 'tis resembled to a Whirlwind, which comes on a sudden and carries all before it. Hence Jer. 23. 19. [Page 19] that of Solomon, He that is perverse in his waies shall Prov. 28. 18. fall at once, i. e. certò cadet, he shall certainly fall; subitò cadet, he shall fall suddenly, in an hour when he least expects it; and, undiquàque cadet, he shall utterly fall in all his concernments, and be utterly destroyed.

3. Here is the certainty and unavoidableness of the Judgment, there shall be no remedy. He shall be destroyed, and all remedies shall come too late.

God hath said it, who is truth, and cannot lie; who never yet broke his word, either in promse, or threatning. There is a time, when diseases and wounds may be cured; which, if let run too long, no plaisters or medicines can do them good. There is a time, when God will be found of us, be ready to receive and save us: but if we stand out beyond our day, Repentance will be hid from his eyes. There was a time when Esau sought Heb. 12. 17. his Birth-right with tears, but could not find it. Thus dealt God with such as despised his Pro­phets, and their Reproofs, the wrath of God came upon them till there was no remedy. Calamity 2 Chro. 26. 16. shall come suddenly upon the froward (saith Solo­mon) suddenly shall they be broken, and that Prov. 6. 15. without remedy.

There's nothing can shore up those, whose in­corrigibleness provokes God to come forth for their destruction. No Policy of man can decline him, no power can resist him. There's no Remedy of power or force against him. Will ye provoke the Lord to jealousie? are ye stronger than he? No weapon that's formed against him shall prosper. He takes away and none can hinder him: Who can say unto him, what Job 9. 12. dost thou?

There is no Remedy to appease him, for he for­bids prayer in such a case for them. Pray not for this People (saith God to Jeremy) nor lift up a Prayer Jer. 7. 16. for them, nor make intercession to me; for I will not hear thee. Nay, though Moses and Samuel stood before me, who were so prevalent in prayer, yet my mind could not be toward this People; cast them out of Jer. 15. 1. my sight, and let them go. And what can be ex­pected, when God will be no more intreated, but utter ruine and destruction?

Thus far have I gone in opening the Doctrinal part of the Text, and shewed you the miserable condition of an immorigerous, obstinate, incorrigi­ble Sinner.

There's nothing now remains, but to make some [Page 21] short reflexions upon what hath been said by way of Application, and I have done. And this I shall briefly dispatch by proposing these four Queries, to which (I beseech you) let your Con­sciences make an impartial answer.

1. Whether we of this place and generation be not Men of Reproofs? Whether have not we been often reproved for our sins?

2. Whether we have been amended by those Reproofs? or, whether we have hardned our necks against them?

3. If the latter of these appear; whether we have not just cause to expect the judgment threat­ned in the Text?

4. What way is yet left to escape so great de­struction?

1. Whether we of this place and Age have not been Men of Reproofs? For the reproofs and checks of Conscience, and the private personal rebukes of Friends, every man can best and only judge for himself, what he hath had.

But as for those which have been more Publick, whether verbal or real, the thing is so evident that 'tis past denial, we have had our reproofs.

[Page 22]1. For verbal Reproofs; Reproof (as you have heard) is one main end and use for which the Holy Scripture was given by God. And there is no Nation under heaven, where the Word of God hath been more purely, powerfully, constantly preacht, than in this Nation, this City.

We have been (as Goshen) a place of Light, when almost all the World hath sate in darkness.

It's now one hundred and fifty years since the light of the glorious Gospel hath shone out a­mongst us more clearly than in most other places, and great hath been the company of Preachers. Men not of Ordinary rank, but so many Apollo's, mighty in the Scripture. Who have performed the Office of faithful Watchmen, to tell you of your sins, and warn you of your danger. Men, who, according to the abundant Grace of God given to them, have laid Judgment to the line, and Righteousness to the plummet. Who haue neither sew'd pillows under your arms, nor daub'd with untempered Morter. I need not name them to you, nor the series of time wherein they lived; you remember some, you have heard of the rest.

So that if this place be destroyed, 'tis not for [Page 23] the want of knowledge; I am sure, not for the want of the means of knowledge. They have rather sur­feited and waxed wanton, than suffered a famine of the Word of Grace, or of any thing needful to salvation.

2. And for Real reproofs, whereby God hath testified against us his displeasure for our sins, that he might bring us to repentance, we have not been altogether without them neither.

I shall instance only in two, which may be yet fresh in our memories: such as our Predecessors never felt, and may those who shall come after us never feel the like! I mean the last consuming Plague, and the late dreadful Fire. And, because too many amongst us live, as if they had never seen, or not observed, these dreadful Judgments; afford me your patience, while I give you a short representation of both; that so upon serious thoughts, you may learn Righteousness by the things which you have suffered. Of the Plague first.

When Death mounted upon his pale Horse, rode in triumph through your streets, and spared nei­ther age, sex, nor condition. When the high-waies to this Great City, were (as in the daies of Sham­gar) [Page 24] unoccupied, and none (that could well avoid Judg. 5. 6. it) cared to come within the sight or scent of it. When the widest streets were but thinly peopled; and many, of those few you met, carried death in their faces. When a man's breath was abhorred by his nearest Relations, and those of his most inti­mate Acquaintance hid themselves from him. When the Air it self became infectious, and that, without which we could not live, conveyed death into our bosoms. When the sorrows of the dying Husband were increased by the groans of his departing Wife, and both aggravated by the cries of their lan­guishing Children. When the hungry Infant crawl'd to the sick Mothers breast, and suckt poison instead of nourishment. When your ears were fill'd, all the day, with the noise of passing-Bells, and all night with the doleful tone of those who call'd for them to burial. When the sad Parents were put to the ungrateful task of being the winders, bearers, buriers of their own Children. When the innocent sheep were com­mitted to the ravenous wolf; sick people to the keeping of cruel, rapacious, and unsatiable Nur­ses, who were often ('tis to be feared) more cruel to them than their diseases; and murthered those, [Page 25] whom their diseases might have spared. When Death fished with his largest Net, that had the smallest meshes, and spared not the minues, the Infants of a span long. When every day added such a number to the dead, as swell'd the weekly Bills beyond all Pre­sidents. In a word, When the Plague was worse, in some sense, than that of Egypt; There was not a house wherein there was not one dead, but here was Amos 6. 10. many a house in which there was not one left alive.

Descend we to the next year; wherein God uses a new method, and severer demonstration of his wrath. He had formerly sent a fire into our blood, and now sends a fire into our houses; that year took away the Inhabitants from their houses; this takes away the Habitations from the Inbabitants. One year he throws an hundred thousand carkasses under ground, and the next levels thirteen thousand houses with it. He hath dealt with us, as he threatned to do unto Jerusalem; and made this City, as he threatned that, Jer. 19. 11, 12. a very Tophet. Tophet was a place of burial, and a Isai. 3. 33. place of burning; so was this City; one year you buried till there was no place to bury in: In the next it burnt till there was little left to be consumed.

A fire like that of Hell, the horrour whereof no [Page 26] pen can express, nor tongue can tell. Worse than that at Tabera; that was but in the skirts of the Numb. 11. 1, 2. Camp, but this in the bowels of this Royal City.

When God had permitted a vile Miscreant to throw but a flunk of fire, and his vindictive Justice blows the bellows, how soon is it kindled into a flame? how soon got upon the house tops? what a doleful noise awakes men from their sleepy beds, and calls them up to quench the growing flames? They in the mean time, like men amazed, cannot find their hands, but are even at their wits end, and know not which way to turn themselves. In the mean speace the greedy flames pursue their prey; and while men make none, or feeble resistance, ga­ther strength; and, because it is not suddenly quenched, grows unquenchable. Who can express the horrour of that day, when this Royal City, the Metropolis of the Nation, the Chamber of our Kings, so renowned through the whole VVorld, was become a Tophet, one Oven? VVhen the proud flames had advanced their curled looks above the tops of the stateliest buildings, insulting over all engins, and contemning all force, that was used against them. VVhen the fire, like the Smith's forge, grew the [Page 27] hotter for the water that was brought to quench it. VVhen it lickt up whole houses, as the Oxe licks up grass. VVhen massie timber was but as straw, and the very bricks burnt again like stubble.

Then might you have seen fourscore and odd Churches, dedicated to God's Service, all in flames preaching wrath to such, as would not obey that VVord which had been preached in them.

It were infinite, and beside my purpose, as much as beyond my power, to express all the dreadfulness of that day. When the Sun it self seemed to be turn­ed into blood, and the Moon was out-shone by the greater light of the Fire. When men had so long hazarded themselves to defend their houses, that they were glad to run away by the light of the fire that consumed them, to save their lives. VVhile some were disputing with themselves, what to save, and what to leave, the fire came and determined the debate, and consumed all. And to close up this sad Meditation,

VVhen the delicate Dame, that seldom used to touch the ground with her foot, was glad to beat it on the hoof, leading or rather dragging her tender Child in hand, justled by every Porter without any [Page 28] respect, and walking in as great a danger, as that from which she fled. And at night, instead of their large chambers, ceiled houses, warm beds, and rich hangings, were fain to take up in the open field; where they had no Canopy, but the Heavens; nor bed, but the Earth to rest upon.

Thus, thus, this famous City, which was elder than Solomon's Temple by an hundred years (if some calculate aright) and had been two thousand seven hundred and seventy years growing to its height, in four daies space, fell into that confused Chaos, where­in our eyes have seen it. Now in your cold blood you cannot but acknowledg that these were real re­proofs, and may pass for severe ones too. That was the first Querie, the second follows; which is,

2. VVhether we have been amended by these reproofs? or, whether we have hardned our necks a­gainst them? I wish it may prove otherwise, but I fear the worst. Should a strict inquisition be made into our hearts and lives, what reformation would be found there? After all these several and sad dis­pensations, may not God say, I would have healed Jer. 51. 9. you, and you would not be healed; I have done thus and thus unto you, brought one Judgment in the [Page 29] neck of another, but ye have not returned to me, no not to this very day?

VVhat sins are left? what duties better perfor­med than before? tell me he that can, for I know not. Is not God's Name unhallowed by unima­ginable oaths, curses, and blasphemies? Are not his Ordinances and Institutions slighted and abused still? Is not his Day openly prophaned still; and more than ever? Is drunkenness, uncleanness, debau­chery, less in request than heretofore? Are we less censorious, slandering, and backbiting than we were? Is covetousness, self-seeking, oppression, injustice, less practiced than before these Judgments fell upon us? or, do not all these rather grow upon us? VVhat ground hath God gained upon us by these tedious executions? tell me he that can.

Truly (if a man may be bold to speak truth in this degenerate age) there seems to be but little reformation wrought. But, as those whom God complains of, the more we are smitten, the worse we Isai 1. grow: Like the Smith's Anvil, we are the harder for smiting; or like restive Jades, that go the worse for beating.

Of the prodigious Atheisin which reigns among [Page 30] too many! who never think nor speak of God, but when they swear or curse; never talk of Religion or the Scriptures, but to deride and jeer it; who ne­ver think themselves Wits, till they have proved themselves downright Atheists; who make these se­vere Judgments of God matters of their sport, but not motives to lead them to repentance.

In a word for all; Are we more serviceable to God? more profitable to men, more faithful in our callings, more exact in our duties, more humble, more charitable, more conscionable in our dealings, than before? if not; 'tis to be feared that we grow worse. If the furnace soften us not, as it doth gold, it will harden us, as it doth clay.

3. And if this be the case with us, what can we rationally expect, but what the Text threatens, De­struction? We seem to draw towards it apace, and I cannot well see what will be the next degree of punishment to which God can advance, beneath Destruction.

We are already in Ephraim's case; strangers had devoured his strength, and he saw it not; grey hairs Hos. 7 9, 10. were here and there upon him, and he knew it not: But the Pride of Ephraim did testifie to his face, and they do [Page 31] not turn to the Lord their God, nor seek him for all this. Is not this as true of us, as ever it was of Ephraim? Are not grey heirs upon us? is not our glory a­bated? our strength broken? are not the sym­ptoms of a declining dying age upon us? Ho­nour and reputation weakned abroad; trade and wealth lost at home. Poor sinful and feeble Nation! fainting under its own weight, creeping towards its own funeral; yet alas! we are not sensible of it, we lay it not to heart!

4. What then remains, but to apply our selves seriously to those waies and means, which only are left us, for the reconciling us to God, supporting of a tottering Nation, establishing of a languishing City, and preventing that destruction which is threatned in the Text? But what are they? Hear what God himself saith; Return to me, and I will return to you. Return, ye backsliding children, and I will heal your Jer. 3. 1, & 22. backslidings.

At what time I shall speak concerning a Nation or Kingdom, to pluck up, to pull down, and to destroy it; if that Nation, against which I have pronounced, turn from their evil waies, I will repent me of the evil I Jer. 18. 7, 8. thought to do against them.

If you will loath your selves, and all your doings which have not been good, and be guided by my Coun­sel; Jer. 42 10. I will plant you, and not pluck you up, and I will repent me of the evil that I have done against you.

What then is to be done? Bend your ear to Discipline, and harden not your necks against Re­proofs. Humble your selves under the mighty hand of God, and accept of the punishment of your sins. Break off your sins by repentance, and your iniquity by acts of piety and charity. Take unto your selves words, and say from the bottom of your heart, Take away Iniquity, and receive us graciously. Now the axe is laid to the root of the tree, bring forth fruits meet for Repentance.

O good Friends! if there be in your hearts any fear of God's Judgments, any sense of his Mercies, any pity to a languishing Kingdom, any kindness for an (almost) ruined City, set, set quickly, set seriously about this work. So may you happily see God's anger pacified, a tottering Nation sup­ported, trade revived, and your City totally re­built, reinhabited, and flourish again. But if this be neglected, all other projects and contrivan­ces will be so far from doing you good, that they [Page 33] will advance your ruine. We may have peace with our neighbours, but how long that may last is un­certain. Or grant that a General peace, which is every good man's desire, be concluded in Chri­stendom; yet who knows, but the first day of a General peace may be the last day of our tran­quillity?

But admit, that we continue at peace with our Neighbours, and all the World; what will that advantage us, while God himself is our enemy? You may recover trade, but you will lose the Jewel of great price; Riches may be got, but Heaven will be lost. What though your City be rebuilt? (and, blessed be God, is like the Phoenix risen more glo­rious out of her own ashes) yet without repentance and amendment of life, the stones out of the walls will Hab. 2. 11. cry for justice, and the beam out of the timber will answer it. What though your City be built with bricks? so was Babel, and yet confounded; what though it were built of hewen stone? so was Solomon's Temple, and yet utterly destroyed.

Believe it, Sirs! There is no fence against an angry and incensed God, without repentance, and amendment of life. There was never yet any, either [Page 34] person or people, that hardned themselves against him, and prospered. When the Mountains shall be melted, and the Rocks removed out of their place, there will be found an eternal truth in the words of the Text;