A sermon preached before the Right Honourable the Lord Mayor and Court of Aldermen, at St. Mary le Bow upon the 21th of November, 1675 by William Dvrham, B.D., rector of St. Mildreds Breadstreet, London.

A SERMON Preached before the Right Honourable the Lord Mayor, and Court of Aldermen, at St. Mary le Bow, upon the 21ſt. of November, 1675. PROV. XXIX. 1. He that being often reproved hardens his neck, ſhall ſuddenly be deſtroyed, and that without remedy.

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 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) 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.

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. 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, 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 & 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 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 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 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 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. 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, 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 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. 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 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.

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 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) 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, 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 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 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 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 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 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 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 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 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;

He that being often reproved, hardeneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy. FINIS.