Reformation or ruine being certain sermons upon Levit. XXVI. 23, 24 : first preached, and afterwards with necessary enlargements fitted for publick use / by Thomas Hotchkis ...

Reformation or Ruine . Lev . 26 , 23 , 24.

And if ye will not be reformed by these things , but will walk contrary unto me , Then will I also walk contrary unto to you , and will punish you yet seven times for your sins .

SECT . I.

THis 26th . Chapter of the third Book of Moses ( according to the Greeks and Latines styled Leviticus , because a main part thereof concerns the function of the Levites ) doth contain precepts , promises , and Threatnings ; and all these in such variety , as that in allusion to those words of the Prophet Isaiah , ( ch . 28 , 9. ) precept must be upon precept , precept upon precept , and line upon line , line upon line ; I say in allusion to that manner of the Prophets expression , it may as well fit , as truly be said , that we have in this chapter precept upon precept , promise upon promise , and threatning upon threatning ; I cannot so well say in those additional words of the said Prophet [ Here a little and there a little ] but must say rather , we have much here and much there , and much every where ; lesse indeed of precepts , but more of promises , and most of all of Threatnings ; I say of Threatnings most of all , for those 26 verses together ( from ver 14. to ver . 41. ) are but as one continued threatning , or I may say of those verses , that they are a kind of deluge , and an inundation of threatnings , the latter like the waves of the Sea , still swelling above , and surmounting the former ; so that the said 26 verses of this chapter may not unfitly be resembled to those waters of the Sanctuary , mentioned by the Prophet , Ezekiel ch . 47 3. which at first were onely to the anckles , but afterwards they rose to the knees , then to the loyns , and at last so high as to become impassable . Thus do the judgments of God , Threatned in the said verses , rise higher and ●●her one above another ; as who should say , God threatens sinners with judgements , first to the anckles , then to the knees ( genuum ●enus ) then to the loins , then to utter r●ine and desolation ; breifly , first with lesser , and then with greater , and still with greater punishments .

The words of my Text are the fourth surge or wave , raised by that Tempest of Divine threatnings ( as I may so say ) wherewith impenitent sinners are justly pursued , in the aforesaid verses ; and as for the particulars therein contained ; I shall commend to observation Persons and Things , and of each two .

1. Observe the two persons , ( i.e. ) The Person threatning and the Persons threatned , 1. The persons threatned , intimated in the pronoun , ye v. 23. Qu . But who , or what manner of Persons , or people were these ? Ans. See Deu . 32 , 9. and 7.9 . Psal . 148. last and 78 , 71. and the Scriptures passive , wherein they are said to be a chosen Generation , the Israel of God , Gods lot and portion , a Non-such .

2. The person threatning specified in the pronoun , I , ver . 24. Quest . But who is this I ? Answ . Himself doth answer this question , saying ver. 2. I am the Lord , and ver . 1. I am the Lord your God . It is J●h vah then , the Lord God of Israel , that doth thus threaten his own peculiar people .

( 2. ) As to things observe two particulars , the Thing or Things for which and with which they are threatned of God ; 1. The things for which , are expressed in ver . 23. and by two kinds of expressions , viz. Metaphorical & without Metaphor [ if ye will not be reformed by these things . ] The word rendred , [ reformed ] signifies to be instructed , si non c●uditi ●u●ritis , or taught ; and the benefit of Divine chastisements and punishments , is oft expressed by this word , viz. by a people being Taught and Instructed thereby , Psal . 99.12 . Blessed is the man , whom thou chastenest O Lord , and Teacheth him out of thy Law , Jer . 2.30 . In vain have I smitten your Children , they received no Correction nor Instruction , as the word doth also signifie , and which is the true sence of the place ; for whereas the translation says [ Correction ] the meaning is , they received no Correction in , or as to the effect , or fruit of it , which regularly is instruction .

By [ these things ] are meant the punishments in the foregoing verses threatned , supposing them to have been inflicted according to the tenor of the th●eatnings .

2dly . The thing for which they are threatned , is expressed in Metaphorical Language , viz. by the Metaphor of walking ; a Metaphor of frequent use in Scripture , and of easie intepretation , by which every one doth presently apprehend , that their actings , or doings are thereby meant . Our Works are frequently styled our Wayes , and our Doings are called our Goings Only two things do seem to be consignified by the Metaphor of Walking , I mean , do seem to be implyed , over and above a mans bare acting or doing , viz. Frequency and willingness . When we walk we are presumed to do it willingly , and of choice ; and that is said to be a mans Walk , which he doth make his frequent exercise . And to walk contrary to God is all one as to walk contrary to his statutes , Judgments and Commands , specified , v. 15. or to hearken to God speaking to us , an expression oft used in this Chapter v. 14.18.21 . And if ye will walk contrary to me , and will not hearken to me . To walk contrary to God is not to hearken to him .

2. Observe the thing , or things , with which they are theatned ; these are also expressed two wayes or in two sorts of Language , as were the things , for which they are threatned .

1. By way of Metaphor , then will I also walk contrary to you .

2. In plain Language , whereby the meaning of the Metaphor is un●olded , Gods walking contrary unto them is , being interpreted , his punishing them yet seven times for their sins . So that the things , with which they are threatned is not punishment simply , or in the positive , but in a superlative degree ; punishment superlative , much exceeding what had been formerly threatned and inflicted , I say much more ; for that is the meaning of the expression usual in the Hebrew [ seven times ] Seven times , i.e. many times . Numerus certus pro incerto , finitus pro infinito . The number of Seven is of frequent use for a great number , as in Ps. 119.164 . Seven times in a day will I praise thee , i.e. many times , Prov. 26 , 16. The sluggard is wiser in his own conceit , than Seven men : i.e. than many men , that can render a reason ; So Prov. 24.16 . To this purpose is the number of Seven used , when divided into three and four ; for as three and four make the number Seven , so by Three and Four are meant a great number , this being a phrase oft used by the Prophet Amos ch. 1 , 3 , 6 , 9 , 13. Thus saith the Lord , for Three transgressions of Damascus , of Gaza , of Tyre , of Edom , and for Four i . e . for their many and manifold transgressions .

SECT . II .

HAving thus given forth a brief resolution and an explication of the termes and phrases in the text , it fol●ows , that I commend to your notice several points of doctrine , observable from the said parts of the text . But before I do this , I shall choose to commend to observation one point of Doctrine , as observable from the whole of these two verses put together , the handling of which Doctrine ( though I intend to do it more briefly ) may make way in good sort to the main thing , or things as the drift and scope of the Text .

The two verses put together , are for the form of them a Commination , or as to their formal nature they are an expresse and severe Threatning , and upon that account you may perhaps say of or to me , as the Prophet did to Jeroboams Wife , I am come to you with heavy tidings . This if said , I shall not altogether deny it , yet for the comfort of sinners ( how bad soever as to time past , and present ) I shall say , that the tidings I am sent unto you with , from God , are not heavy in such a sort or sence , or so heavy as were the tidings of that Prophet to the wife of Jeroboam ; for the Prophets commination was absolute and peremptory , that whereof the Prophet brought unto her the heavy tidings , was threatned as unavoidable , and within a few hours to be executed , or to come to passe , which it did accordingly , 1 King 13 , 14. But when ? even now , and ver . 17. And Jeroboams wife came to Tirrah , and when shee came to the threshold of the door , the child dyed . I am for my part no Prophet nor Prophets son , and God forbid , that I should pretend to come unto any sinners in the name of God with any such peremptory and absolute denunciation of divine judgements . Be it known therefore unto you , and that for the comfort of every sinner , who , how bad soever at present , that yet bethinks himself , and by weeping cross returns to God , be it known to you I say , that the threatning of my Text is only a conditional theatning , wherein nothing is threatned but what may be avoided or escaped , such kind of formal Comminations are but in effect and force as severe Admonitions and Warnings , and indeed do go in Scripture under this very name or denomination , Ezek . 3.17 . Son of man hear the word from my mouth , and give them Warning from me hereupon , as St. Paul sayes to the Corinthians , 1 Cor . 4.14 . I write not these things to shame you , but as my beloved sons I warn you , in like sort I say to you , I have not chose this text to affright any sinner with an amazing , distracting fear , and to drive him to despair , but as a Wel-wisher to his souls good and welfare I warne him ; And to that purpose I shall commend to observation the following doctrine , viz. the Lord is wont to Warn sinners before he doth punish them ; more especially observe , that before God doth punish sinners with more than Ordinary Severity ( q. d . yet seven times for their sins ) he is wont to give them Warning upon Warning .

SECT . III .

THe truth of this Doctrine is implyed in those words of God , Jer . 18.7 , 8. At what instant I shall speak concerning a Nation , concerning a Kingdome , to pluck up , and to pull down , and to destroy it . — God useth to speak destruction ( i.e. ) to threaten it to Nations and Kingdomes , before he doth down with them indeed , and destroy them , Hos . 6.4 . I have hewed them by my Prophets , and slain them , ( how ? ) by the words of my mouth ( i.e. ) by my threatnings of slaughter to , or against them . Before God doth stay sinners , ore Gladij , with the mouth of the sword , he useth to slay them gladio Oris , with the sword of his mouth ( i.e. ) with the words or threatnings of his mouth , which should be looked upon ( to speak in the words of the Psalmist in another case ) as drawn swords . We read of two swords , the sword of Elisha and the sword of Jehu , 1 King . 19.17 . respectively thereunto I may say as St. Peter to our Saviour , Ecce duo gladij , behold there are two swords ; But what manner of swords are they ? what manner of sword that of Jehu was , we all Know and Ahabs house knew it with a Witness . But what manner of Sword was the Sword of Elisha ? surely not such as was that of Jehu ; for Prophets are no Soldiers , they are Gown-men , Book-men , no such sword-men as Jehu was . As by Jehu's sword ( then ) is meant the Execution of slaughter , so by Elisha's sword is meant his Denunciation of slaughter , it being the manner of Scripture-language to say of Gods Prophets , that they do that , which in Gods name they threaten shall be done , as appears by Jer , 1.10 . See , I have set thee this day over the Nations , and over the Kingdomes , to root out , and to pull down , and to destroy and to throw down . By Elisha's slaying ( then ) is meant his threatning with slaughter , and before God doth slay sinners by the sword of Jehu , he doth usually slay them by the sword of Elisha . And as Kings have their Heralds to denounce War before they commence it so hath God his officers for the like purposes : These Officers are stiled Watchmen , and their Office as to the exercise thereof is styled , their Blowing of the Trumpet , Ezek . 33.2 , 3. And what is this their blowing of the Trumpet ? see Isaiah 58.1 . It is their lifting up their voice like a Trumpet , speaking audibly , boldly and affectionately , telling people of their sin and danger . — See also Ezek . 3.17 . where their blowing of the Trumpet is interpreted their giving the people warning , from God , or in the name of God .

Reasons .

First , One Reason may be taken from the Love and mercy and compassion of God towards sinners , his Willingness to spare them , and his Lothness ( as of himself ) to punish and destroy them . This is it that the Scriptures do abundantly testifie of God , and that God doth testifie of himself , Am. 3.33 . He doth not willingly grieve , nor afflict the Children of men : 2 Pet . 3.9 . God is long-suffering to usward , not willing that Any should perish , but that All should come to repentance . Most passionately affecting are those words of God brought in by the Prophet Hosea , speaking of himself , ch . 11.8 . How shall I give thee up Ephraim ? how shall I d●liver thee Israel ? how shall I make thee as Admah ? how shall I set thee as Zeboim ? mine heart is turned within me , my repentings are kindled together . I was about to Paraphrase a little upon those words , but I thought meet rather to forbear , for as much as methinks , if I had the tongue of men and Angels , I could not more to the life expres Gods willingness to Spare , & his unwillingness , as of himself to destroy sinners , than by the very words of God himself in that Scripture . And to the same purpose doth God testifie of himself , under his Oath , not only Saying but also Swearing , As I live , I have no ple●sure in the death of the wicked , but that the wicked turn from his way , & live . Ez. 33 11. Now this mercy & pity of God , is in all respects , or upon all accounts , the reason of the point in hand ; for

1. It is the rise , and fountain , or inward moving cause thereof ; and in this nature it is mentioned and alleadged by the Chronologer , 2 Chro . 36.15 . And the Lord God of their fathers sent to them by his Prophets rising betimes , and sending them , Why ? Because he had compassion on his people , and on his dwelling place . The Particle [ Because ] in that place hath not meerly Vim rationalem consequentiae , as in some other Scriptures , particularly in that of the Prophet Ezekiel , ch . 18.28 , Because he considereth , and turneth away — but it hath Vim causalem consequentis ; and in that respect it is more than a reason of the thing ; for there may be severall reasons rendred for a thing , which cannot be said to be causes of it . But the cause of a thing consequent , is more than the reason of a Logical consequence .

2. The demonstration of the said love and compassion of God , is the final cause thereof . Hereby the said {αβγδ} is manifested to sinners , and indeed to the whole world . The Fisher and Fowler , by stealing upon the Fish and Fowl , do declare that their direct will and intent was , to make a prey of them ; But God by a contrary dealing with sinners , declares a contrary end , viz. that he was not willing that sinners should become a prey to his Justice , but that they should ( as Lot out of Sodom ) take wing , make haste and escape for their lives . It is not without manifest cause , that the Prophet stiles Gods punishing , or his punishments upon sinners , his strange Acts , and strange Works , Isa . 28.21 . they being such Acts an● Works as , of himself , he is much alienated and estranged from .

Secondly , A secondary reason is , the demonstration of his Justice , in c●se , or upon supposition of a sinners not taking , but despising the warnings which he gives . God will be glorified one way or other , whatever the issue of his dealing with sinners prove to be ; If the wicked will not give glory to Him , he will ( as in the case of Pharoah ) get himself honour upon them ; And besides the honour of his mercy , and riches of his goodness and forbearance , he will get himself the honour of his Justice , in the ruine of those who have despised that his goodness . Hereupon he will be justified in his sayings , and clear when he judgeth , as is said Ps. 51.4 . Rom. 9.21 . What if God , willing to make his wrath and his power known ( that is , to make his wrath known as well in the Justice , as in the power thereof ) endured with much long suffering the Vessels of wrath fitted to destruction .

SECT . IV .

Use .

1. REprehension . What reproof and increpation are they worthy of , or rather be it said , what reproof are they not worthy of , who will give God no thanks for his mercifull warnings , yea who cannot , or will not abide or endure the hearing thereof ? God warnes sinners , sends to them by his ministers rising betimes , and sending them for that purpose , and upon that errand , because he hath compassion upon them ; But oh how few sinners are there , who will so much as acknowledge the pity and kindness of God herein ; the kindness , either of him that sends , or of those who are sent ! Oh the sad and sinfull entertainment of such messages and messengers sent from God! What the entertainment both of the message and messengers by Gods Israel of old was , see by the report made thereof in 2 Chro 36.16 . But they mocked the messengers of God , and despised his words , and misused his Prophets . Thus it was of old ; and do Gods messengers and his message find any better entertainment with the most of sinners at this day , and in these our times ? Consider how many do make mocks and moes , and scoffe at Gods messengers for their warnings ? And under how many Nick names do many wicked people make them the Object of their scorn and derision ? surely under more Nick-names than that of Precisians , or that of Bald-pates , under which the ill nurtured Children at Bethel scofft at the Prophet E isha .

2. How are their Words despised ? who regards their Warnings ? As it fares with the Messengers , for the most part , so it fares with their Message ; both are alike despised and derided , insomuch that the Prophet Jeremy's complaint ( chap. 20.8 . ) may be justly renewed , they saying , The word of the Lord is made a reproach unto them , and a derision daily . And it is the lesse wonder , that many should thus despise and make but a mock , both of Gods messengers and their message ; because , in the doing of their Office they seem to sinners as Lot is said to seem to his Sons in law in a like case , or upon a like account of Giving Warning ( i.e. ) as those who do but mock , as if they were in jest and not in good earnest .

3. How are Gods Messengers abused for doing this their Office , and that both by word and deed ? e . g .

1. Some are ready to cry out upon them as Legal Preachers , and such as preach not Jesus Christ , and the Gospel of Grace .

2. Others are ready to say ; that the Minister preaches nothing but Damnation , Damnation , and this to affright people , to drive them out of their wits , and to make sinners to despair .

3. Others are ready to say , that the Minister himself is little better than mad , I know there is another Critical sence of the word [ {αβγδ} ] but this of our Translators doth seem sufficiently probable and in which sence the word is used 2 Cor . 5.13 . If we be Beside our selves . at least that he is somewhat laesi cerebri , a little craz'd & crack-brain'd . Thus were some of Gods Prophets of old taken to be , yea , our blessed Saviour was by some taken to be ( for a fit ) little better , and by those who had reason above many others to know him better , I mean , some of his kinsfolkes in the flesh Mar. 3.21 . they saying , that he was Transported , or Beside himself . And as Achish said of David , apprehending him to be in a fit of distraction 1 Sam . 21 , 14. so are many apt to say of such Boanergeses , such Ministers as are more Zealous than their brethren ordinarily are in their warnings , Have we need of Madmen , that such furious Zealots should be sent unto us ?

4. Others are ready to accuse them as Malignants , as those who are ill-willers to their people , yea , to the Church and Nation wherein they live . Thus was the Prophet Jeremy accused , as one that did not seek the welfare of the people , but their hurt Jer . 38.4 . And how was Amos accused by Amaziah the Priest , Amos 7.10 . Amos , saith he to King Jeroboam , hath conspired against thee in the midst of the house of Israel ; the Land is not able to bear all his words .

5. Others are ready to Interdict and Threaten them , bidding them be silent , or threatning to take a course for their silencing ; saying with them of old to their faithfull Seers , Isa . 30.10 . See not , Prophesie not unto us right things , Prophesie unto us smooth things , Prophesie deceits . And saying with Amaziah the King of Judah to the Prophet , Forbear , wherefore shouldest thou be smitten , 2 Chron . 25.16 .

Briefly , The most of Sinners love to be flattered ; few can abide , or endure to be warned , Jer . 5. lat. But who can express the sin and folly of wicked Men in their ill Entertainment of Gods warnings ? How justly may it be said to them , as in Deut. 32.6 . Do ye thus requite the Lord , O ye Foolish People , and unwise ? Is not God like a Father to you , in giving you warning ? Is it not of his Fatherly kindness to give you so many warnings upon warnings ? Now , alas , that God should shew such , and so much Compassion to sinners , and that sinners should have no Compassion upon themselves . What a pitiful case is this ? Surely Dives in Hell did express more pity to his five Brethren on Earth , than many , and many sinners do here towards themselves ; for whereas he desired , that one might be sent from Hell to testifie unto ( i.e. ) to warn his Brethren , that they come not into that place of Torment : These will not endure , that one sent from Heaven should so warn them , Luke 16.27 , 28.

SECT . V.

2. Exhortation .

1. TO the Ministers and Messengers of God . In Gods Name let us do our Office , and do it impartially , as did that faithful Labourer , the Apostle St. Paul , Col. 1.28 . Teaching , every Man , says he , and warning every Man . Let us warn Young and Old , Poor and Rich ; the best man in the Parish , as well as the poorest Labourer ; the Lord of the Manor , as well as his poor Tenants , and rack-renters . As God said to his Prophets of old , Be not afraid of the Faces , or dismayed at the looks of the proudest Dame , the stoutest Gallant . There are more with you , than against you . We being made of God Watch-men , let us blow the Trumpet ( i.e. ) Let us cry aloud , and spare not , spare none ; lift up our voice like a Trumpet , and shew to sinners their Transgressions ; shew them in their proper Colours , shew them in their Kind , shew them in their Aggravations , and shew them in their Fruits , Issues , and Consequents . Let us imagine God himself , who hath counted us Faithful , putting us into the Ministry , saying to us , as to the Prophet Ezekiel , Ezek . 3.17 . Son of Man , I have made thee a Watch-man to the House of Israel ; therefore hear the word at my mouth , and give them warning from me . Whether we please , or displease Men ; whether People will hear , or whether they will forbear ; let us continue in Gods Name to do the Office of Watchmen ( i.e. ) From time to time , and according to all emergencies to give warning .

SECT . VI .

2. A Second sort of Exhortation shall be to People , the People that are thus warned of God ; if we as yet are not under any severe punishment , but onely warned thereof , let us acknowledge Gods great Pity and Kindness to us therein ; blessing God , and speaking good of his Name upon that account . I shall bespeak every such sinner , in the words of the Psalmist , Psal . 100.4 . O go your way into his Gates with thanksgiving , and into his Courts with praise , be thankful unto him , and speak good of his Name : And as in Psal . 118. begin . O give thanks unto the Lord , for he is good , and because his Mercy endureth for ever . Let Israel now say , that his Mercy endureth for ever : Let the House of Aaron now say , that his Mercy endureth for ever : Let them now that fear the Lord , say , that his Mercy endureth for ever ; to which I sub-joyn , saying , Let them , who fear not God , yet say and acknowledge , that God is good , and that his Mercy endureth for ever . O resolve , saying with the said Psalmist , Psal . 16.7 . I will bless the Lord , who hath given me Counsel ; I will bless the Lord , who hath given me warning . This is more than God is necessitated , or obliged to do . It is purely of his courtesie to do it : For God can as easily smite , as speak ; punish us , as speak a word of warning to us . Well may we acknowledge , and acknowledge with thankfulness the undeserved favour of God in this thing , saying , with the Psalmist , The Lord hath not dealt with us after our sins , nor Rewarded us according to our Iniquities , Psal . 103.10 .

SECT . VII .

IF after warnings being given of God , we smart for our sins , if we are severely punished , let us not complain , but acknowledge the Justice of Gods fore hand , Lam . 3.39 , Wherefore doth a Living Man complain , a Ma● for the punishment of his sin ? So long as it is for sin , that Man is punished , there is no just cause for any Living Man to complain . David says , that being under Affliction , he was dumb and opened not his Mouth , ( i.e. ) In the way of murmuring and complaint , even upon this Consideration , because the Lord did it ; much more should the Consideration of these two things stop our Mouths , and silence us as to complaining and murmuring , considering to wit , 1. Who doth it . 2. How he doth it ; for as we may say unto God , with the Psalmist , Thou , Lord , didst it ; so we may say farther , Thou , Lord , didst it not without warning ; yea , warning upon warning . And upon this Account let us not altogether , or in all Respects be dumb and silent , but let us open our mouths in a free acknowledgment of the Justice and Equity of God in his severe proceed ngs against us , saying , with the Church , as in Nehem . 9.33 . Thou art just in all that is brought upon us , for thou hast done right , but we have done wickedly . And as in Lam . 1.18 . The Lord is righteous , for I have Rebelled against his Commandment . Let every sinner say for himself and others in this case , as the good Thief upon the Cross , I am , we are in this Condemnation justly , for we suffer but the due reward of our deeds . Well may we make this acknowledgment : for what more just , than that he , or they should suffer and smart to purpose , who being warned , and warned again , would take no warning ; who being warned , would not be warned . In this case it becomes sinners to say , not onely as did Pharaoh's Magicians , concerning the Plagues of Egypt , ( Exod . 8.19 . Hic est digitus Dei , This is the Finger of God , ) but to say also , as did Jehu of that exemplary Judgment , which befel Jezebel , ( 2 Kings 9.32 . ) Hoc est verbum Dei , This is the word of the Lord , which he spake — Thus , or to this purpose let sinners under their sufferings acknowledge , saying , This is the word of the Lord , which he hath oft spoken in my hearing ; I have been oft , and often told , and warned of this heavy Hand of God , and of these , and these sins , which have now found me out . A little Grace will serve turn to produce such an acknowledgment . If we had Grace so much as a grain of Mustard-seed ( to speak in the Language of our Saviour ) it were enough to make us confess as much as that comes to ; even the workings of a Natural Conscience have thus far prevailed with some sinners : As Reuben said to his Brethren , Gen. 42.22 . Spake I not unto you , saying , Do not sin against the Child , and you would not hear ; therefore behold also his Blood is required . In this sort are sinners under sore punishments , rated by their own Consciences , saying , Did not the Lord warn thee , and speak to thee , saying , Leave thy wicked Courses , thy Drinking , Drabbing , Gaming , Cursing , Swearing — but thou would'st not hear ? Therefore the vengeance threatned is now inflicted . God hath extorted such a Confession as this even from wicked Men , when they have been brought to , or laid upon the Rack , as we see in the Experiment of Pharaoh , who confessed , saying , The Lord is Righteous , and I and my People are wicked , Exod . 8.19 .

SECT . VIII .

3. BE Exhorted to like and Love God's Ministers never the worse , but the better rather for their warnings and admonitions . I shall Exhort you in the very words of the Apostle , saying , 1 Thes . 5.12 . I beseech you , Brethren , know them that Labour among you , and are over you in the Lord , and admonish you , and to esteem them very highly in Love for their works sake . To which I add , saying , as for the sake of all other their works ; so for the sake of this kind , or part of their work , viz. their severe admonitions and warnings , especially considering touching this work the following particulars . It is their work , even the work 1. which God himself hath called them unto , and put into their hands . A Minister in this work is 〈◇〉 , a busie-body in what concerns another , but not himself . The great and dreadful God hath set them thus to work ; and he hath , 1. Commanded them to do it , and to do it to purpose , ( i.e. ) Throughly , even upon their part , saying , that otherwise the Blood of sinners shall be required at their hands , Ezek . 3.17 , 18. See Jer . 1.16 , 17. I will utter my Judgments against them touching all their wickedness , who have forsaken me — Thou therefore Gird up thy Loyns and arise , and speak unto them all that I Command thee ; be not dismayed at their Faces , lest I confound thee before them . So that well may a Minister say to himself in this Case , as St. Paul did , saying to himself , Vae mihi si non Evangelizavero , 1 Cor . 9.16 . Woe unto me , if I Preach not the Gospel . And let no prejudicate Person in his Ignorance Object , saying , This Threatning of Judgments to sinners and thereby , or with such severities warning them , is not to Preach Christ and the Gospel ; For let such Read what the same Apo●●le says , Col. 1.28 . Whom ( meaning Jesus Christ Crucified ) we Preach , warning every Man .

2. As God hath Commanded Ministers to do this work , so he hath promised to back them in it against all Opposers and Oppositions . I am with thee , says God to the Prophet Jeremy , Chap. 1. last . Loe , I am with you , says Christ to his Apostles , Mat . 28. lat. And there is encouragement enough in those few words ( Loe , I am with you ) For if God be for us , who can be against us ? Rom. 8.31 .

2. Touching this their work , consider what manner of work it is , e . g . It is a work and Labour of Love and true Friendship : For he is no true Friend , that flatters ; but he that deals plainly and roundly . Let a wise man , even one of the wisest of men , Solomon , Judge for us in this Case , Prov. 27. ● , 6. Open Rebuke is better than secret L●v● . Faithful are the Wounds of a Friend , but the Kisses of an Enemy are deceitful . I may s●dly say indeed , that this their work is mistak●n w●rk , for too many sinners do take it to be a work of Ministers spight & spleen to be admonished roundly of their sins , and to be told of the vengeance of God that hangs over their heads upon that Account , that their sin lyes at the door , like a ban-dog , ready to seize on them . As God himself says to Cain , Gen. 4.7 . But sinners are wofully herein mistaken . Am I become your Enemy , says St. Paul , because I tell you the truth ? Gal. 4.16 . q . d . I am not , I am not your Enemy upon that Account , and you may be ashamed to think as you do . As St. Paul said to the Corinthians , in a like case of prejudice they had against him , 2 Cor . 11.14 . So may God's Ministers say , Wherefore ? because We love you not ? God knoweth . Wherefore do we tell sinners of their sin and danger ? Is it because we love them not ? God knows , and knows the contrary , and it concerns sinners to know it also .

3. Consider , That this is profitable work . True , it is none of the most pleasing work in it self barely considered , there being something in it , that is of an unpleasing Nature , and for that Cause it is a work , that doth please neither Ministers , nor People . Ministers , if they were left to their choyce , would much rather be doing other work , they would rather be instructing and comforting their People , and they may appeal to God , saying , with the Prophet Jeremy , Chap. 17.16 . We have not desired the woful day , thou knowest . And as for People , we must acknowledge , that as St. Paul said , in the like work , to the Corinthians , 2 Cor . 12.20 . So may we say of our selves , in this our work of Admonition , That People do find us therein such as they would not ; so that in some respects this work is mutually displeasing , both to us and you . But for all that , the work may be profitable : For what doth not please , may profit notwithstanding . Yea , it may be truly said , that however this their work proves to be in the issue thereof , it is nevertheless as to the tendency of it most profitable . That of Solomon ( Prov. 14.23 . In all Labour there is Profit , ( i.e. ) Virtually , and in the tendency thereof ) is more especially verified of this their Labour . No work , or Labour tends to such , and so much Profit : For it tends , 1. Immediately , to the Conversion of sinners . This is both Finis opis & operantis , N●h . 9.26 . They slew thy Prophets , which testified against them , to turn them to thee , Ezek . 33.9 . If thou warn the wicked of his way to turn from it — 2. Consequently , it tends to their Etern●l S●lvation , Ezek . 3.18 . When I say to the wicked , thou shalt surely dye , and thou givest him not warning , nor speakest to warn the wicked from his wicked way to save his Life . So that as St. Paul said , of the Magistrate , so I may say of the Minister , viz. In doing this part of his Office he is to thee ( O sinner , whosoever thou art ) the Minister of God for thy good , Rom. 13.4 .

SECT . IX .

4. BE Exhorted to give God's Ministers the hearing of their Errand ; as Hezekiah Exhorts his People , saying , 2 Chron . 30.8 . Be ye not stiff-necked as your Fathers were ; so I say to you : Be not as your Fathers under the Old Testament were , who put away the shoulder , and stopped their Eears , and refused to hearken , Zech . 7.11 . Give not God Occasion to Complain now , as in those times he did , saying , Jer . 6.10 . To whom shall I speak and give warning , that they may hear ? God's warnings and admonitions call for sinners attention , Hos . 5.1 . Hear ye this , O Priests , and hearken ye House of Israel , and give ye Ear , O House of the King . Be as ready to hear , as God is to speak ; and as Samuel was taught , so let us say , Speak , Lord , for thy Servant heareth . And having heard their Message , let sinn●rs take heed of picking Quarrels with them upon that Score , as too too many do . Thus did Herod with John the Baptist , Mark 6.19 . Therefore had Herod a Quarrel with him , viz. Because he had warned him of his Incest , saying , It is not Lawful for thee to have thy Brothers Wife .

SECT . X.

5. LET us heed their warnings . There is a kind of hearing , which is no hearing ( Mat . 13.13 . Hearing they hear not , says our Saviour ) and such is that Hearing , which is not accompanied with Heeding . It is one thing to Hear warnings , and another to Heed them . Many do the former , that do not the latter . See Ezek . 33.4 . where it is supposed , that the Watch-man blows the Trumpet , and the People Hear the sound thereof , yet for all that do take no more heed , than if they had heard nothing , or had never been warned .

Q. What is it to heed the warnings of God by his Messengers ?

Answ . It Comprehends three things , to which I shall particularly exhort sinners , viz. To believe them , To fear them , and To take warning by them . Be then exhorted , 1. To believe God's warnings , by what Messenger soever he sends them . Give not Occasion to God's Servants to Complain , with his Prophets of Old , saying , Who hath believed our Report ? Esay 53.1 . Be not Mockers , lest your Bands be made strong , Esay 28.22 . Be not worse than the Ninivites , who are said to have believed God in the warnings of Jonah , Chap. 3.5 .

2. Fear God , and the words of God . Hear and fear . Amos 3.8 . The Lion hath roared , who will not fear ? In which saying God's threatnings are resembled to the roarings of a Lion , which accordingly ought to be dread●d . Jer . 9.4 . Be not worse than those Egyptians , Exod . 9.20 . who being warned to House their Servants and their Cattle , are said to have feared the word of the Lord . The contrary hereunto is to slight and despise God's warnings , this being the sin of God's People of Old , which stands upon Record , 2 Chron . 36.16 . They mocked the Messengers of the Lord , and despised his words . O give not Occasion to the Lords Messengers to Complain against you to him that sent them , saying , in the words of Nehemiah , Hear , O our God , for we are despised , Chap. 4.4 . Beware , lest that come upon you , which is spoken of in the Prophets . Behold ye Despisers , and wonder , and perish , Acts 13.40 , 41. Be not ye worse than Devils in Hell , of whom it is said , They believe and tremble , Jam . 2.19 . Imitate those in Ezra's time , who are said to have trembled at the words of the Lord God of Israel . Ezr. 9.4 . Imitate Hezekiah , and those in his time , whose practice is recommended for a pattern by those Elders of the Land to a great Assembly , they saying , Jer . 26.18 , 19. Micah the Morasthite Prophecyed in the days of Hezekiah , King of Judah , and spake to all the People of Judah , saying , Thus saith the Lord of Hosts , Zion shall be ploughed like a Field , and Jerusalem shall become heaps , and the Mountain of the House as the High places of the Forrest . Did Hezekiah , and all Judah , put him at all to death ? Did he not fear the Lord , and be sought the Lord ? And observe the blessed issue thereof , reported in the following words , And the Lord Repented him of the Evil which he had pronounced against them .

3. Be exhorted to take the warnings , which God gives . When God gives warning , let sinners take it , and make the best of it . ( i.e. ) Let them turn from their wicked ways , that God may Repent of the Evils pronounced against them ; let them turn to God , that God may turn to them . As the Lord said to Jerusalem , Jer . 13. last . Woe unto thee , O Jerusalem , wilt thou not be made clean ? When shall it once be ? In like sort let every sinner , that hath heard the sound of the Trumpet , and the frequent warnings of God , imagine him as in the up-shot thus , saying , Woe unto thee , O sinner , O Drunkard , Oh thou Swearer , O thou Proud and worldly wretch , O thou Adulterer and Adulteress — Wilt thou not be warned ? When shall it once be ? What ? always warned and never warned ? Shall warning upon warning be still given , and yet never taken ? O when shall that be once taken , that hath been so oft given ?

SECT . XI .

Motives .

LET three things be Considered , 1. The uncertainty of God's warnings . There are two things , which sinners have no certainty of . 1. They are not certain how long they shall be in a Condition of being warned , ( i.e. ) How long they shall Live ∵ For who knows , what a few days , yea , what one day may bring forth , Prov. 27.1 . Yet a little while and sinners will be past warning . To him that is joyned to the Living there is hope , Eccl. 9.4 . But when we are under ground , when once we are Lodged in our cold Earth , we are in no hope , in no Capacity of being warned ; for there is no work , nor device , nor knowledge , nor wisdom in the Grave , whither we are all going , Eccl. 9.10 . Go to now , ye sinners , that say , you mean to mend at such and such a time , you intend to turn over a new leaf when you have sown your wild Oats , when you have got a Wife , and settled in the World , when your Youthful time is a little over — Whereas ye know not what shall be on the Morrow : For what is your Life ? Is it not a Vapour , that appeareth for a very little while , and then vanisheth away ? James 4.13 , 14. Man knoweth not his time ( the most knowing man knows not his time ) as the Fishes are taken in an evil Net , and as the Birds are caught in the Snare , so are the Sons of Men Snared in an evil time , when it comes suddenly upon them , Eccl. 9.12 .

2. Sinners are not certain , though they Live , how long God will continue to warn them at the rate they have been warned . Even in this Respect also man knoweth not his time , in allusion to those words of the Psalmist , ( Psal . 74.9 . There is no more any Prophet , neither is there among us any that knoweth how long . ) I may say , There is no sinner that knoweth , or can Prophecy , how long ( i.e. ) how long God will continue to warn him ; for God's Spirit will not alway strive with sinners , Gen. 6.3 . There is a two-fold striving of God with man , viz. In Mercy and in Judgment ; in this latter Respect , God 's not striving with man is promised as a favour , Esay 57.16 . But in the former Respect , it is threatned as a Judgment , viz. God 's not striving with sinners by Counsels , Reproofs , Admonitions , warnings , whether by his Ministers , the Preachers of Righteousness ( such as Noah was in his Generation ) or by the inward motions , or excitations of his Spirit in the Hearts and Consciences of sinners . As there is a time for all things , and a season for every purpose under Heaven , so there is a season for God's gracious treating with sinners , and there is a time when he will leave off to treat with them ; and what sinner having present warning , can say to the contrary , but that this may be the last ?

2. Consider the mischief , or mischievous Consequence of not Heeding God's warnings , of not taking the warnings which God gives : I mean , the woful consequences thereof , both in respect of sin and punishment , e . g . 1. In respect of sin , it doth much aggravate the sin of sinners . Their sin doth by this Occasion become ( to speak in the words of the Apostle , Rom. 7.13 . {αβγδ} ) Hyperbolically sinful , sinful in a very high degree , sinful with a witness . The sins of God's People of Old , both of Israel , and of Judah , are charged upon them , as aggravated by this sad Circumstance . See 2 Kings 17.12 , 13. They Served Idols , whereof the Lord had said unto them , Ye shall not do this thing . Yet the Lord testified against Israel , and against Judah , by all the Prophets , and by all the Seers , saying , turn ye from your evil ways , and keep ye my Commandments and my Statutes , according to all the Law , which I Commanded your Fathers , and which I sent to you by my Servants the Prophets . Notwithstanding they would not hear , but — And if ever God shall open the Eyes of sinners , to s●e their sin in its proper Colours , and touch their Consciences with remorse for it , they will in like sort lay load upon themselves ( i.e. ) Charge their sin upon themselves as aggravated by the said Circumstance : Thus the People of God did in the Confession of their sin upon solemn Fasting days ; of which , see Nehem . 9.26 . Nevertheless they were Disobedient , and Rebelled against thee , and cast thy Law behind their backs , and slew thy Prophets , which testified against them , to turn them to thee , and they wrought great provocations ; and v. 30. Yet many years didst thou forbear them , and testified'st against them by thy Spirit in thy Prophets ; yet would they not give Ear .

SECT . XII .

2. COnsider the mischievous Consequence of this sin in Respect of punishment , which mischief is three-fold ; for it doth both necessitate , and Precipitate , and aggravate God's Judgments upon sinners . 1. It doth necessitate Judgment , making it unavoydable ; whereas before it was Conditional : Now ( the Condition of escaping it being not performed ) it becomes absolute , according to the Rule which Civilians give us for the Interpretation of Conditional Promises and Threatnings , they saying , That when the Condition thereof is performed , or not performed , then the said promise and threatning do become Absolute . And as our Lawyers say , There is abundance of Reason in our Law , so I may truly say , There is enough of Reason ever obvious in that said determination in the Civil Law . See 2 Chron . 36.16 , 17. But they mocked the Messengers of the Lord , and despised his words , and mis-used his Prophets , until the wrath of the Lord arose against his people , till there was no Remedy . Be sinners never so sinful , yet while they have not stood out against warnings , it may be rationably said , there is a Remedy for the preventing the Execution of Divine wrath , viz. By God's giving , and by sinners their taking warning ; but when no warning given will be taken , this makes a sinners Case to be remediless . Then we may say , Conclamatum est ; then may we say of a Church and Kingdom , as he in the Comedy said of a Prodigal , wasting Family , Ipsa si cupiat salus servare han● familiam , prorsus non potest ; Mercy it self cannot save sinners in this Case .

2. It doth precipitate , or hasten Judgment , Prov. 29.1 . He that being often Reproved hardneth his Neck , shall suddenly be destroyed , and that without Remedy . That one Scripture proves the Truth of both the said things here Asserted , viz. That a sinners not taking warning , doth both necessitate and precipitate his ruine . This sin of not taking warning is like the last stroke , or blow of the Ax , which cuts down the Tree ; though many , and many blows are stricken before the Tree falls , yet there is one blow , viz. the last , which doth immediatly cut it down : Even so , although many and many sins do meritoriously co-operate to God's bringing down Judgments upon sinners , nevertheless it is sinners their not taking warning , which doth immediately , and proximately effect it . Hence it is , that presently upon the Relation of sinners their guilt in this kind ; the very next thing we read , or hear of them , is , the powring forth of God's Judgments upon them . See 2 Chron . 36.16 , 17. But they mocked the Messengers of the Lord , and despised his words , and mis-used his Prophets , untill the wrath of the Lord arose against his people , till there was no Remedy : Therefore he brought upon them the King of the Chaldees , who slew their Young Men with the Sword — And Nehem . 9.26 , 27. Nevertheless they were disobedient , and Rebelled against thee , and cast thy Law behind their backs , and slew thy Prophets , which testified against them , to turn them to thee , and they wrought great provocations . Now Observe what doth instantly follow upon this their sin , v. 27. Therefore thou delivered'st them into the Hand of their Enemies , who vexed them .

3. It doth Aggravate Judgment . No less upon grounds of Justice can be expected than that that , which doth aggravate the Sin of sinners , should aggravate their Punishment . For , Job . 34.11 . the work of a man will God render unto him , says Elihu , & cause every Man to find according to his ways , ( i.e. ) not onely according to their ways respectively to their kind ( good or evil ) but Respectively to their degree also ( whether very good , or very evil . ) See Ezek . 2.5 . And they , whether they will hear , or whether they will forbear , yet shall know , that there hath been a Prophet among them , ( i.e. ) A Prophet , who did the Duty of a Faithful Prophet among them , ( i.e. ) Did hear the Word from the Mouth of God , & did warn them from him . q . d . They that know , that they had warning ; know it ( i.e. ) with a witness ; know it to their cost , know it with a vengeance .

Quest . But what will be the peculiar misery of such sinners , who will take no warning ?

Answ . See Ezek . 33.4 , 5 , Then whosoever Heareth the sound of the Trumpet , and taketh not warning , if the Sword come and take him away , His Blood shall be upon his own Head . He heard the sound of the Trumpet , and took no warning , his blood shall be upon him . Observe how the matter is repeated , He heard , he heard the sound of the Trumpet . He took , he took no warning . His Blood , his Blood shall be upon him , upon his own Head . This is the difference betwixt the misery of him who was not warned , and him that took not warning ; both of them dye in their Iniquity , but whereas the Blood of the former shall be required at the Hand of him who should have given , but did not give warning : The Blood of the latter shall be upon his own Head , ( i.e. ) none shall Answer for his Ruine but himself , he shall have none to blame , none to lay the blame of his Ruine upon , but himself . To such a sinner more especially it may be said , yea , such a sinner more especially may say to himself , as in Hos . 13.9 . O sinner , thou hast undone thy self , Thou hast destroyed thy self : Thou , and thou alone ; Thou , and none but Thou hast destroyed thy self . This sin , in not taking warning , doth silence sinners under God's hand of punishment , and stop their mouths from complaining upon any but themselves , which to do is some kind of ease to a Sufferer . I mean , Men under sufferings do in some sort ease themselves , by uttering their just complaints against others , who have been partial causes at least of their Calamity . But the sinner , who would take no warning , hath no place for such Complaints . Of any sinners such sinners will prove their own Tormentors .

SECT . XIII .

3. FOR a third and last Motive , consider the benefit of taking warning when given ; for which , see Ezek . 33.5 . But he , that taketh warning , shall deliver his Soul . What more can in few words be said , whereby to express the benefit of giving warning on the Watch-man's part , than this , viz. He hath delivered his Soul , as in v. 9. And the benefit of taking warning on the Peoples part , than this , viz. They shall deliver their own Souls ? This implyes , that our Souls do lye at stake in this matter ; the losing , or saving of the Souls of sinners doth depend upon their taking , or not taking warning ; as sinners would deliver their Souls , so it concerns them to take the warnings which God gives .

Quest . What is meant by [ Soul ] in that place ?

Answ . The Soul is taken in a two-fold sence .

1. Sometimes for Life , and thus frequently , both in the Old and New Testament , Psal . 116.8 . Thou hast delivered my Soul , ( i.e. ) my Life , from death . Thus the word is both used and Interpreted , Psal . 26.9 . Gather not my Soul with sinners , nor my Life with bloody men . 1 Thes . 2.8 . So being affectionately desirous of you , we were willing to have imparted unto you , not the Gospel of God onely , but also our own Souls , ( i.e. ) our Lives , as is his Expression , Acts 20.24 . But none of these things move me , neither count I my Life dear to my self , so that —

2. It is taken for that more Excellent part of Man , which together with the Body doth constitute the Compositum , or make up the whole Man , Mat . 16.26 . What is a Man profited , if he gain the whole World , and lose his own Soul ? Or what shall a Man give in Exchange for his Soul ? Now , the word in the said Text may well be taken in both the said sences . q . d . He shall save his Life in this World , he shall escape that temporal Ruine , which shall light upon those who would take no warning , and he shall save his Soul from everlasting Destruction in the World to come .

Briefly , by Soul , in the Language of this Prophet , as also oft-times in other Scriptures is meant Man himself , Body and Soul . See Chap. 14.14 . with v. 16. Though these three Men , Noah , Daniel , and Job were in it , they should deliver but their own Souls , by their Righteousness , saith the Lord God . Their own Souls , ( i.e. ) themselves , as appears by the Expression , v. 16. They onely shall be delivered . This then is the benefit of sinners their taking warning , viz. The saving of themselves , Body and Soul , both in this World , and in the World to come .

Quest . But how can the sinner himself be said to save alive , or deliver his own Soul ? As the Pharisees said to our Saviour , who can forgive sins , but God onely ? In like sort , some are ready to Object against the Prophet , saying , who can save Souls , but God onely ?

Answ . I shall take Occasion from hence , to Commend to Observation that 22th . Canon , which the most Excellent Glassius , in his Philologia Sacra , doth give concerning the use of Verbs Active in Scripture , both in the Hebrew and Greek Language . Activa Verba tribuuntur illis quae non propriissime , & influxu proximo id agunt , quod Verba significant , sed certâ tantum ratione concurrunt . We are said in Scripture to do those things , which we neither do , nor ●●n effect , but towards the effecting whereof we are onely means , or Instruments under God , onely doing such things towards the effect , as are Intra sphaeram Activitatis nostrae , ( i.e. ) which do belong to us in our places and Calling to do . In which sence , or upon which account , a Christian , by Brotherly Advice and Reproof , is said to save a Soul from Death , Jam . 5. lat. And a faithful Minister , by his good Life and Doctrine , is said to save both himself , and those that hear him , 1 Tim . 4.16 . In a like sence , and upon the like Account is a sinner that takes warning , said , to save , or deliver his own Soul . This then is the great and unspeakable benefit of taking warning when it is given of God , which because it is such a word of Comfort , and forasmuch as being willing in such sort to conclude this point , I cannot possibly make a more comfortable Conclusion thereof , I shall close it with the words of the Apostle , speaking of another very Comfortable Subject , 1 Thes . 4.18 . [ Wherefore let us Comfort one another with these words . ] Let us Comfort our selves , and Comfort one another with those words ; or because the word {αβγδ} there used by the Apostle , doth signifie both to comfort , and to exhort ; and because it is a Preachers Duty to speak both to Edification , and Exhortation , and Comfort , I will choose to Conclude the Doctrine in hand , saying , Let us both Comfort one another , and Exhort one another to take the warnings , which from time to time are given us in the Name of God , with those words of the Prophet Ezekiel , saying , But he that taketh warning shall deliver his Soul .

SECT . XIV .

HAving handled , and gone through with that Doctrine , which I thought Observable from the whole of the two Verses put together , and as considered in their formal Nature of a Conditional Commination , ( i.e. ) a severe Admonition , or Warning ; I come now to Commend to you several points of Doctrine observable from their particular parts and expressions therein . Let then the following points of Doctrine be thence Observed , and as of pregnant implication therein .

And if ye will not be Reformed by these things . Whence Observe ,

1. The Direct Scope , or End of God's punishing , sin is the Instruction , or Reformation of the sinner . In say●ng [ If ye will not be reformed by these things . ] Moses doth imply , that Reformation by those things was the End , why the things were inflicted upon them .

2. It is not unlawful , or a thing unbecoming sinners to Reform their wicked Courses , being wrought thereunto by the fear , or feeling of Divine punishments : By the fear of them , when threatned ; or by the smart , and feeling thereof , when inflicted .

3. It is not too late for sinners to Reform , or to be Reformed , albeit , they are under the severe , or punishing hand of God .

4. It is not any Punishment , be it never so severe , though seven times greater than any formerly inflicted , that c●n of it self Reform the sinner . For , some sinners are so exceeding bad , that what-ever they suffer , they will not mend , or be Reformed .

5. The immediate and great Reason , why sinners are not Reformed by the Judgments of God upon them , is , because they Will not be Reformed .

But will walk contrary unto me . Whence Observe ,

6. That sin , especially sinning notwithstanding sufferings for them , is a walking contrary to God .

Then will I also walk contrary unto you . Whence Observe ,

7. That as sin is a thing contrary to God , so suffering is that which is contrary to the sinner .

8. God doth sometimes pay sinners home in their own Coyn , or punish them in their own kind . He doth punish contrariety with contrariety . As contrary walking on their part was their sin , so contrary walking on his part shall be their punishment . If sinners be cross to God , God will be cross to them .

And will punish you yet seven times for your sins . Whence Observe ,

9. If sinners suffer , it is for their sins . A sinners sufferings are undoubtedly for his sins .

10. All punishments are from God . A sinners sufferings are Jehovah's doings . I 'le punish you , or smite you , as the word in the Original ( Hiccethi ) doth primarily signifie ; so that the Doctrine thence may be thus not unfitly worded , A sinners sufferings are the Lords smitings .

11. They that sin against God , shall suffer from him , whoever they be , be they otherwise never so near , or dear to him . No priviledge or external prerogative can protect , or exempt a wicked People from the punishing Hand of God . I 'le punish You , ( i.e. ) You my Lot and Portion , You , mine Inheritance , You , whom I have chosen to be a special People unto me , above all People that are upon the face of the Earth .

12. It is not any kind , or manner of sinning , or failing in Duty , but it is a wilful Course of sin , or sinning , which doth provoke Almighty God , the Lord Jehovah to severity in punishing . If God doth punish seven times more , it is for three Transgressions , and for four , ( i.e. ) For Iterated Transgressions , for Sinful Walks . If ye walk contrary —

13. The more sin , the more punishment still . Or , The more sinning after , or under Divine punishment , the more punishment for such sin , or sinning is by the Lord threatned , by the sinner deserved , and therefore to be expected . This last I judge to be the main point Observable , and that wherein ( as I may so say ) lyes the Heart of the Text . And I shall for that Cause pass by all the other Observations : I mean , not handle them in ample sort , or Doctrinal-wise ( as in our Sermons we are wont ) but will enlarge my Discourse onely concerning the last Observation . And I shall the rather confine my self thereunto , because in a due handling thereof all the other may sooner , or later ; in one place , or other be fitly resumed and touch'd upon with some brief Illustrations , and application .

In the handling of the said last and main Observation from the Text , I will Observe this Method , speaking , 1. In the way of Explication . 2. Of Confirmation . 3. Application thereof .

SECT . XV .

1. FOR Explication , I shall Answer the following Question ; What is the more Distinct and full importance of the phrase seven times ? Answ . The phrase hath already in general-wise been explicated , and it hath been determined to signifie much more punishment , than formerly was inflicted ; but I shall now express sundry particular ways , or manners , how , or respectively whereunto God may be said to punish a Person , or a People seven times , ( i.e. ) many times more than formerly , e . g .

1. 1. Extensivè . When he doth multiply Judgments , or punishments of the same kind upon them ; as when he doth inflict pains and Diseases upon every Limb almost , and Member of the Body , a Capite ad Calcem , from the Crown of the Head to the Sole of the Foot , as is threatned , Deut. 28.35 . The Lord shall smite thee in the Knees , and in the Legs with a sore Botch , that cannot be healed , from the sole of thy Foot to the top of thy Head . So when God doth punish a Nation throughout , all sorts and degrees of Persons suffering alike , or in a great measure , as is threatned , Esay 24.1 , 2. Behold the Lord maketh the Land empty , and maketh it waste , and turneth it upside down , and scattereth abroad the Inhabitants thereof . And it shall be , as with the People , so with the Priest ; as with the Servant , so with his Master ; as with the Maid , so with her Mistress ; as with the Buyer , so with the Seller ; as with the Lender , so with the Borrower ; as with the taker of Usury , so with the giver of Usury to him . Such a punishment as this , seems to be meant in those Expressions of the same Prophet , concerning the Body politique , Esay 1.5 , 6. The whole Head is sick , and the wh●le Heart is faint : From the sole of the Foot , even unto the Head , there is no soundness in it , but Wounds and bruises , and putrifying sores , they have not been closed , nor bound up , neither mollified with Oyntment . Sometimes one part of a Kingdom suffers , and sometimes another ; whether by Drought , Plague , noysome and Infectious Diseases , War — Sometimes the City , and sometimes the Country ; sometimes one City , and sometimes another ; sometimes a People suffer by one Neighbour-Nation in enmity against them , and sometimes another : But when a Judgment extends to all Corners and Quarters of a Nation , when it toucheth the Copy-hold of every one ( Laity and Clergy , Gentlemen and Tradesmen , Lords and Commons , Prince and People ) or when many Neighbour-States and Potentates do combine together against a Nation , when God doth joyn their Enemies together ; some before , and some behind ( as is the threatning , Esay 9.11 , 12 , The Syrians before , and the Philistines behind , and they shall devour Israel with open Mouth . ) some by Land , and some by Sea ; then , or in the like Cases may God be said to punish a People seven times for their sins . Such a Multiplicity of Judgments of the same kind we may Read of in many Scriptures , both as threatned unto , and Executed upon a sinful People , Jer . 48.8 . And the Spoyler shall come upon every City , and no City shall escape ; the Valley also shall perish , and the Plain shall be destroyed , as the Lord hath spoken , 2 Kings 24.2 . And the Lord sent against King Jeh●iakim Bands of the Chaldees , and Bands of the Syrians , and Bands of the Moabites , and Bands of the Children of Ammon , and sent them against Judah — Thus may God be said to punish seven times more Extensivè , or as to the Extent , and spreading of a Judgment .

2. When God doth intend , 2. Intensivè . or increase one and the same Judgment upon the same places , or Persons ( Increase it I mean in the degree , or degrees thereof ) then may he be said to punish seven times more . Thus may he be said to punish seven times more Intensivè , e . g . When God doth punish a Nation with a more grievous Famine every following Year , than the fore-going ( such was the seven Years Famine of Egypt in the time of Joseph's Presidency there ) or with a more grievous Plague , or War , than in the days of former Kings , or their Ancestors ; when God makes his Arrows drunk with Blood , and his Hand takes hold on Judgment , as are those terrible Expressions , Deut. 32.41 , 42.

3. Protensivè . 3. When God doth lengthen out one and the same Judgment upon a People , ( be it Plague , or Famine , or Sword ) Year after Year , and makes it of longer continuance than formerly . Then may God be said to punish seven times more Protensivè . This is it , which God threatens , Deut. 28.59 . Then will the Lord make thy Plagues wonderful , and the Plagues of thy Seed , even great Plagues , and of long Continuance , and sore sicknesses , and of long Continuance . This also is to be understood in all such Scriptures , where the Punishments which are threatned by God , or inflicted by him upon a Person or People , are said to be incurable ; for that which is incurable , must needs be long and tedious , Mic . 1.9 . Her Wound is incurable , Jer . 30.12 . Thus saith the Lord , thy Bruise is incurable , and thy Wound is grievous . And v. 15. Why cryest thou for thine Affliction ? Thy sorrow is incurable . Thus doth God punish many vicious Men and Women , as he did wicked Jehoram , in their Bones and Bowels , with incurable Diseases , 2 Chron . 21.18 . Sometimes Judgments lye upon a People for a shorter , and sometimes for a longer space of time , as it was with Gods People in the time of the Judges , they being Oppressed by one Neighbour-King ( Cushan-Rishathaim , King of Mesopotamia ) eight Years , Judg . 3.8 . By another , ( Eglon , King of Moab ) eighteen Years , ver . 14. By another ( Jabin , King of Canaan ) Twenty Years , Chap. 4.3 . By another ( the Neighbouring Philistines ) Forty Years , Judg . 13.1 . Thus when God doth continue any punishment longer than usually heretofore , then may he be said to punish a People seven times more for their sins .

4. 4. Cumulativè . When God doth inflict Judgments of another kind , than heretofore , when God doth add one kind of Judgment to another , when as sinners do add sin to sin , one kind of sin to another ; so God doth add one kind of Judgment to another . As God hath variety of Judgments for various sins , so doth God threaten sinners accordingly with the same . See Deut . 32.23 . I will heap mischiefs upon them , I will spend mine Arrows upon them . Thus may God be said to punish sinners seven times more Cumulativè , when he causes Mischiefs to come upon them thick and three-fold , like Job's Messengers , one upon the heels of another . Under this Head may be comprised , or unto it may be referred that sad and Reproachful Condition of a People , when they lye down under shame as well as sorrow ; when God doth punish them with shameful , as well as painful sufferings : As in the Lords hand , says David , there is a Cup , and it is full of mixture ; so in his hand there is a Quiver , and it is full of Arrows ( i.e. ) of various Judgments , respectively whereunto sinners may be said to be the But , or Mark at which he shoots , Psal . 7.3 . and 38.2 . Thine Arrows stick fast in me . When God doth punish them in such sort , as to expose them to the shame and scorn , Reproach and contempt of their Neighbour-Nations , whether Enemies , or Confederates . This is that kind of Punishment ( it being a concomitant usually of other Judgments ) which God doth threaten to a sinful Nation . See Jer . 29.18 . Where God threatens to make them an hissing , and a Reproach among their Enemies , to whose Power they should be subjected . This seems to be implyed in Deut. 18.44 . Where God threatens his People for their sins , with this Curse among others , That their Enemies should be the Head , and they should be the Tail , ( i.e. ) They should with shame truckle under the power of their Enemies . This also is implyed in those Scriptures , where God threatens to weaken , and bring down the Power of a Nation ( that boasted , and trusted to their own strength , and the strength of their Confederates , trusting in an Arm of Flesh ) in a most shameful manner , by weak means , and by those , whose Force they did contemn , even in such sort as Goliath did defie David ; or as Sennacherib did Hezekiah , Ezek . 30.3 . This is that kind of punishment , which God's People have grievously suffer'd and lamented under , Psal . 44.13 , 14. Thou makest us a Reproach to our Neighbours , a Scorn and a Derision to those that are round about us . Thou makest us a by-word among the Heathen , a shaking of the Head among the People ; My Confusion is continually before me , and the shame of my Face hath covered me . And Psal . 80 6. Thou makest us a strife to our Neighbours , and our Enemies Laugh among themselves , Psal . 79.4 . and Jer . 3. lat. We lye down in our shame , and our Confusion covereth us . Now , this is a very sore punishment , and as hardly born as almost any , and in regard whereof the Church doth exceedingly lament her low Condition , as appears , Lam . 2.15 , 16. All that pass by clap their Hands at thee , they hiss and wag their Head —

To this Head also may be referred the Judgment of God upon sinners , as to their good Names , making their Names to rot , and stink above ground , according to that Proverb of Solomon , Chap. 10.7 . The memory of the Just shall be blessed , but the Name of the Wicked shall rot .

But more especially to this Head may be referred God's punishing sinners over and above with spiritual Judgments , depriving them of the means of Grace , his Sabbaths , Word , and Ordinances . This is a sore Judgment indeed , and oft threatned for the sins of a wicked People , Amos 8.11 . Behold , saith the Lord God , the days come , that I will send a Famine in the Land ; not a Famine of Bread , nor a thirst for Water , but of hearing the Word of the Lord ; and they shall wander from Sea to Sea , and from the North even to the East , they shall run to and fro to seek the word of the Lord , and shall not find it . So Mat . 21.43 . The Kingdom of God shall be taken from you , and given to a Nation bringing forth the Fruits thereof . When God doth thus add spiritual Judgments to temporal , then he may be truly said to punish sinners seven times for their sins .

5. When God doth plague sinners , 5. In Progeniè , or Successivè ( if I may so express it . ) not onely in their Persons , but also in , or as to their Posterity , either by giving them no Issue at all , or else such as are worse than none , perhaps , two-fold more the Children of Hell , than themselves , then may God be said to punish sinners seven times for their sins . And this is that punishment which God doth oft-times in Scripture threaten to sinners , viz. To visit the Iniquity of the Fathers upon the Children , to cut off the Remembrance of them from the Earth , to blot out their Name from under Heaven , that in the next Generation following their Name shall be blotted out , That the Curse of God shall be upon their Families and Houses — Prov. 3.33 . and Psal . 9.6 . and 109.13.15 . Thus did God threaten the House of Jeroboam , and Ahab , that he would not leave them one to piss against the Wall , 1 Kings 14.10 . and 1.15.29 . and 1.21.21 . with 2.9.8 . The fulfilling of which threatnings do stand upon Record in the forecited Books .

6. 6. Destructivè . When God doth punish sinners to utter excession in this Life , and this In terrorem , making them spectacles and Examples of Divine Vengeance , that others may hear and fear , and do no more so wickedly ; when God doth make sinners as so many Magormissabibs ( as is said of Pashur , Thus God is said to have punished Ahaziah , viz. To his Destruction , 2 Chron . 22.4.7 . The like is said also of Uzziah , 2 Chron . 26.16 . and threatned 1 Sam . 12.25 . But if ye shall still do wickedly , ye shall be consumed , both ye , and your King . Jer . 20.3 . ) terrors , not onely to themselves , but to others round about . This is threatned at large in Deut , 29.21 , 22 ▪ 23 , 24 , 25. And the Lord shall separate thee unto evil out of all the Tribes of Israel — So that the Generations to come of your Children , that shall rise up after you , and the stranger , that shall come from a far Land , shall say , when they see the Plagues of that Land , and the sicknesses , which the Lord hath laid upon it — Even all Nations shall say , wherefore hath the Lord done thus unto this Land ? What meaneth the heat of this great Anger ? Then Men shall say , Because they have forsaken the Covenant of the Lord God of their Fathers — For God to separate a sinner unto evil , is for God to single him out from those of the same wicked Tribe with himself , from the rest of his Companions , and to punish him for Examples sake , to Gibbet him , to hang him up in Chains , ( as I may so say , in allusion to a Custom common among the Nations ) to make him a {αβγδ} , a warning to all other sinners . Thus did God deal with his own People in the Wilderness , as is Recorded in the Old Testament , the good use whereof St. Paul doth urge at large , in 1 Cor . 10. from ver . 5. to ver . 13. Thus St. Peter tells us , that Sodom and Gomorrah were Destroyed with Fire and Brimstone from Heaven , God thereby making them an Example to all those that after should Live ungodly , 2 Pet . 2.6 .

7. Lastly , When God doth punish sinners , 7. Damnatoriè . not onely to an utter excision in this World , but also having so done , doth cast them Body and Soul into Hell-fire , then he may be said to punish them , seven times shall I say ? Nay , rather seventy times seven , to speak the Language of our Saviour in the Gospel . There is a two-fold Destruction , viz. Temporal and Eternal ; and it is not onely the former , but the latter , that is threatned to the wicked , as their deserved punishment , 2 Thes . 1.9 . Who shall be punished , says St. Paul , speaking of sinners , who disobey the Gospel of Christ , and know not God ) with everlasting Destruction from the Presence of the Lord , and from the Glory of his Power : And when this and the like threatnings are Executed , may sinners be said to be punished seven times with a witness ; then in a more eminent sence will those Expressions of God , by the Prophet Ezekiel , be verified , Chap. 5.13 . Then shall mine Anger be accomplished , and I will cause my Fury to rest upon them , and I will be comforted ; then will God be quiet , as is the Expression , Chap. 16.42 . Then may God say to sinners , Now I have done with you .

SECT . XVI .

2. HAving said thus much in way of Explication , I come now to the Second thing proposed and promised , viz. The Confirmation of the point ; for which purpose , in the first place , I shall commend to your Reading at your leisure , the verses , both before and after my Text , from ver . 14. to the 41. As Joseph said to Pharaoh , ( Gen. 41.32 . For that the Dream was doubled unto Pharaoh twice , it is because the thing is established . ) In like sort may it here not unfitly be said , For that this threatning is in this Chapter doubled twice , yea , twice doubled ( for it is four times inculcated , ver . 18.21.23.27 ) it is , because the thing is certain , and will undoubtedly come to pass . As for other Scriptures , see Amos 4.12 . Therefore thus will I do unto thee , and because I will do thus unto thee , prepare to meet thy God , O Israel . Whatever Question there be touching the meaning of the latter part of the words ( what is meant by , prepare to meet thy God , O Israel , ( i.e. ) whether God doth thereby send a defiance to them , Challenging them to stand upon their Defence , and to resist him , if they can ; or whether he doth thereby seriously exhort them to Repentance and Submission ) I say , howsoever the sence of those words be Questionable , nevertheless the meaning of the former part of the verse ( which alone concerns the Confirmation of the point in hand , and for which purpose I do alledge the same ) is most undoubtedly this , viz. That forasmuch as God had punished them by various Judgments particularly recited in the fore-going Verses , but without any Fruit of amendment on their part ; therefore doth God here threaten them with some more destructive punishment , than thitherto had been inflicted , saying , Therefore Thus will I do unto Thee ; thus , ( i.e. ) not onely as he had fore-told and threatned , ( v. 2 , 3. The Lord God hath sworn by his Holiness , that loe the days shall come upon you , that he will take you away with Hooks , and — And not onely as he had already done ( recited v. 6 , 7 , 9 , 10 , 11. ) but more than either so , or so . See also Hos . 5.12 , 14 , 15. Having threatned to be to Ephraim , first , as a Moth , then as a Lyon , he then threatens , saying , I will return to my place , meaning , he would depart from them , and as it were , shut up himself in Heaven ( the place of his special abode ) till they had better bethought themselves . See also Esay 9.12 , ●3 , ●4 , 17 , 21. and Chap. 10.4 . Those wo●●s [ F●r all this , his Anger is not turned away , ●ut 〈◇〉 ●●a●d 〈◇〉 stretched out still ] being ●o●● 〈…〉 in like sort , as is the Com●●●●ion 〈…〉 this 26th . Chapter of Lev ticus , 〈…〉 , I mean , they ●●●●●nd●ntly confirm the point in hand . And God himself hath from time to time Confirmed the same ; I mean , fulfilling with his Hand ( to use the expression of Solomon , 1 Kings 8.15 . ) what he hath spoken with his Mouth . As we have heard , saith the Psalmist , so have we seen in the City of our God : In like sort , may it be said , As we have heard from the Text in hand , so have we seen the same verified the World throughout , God having in all Ages punished particular persons , and whole Nations with greater Judgments , who would not be Reformed by Lesser . Thus God dealt with Pharaoh , Plaguing him with Plague upon Plague , and at last , ruining him . Thus he dealt with his Israel of Old , Isa . 9.1 . He did first more lightly afflict the Land of Zebulun , and the Land of Napthali , but afterwards more grievously by the way of the Sea beyond Jordan in Galilee of the Nations ; the former he did by Tiglath Pileser [ Recorded 2 Kings 15.29 . ] the latter by Salmanasser [ recited 2 Kings 17.18 , 20. ] he did it by both of them , as the Rod of his Anger , and the Staff of his Indignation , Isa . 10.5 . First , God did cut Israel short , 2 Kings 20.32 . and afterwards cut them off , as is Lamented , Lam . 2.3 .

SECT . XVII .

Reasons .

HAving Confirmed the point by Scriptures , I shall endeavour ( according to the manner and Method of plain and profitable Preaching ) to do it farther by the following Reasons , e . g . 1. Because sinning under , or notwithstanding God's Judgments , doth very much Aggravate our sin , it doth put a new tincture , a double dye of guilt upon them ; it makes our sins to be crimson and scarlet sins , as is the Prophet Esay's Expression , Chap. 1.18 . he there speaking of the sins of a Nation Aggravated by this very Circumstance , as appears by ver . 5. He there saying , Why should ye be stricken any more ? Ye will Revolt more and more , Prov. 27.22 . Though thou should'st bray a Fool in a Mortar among Wheat with a Pestle , yet will his Foolishness not depart from him , ( i.e. ) Though a sinner ( for this is the Fool , in the Language of the Wise Man ) be Plagued , and Plagued again , and , as it were , pounded to pieces by the heavy Hand of God upon him , Yet ( there is the Note of Aggravation ) will not his wickedness ( for this his Folly ) depart from him , or he from it . There are two special things , that do much Aggravate the sin of a Person or People , viz. Mercies more than Ordinary received by them , and Punishments more than Ordinanary inflicted on them , but all in vain : For the former , see Isa . 10. Let Favour be shewed to the wicked , Yet will he not Learn Righteousness , Hos . 7.13 . Though I have Redeemed them , Yet they have spoken lyes against me . Hereby , or with this Circumstance as highly Aggravated , doth God himself , by the Ministry of Nathan , set David's sins before his Face , and Charge them home upon his Conscience , and which by the blessing of God proved effectual to his Repentance and Pardon , saying , 2 Sam . 12.7 , 8. I Anoynted thee King over Israel , and I delivered thee out of the Hand of Saul , and I gave thee thy Masters House — Wherefore hast thou despised the Commandment of the Lord ? O that great Persons , High and Mighty Men , would consider what an High and Mighty Aggravation of their sin their great Mercies and High Promotions will be ! And as for the other Aggravation of sin by Judgments in vain inflicted , see Amos 4.7 . to v. 12. Where God having enumerated various punishments , whereby they had suffered ( Famine , Fire , Plague — ) still bring in this upon the foot of the Account , Yet , Yet , Yet — ( This Yet is five times repeated ) have ye not returned unto me , saith the Lord ? See how King Ahaz is marked with a black Coal , I mean branded as an Infamous sinner , upon this score , viz. because he was not bettered by Affliction , 2 Chron . 28.22 . This is that King Ahaz , q. d . Such a Monster of Wickedness was this King Ahaz . See the like brand of Ignominy upon the self-same Account put upon a wicked People , Jer . 7.28 . This is a Nation that Obeyeth not the voyce of the Lord their God , nor Receiveth Correction .

Quest . How doth this appear so much to Aggravate the sin of a wicked Person or People ?

I Answer ( and the Answers may serve as to many distinct Reasons of the point in hand ) 1. Because sinning notwithstanding Punishment for it , doth argue a Person to be a wilful sinner , or to sin wilfully . This is intimated in the Text , it being rendred , not , if ye Are not , but if ye Will not be Reformed by these things , but will walk contrary unto me . Two things do Argue great wilfulness in sinning , 1. Sinning against Warning and Admonition . 2 Against Correction . See both of them put together in that sore-cited Scripture , Jer . 7.28 . It may be said of such sinners , that they are wicked , and they will be wicked ; they are wicked , because they will be wicked . Now , by how much there is more of the Will in sinning , by so much the greater is the sin .

2. Because this kind of sinning doth Argue a sinner to be an Obstinate and stubborn sinner . Obstinacy and stubborness is upon the Matter , or for the kind ( I conceive ) all one with wilfulness ; onely I think it to be a very high degree of wilfulness , or wilfulness in the highest degree : And for that Cause I nominate it here as somewhat a distinct thing , or as a Modus rei , distinct from the former . See what doth denominate a Child an Obstinate Child , by that in Deut. 21.18 . If a Man have a stubborn and Rebellious Son , which will not Obey the Voyce of his Father , or the Voyce of his Mother , and that when they have Chastened him ( mark those words ) will not hearken unto them . Our Laws do Judge him , who having been in the Goal , House of Correction , or at the Whipping-Post , doth yet continue his idle and wicked Course of Life , to be a stubborn Rogue . A sinners wicked Course of Life is upon this very account denominated his stubborn way , Judg . 2. 19. where having related the Peoples former Sufferings for their sins , and God● Merciful Deliverances , it is added , They ceased not from their own doings , nor from their stubborn way . Seest thou a Person un-reformed , notwithstanding he hath been thus and thus punished for his sin ? In allusion to that Expression of the Prophet , Jer . 22.30 . ( Write ye this Man Childless ) I shall say , Note that Person , write him down , A wilful sinner , a stubborn , obstinate , and Rebellious sinner . And see what Samuel says of such evils , 1 Sam . 15.23 . Rebellion is as the sin of Witchcraft , and stubborness is as Iniquity and Idolatry .

3. Because the said sinning doth Argue great obdurateness , or hardness of Heart ; an Heart exceeding unapt to relent . See Jer . 5.3 . O Lord , says the Prophet , thou hast stricken them , but they have not grieved ; thou hast consumed them , but they have refused to receive Correction : They have made their Faces harder than a Rock , they have refused to return . How often is it said of Pharaoh , who was not reclaimed by Gods Plagues upon him . [ And Pharaoh's Heart was hardned ? Exod . 7.14.22 . & 8.19.32 . and 9.7 , 35 — To such a sinner it may be said , Thou art an hard-hearted Pharaoh .

4. Because this kind of sinning is , in a special sence , or upon a peculiar account , a walking cross , or contrary unto God . It 's true indeed , that all sin may well be said , for several Reasons , to be contrary to God ; and consequently , a sinners persisting therein , to be a walking contrary to him , e . g .

1. Because it is contrary to Gods Command , Will , or Law : Sin being defined by St. John , A Transgression of Gods Law , 1 John 3.4 .

2. Against Gods Nature , he being an Holy God , and of purer Eyes than to behold evil , or to look upon Iniquity , Hab . 1.13 .

3. Against Gods Name , or Glory , Rom. 2.23 . Through breaking the Law dishonourest thou God ? As all wick●d walking may ( for the foresaid Reasons ) be stiled , a walking contrary to God ; So pious walking is stiled , a walking with God , Gen. 5.24 . This kind of walking being in Conformity with Gods Nature and Law , and in a tendency to his Honour .

But as for sinning , notwithstanding punishment , this is upon a peculiar account , or upon special Reason , a walking contrary to God . Qu . How , or why ? Answ . Because it doth directly oppose , or thwart Gods Primary end , This may be said to cross the Providence of God , or God in his Providence as well as in his Commands . or design in punishing sinners , which is , their Reformation , as you heard before commended to your notice , and which did offer it self in the very Front of the Text , and in the first place to Observation .

That this is the direct end , and Primary scope of Gods punishments , even upon wicked men . See by that Complaint of God , in Jer . 2.30 . In vain have I smitten your Children , they received no Correction . Now , that is said to be in vain , that is frustrated of its Primary and proper end : And had not the Reformation of sinners been the direct end of Gods Punishing them , there could not ( with Reverence to the Divine Majesty be it spoken ) be any place for Rational Complaints ; and Reason would have been so far on the sinners side , as to Object against the Lords Complaints , saying , as in Rom. 9.19 . Wherefore doth he yet find fault ? Where ( by the way ) observe a mistake too common , viz. Of those who have thought and taught , that this is the difference betwixt the Sufferings of the godly , ( which albeit for their sins , they will have stiled on Ely , by the Name of Chastisements , and not Punishments at all ) So of the wicked , viz. That these do proceed from no such thing as that , There is something in God Analogical to that , which is truly Love and Pity in man , & which cannot more fitly be expressed , or conceived , than by such words . which in Scripture is called Love , or Pity in God , nor are inflicted by God for the Reforming of the wicked , but meerly for the satisfaction of his Justice , and to take due vengeance upon them . But it is apparent by Scripture , that God hath gracious ends and designs in punishing the wicked , viz. To amend , and to save them , to save them from sin and Hell . Thence that saying of God concerning himself , Ezek 24.13 . I have purged thee , and thou wast n●t purged . What ? Purged , and not Purged ? How can this be ? Can both parts of a Contradiction be true ? Answ . By Purged , in the former part , is meant , God his having used all fit and proper means , as well by Correction , as Counsel , whereby to have purged , ( i.e. ) Reformed them . That Eighth Canon of the fore-cited , the most Excellent Glassius , in his Philologia Sacra , concerning Verbs Active in the Sacred Language , is most memorable , it being in these words , Verbum , quod Actionem seu effectum notat , de conatu agendi quand●que intelligendum , & per [ Conor ] cum propriè infinitivo Exponendum est . A golden Rule indeed , which he Exemplifies , as all his other Canons , by several places of Scripture , both in the Old and New Testament . But to return to the Matter in hand , God hath as to this thing the like end in punishing , as in warning sinners ; forasmuch as he doth Second his word with his Rod ; both his word and his Rod come from God upon one Errand , thus far forth , viz. The amendment of sinners . A Voyce is ascribed to his Rod , as well as his word , Mic . 6.9 . Hear the Rod , and who hath appointed it : So that God hath somewhat to say to sinners , not onely by his word , but also by his Rod ; both speak to sinners in effect , as Ehud did to Eglon , I have a Message , O sinner , to thee from God . And what is their joynt-message , or what is it that both of them have to say from God ( and which the sinner therefore should listen to ) but this , Sin no more , lest a worse thing come unto thee ( to speak in the words of our Saviour , John 5.14 . ) Or , as the Prophet Jeremy delivers the Message , Chap. 7.3 . Amend your ways and your doings ? By the premises then it doth abundantly appear , that sinning , notwithstanding Gods punishments for it , is upon a special Account , or for a peculiar Reason , a walking contrary to God , Quod erat demonstrandum , this being the thing undertaken to be proved .

SECT . XVIII .

Application .

I Come now to the third thing promised , viz. Application ; wherein I do intend more especially to enlarge my self by way of Information , Exhortation , and Direction . 1. In the way of Information or Instruction .

1. Be hence Informed , That all punishments are from God ; who ever the Sufferer , or whatever the Suffering be , the Lord the God of Israel is the Inflicter of it : Amos 3.6 . Shall there be evil in a City , and the Lord hath not done it ? Amos 4.6 , 7. 9 , 10 , 11. I have given you cleanness of Teeth — I have with-holden the Rain — I have smitten you with Blasting — I have sent among you the Pestilence — I have overthrown some of you — As the Apostle says , there are Diversities of Gifts , Administrations , Operations ; but the same Spirit , Lord and God , which worketh all in all , 1 Cor . 12.4 , 5 , 6. In like sort may it be truly said , there are diversities of Punishments , there are differences of Sufferings ; but it is the same Lord and God , that inflicteth all upon all , 2 Chron . 7.13 . He shuts up Heaven , he commands the Locusts to devour , he sends Pestilence — This acknowledgment have Sufferers made , both under ( Lam . 3.1 . ) and after their sufferings , Psal . 66.11 , 12. Dan . 4.35 . what Creature , or Creatures of God ( good Angels , or bad ; man , or beast ) are employed as Executioners of the evils that are upon us , still God is the Author of them : The Creatures therefore are stiled in this case , Gods Hand and Sword , ( Psal . 17.13 , 14. Deliv●r my Soul from the wicked , which is thy Sword , from men , which are thy Hand , O Lord — ) Gods Rod and staff , Esay 10.5 . O , Assyrian , the Rod of mine Anger , and the staff in their hand is mine Indignation . ) Gods Ax and Saw ( v. 15. Shall the Ax boast it self against him that heweth therewith , or shall the Saw magnifie it self against him that shaketh it ? ) Gods Battle-Ax and Weapons of War , Jer . 51.20 . The Consideration hereof should make us the more patient under all Tribulations whatsoever . We have heard of the Patience of Job , of David , and of Eli ; and we have likewise heard that the Consideration thereof moved , or provoked them thereunto : The Lord giveth , and the Lord taketh away , saith Job , Chap. 1.21 . I was dumb , I opened not my Mouth , because thou did'st it , says David , Psal . 39.9 . It is the Lord , let him do what seemeth him good , says Eli , 1 Sam . 3.18 . Let us take these with other the like Servants of God for an Example of suffering Affliction : And as of the vertue of Patience it self , so also of the ground , or motive thereof , viz. The Consideration of the Hand of God therein .

SECT . XIX .

2. BE hence Informed , that if we suffer , it is for sin , Psal . 39.11 . When thou with Rebukes do'st Correct Man for Iniquity , says the Psalmist : And again , Psal . 38.3 , 4 , 5. There is no soundness in my Flesh by reason of thine Anger , neither is there any rest in my Bones because of my sin ; my Wounds stink and are corrupt because of my foolishness . This Truth is implyed in that of Lam . 3.33 . He doth not Afflict willingly , nor grieve the Children of men . They , who do , perhaps , at present not know this , shall afterwards know it , Ezek . 14. last . And ye shall know , that I have not done without cause , all that I have done in it , saith the Lord God . And what is this Cause of Gods doings in Man's sufferings , but sin ? For this Cause , says St. Paul to the Corinthians , many are weak and sickly among you , and many sleep , 1 Cor . 11.30 . The Consideration whereof should the rather stop our mouths , as to murmuring , and sinful complaining under any suffering ; and should move us to Patience . Wherefore doth a Living man complain , a man for the Punishment of his sin ? says the Church , Lam . 3.39 . That Question is an unanswerable Question , it must be Answered with silence ( I mean ) it cannot be Answered , it being thereby implyed , that no just Reason can be given for Complaints in that Case . Instead of Complaining , let us Resolve , saying , with the Church , upon Consideration of the thing in hand , I will bear the Indignation of the Lord , because I have sinned against him , Micah 7.9 . If we should complain , God can quickly silence us , and stop our mouths with that saying , Ezek . 18.25 . Hear now , O House of Israel , is not my way equal ? Are not your ways unequal ? God will be justified in his sayings , and clear when he Judgeth , Psal . 51.4 . And the rather should we in this Case be Patient , because albeit , it is for the desert of sin , that God doth punish us , yet it is not in proportion according to its desert . Well may we acknowledge , saying , The Lord hath not dealt with us after our sins , nor rewarded us according to our Iniquities , Psal . 103.10 . Job suffered much , yet Zophar would have him know , that God did exact of him less than his Iniquity deserved , Job . 11.6 . Which of us , when our Afflicted condition is at the wor●t , but have cause to say , with Ezra , Thou our God hast punished us less than our Iniquities deserve ? Chap. 9.13 . And that in Judgment he hath remembred Mercy ?

SECT . XX .

3. BE hence Informed of Gods Impartiality in punishing sinners , as St. Peter says , Acts 10.34 , 35. Of a Truth I perceive , that God is no respecter of Persons , but in every Nation he that feareth God , and worketh Righteousness is accepted with him ; in like sort may we say , upon Consideration of the Text in hand , we do hence perceive , that God is no Respecter of Persons , but in every Nation , he that fears not God , nor worketh Righteousness , shall be punished by him . Though hand joyn in hand , the wicked ( whosoever they be ) shall not go unpunished , Prov. 11.21 . He that doth wrong , shall receive for the wrong , which he hath done , and there is no respect of Persons , says the Apo●tle , Col. 3.25 . I 'le punish You , says God , of his own Israel ; e●en You for your sins , says God , by his Prophet , Amos 3.2 . Let every sinner then , whatever his Quality and Condition in the world , or i● the Church , be Admonished to take heed of sin , and not to presume upon it with hope of impunity . I shall speak to Great men , and to Good men ; to great men , in the words of the Psalmist , Be wise now therefore , O ye Kings ; be Instructed ye Judges of the Earth : Serve the Lord with fear , even that God , of whom Elihu says , He accepteth not the Persons of Princes , nor regardeth the Rich more than the Poor , Job 34.19 . That God , of whom the Psalmist says , He will wound the hairy Scalp of every one that goeth on still in his wickedness , Psal . 68.21 . Mark that saying ( the Scalp of every one ) God will over-top the greatest Gallant , the proudest Dame , the stoutest Gentleman ; if he or she go on still in their wickedness , he will take a time to punish them .

O , let it not be said of you , whom God hath advanced in wealth and power above others , as much as Saul was in stature above any of the People , made you higher by Head and Shoulders , made you by many degrees greater than the Ordinary sort of Men and Women ; let it not , I say , be truly Charged upon any of you , what St. James lays to the Charge of the Rich and Great Ones in his Time , saying , Ye have Lived in Pleasure on the Earth , and been wanton ; ye have nourished your hearts as in a day of Slaughter . If this be the Life of any of you , Observe , how plainly and severely that Apostle doth threaten such as you , saying , v. 1. Go to now , ye Rich Men , weep and howl for your Miseries that are to come upon you . Behold , the coming of the Lord draweth nigh , The Judge standeth at the door .

As our Saviour said , Remember Lot's Wife ; so I say , Remember Babylon , whose doom we Read of , Rev. 18.7 . How much she hath glorified her self , and lived deliciously ; so much Torment and sorrow give her . In short , forasmuch as the word in my Text Translated [ punish ] doth primarily signifie to smite ( as hath been before intimated ) I will therefore presume in the name of God ( who being Judge of all the Earth , must needs do right , in rendring to every one according to their works ) to Admonish all and every of you in the words of King Amaziah to the Prophet , saying , Forbear , wherefore shouldest thou be smitten , Sinner ? Yea , let every sinner imagine the God of Heaven , who is King of Kings , and Lord of Lords , in the like words , admonishing him , and saying , Forbear thy sinful Course of Life , thy Drinking , Whoring , Cursing , Swearing , Gameing — O thou rich and wealthy Person , O thou proud and wanton Dame , O thou roystring Gallant , O thou high and Mighty Man , forbear , forbear thy wicked Course of Life , wherefore shouldst Thou , even Thou be smitten ? I say , Thou , even Thou : For Remember the point in hand , viz. That God doth punish sin without respect of Persons . This imparti●lity of God is signified by that expression of the Apostles , in Rom. 2.2 . We are sure that the Judgment of God is {αβγδ} according to Truth against them which commit such things , whereby Truth is meant Justice . The Hebrew word [ Amunnah ] doth signifie both Truth and Justice , and is rendred both as {αβγδ} and here the one is put for the other ; Truth for Justice , q. d . It is Infallibly certain , and acknowledged by all , that God doth pass Righteous Judgment upon all , punishing sin without any manner of respect of Persons , in whomsoever he finds it , let the sinner be of what Nation , Quality , or Condition soever ; whether Jew , or Gentile ; high , or low ; rich , or poor . Having thus spoken to great Men , I will now apply my speech to Good Men , saying , in the words of the Apostle St. John , Look to your selves , that ye lose not the things , which ye have wrought , 2 John 8. And as is said to the Church of Philadelphia , Rev. 3.11 . Hold that fast , which thou hast , that no man take thy Crown : And in the words of St. Paul , to the Corinthians , 1 Cor . 10.12 . Let him that thinketh he standeth , take heed , lest he fall : For , if a Believer himself shall draw back , Gods Soul will take no pleasure in him , Heb . 10.38 . I will speak to the best and greatest of Men , in the words of David to Solomon his Son , saying , Know thou the God of thy Fathers , and Serve him — If thou seek him , he will be found of thee , but if thou forsake him , he will cast thee off for ever ; even thee , who ( at present ) art never so good , or great . Briefly , I say , to all and every man , in the words of the Apostle , upon Consideration of a like Matter as is now in hand , Be not high minded , but fear . For if God spared not the Natural Branches ( but did so punish his Israel of Old for their sins ) take heed , lest he also spare not thee , Rom. 11.21 .

SECT . XXI .

4. BE hence Informed concerning the exceeding badness of Mans Natural Disposition , and the incorrigibleness of us all by Nature , in that , punishment it self will not , cannot of it self work an alteration in us to the better . It is not without cause , that which Zophar hath said , That Man is born like a Wild Asses Colt , Job 11.12 . ( i.e. ) is by Nature an untameable Creature ; and as Man was thus born , so he continues thus to be , till he be born anew , till changed and regenerated of God . And because it doth concern us to be more throughly sensible of it , and humble for it : Observe how this depravedness of Nature doth discover it self in the following particulars .

1. In that Counsel and Advice , while sinners prosper , will not work upon them , Jer . 22 21. I spake unto thee in thy Prosperity , but thou saidst , I will not hear ; this hath been thy manner from thy Youth up — Zech . 7.11 . While the Inhabitants of Jerusalem were in Prosperity , and the Cities thereof round about , they pull'd away the shoulder , and stopt their Ears —

2. In that threatnings of punishment will not work upon them , 2 Kings 17.13 , 14. Though God did testifie against Israel and Judah by his Prophets , yet they would not hearken , but hardned their Necks .

3. In that signs and tokens of approaching Judgments will not prevail with them . Though they should be so wise , as to fore-see the evil , and hide themselves , yet , like Fools , they will pass on , till they are punished , Prov. 22.3 . Some are so blind , and blinded , as to see nothing of this kind , which is that , that the Lord complains of , by his Prophet , Hos . 7.9 . Gray hairs are here and there upon , ( i.e. ) signs and tokens of a declining state , yet he knows it not . Christ complains of the Jews , as in this thing , most unlike themselves to what they were in other things , Mat . 6.3 . O ye Hypocrites , says he , ye can discern the face of the Skie , but can ye not discern the signs of the Times ? Yea , the Prophet Jeremy Complains of sinners in this point , as of less fore-sight than the brute Creatures , saying , Chap. 8.7 . Yea , the Stork in the Heaven knoweth her appointed times , and the Turtle , and the Crane , and the Swallow observe the time of their coming , but my People know not the Judgment of the Lord .

4. In that Gods Judgments upon other sinners l●ke themselves , will not work upon them for good . This indeed Gods Judgments on others should do , a●d God doth Inflict them for this end among others ( i.e. ) ut poena ad paucos , terror ad omnes perveniat , as said the Heathen Orator , or ( to speak in the words of Scripture ) that others may hear and fear , and do no more so wickedly . But albeit , Gods Judgments on some were designed for the Instruction of others , having such an Inscription upon them as our Saviours Memento ( Luke 17.32 . Remember Lot's Wife ) yet this will not work upon sinners for good . Thus doth God complain of Belshazzar , that took no warning by that remarkable Hand of God upon his Father ( Dan . 5.22 . And thou Belshazzar his Son hast not humbled thy self , though thou knewest all this . ) The like Complaint doth God make against Judah , by the Prophet Jeremy Because she took no warning by the Judgments of God upon her Sister Israel , Jer . 3.7 , 8 , 9 , 10.

5. In that punishments upon sinners in their own Persons will not work them to a Reformation ; neither a single , neither many Affl●ctions ; neither lesser , nor greater Judgments . As for a single , or lesser suffering , the most of sinners do slight and despise , as they in Esay 9.9 . saying , The bricks are fallen down , but we will build them with hewen stone ; the Sycamores are cut down , but we will turn them into Cedars . Yea , not onely lesser , but also sometimes greater Judgments are thus slighted , and made light of ; as some among our selves have made light of London's Dreadful Conflagration , saying , Tush , we shall , within a few Years , have a more famous City than ever . This slighting , and not laying to heart , even of great sufferings is that which the Prophet Esay complains of , Chap. 42. last , that albeit , God had poured upon them the Fury of his Anger , and the strength of Battel , and it had set them on Fire round about , and burned them , yet they did not so know it , as to lay it to their heart . Or if being under more grievous sufferings , sinners are in some measure therewith affected , yet it is not so far , as to be Reformed by them , though so far , perhaps , as to bow down their heads like a bulrush , to make some outward shew of Humiliation , to make promises of amendment , yet they come too too short of a true and thorough Reformation ; these external shews and semblances being things , which the Prophets of Old have Complained of , as not accompanied , and followed with a constant amendment of Life . See Esay 58.5 , 6.

SECT . XXII .

5. BE hence Informed , that the great and immediate Reason , why sinners are not Reformed by Gods punishments upon them , is , because they will not be Reformed . As Esther said of Haman , ( Chap. 7.6 . The Adversary and Enemy is this wicked Haman : ) In like sort may it be truly said , The grand Obstacle and Enemy to the Reformation of sinners , is their wicked wills : They will none of Gods Counsel , Prov. 1.30 . They hate Instruction , Prov. 5.12 . Hate to be Reformed , Psal . 50.17 . My People , says God , would not hearken to my voyce , Israel would none of me , Psal . 81.11 . It is indeed said of the wicked in Scripture , that they cannot do this , or that good , e . g . They cannot hearken , Jer . 6.10 . They cannot blush , v. 15. They cannot leave their customary sins , Jer . 13.23 . But the truth is , Impii non posse is his non velle , the reason of his Cannot , is his Will not : For Observe , what manner of Impotency the impotency of a sinner , as to his amendment and Reformation is . As to its species , or kind , it is not a Natural , but a Moral Impotency ; I say , as to its kind ( for I speak not of the Original of either ) and Observe the difference betwixt these two sorts of Impotency , which are usually stiled , the one Natural , the other Moral ; the former is an inability to do something , that a man cannot do , though he would never so much , having not a Natural Faculty of doing it : As of a mans inability to fly like the Fowls of the Air , or of a Lame man wanting Legs , to run or go : But the latter k●nd of Impotency ( i.e. ) Moral , is of doing something , which a Man hath ; as he is a Rational Creature , the Natural Faculty to will , and can do it , if he would , but is hindred both from willing and doing it by Moral vitious habits , by the Corruption of our Natures , or Natural Powers ; and it is onely with respect unto this latter kind of Impotency , that it is said of wicked Men , that they cannot do this or that good , viz. Because they are hindred by the Obstinacy and stubbornness of their wills , who because they are stubborn and Rebellious ( like that disobedient Son accused by his Parents to the Magistrate , Deut. 21.18 . ) therefore they will not , and consequently , cannot Obey the voyce of the Lord . In this sence , or respectively to this kind of Impotency , it is said of Joseph's Brethren , Gen. 37.4 . They hated him , and could not speak peaceably unto him . Could not ? Doubtless they could , if they would ; but the meaning is , through their envy and hatred of him they could not ; this was the {αβγδ} ( i.e. ) the thing which hindred them , and with respect to that their continued Envy it is said , They could not speak peaceably unto him ; as it is said , that through Envy , or moved with Envy , they sold him , Acts 7.9 , 10. So it might be truly said , that having such an Opportunity , and being so vitiously disposed , they could not but sell him ; nor trebus sic stantibus , could it be expected that they should have done otherwise . This kind of [ Cannot ] is a confirmed [ will not ] and so it is oft-times In●erpreted in the Scripture , we reading it there in some places , said of them , They Will not do those things , which in other places it is said of them , They Cannot do . See Jer . 6.15 . compared with Chap. 3.3 . In the former place it 's said , They could not blush ; in the latter , They refused to be ashamed , ( i.e. ) They would not blush . In Jer . 6.10 . it is said , Their Ear is uncircumcised , and they cannot hear ; but in Chap. 11.10 . it is said , they refused to hear : And Zech . 7.11 . They stopped their Ears . Our Saviour doth grant , that the unbelieving Jews could not come to him of themselves , saying , No man can come to me , except the Father draw him , John 6.44 . Yet says , John 5.40 . Ye will not come to me , that ye may have Life . And indeed in Ordinary speech , In this sence doth Ruth's next Kinsman say , of the parcel of Land that was Elimelech's [ I cannot Redeem it , Chap. 4.6 . ] meaning thereby , He Would not ; for if he wou●d he could , ( i.e. ) if he would have born the inconvenience of Redeeming it there mentioned , of which being at first not sens ble , says he , v. 4. I will Redeem it . the words [ cannot , and will not ] are of promiscuous use ; so that when we say , we cannot do this , or that , we mean onely we will not ( i.e. ) for such and such Reasons we will not . In this Respect it is used by him , who being importuned unseasonably to rise out of his Bed , makes Answer , saying , I cannot Rise , Luke 11.7 . meaning , that because of the trouble of Rising at that time of Night , and his Children being in Bed with him , he would not Rise ; and thus his cannot is interpreted , viz. by a will not , v. 8. I say unto you , though he will not rise — Thus is the word [ Cannot ] used by him , who being invited to a great Supper , made this Excuse , saying , I have Marryed a Wife , and I cannot come . Certainly he could have come , if he would , for his Wife did not by force hinder him , did not cause him to be bound hand and foot , or Chain him at home ( this indeed would have Excused his not coming ) but the meaning is , that because he chose , and was resolved to Entertain himself at home with his Wife newly Marryed , as a more desirable thing than a meals meat , therefore he would not come . And thus in effect is that his [ cannot ] interpreted , viz. by his slighting , or making light of the invitation , Mat . 22.5 . But they made light of it , and went their ways , one to his Farm , another to his Merchandise . Briefly , That the main and immediate Reason , why sinners are not Reformed by such Divine Methods as are used for that end ( their [ cannot ] being in true construction ) a [ will not ] appears in this , viz. In that when they sin , they sin freely and voluntarily , so freely , as that they are said to choose their way , they way of their abomination , Esay 66.3 . To commit Iniquity with greediness , Eph. 4.18 . To do evil with both hands earnestly , Mic . 7.3 . To drink it like water , Job . 15.16 . Yea , it is plainly said , Mat . 22.3 . They would not come . Yea , like Wine , or to feed upon it , as an hungry Person doth upon Bread ; Prov. 4.17 . They eat the Bread of wickedness , and drink the Wine of Violence . The Premises considered , let no un-reformed sinner under any pretence whatsoever , go about to excuse his sinful course , or himself in it . Say not , I would have betaken my self to a new course of Life , but the perswasion of this and that Companion hindred me ; I was willing of my self , but this and that fell in the way , and put me off — Leave all Excuses , set the Saddle upon the right Horse , lay the blame where it mainly ought to be laid , viz. upon your own wilfulness , the Obstinacy of your wills , confess , saying , with him , in Prov. 5.11 . when his Stock and Estate , his Flesh and his Body were consumed by his wicked course of Life , How have I hated Instruction , and my Heart despised Reproof ? And have not Obeyed the voice of my Teachers , nor enclined mine Ear to them that Instructed me ? Be it known to thee , O un-reformed sinner , whoever thou art , that the grand Reason , why thou wast not Reformed by these things , ( i.e. ) by the Judgments of God upon thee , is , not because thou couldst not [ as a cannot in the most proper sence is opposed to a will not ] but because thou wouldst not be Reformed ; thy cannot , and thy will not being in this case the self-same thing ; or I will choose to express the Truth in hand in the very words of Scripture , saying , The Reason why thou dost continue unreformed , is , because thou refusest to Reform . See Jer . 5.3 . Thou hast stricken them , but they have not grieved ; thou hast consumed them , but they refused to receive Correction : They have made their Faces harder than a Rock , they have refused to Return . Observe the word repeated ( They Refused , They Refused . )

SECT . XXIII .

6. BE hence Informed , that Motives , or Arguments to Reformation , taken from the consideration of the deserved punishment of sin , whether threatned , or inflicted , are very warrantable , and fit to be used ; it being not onely Lawful , but the Duty of sinners to improve them to the said end and purpose : and be Informed moreover , that the Reformation of sinners , that is wrought by these things ( i.e. ) By the punishments of God upon them , may notwithstanding , be a true , sound , and sincere Reformation . I grant indeed , that all , who while they were under the sore hand of God , did make Vows , and deep Protestations of amendment , confessing their sins , and professing sorrow for them , and who in shew were much Reformed , yet in Truth were not . God complains of his People , that when he slew them , then they sought him , but their heart was not right with him — Psal . 78.34 , 35. and that though in a sort they turned to him , yet it was not with their whole Heart , but feignedly , Jer . 3.16 . Thence that complaint of God , by the month of Hosea , Chap. 6.4 . O Ephraim , what shall I do unto thee ? O Judah , what shall I do unto thee ? For your goodness is as a Morning Cloud , and as the early dew , it goeth away . But others , through the blessing of God , co-operating with his hand , have been otherwise wrought upon , even to a thorough and lasting Reformation . Thus was David wrought upon , Psal . 119.67 . Before I was afflicted I went astray ; but now have I kept thy word . And Manasses , of whom the Chronicle says , That when he was in Affliction , he besought the Lord his God , and humbled himself greatly before the Lord God of his Fathers , 2 Chron . 33.12 . And it is not to be doubted , but there be many thousands in in Heaven , not onely of great Men ( such as David and Manasses were ) but Men and Women of all sorts and Conditions , who , like the Prodigal , were brought home to their Heavenly Father by weeping-cross . Nor let any one think it an unworthy , a selfish , and a slavish temper , to be perswaded , or disswaded upon the said Account ; nor let any one say , that these are carnal Motives , the onely Principles of sound Reformation being Spiritual Principles : the Love of God , the Glory of God , the Loveliness of Christ and Christianity — Some indeed have been so vain in their Imagination , as to Dogmatize at this rate ; and some have been so Foolish , as to deem such the onely sound and Spiritual Preachers . But that the Folly of such may be made known to all men , whereby they may proceed no farther , be it considered , That God onely wise doth urge sinners to Reformation by Arguments of this nature ; Some do call Preaching of Judgment Legal , and not Gospel-Preaching ; whereas St. Paul says , that in the Gospel is Revealed , as the Righteousness of God ; so also the wrath of God against all ungodliness , and unrighteousness , whereupon the Gospel doth become the mighty power of God to the Salvation of sinners , Rom. 1.16 , 17 , 18. and is it a thing unworthy of us , or beneath us ; a thing more fit for a Slave , than a Son or Servant of God to suffer himself to be thereby induced ? Again , shall we call Divine Motives , carnal Motives ? As the Lord said to St. Peter , That which I have cleansed call not thou Common : So I say , to the deluders and deluded in this matter , Those Motives and Arguments , which because God himself hath suggested , we may well say are Divine , call not you Carnal .

Again , Is the Love of God and the Love of our selves things impossible , inconsistent ? what doth God mean by all his promises and threatnings in Scripture , if sinners should not have respect unto themselves , to whom and whose welfare those very promises have a respect ? What means those complaints of God in Scripture , against sinners for destroying themselves , and his Expostulations with them , Why will ye dye ? And that Complaint of our Saviour ( who is denominated such , because he saves sinners from wrath to come ) Ye will not come unto me , that ye may have Life ? John 5.40 . How irrational are the said Complaints , if self-love , and self-seeking in this way , ( i.e. ) in the way of Reformation were such a thing as too too many Innovators ( I do not mean in Ceremonies , but in certain Doctrinals and Substantials ) have made them ?

Again , as to the pretence of Spiritual Principles , consider , Is not the Fruit of the Spirit in all goodness ? Ephes . 5.9 . And is not the fear of God , even as a consuming fire , one part of goodness ? Else why doth St. Paul speak and exhort at that rate as he doth , saying , Heb . 12.28 , 29. We receiving a Kingdom that cannot be shaken , let us have Grace : What Grace ? Even this Grace of Fear , even this conducing to the acceptance of our Service with God , for our God is a Consuming fire , And is not this fear of the Lord a Fruit of Gods Spirit , as well as Love and Joy in God ?

And as for the Glory of God , doth it not mainly consist in the Salvation of sinners ? And how can a sinner more glorifie God , than by seeking to save himself , or by accepting Salvation through Christ when , and as it is offered ? Such is the inseparable connexion betwixt the Glory of God and a sinners Salvation , that , although it 's true , that his Glory doth oft-times come in competition with Mans temporal safety , yet it never doth , nor can come into competition with his everlasting Salvation ; so much are those to be blamed , who have put poor Souls to try the soundness of their Conversion by this mark , viz. the seeking of Gods Glory before their own Salvation , or before the seeking of themselves in the Salvation of their own Souls . Is there not some cause to say to such a Preacher , as Ahab did to Elijah , but altogether without cause , Art Thou he that troubleth Israel ? Is not this to add Affliction to the Afflicted ? Is not this to make the heart of the Righteous sad , whom God hath not made sad ? Are not such Preachers like Jobs Friends , Miserable Comforters ? I will not say of such , that their Doctrine is of a tendency to unman Man , or make him no Man ; and much less will I say , it is of a tendency to ungod God , or to make him no God : Yet this I would not doubt to say ( and were it not for enlarging this use over-much , I would endeavour to demonstrate ) viz. That it is of tendency to make Man another manner of Creature , than by his Creator he was made , and to make God another manner of God , than in his word he hath described himself to be .

The Premises considered , let the Ministers of Christ take heed of binding heavy burdens , and laying Yoaks upon the Necks of humbled Souls , which they are not able to bear ; of begetting , and and nourishing causless Jealousies in the minds of such as are truly desirous to fear the Name of God , as if to be provoked to Duty by the consideration of Punishment , were a certain sign of a Mercenary , Carnal , Slavish , and a less Spiritual Temper : For consider , doth the onely wise God use such Arguments , wherby to curb the Saints from sin , onely upon this Account , because of their Carnality , ( i.e. ) because they are Flesh as well as Spirit ; and therefore directing them onely as to that fleshly part which is in them ? I trow , no ; for did not God use an Argument of this Nature , thereby to restrain Adam , even while he was in Innocency , from the breach of his Commandment , not to Reform him , but to preserve him Innocent , saying , In the Day that thou eatest thereof , thou shalt dye the Death , Gen. 2.17 . Let us , the Ministers of God , then take heed of being Righteous over-much as to the thing here spoken of , lest by dogmatizing therein , as some others have done , we offend against God , and against the Generation of his Children , as is the Psalmists expression , Psal . 73.15 . To over-do is to undo .

2. Let no true Convert , Man , or Woman ; let no sinner truly Reformed , call into Question the Truth of their Conversion , or Reformation meerly upon this Account , because they were brought home to God by weeping-Cross , because it was by these things , ( i.e. ) By Divine Punishments , that their Reformation was wrought , or brought about ; but notwithstanding this , let them go on chearfully in a Christian Course , nothing doubting , but Rejoycing in the Lord always , and with hearts continually lifted up in the ways of the Lord , which was the Commendation of King Jehoshaphat , 2 Chron . 17.6 . As God did in Time past speak to our Fathers , by the Prophets , {αβγδ} & {αβγδ} , at sundry times , not all his mind at once , and in divers manners , so in all Ages , past and present , it hath pleased him to Convert sinners at divers times ( some sooner , and some later ) in divers manners , and by divers means ; some without Affliction by his Word , and some not but by Affliction : And as the Apostle said in another Case ( Phil . 1.18 . What then ? Notwithstanding every way , whether in pretence , or in truth , Christ is Preached , and I therein do rejoyce , yea , and I will rejoyce . ) In like sort it doth well become us to say in this case . What then ? notwithstanding every way , whether without these things , or by these things , by Punishment , or without Punishment sinners are Reformed and won to Christ , and I therein therefore do rejoyce , yea , and I will rejoyce ; yea , and let the Convert himself therein rejoyce ; yea , let the Angels in Heaven therein rejoyce , even as they do rejoyce : For , says our Saviour , Luke 15.10 . There is Joy in the Presence of the Angels of God over one sinner that Repenteth , implying , let the means inducing him truly to Repent , be what it will , though it were by means of fore Affliction ( as it was in the Case of the Prodigal , the Parable of whom is Related in the Verses immediately following ) Yet there is Joy in the Presence of the Angels of God over one such sinner , one such Prodigal , that Repenteth by such means .

Caution . Let none , especially of my Brethren in the Ministry , accuse me as a Legal Preacher upon Account of what I have said in this Use , or Section , whereby to Vindicate the Truth , and to Convert some among them , if it may be , from the error of their way ; nor let them say , That it is the sence of the Love of God in Christ , inflaming the heart of a poor sinner , which is the Principle of sound and sincere Reformation ; of which Love , whether of God to sinners , or of sinners their Love to God , I have been hitherto so silent ; for as there was no Occasion hitherto inducing me to speak of either of them ( without wandring from my Text , a fault not so easily excusable ) so I shall think it sufficient in this place , to speak onely a few words as to that matter , saying , That my Judgment or Opinion is , That no sinner is , or ever was Reformed by these things , ( i.e. ) By the Punishments of God , whether the fear of them , as threatned , or the feeling of them , as inflicted , or both ; but he is , or was induced thereunto by the apprehension and belief of the Love and Mercy of God held forth in the Conditional Promises of Life and Salvation upon Record in the Gospel ( I speak of them , who Live under the Gospel ) unto all and all manner of sinners ; upon which apprehension and belief he cannot but be wrought upon unto some measure of Love to God and Jesus Christ ( the Seeds of Divine Love being at that time sown in his heart ) although this his Love is not , especially at his first Conversion , so much , if at all perceived , whether by others , or by himself , his fear and dread of God and Divine wrath by Reason of what is either inflicted , or threatned , being much more visible and apparent . So that in speaking concerning the fear of God , and dread of his Judgments , let me not be understood , or rather let me say mis-understood , to have spoken any thing to the obscuring , depressing , or disparaging of the Divine Grace of Love , whether of Gods Love to Man , or of Mans Love to God ; upon either of which I should as readily have enlarged my self , had Occasion invited me , as upon the Theme in hand ; and forasmuch as there will be a fit Occasion before 〈◇〉 have finished this my Text , to speak of the infinite Love of God in his readiness to receive into Grace and Favour even those sinners , that are not otherwise Reformed , than by these things , ( i.e. ) than by Punishments ; the Readers shall perceive , that as it offers it self , I shall take the Occasion by the fore-top , as the saying is ; I mean , I will not neglect to make use of it ; mean while I will conclude this Use , saying , Forasmuch as it is the Duty of Gods Ministers to perswade sinners , as by the Love , so also by the Terror of the Lord ( as was St. Paul's manner , a wise Master-builder , 2 Cor . 5.11 . ) Let sinners suffer themselves by the Terror of the Lord to be perswaded , and if by such perswasions they have been wrought upon to a Reformation of their wicked ways ; let not such Converts trouble themselves , nor let any others perplex them with causless doubts concerning the soundness of their Conversion , meerly upon the Account of their having been perswaded by that means , or Arguments of that Nature .

SECT . XXIV .

2. I Come now ( among the several sorts of Uses promised to be insisted on ) to the Second , viz. Exhortation , which I intend two-fold ,

1. With respect to Time past and present .

2. With Repect to the Future .

1. Respectively to the former , be we all exhorted to examine our selves and the present case , Have we been , or are we Reformed By These things ? What are our ways and walks ? Are they such as please God , or are they contrary unto him ? I might from the Text and Doctrine in hand take Occasion to make a two-fold Exhortation .

1. With Respect to Personal sufferings , exhorting sinners to examine themselves , whether , and how they have been bettered by the Afflictions wherewith God hath visited their Persons , and their Families , how several ways the just God hath plagued them by sore Sicknesses , sad disasters , undoing losses , Disobedient Children , and many other ways ; and how they have been any whit bettered by such things , whether they can in any good sort say , with David , Before I was so and so Afflicted , I went astray , but now have I kept thy word . But in this Exhortation I will not so much enlarge my self as upon the next following .

2. With Respect to more general Punishments , examine the Matter , are we Reformed by the sore hand of God , that hath so many ways been upon us , and is still stretched forth against us ? What Reformation hath Plague and Pestilence , Fire and Sword , a Succession of Wars by Sea and Land , with our selves and Forreign Enemies wrought upon us : Examine the Matter as to three-fold Reformation ; Publique , Domestick , and Personal .

1. As to publique ; Are we a Nation , that doth Righteousness indeed , and seek the Ordinances of God , to speak in the Language of the Prophet ? Esay 58.2 . Are we a Nation , that do Obey the Voyce of the Lord , and that have received Correction , to speak in the Language of the Prophet Jeremy ? Ch. 7.28 . Reformation is the thing that hath been much and long talked of , Year after Year , in our Church and Nation ; the word [ Reformation ] hath been much in the mouths of every one ; but as for the thing it self [ Reformation ] where is it ? or how doth it appear ? True , as by the Reformation of the Doctrine of the Church of England from Popery , we are Justly called , as other Protestant Churches , a Reformed Church , and verily ever since I was more fully acquainted with the History and Body of Socinianism ( Socinus and his followers being of all others the great pretenders to Reformation , being extremely dis-satisfied both with that of the Protestant Churches , stiled Lutheran and Calvenists also ) I have dreaded one extreme or other , and what a Reformation of our Doctrinals by a new Confession of Faith would come to ; and lest we might not thereby some way , or in some things be more deformed by the inserting of private Opinions instead of Doctrines of Faith . It is not then a Doctrinal Reformation , but a Practical , which is the Matter of the present Inquest : Are our Lives Reformed according to our Doctrine ? What Agreement is there betwixt the Lives of us Protestants and our Protestant Doctrine ? Do we not by the former con●ute the latter ? I mean , as much as our Lives can do it . O , what a shame is our Conversati n to our Profession ? Examine , have we n●t sinned seven times more , since we have been punished seven times more ? Since the Lord hath so severely smitten us , have we not Revolted more and more ? To speak in the Language of the Prophet , Esay 1.5 . Instead of being Reformed , are we not more and more deformed by running from one extreme to another ? How may it be said of , and to us , as of Gods Israel of Old , Jer . 2.23 . Thou art a swift Dromedary traversing her ways ? How do we traverse our way from one extreme to another ; some on the right hand , and some on the left ? Some are all for Preaching , and some are all for Praying ; some are onely for Prayers upon a Book , and some for no Prayers but such as are without Book ; some are for no manner of Prayer , Some are all for God , and some for Caesar ; some are altogether for the Ordinances of God , as is pretended , and some for the Ordinances of Man . so much as in a Private Family , but our Liturgy , or Book of Common-Prayer ; and some are for any manner of Prayer whatsoever , save Prayer by that Book ; some are Anti-Ceremonial altogether , some are supra-Ceremonial , some are Soli-Ceremonial ? And how do we by extremes Plague and grinde one another , like the upper and neather Milstones ? Briefly , what by Sects and Schismatical Separations ( not to speak of damnable Heresies , and defections to Popery ) what by the increase of Prophaneness of all sorts in all sorts , instead of being Reformed by these things ( the Judgments upon us ) O how transformed to the worst , O how deformed are we ! As Samuel said to Saul ( 1 Sam . 15.14 . If thou hast performed the Commandment of the Lord , what meaneth then this bleating of the Sheep in mine Ears , and the lowing of the Oxen which I hear ? ) In like sort may it be said , If we are Reformed by these things ( Plague , and Fire , and Sword — ) what means that Swearing , Cursing , Drinking , Whoring ; that Pride and Luxury , that Fraud and Injustice , that horrible neglect and Prophanation of our Christian Sabbath , those our manifold Transgressions , and our mighty sins ( to speak in the words of the Prophet Amos , Chap. 5.12 . ) that do abound , and seem more and more like a deluge to increase ? A little search may suffice to satisfie the enquiry , Whether we are , or are not Reformed by these things : Yea , without search the thing Discovers it self in the Lives of all sorts of Clergy ( which it may well become a Minister of God , in the first place , sadly to mind and mention ) Laity , high and low , in City and Countrey , Gentry and Commonalty . As God said , by the Prophet Jeremy , Chap. 2.34 . ( In thy Skirts is found the blood of the Souls of the poor Innocents ; I have not found it upon secret search , but upon all these . ) In like sort may it be said , concerning the sins of our Nation , They may be found without secret search , in our skirts are they found ; they are written in our Fore-heads , they testifie to our Faces , they are visible as the Light at Noon-day : O how many do declare their sin , as Sodom , and hide it not ! Esay 3.9 .

2. What Family-Reformation is there ? How few Jacobs are there , who have endeavoured to cleanse their Houses of that wickedness , that from Father to Son hath still kept the Possession ! Gen. 35. begin . How doth the Leprosie of sin stick as close to Mens Dwellings , especially the Palaces and Mansions of great Persons , as ever before ! Yea , how many Families are much worse than before ! Time was , when it might have been said of such and such Families , There had wont to be daily Praying in this House , Reading the Scriptures , Repeating Sermons , Singing Psalms , Catechising Children and Servants — But what 's become now of all this ? Some are become Sectaries , some Prophane , some meer Worldlings , some Papists , some Atheists — Briefly , as the Prophet said of Israel , Hos . 8.3 . So it may be sadly said of too too many Families , They have cast off the thing that is good .

3. Examine , what Personal Reformation is there : Let every Man lay the hand upon his own Breast , and smite upon his Thigh , saying , Have I been Reformed by these Things ? A needful Exhortation ; for we all have too much of the Hypocrite in us : I mean , we are quick-sighted to espie faults , though lesser , in others , but to take no notice , even of greater , in our selves . We can vociferate , cry aloud against the sins of others ( Court , City , Magistrates — ) make declamations ( O Tempora ! O Mores ! ) But who is it , or how few are there , who do consider themselves ? Well may I say , with that Heathen Poet , Ut nemo in sese tentat descendere , nemo ? Or rather I will say , with the Prophet , Jer . 8.6 . There is none that Repenteth him of his sin , saying , What have I done ? Many complain of the doings of others ; they can tell what others have done , though it was done long since ; but few do in penitent sort say , What have I done ? They are apt enough to tell of the good they have done , and to pride themselves in it , as did the Pharisee , saying , God , I thank thee , I am not as other Men are — Yea , they are apt to speak of the good they have not done , as Saul did . But few do consider , saying to themselves , What , what have I done ? What good have I left undone ? Let us be Exhorted then in the midst of those declamations , which may every where be heard against the sinfulness of the Times , to say to our selves , as the Prophet Obed did to the People of Israel ( 2 Chron . 28.10 . Are there not with You , even with You , sins against the Lord your God ? ) Thus let every one say , Are there not sins with Me , even with Me , against the Lord our God ? Or , as Nathan said to David ( Tu es homo ; ) So let every one say to himself , Am not I the Person , who am not Reformed by These Things ?

SECT . XXV .

2. MY Second Exhortation shall be with Respect to the Future . As the Servants of Nabal said to their Mistress ( 1 Sam . 25.17 . Now therefore know and consider , what thou wilt do ; for evil is determined against our Master , and against all his Houshold . ) In like sort I shall endeavour to awaken every Person , from the highest to the lowest , saying , Now therefore know and consider , what we have to do , and will do ; for evil , yea , more evil than hitherto we have Suffered , is threatned against us in the words of my Text ; yea , I may say , is determined by God against us ( i.e. ) is by God himself determined Conditionally , or without Reformation to fall upon us . A little consideration will suffice to know what we should do in this Case , even the consideration of this one Text in hand , ( If ye will not be Reformed by these things . ) Reformation is the work to be done by us , and that therefore is it which I shall exhort you unto , and I will do it in the words of Scripture : First , in the words of our Saviour , John 5.14 . Let us sin no more , lest a worse thing come to us : In the words of Daniel , to King Nebuchadnezzar , Chap. 4.27 . Break off your sins by Righteousness . In the words of the Prophet Esay , Chap. 1.16 . Wash ye , make ye clean , put away the evil of your doings from before the Eyes of God ; cease to do evil , learn to do well — Cease from every course of contrary walking , and instead of walking contrary to God , betake your selves to a contrary walk ; study to walk with God , walk before God , worthy of God , unto all wellpleasing . In a word ; Mind , Intend , Resolve , Labour a Reformation . Know and Consider the following particulars , which I am to suggest and make known to you , as things which we should have done , and then consider what we have to do .

1. Know , and Consider , That our Primary Duty was , to have been Reformed before , and without these Things ( i.e. ) without Punishments , and before the Judgments of God were poured forth upon us . We should have walked with God in Prosperity , we should have he●rkned to his still small Voyce , Instructing us by the Mouth of his Ministers , they wooing and entreating us as Ambassadors in Christs stead , saying , We beseech you , be ye Reconciled to God . O how should these wooings , these beseechings — have mollified and melted us ! O how should sinners be affected to hear the intreaties and obsecrations of Chri t , saying , as Saul , upon the hearing of David s crying out unto him , 1 Sam . 24.16 . Is this thy Voyce , my Son David ? Is this thy Voyce , my sweet Saviour ? Is it the Saviour indeed that doth beseech the sinner to be Reconciled ? what less should a sinner do at the hearing of this , than Saul did upon the fore-cited Occasion , of whom it is said , And Saul lifted up his Voyce , and wept . Thus , I say , we should have Reformed without , and before these things , even upon the hearing of Gods Word . See Zech . 7.7 . Should ye not hear the words , which the Lord hath cryed by the former Prophets , when Jerusalem was Inhabited , and in Prosperity , and the Cities thereof round about her ? Mark those words [ In Prosperity ] In allusion to those words of the Prophet , may it not be fitly said to us , should we have heard the words of the Lord , by the Mouth of his Ministers , while our Houses were standing , our Trading was quick , our Arms and Armies were more dreaded , our Jerusalem flourished , our Church un-divided , our Nation at Unity within it self , when we went together to the House of God as Friends ?

2. We should have Reformed by other things , ( i.e. ) By Punishments threatned , as Niniveh did . This is that which God exhorts unto by the Prophet Zephaniah , Chap. 2. beg . Gather your selves together ; yea , gather your selves together , O Nation not desired . Having not been Reformed by Gods still , small Voyce , Counselling and beseeching us , we should have reformed by his voice Thundring , & Lightning in his Threatnings . Before the decree bring forth , Before the day pass as the Chaff , Before the sierce Anger of the Lord come upon you , before the Anger of the Lord come upon you . Observe the word [ Before ] four times repeated . I have at large in the handling of the first point of Doctrine , spoken of this Matter , viz. Of the timely heeding of Gods warnings by his Threatnings before they be Executed , and therefore I need say less here as to that Matter .

3. We should have Reformed by the sight and hearing of Gods Judgments Executed on others . This God expects , saying , Zeph . 3. 6 , 7. I have cut off the Nations , their Towns are Desolate , I have made their streets waste , that none passeth by — I said , surely thou wilt fear me , thou wilt receive Instruction . This indeed is according to the Mind of God , who in punishing of sinners , designs , not onely the Reformation of them who suffer , but of others also , who possibly may behold , or hear of the same , as hath been upon Occasion before said and proved . Thence it is said of Corah , Dathan , and Abiram , that by the notorious way of their perishing , They became a sign , Numb . 26.10 . ( i.e. ) a Monument , a Spectacle , or an Example of Divine Vengeance to warn others .

4. We should have been Reformed by lesser , by fewer punishments , before it came to seven times more for our sins . Therefore doth God send lesser Judgments , that these being well improved , greater Judgments may be prevented . Thus and thus we should have done , but because it is too late , and to less purpose , to consider onely what we should , but have not done ; therefore ,

2. Secondly , and more especially let us know and consider what we have to do for the future , viz. If we have not been Reformed by other things ( by Advice and Counsel , by Threatnings , by the sight of Divine Vengeance Executed upon others , by lesser Judgments inflicted upon our selves heretofore ) at least , at last , let me say , Let us be Reformed by these Things , ( i.e. ) the seven times more , that hath been added to our former Sufferings . It is said in Exod . 4.8 . concerning the Egyptians , That if they did not hearken to the Voyce of the first sign , they would hearken to the Second . These signs were Plagues , or so many several strokes of Divine Vengeance : And Gods Rods have a Voyce ( Mic . 6.9 . Hear the Rod . ) Now , forasmuch as we have not hearkned to the voyce of one Judgment , of former , of lesser Judgments , let us not harden our hearts more than the Egyptians , but let us hearken to the voyce of latter signs , of our farther , present punishments .

Know and Consider these two things , viz. That nothing less than Reformation will serve , either our turn , or Gods turn ( as I may so say ) I mean , that will please God , or profit us . e . g . It is not the external formal Observation of a solemn Fast ; yea , many such Fasting days : It is not many Prayers , short or long Prayers ; it is not the putting on of Mournful Apparel , the spreading Sackcloath and Ashes under us ; it is not meer Vows and Promises of Reformation , that will please God ( he will not be put off in that sort , with such Pageantry and mo●kers ) or that will secure us from seven times more for our sins . See at large by what we may read at leisure , in Hos . 7.14 . Esay 1.11 , 12 , 13 , 14 , 15. and 58.5 , 6. How little God doth regard all that come short of washing and cleansing ( Esay 1.16 . ) short of a Reformation , and in what little , or no stead such things will stand a sinful Nation . I shall then conclude this Exhortation with the words of God by the Prophet Jeremy , Chap. 6.8 . Be thou Instructed , O Jerusalem , lest my Soul depart from thee ; and the rather with these words , because the word in my Text , which is Translated [ Reformed ] doth sig●ifie [ Instructed ] in Conformity to both which rendrings of the word , let me say , yea , let us imagine God himself saying to us , Be thou Instructed , be thou Reformed , O Kingdom of England , lest my Soul depart from thee .

SECT . XXVI .

3. THE third Use promised to be insi●ted upon , shall be a Use of Direction , and this three-fold .

1. Touching the manner of this Reformation , what manner of Reformation it should be .

2. The means Conducing .

3. The Motives Inducing thereunto .

For the first , be it known , that our Reformation should be a well Conditioned Reformation , having all its proper and fit Ingredients and Adjuncts . e . g .

1. It must be a Real and Substantial Reformation , not Counterfe●t and Hypocritical , such as God Complains of , saying , Jer . 3.10 . Yet her Treacherous Sister Judah hath not turned unto me with her whole heart , but feignedly . Under this head of Reality , I shall specifie two or three things as intimately pertaining to it . e . g .

1. Our Reformation should be not barely a promised Reformation , a Reformation in word and Tongue ( to speak in the Language of St. John , 1.3.18 . ) but in Deed , and in Truth . The renewing of our Promises and Covenant with God is one Duty pertaining to the Holy Observation of a Solemn Fast , for which we have a Pattern of Gods Church of O●d , Neh . 9.1 . with last . But what are Promises without Performances ? To promise , and not perform , is but Verba dare , to seek to couzen , and to mock God , and wherein indeed we do but deceive our selves ; For God is not mocked , saith the Apostle , Gal. 6.7 . When I say then , that our Reformation should be a real Reformation , I mean , it should not be Verbal onely ; and therefore to such a real Reformation I shall exhort you in the words of the Psalmist , Psal . 76.11 . Vow , and Pay to the Lord your God .

2. It must be , not barely an out-side , but an in-side Reformation ; for Truth is in the inward parts : and this is it , which God desireth , saith the Psalmist , in that his Penitential Psalm , Psal . 51.6 .

The Pharisees had an out-side Reformation , Luke 11.39 . But woe , notwithstanding , and woe again , says our Saviour , to such Hypocritical Reformers , Mat . 23.25 . Be then exhorted in the words of St. James , Chap. 9.8 . Cleanse your Hands , ye Sinners , and Purifie your Hearts , ye double-minded . Observe , hands and heart ; not hands onely , but hearts also . I cannot say to you in this Case , as our Saviour said to St. Peter , in another John 13.9 . He that is washed , needeth not , save to wash his feet ( his Hands , his out-side ) but is clean every whit ; yea , I must say the contrary : We need both washings ( Hands and Heart , out-side and in-side ) Yea , and the true Nature of the Reformation I am speaking of , doth need , or require it .

3. It must be well grounded , viz. Upon a good Conscience , ( i.e. ) a Conscience of Gods Command , and not meerly upon the Command of any Man , or Men . A Reformation thus grounded , or Founded , is that which we call a true , ( i.e. ) a Morally true , or sincere Reformation . That Reformation is in Morality no true Reformation , that is not thus grounded , ( i.e. ) it is not sincere and upright . Herein that Reformation , which was made by the People , under the Reign of those two Reforming Kings of Judah , ( Asa and Josiah ) did very much fail , as to a great part of the Body of the Nation , as appears , not onely by the Chronicle of those times , but also by the Writings of the Prophets that were contemporary with those Pious Princes ; for it was more out of fear of Man , and Respect to Humane Ordinances , than out of the fear of God , and Conscience of his Command , that the generality of the People did submit as they did , and thence was their after-revolt upon the Death of those Godly Kings . I shall then Exhort you in the same words as St. Paul doth Exhort Christian Servants , Col. 3.23 . Whatsoever you do , do it heartily , as to the Lord , and not unto Men . Whatsoever we Reform , let it be as upon the Command of God , and not of Man meerly . Let Children , and Servants , and Subjects , whatever they Reform , Reform in the fear of God chiefly , and not onely as awed by their Parents , Masters , Governours , under whose Power and Discipline they are .

SECT . XXVII .

2. OUR Reformation should be an Orderly Reformation . Order is a very considerable Circumstance in all our Enterprizes , and Undertakings , and duely to be Observed . We read in 1 Chron . 15.13 . that God was displeased , for that he was not sought after the due Order . Let all things , says the Apostle , ( 1 Cor . 14. lat. ) be done decently , and {αβγδ} in Order . Thus should this work of Reformation be enterprized and carried on .

Q. How , or in what Order ?

Answ . It should be , 1. Personal . 2. Private , or Domestical . 3. Publique .

This Order indeed is most comely , and well-becoming ; and thus to set about the work is to do it at once , both {αβγδ} & {αβγδ} , as well comely , as in Order . I will then , according to this Order , Exhort you ,

1. To a Personal Reformation : Let self-Reformation be the first thing thought of , and endeavoured by us all . As Charity , so Piety should begin at home . A needful intimation this is ; for how disorderly are we for the most part in this Matter , it being our manner to begin at the wrong end . Every one calls for a Reformation , a Reformation , and crys out by Reason of the want thereof . But of what Reformation ? Or of whom ? Answ . It is a reformation of Laws , not of Lives so much ; they would have the Laws reformed ( this Law , & that Law , and t'other Law , Ecclesiastical Law , Common Law , Civil Law-reformed ) but in the mean while they are less sollicitous for the reformation of Lawless Lives and manner of mis-living . When I thus speak of Laws and Lives I would not be so mis-understood , as if so be we had no standing Law ( for what Church or State is without some such ? ) that is truly a Gravamen ; we have heard of the Centum Gravamina in Germany , at the beginning of the Reformation , Presented ( as I Remember ) in some of their Diets , to the Emperour Charles the Fifth , in Order to a redress . I beseech the Lord to make our King and Parliament wise as the Angels of God , to Judge rightly , what Laws of any kind are to be numbred among the Gravamina complained of ; and having found them out , that they would remove them , as so many pricking Bryars , and grieving Thorns to the Israel of God . But these two things , I say ,

1. That if our Lives were but Reformed according to our Laws , we should be an Happy People : Oh , by how many degrees more happy than we are , or are ever like to be , as now Lawless in our Lives we are !

2. The onely way to have our Laws Reformed ( so far as Reason of State will permit ) is to reform our Lives ; if we would take care to reform the one , See Joel 2.18 , 19 , 20. Then will the Lord be Jealous for his Land , and pity his People . Yea , the Lord — Psal . 81.13 , 14. O that my People had hearkened to my Voyce — I should soon have — God would find out one blessed way or other by his good Providence to reform the other ; he having the Hearts of King and Parliament in his own Hand , turning them as the Rivers of water as he pleaseth . But our sin and misery is , that the reformation of Lives is that which we are less mindful of , and sollicitous for . Or if it be a reformation of Lives that is meant by the Common cry for reformation , and out-cry for want of it ; Of whose reformation , or of whom , think we , is this noyse by the most intended ? Surely of the reformation of others , rather than of themselves , as if others onely had need to be reformed , but the Common Cryer himself had no need at all . We would have all reformed but One , and that is our selves ; we would have all things reformed , both in Church and State , but as to what is amiss in our own Breasts and Bosoms , in our own Lives and Conversations , we mind or care for no such thing . The Laity would have the Clergy reformed , and the Clergy the Laity ; the Commonalty would have the Gentry reformed , and the Gentry the Commonalty ; the Rich the Poor , and the Poor the Rich ; and thus we run round . So that if it be said , That every man is a reformer , and yet no man is a reformer , it is not such a riddle , but that it may easily be unfolded , and Interpreted according to what hath been already said . It is not then without cause , or more than needs , that I should again and again exhort and excite you , and that in the first place to this Personal reformation . Let us all , from the highest to the lowest , imitate Joshua , saying , I and my House will serve the Lord , Josh . 24.15 . Mark , I , and I in the fore-front . Let every one first of all , and most of all see to himself . The Apostle exhorts the Thessalonians ( 1 Thes . 4.11 . ) That they would all study to be quiet , and to do {αβγδ} their own business , their proper work . A most memorable Scripture upon many accounts , intimating among other things , that as one Reason of Peoples unquietness , is , because they do not study quietness ; so another is , because they do not confine themselves to their own business , but are busie-bodies in other mens Matters . But the reason of my quoting that Scripture , is to take Occasion from thence to Acquaint you , that self-reformation is {αβγδ} , every ones own business , the pr●per work of every one , and as for other reasons by and by to be specified ; so for that Reason in the first place , I shall exhort you to study it .

1. Inasmuch as God hath made it our own business , and that unquestionably . It is a Question in many cases , how far forth it is our business to Reform another , but it is out of Question , that self-reformation is my own proper work ; for as for this work , every Man can do it best , and is bound to do it most .

1. Every Man can do it best ; forasmuch as it is much more in a Mans power to Reform himself , than another ; a Man having more Command also of himself , than he hath of another . It 's true indeed , that without G●ds help and assistance we can do neither : For except the Lord help , how can we help , may we say in this case , even as did the King of Israel in another , 2 Kings 6.27 . Thence that Petition of Ephraim to God , Jer . 31.18 . Turn thou me , and I shall be turned . Yet the one may be more easie comparatively with the other , as having less impediments than the other , and for that cause may be said to be most in a Mans power ; as also because a Man may have that store of means in his own power to make use of at his pleasure , for the Reforming of himself , which are not in his power to use for the Reforming of another , as might be instanced in , were it not over-much to enlarge this particular . And thence it is , that if we speak of self-reformation , it may be truly said , that a Man may save himself , if he will , ( i.e. ) if he had a predominant will , or were prevalently desirous to do it , or had not a Will preponderating to the contrary ; but it cannot be thus said with respect to the Saving , or Reforming of another . How sincerely , cordially , earnestly , vehemently willing were the Prophets and Apostles to Reform them , that never were , nor would be Reformed . See Rom. 9. beg . and 10. beg . The like proportionably may be said of the flagrant desires of Gods faithful Ministers and Pious Parents , for the Reforming of their People and Children , which it never was in their power to effect notwithstanding .

2. Every Man is bound to do it most . This doth in some sort follow from the former : Besides , Tunica pallio proprior , as the Proverbs have it , every Man is nearest to himself , is more concerned in his own woe , or welfare , than of another single Person . Thence it is , that it is made a Ministers first work , to see to the saving of himself , and then of those that hear him , 1 Tim . 4.16 . and of this , see how careful St. Paul was by that his saying , 1 Cor . 9. lat. I keep down my Body , and bring it into Subjection , lest that by any means , when I have Preached to others , I my self should be a cast-away .

2. To perswade you to this work of Self-reforming , in the first place , consider , that till we have Reformed our selves , we are less likely to Reform others , though we should endeavour it . I do not say , it is impossible ( Judas might possibly Convert a sinner to the Faith of Christ ) but it is improbable , and exceeding rare , that God doth so far succeed with his blessing the Labours of a wicked Minister to the saving of Souls . And the Reason , or Reasons hereof are so obvious , that to name them would be to less purpose .

3. The very attempting to reform another , is a very shame to , or in him , who hath not Reformed himself ; for how doth he expose himself by so doing unto that Reproach , Rom. 2.21 . Thou that Teachest another , Teachest thou not thy self ? Thou , Thou , Thou , Thou — And Medice cura teipsum . That which is comely and gracious work in another , is shameful and unbeseeming work in the Person I am speaking of ; it doth no more become him , than a Jewel doth a Swines snout , as the Proverbs of Solomon hath it ; Turpe est doctori cum culpa redarguit ipsum .

4. Consider , That if every sinner would study to do this his own work of self-reformation , it would prove the most effectual way to be quiet . Did every one of us study to do {αβγδ} , this his own business , no man needs to study to be quiet ; for quietness would follow of it self , even per Modum resultantiae , a meer Physical , rather than as at all a Moral effect , or ( to speak in the words of the Prophet Esay , Chap. 32.17 . ) The work , of Righteousness would be Peace , and the effect of Righteousness Quietness and Assurance for ever . And oh what an happy thing is it to be Quiet ? Oh for a Quiet World ! Oh for Quiet Times ! Da pacem Domine , da pacem . O thou Divine Blessing , Quietness ! Thou Heaven upon Earth ! Let it be said of Peace , as it once was said concerning his Name , who was the Prince of Peace , Thou art Mel in Ore , Melos in aure , & Jubilum in corde . Would we Inherit this Divine Blessing of Peace and Quietness , let us follow and study Personal Holiness , Personal Reformation . And till we do this , let us never look for a Quiet World , for Quiet Times : For the very studying to Reform others , while we take no care to Reform our selves , doth but dis-settle things , and disquiet both Church and State .

SECT . XXVIII .

2. BE Exhorted in the next place , to Labour a Private Reformat●on : Let every Housholder Labour a Reformation in his Family . But having enlarged my self so much in the former Exhortation , less said in this may suffice ; for he who hath Reformed himself , will not need much stirring up to endeavour in his Place and Calling a Reformation of others , he having that in his own Breast and Bosom , which will incite him , so that he will do it , Motu proprio and {αβγδ} , as is the Apostles Expression concerning the Macedonians Charitable di●position , 2 Cor . 8.3 . Hence it is , that the word in the Hebrew ( Hashibu , Ezek . 18.30.32 . ) doth signifie both to turn ones self , and to turn others , and may indifferently be rendred either way , as the Margin in your Bibles doth inform you . This implyes , that he who is himself Converted , will endeavour the Conversion of others . I shall then ( though not in many words ) exhort all Parents and Ministers , saying , in allusion to those words of St. Paul , in his Fare-well Sermon to the Elders of Ephesius , Acts 20.28 . Take heed to your selves , and to all that Flock , or Family , over which the Holy Ghost hath made you Overseers . As our Saviour said to St. Peter ( Luke 22.32 .. Thou being Converted , strengthen thy Brethren . ) So I say , Thou being Reformed , Reform thy Family . Imitate David , whose Resolution touching himself , and his Court ( what manner of Court he meant to keep , and what manner of Courtiers to have about him ) may be read of at large , in Psal . 101. the Psalm throughout . A most worthy Pattern for all Princes , which every Housholder also in his Capacity ( he being as to his Family a Petty Prince ) should also imitate . Let Joshua also be our Pattern , Josh . 24.15 . I and my House will serve the Lord . He resoves for himself , but not for himself alone , to serve the Lord . Imitate Abraham the Father of the Faithful , who for this obtained a good Report from God , who Testified of him , saying , Gen. 18.19 . I know him , that he will Command his Children , and his Houshold after him , and they shall keep the way of the Lord ; — We all profess our selves to be Abraham's Children , but , as our Saviour said to the Jews , Mat . 3.9 . so say I to you , Think not to say within your selves , that you have Abraham to your Father , ( i.e. ) think not to say it , except you can prove it . And how may it be proved ? Answ . By this onely , viz. by doing the works of Abraham , so says our Saviour , John 18.39 . If you were Abraham's Children , you would do the works of Abraham . Be then Exhorted to prove what you say , to approve your selves to be Abraham's Children by doing the works , This work of Abraham , even by Commanding your Children , and your Houshold after you , to keep the way of the Lord , to do Justice and Judgment , that in so doing , the Blessing of Abraham may come to them , and rest upon you and them . As our Saviour said ( Remember Lot's Wife ) so I say to every careless , and over-indulgent Parent , Remember Eli , take him for an Example ; but how , or what manner of Example ? Not for our Imitation , but for our Admonition ; we have Examples of both sorts upon Record in Scripture , for our Learning ; the former Instructing us what to follow , the latter , what to fly ; of which latter many are Recorded in 1 Cor . 10. The recitation , or Story whereof the Apostle concludes , saying , v. 11. Now all these things happened unto them {αβγδ} , for Types , or Ensamples , and they are Written for our Admonition , upon whom the ends of the World are come . For an Ensample of this latter sort , is the story of Eli Recorded in Scripture : Let me therefore say again , Remember Eli , and Remember both his sin , and his Punishment . Remember his sin , Recorded in 1 Sam . 3.13 . ( His Sons made themselves vile , this he knew , but he restrained them not . ) Yea , remember his sin , not onely what it was in specie , or for kind , but remember also what it was in pondere , or constructively , God himself being the Interpreter ; this being written also for our Learning , 1 Sam . 2.29 , 30. Wherein God doth charge it upon him , as an honouring of his Sons more than him , even a despising of God , who had honoured him . And remember , as Eli's sin , so his punishment , both as Threatned , and as Executed ; as Threatned , both generally , 1 Sam . 2.30 . and more particularly , v. 31. And as Executed , 1 Sam . 4. last ; which Scriptures being written for the Learning of all Parents , what care they should take for the Reforming of their Children , should be read at leisure , and accordingly made use of . I shall conclude this Exhortation to every Housholder , in the words of Zophar to Job , Chap. 11.14 . If Iniquity be in thy Hand , put it far away , and let not wickedness dwell in thy Tabernacles .

SECT . XXIX .

3. BE Exhorted to endeavour a Publique Reformation . The Truth is , that if every Man and Woman would men One , then this Exhortation would be altogether needless , for thereupon all would be mended , according to the Common saying , If every one would sweep before their own Door , the whole Street and Town would be clean . But because it may rationally be presumed , that many things as to the Publique , will be still crooked and amiss , which will have need of rectifying : Let us all in our Places and Callings do as we can for a reformation there . To this End some Persons can do but little , but other Persons may do much , and both sorts are to be excited to do what they can .

1. Some are in a Capacity to do much more than others can , viz. Publique Persons , such as are in Publique place , briefly ( to speak in the Language of the Apostle , 1 Tim . 2.2 . ) Kings and all that are {αβγδ} in Authority , the {αβγδ} ( of whom St. Peter speaks , 1 Pet . 2.14 . ) Such as are sent , or Commissioned by Kings .

Quest . What should these do for a Publique Reformation ?

Answ . In short , They should do their Office , or what doth pertain to them in their Publique Capacity . In this Answer somewhat is supposed , which I do not therefore mention , viz. That these Governours , whether Supreme or Subordinate , do themselves keep the Law , and do give a good Example in their own Persons , e . g . That they are no Swearers , Drunkards , Whore-mongers , Extortioners , Neglecters , and Prophaners of the Lords Day , his Ordinances ; — This being supposed , it is enough to Answer as before . They are to do their proper Office , and I can say no less than this : For it is not enough for Governours to give a good Example in their own Persons , by keeping the Law so far as belongs to them in their Private Capacity , or as in Common with others ; but they must also do what concerns them as Publique Persons : That is , they must see as much as in them lyes , that the Law be Executed , they being sent both by God and the King , for the punishment of evil doers , and for the praise of them that do well , as St. Peter says expresly , 1 Pet . 2.14 . And if Governours of all sorts , Civil and Ecclesiastical , from the highest to the lowest , would do as aforesaid , ( i.e. ) would be Patterns of Vertue and Piety in their own Persons , well governing themselves in the first place , and then as Governours would be impartial in the Execution of Justice , punishing evil doers , and encouraging them that do well . O what a Blessed , what a Publique Reformation would quickly ensue ! But when Rulers are wicked , who being set in place to Judge others after the Law , do themselves notoriously contrary to the Law ; or , as Gallio , are altogether careless to Execute their Office : What shall I say , but this ? Conclamatum est , as to a Publique Reformation . To him , who would shew himself a Sollicitour for such a Reformation , I would say , with him , in the Comedy , Actum est , illicet , you may spare your pains , there is no hope ; Past Cure , past Care . Let me then , in the Name of the most high God ( who is Rex Regum , & Dominus Dominantium ) Exhort and beseech all sorts of Governours to do their Office . He that Ruleth Men , should be Just , Ruling in the fear of God , said he , who himself was a Ruler , even the Annoynted of the God of Jacob , the sweet Psalmist of Israel , as he stiles himself , 1 Sam . 22.1 , 3. Now , for Rulers to do their Office , is to be Just ; let them do it then , and let them do it in the fear of God . Let it not be said , that ye bear the Sword in vain : Be ye a Terror to evil works , and workers of all sorts : If possible , let no Sons of Zerviah be too strong for you . Woe to that Kingdom or Nation where Lawless Persons have onely got the Bitt in their mouths . I will therefore Conclude my Exhortation briefly , in allusion to those words of the Apostle , Rom. 12.6 , 7 , 8. where as he exhorts respectively to the Diversity of Gifts , so shall I exhort respe●tively to the Diversity of Offices , Having different Offices according as God by his Providence , and the Laws of the Land have dispensed to you ; Let every Officer ( Magistrate and Minister ) in the fear of God , wait upon his Office : Let them , who are of the Grand Jury , do their Office of Indicting Offenders : Let him that is in Commission for the Peace , do the Office of a Justice ; Let Ministers wait on their Ministry ( say to Archippus , Take heed to the Ministry , which thou hast received of the Lord , that thou fulfill it , Col. 4.17 ) Let all Magistrates within their several Corporations and Jurisdictions , do the Office or work of their Magistracy , that at last we may all give up our Accounts to God with Joy , and not with Grief .

2. As for another sort of Persons , they can do but little comparatively towards a Publique Reformation , and by these , I mean Private Persons , who have no such Office as aforesaid . These have but a single Talent , a Widdows Mite , as I may so say . Yet , as St. Peter , having no Silver and Gold to give , gave notwithstanding , such as he had ; so let these , being not C●pacitated to do as they would , and as others may , yet do as they can . And to these I have no more to commend ( beside the Directions already given ) than Preces & Lacrymae , the Ancient Arms and Armour of the Church , Prayers and Tears ; and respectively to these I shall say to every Man and Woman in their several places and Callings as the distressed Father said to our Saviour , in behalf of his poor Child ( Mark 9.22 . If thou canst do any thing , have Compassion on us , and help us . ) If ye can do any thing , have Compassion upon your Native Soil , pity a sinful , sinking , and divided Nation ; help us as you can towards a publique Reformation ( i.e. ) Weep and pray , for this you can do : Sigh and weep ( being sensible of your own sins in the first place ) for the Abominations that you see , or hear of Committed throughout the Land , City , or Countrey . Smite with your Hand , and stamp with your Foot , and cry alas , for the evil Abominations of the Times , whethether in Laity , or Clergy , Ezek . 6.11 . But let us not weep and howl ( I mean ) weep and murmur , weep and rail , weep and revile ( speaking evil of Dignities , and of things which we know not , the sin of that Old brood of Sectaries , mentioned by the Apostles , Peter and Jude ) but let us weep and pray ; & to this purpose , I will put you in remembrance of the words of the Apostle ( 1 Tim . 2.1 , 2 , 3. ) and with which I shall both beseech and exhort you , saying , I exhort , that first of all , Supplications , Prayers , Intercessions , and giving of Thanks be made for all Men ; For Kings , and for all that are in Authority , that we may lead a quiet and peaceable Life , in all Godliness and Honesty . And Observe the Apostles Reason , whereby to excite us , he saying , v. 3. For this is good and acceptable in the sight of God our Saviour . It is ill , when things are amiss in Church and State , to Swear and Curse , to rail and revile , it is un-acceptable both to God and Man ; but to pray , this indeed is good ( we have the suffrage of the Apostle for it ) this is Acceptable , as well in the sight of Man ( of Men our Governours ) as in the sight of God our Saviour . And therefore I shall conclude this Matter , saying , with the same Apostle else-where , Rom. 12.14 . Bless , and Curse not . I say , Curse not ; for even this , when our Passion boyls , and in a fretting Humour are sinners apt to do , looking upward to Curse their King and their God , Esay 8.21 . Let us weeping then , not Curse but bless ; knowing ( as St. Peter says , 1 Pet . 3.9 . ) That hereunto we were Called , that we may Inherit a Blessing , that Blessing of Blessings , that Blessed Reformation as to the publique ; to the promoting whereof , I have here more at large exhorted all Persons of all sorts in their places and Callings , to contribute their Christian Endeavours .

SECT . XXX .

3. I Come now to a Third Qualification of the Reformation in hand , viz. It should be an Impartial , or a Universal Reformation , not of this or that particular sin onely , but of whatsoever is apparent to us to be such . Our Impunity doth depend upon the doing , not of some onely , but upon the doing of all Gods Commandments . This is apparent by the 14. and 15 verses of this 26 Chapter of Leviticus , But if ye will not hearken to me , and will not do all these Commandments ; And if ye shall despise my Statutes , or if your Soul abhor my Judgments , so that ye will not do all my Commandments , but that ye break my Covenant . From these words is Observable , not onely that as to the Qualification of our Obedience to God it ought to be impartial and Universal ( to all Gods Commandments ) but it is further Observable , That to do some Commandments of God , and not make Conscience of all , is not to hearken to God , and it is also to break Covenant with God . He is one that stops his Ears against God , and breaks Covenant with him , who doing some Commandments of God , doth abhor the doing of others . A Universal Reformation therefore , ( i.e. ) of one sin as well as another , is that , which I am in this place to Direct and Exhort you unto . This is that Reformation , which God doth by the Prophet Ezekiel Exhort unto , Chap. 18.30 . And I shall exhort you in the self-same words , Repent , and turn your selves from all your Transgressions ; and v. 31. Cast away from you all your Transgressions , whereby you have Transgressed . This is the way to prevent seven times more for our sins : For , says the Prophet in that self-same place , So Iniquity shall not be your Ruine . It was Jehu's defect , and that which was the Ruine of him and his Posterity , that he was but a partial Reformer , and partially Reformed ; onely so far as concerned the Idolatry of the House of Ahab , still serving his State-Interest , in retaining , and upholding the sin of Jeroboam . Contrary was that Reformation of Josiah , for which by the King of Kings he is Commended , 2 Kings 23.25 . And like unto him was there no King before him , that turned to the Lord with all his Heart , and with all his Soul , and with all his Might , according to all the Law of Moses . Such a Personal Reformer was David , Psal . 119.67 . Before I was Afflicted , says he , I went astray , but now have I kept thy Word , ( i.e. ) not onely this or that part of Gods Word , but his Word , in toto , ac in solido , his whole Word , having respect unto all Gods Commandments , as is his Expression , v. 6. the thing for which God Commends him , saying , Acts 13.22 . I have found David after my own heart , that shall fulfill {αβγδ} , All my Evils . Thus to do is to do after Gods own heart . And this is that Reformation which I do Exhort unto ; but withal suggesting and saying , Let our Reformation be such , as that it may not onely be stiled ( absolute loquendo ) Universal , but that in some respects it may be also styled special : I mean , let us Reform some more special sins , which I shall instance in , as calling for a special Reformation .

1. Your Diana-sins , your Isaac's , your Dalilahs , your Agag's , ( i.e. ) Your most beloved sins , your Kingly Corruptions , those to which you have been most enslaved , such as by the pleasures and profit whereof you have been hitherto most besotted , and bewitched , any wicked Course of Life , whereby , like Demetrius and his Crafts-men , you have had your {αβγδ} , made an Advantage , and been gainers in the World . These kind of sins for the most part are secret from the Eye of the World , and for that reason also sinners may have need of a special remembrance to reform these . Let us remember , that as when we pray , so also when we sin , we sin against our Heavenly Father , who sees in secret , and will reward us openly .

2. Let our reformation be especially of more notorious and scandalous sins . In the Name of God let scandals be reformed . O cease to declare your sins , as Sodom , and hide them for shame ; hide them for your own sake , and hide them for Gods sake , and the honour of the Gospel , that the Name of Christ and his Doctrine be not Blasphemed .

3. Let our Reformation be of such sins as are in their own Nature ( however separated , or abstracted from scandal ) more hainous . As there be Magnalia Legis , so there be Magnalia contra Legem , Sins of great repugnancy to the Divine Law . And as all sin is more or less contrary to God , so the greater the sin is , the greater is its contrariety unto him . Some sins are called great Provocations [ Nehem . 9.18.26 . They wrought great Provocations , ] Bitter Provocations , ( Hos . 12.14 . Ephraim Provoked the Lord to Anger most bitterly . ) Mighty sins , ( Amos 5.12 . I know your manifold Trangressions , and your Mighty sins . ) Wonderful and horrible sins ( Jer . 5. lat. A Wonderful and horrible thing is committed in the Land . ) Grievous sins ( Lam . 1.8 . Jerusalem hath grievously sinned . ) And whose cry is like the cry of the sins of Sodom and Gomorrah , of which the Lord himself ( being disquieted therewith ) says , Gen. 18.20 . That it was great and very grievous . What these kind of sins are , not onely the Light without us and about us ( I mean , the Holy Scripture ) but the Light within us doth Discover ; this is known by Natural , but more abundantly by Super-natural Revelation . O let us be exhorted to cease from such . As our Saviour says , Mat . 6.16 . When ye Fast , be not as the Hypocrites : In like sort do I Admonish you , saying , When ye Reform , be not as the Hypocrites , do not as the Hypocritical Pharisees did , ( i.e. ) Do not strain at Gnats , and swallow Camels , ( i.e. ) Do not pretend Conscience of avoyding lesser sins ( about Vestures , Gestures , Ceremonies ) in the mean time making no bones , no scruple of great sins , living in the neglect of the great things of Gods Law , Judgment , Righteousness , and Faith , the Love of God , and the Love of your Brethren .

4. Let there be a special Reformation of those sins , whereby more especially and visibly God hath been provoked to punish us seven times ( i.e. ) much more than formerly . These oft-times before Judgments be inflicted are most apparent , and written as in Letters Capital , if I may so say , in allusion to those words of the Prophet Jeremy ( Chap. 17.1 . The sin of Judah is written with a Pen of Iron , and with the Point of a Diamond , it is graven vpon the Horns of your Altars . ) In which sence there be those , who would have that Expression of the Apostle to be understood , he saying ( 1 Tim . 5.24 . Some mens sins are open before-hand , going before to Judgment . ) What these sins are it is not for a great part hard to say . Our Consciences , though at other times asleep , yet being awakened with the Vengeance of God , will at such a time be upon our backs , rating us in such sort , as Reuben did his Brethren , saying , Gen. 42.21 , 22. We are verily guilty concerning our Brother ; — You have been thus , and thus , and thus guilty ; and as Reuben concludes the charge , saying , Therefore his Blood is required ; such is the Conclusion of an accusing Conscience ; Therefore this , this and this heavy distress and punishment is upon us . Read the Confession of sinners under their sufferings , Jer . 14.7 . Our Iniquities testifie against us . And Esay 59 12. Our Transgressions are multiplyed before thee , and our sins testifie against us ; for our Transgressions are with us , and as for our Iniquities we know them , ( i.e. ) Not barely know what they are , but also what mischief they have done us , and the evils which they have brought upon us . Let us then be exhorted to a special Reformation of all such known sins ; sins we do know , and cannot but know ( if we will believe our own Consciences ) to have been the cause of our sufferings . Observe the Sermons of the Prophets , and we shall find , that therein they do all along exhort the People ( high and low , Prince , Priest , and People ) to Reform such sins , as afore-said , which because it is of Observation so frequent and obvious , I will therefore forbear to quote particular places in their Sermons .

5. Reform especially in your selves the sins of the Times , ( i.e. ) such sins as the generality of Men and Women in the places where you live are guilty of . This is a needful intimation , as for other Reasons , so for this , viz. Such sins , because Common are accounted as no sins at all , or next to none ; or , as Lot said of Zoar , little ones ; and which may therefore be ( as Men are apt to think ) well tolerated and excused from Reformation . If a sin be in Fashion , who makes account the Fashion to be a sin ? Whatever is the garb of the Times , we are apt to think it warrantable upon that very account , however unaccountable it be otherwise to Scripture , Reason , and Common sence . Although as Christians at our solemn Initiation we have forsworn the Pomps and Vanities of this wicked World , yet how apt are we to follow the World therein ? And after all , like the Adulteress in Prov. 30.20 . To wipe our mouths , and say , we have done no wickedness . But let such vain Imaginations be far from us , and let us make full account , as the very Truth is , That a sin by how much it is more Common , by so much it is the more grievously provoking to God , and hasteneth Judgments the sooner , and ripening sinners for Divine Vengeance , as might easily be proved by several Scriptures , and the thing it self be exemplified by the Destruction of the Old World by Water , of Sodom and Gomorrah by Fire , and of Israel and Judah by the Sword , for which , see Gen. 6.12 , 13. and 19.9 . and 18.33 . Jer . 6.13 . and 7.9 . Dan . 9.11 . O then let there be a special Reformation of National sins : Phil . 2.15 . Walk blameless and harmless as the Children of God without rebuke in the midst of a crooked and perverse Nation — H●lding forth the Word of Life . As God said to the Prophet Jeremiah ( Chap. 15.19 . Let them return to thee , but do not thou return to them . ) So let me say to those , who are not as yet over-taken by the Pomps and Vanities , or in Love with the sinful Fashions of this wicked World ; Let them return to you , but do not you return to them . If the wicked multitude shall sollicite us to any evil , saying , with those Enticers ( Prov. 1.11 . ) Come with us : Let us remember the inhibition , Exod . 23.3 . Thou shalt not follow a multitude to do evil . Imitate Noah ( a Man of the Old World ) who had this Testimony from God , That he was Ju t and Upright in his Generacion , and one that walked with God , when the whole World was drown'd in sin , and for sin , Gen. 6.9 . Imitate Joshua ( a Man of the New World ) saying to the Body of Israel convened in their Elders , or Representatives , Chap. 24.15 . If it seem evil unto you to serve the Lord , choose you this day whom you will serve , whether the gods — But as for me and my House we will serve the Lord . Mo●t Nobly resolved , O thou Man of God , and Renowned Captain ! Let us all follow him as our Leader to the Heavenly Canaan ; and let the Giants of the world , ( I mean ) the Great Men , and Rich M●n , and C●ief C●ptains , and Mighty Men ( as are the Expressions Rev. 6.16 . ) Choose whom they will serve , Christ , or Belial ; God , or the Devil ; God or Mammon ; let us serve the Lord , and Resolve so to do , t●●tating Joshua , as well in his Resolution , as in the thing it self resolved upon , as indeed there is great Reason ; for he that would swim against the stream , and Reform that special thing in himself , which is generally unreformed in others among whom he Lives , had need be like Joshua , a Resolved Man ; or ( to speak in the Language wherewith Moses doth seek to inspirit and animate Joshua , as his design'd Successor , Chap. 1.7 . ) He had need be a very strong and Couragious Man ; whereupon let me exhort you , in the words of the Apostle , 1 Cor . 16.13 . Quit you like Men , be strong , even in the Lord , and in the Power of his Might , as is added , Ephes . 6.10 .

6. Let our Reformation be positive as well as privative , I mean , Let us Reform , not onely as to sins of Commission , but also as to sins of Omission ; let us not onely put off the Old Man , but put on the New Man also , Eph. 4.22 , 23. Let us not onely cast off the works of darkness , but let us put on the Armour of Light , Rom. 13.12 . Josiah is a worthy pattern for this kind of Reformation ; for as he did pull down one kind of Worship [ Idol-worship ] so he did set up another kind of Worship , the Worship of the true God , 2 Chron . 34. last . The like Reforming King was Hezekiah , what worship he pull'd down , is recorded in 2 Chron . 31. the beginning of the Chapter ; and what worship he did set up , we read in the latter end thereof . As our Saviour therefore said in the close of the Parable of the good Samaritan , Ito tu , fac similiter , so I say to every Person of what rank soever , Go , and do thou likewise . This is a Uniform Reformation . And we have many Acts upon Record in the Book of God , I mean , Divine Statutes , or strict Commands from God ( the onely Law-giver , who is able to save , and to destroy ) for such a Uniformity ; I will rehearse some of them in your hearing , Eph. 4.29 . Let no Corrupt Communication proceed out of your mouth , but that which is good , to the use of Edifying , that it may minister grace to the Hearers . O for Conformity to this Act ! O that our Tongues were not onely not set on fire of Hell ( Cursing and Swearing ) but that they were touch'd with a Coal from Gods Altar , inflamed with Zeal in speaking to the glory of God , and the Edification one of another , Esay 1.16 . Cease to do evil , learn to do well . O for more Conformity to this Act ! O that Great Men , O that all and every one would not onely cease and labour to suppress Swearing , Cursing , Drunkenness , &c. in their Houses , but that they would learn to do well , by setting up instead thereof , Reading the Scriptures , and Praying , that their Houses , whereas they were Bethavens , may from hence forward become Bethels . See another Act to the same purpose , 1 Tim . 6.11 . Mat . 3.10 . Remember , That every Tree that bringeth not forth good Fruit is to be hewen down and cast into the fire . Meer Privations signifie little in Divinity as well as in Philosophy . But thou O Man of God flee these things , and follow after Righteousness . It is not we Ministers alone , that are concerned in this Act of Uniformity ; for see the same enforc'd upon one of the Laity , 3 John 11. Beloved , follow not that which is evil , but that which is good . O that we all ( Ministers and People ) would express a unanimity and Conformity to the said Acts for a Uniform Reformation : For as many as walk according to those Canons , Peace shall be upon them , and upon the Israel of God .

SECT . XXXI .

4. A Fourth Qualification of our Reformation , is , That it be speedy , not dilatory . A needful intimation this : For besides that of our selves we are very prone to delay , the Devil ( that Abaddon and Apollyon , the Grand Enemy to all Reformation ) will be sure to Act a Devils part , ( i.e. ) he will lay all the rubs and blocks in our way that he can ; and he will employ his Agents , as so many Serpents , whereby to perswade delays ; I mean , our vain and vile Companions , who will tell us many a fair and lying story , such as wherewith the Serpent beguiled Eve . And indeed that sinner who will not Reform till the Devil , the World , and his Flesh will give him leave , shall never be Reformed , but dye in his sin . Let us then be exhorted according to our Baptismal Coven●nt , to fight again t the Devil , the World and the Flesh . Resist the Devil , saith St. James , Chap. 4.7 . Give not place to him , saith St. Paul , Eph. 4.7 . I add , neither give place to his Agents and Emissaries , {αβγδ} , no , not for an hour , as the Apostle testifies of himself , that he did in alike Case , certain of the Devils In●truments being crept in at unawares to Corrupt the Church of Galatia , Chap. 2.5 . Strive to overcome whatsoever conies , or is cast athwart the way ( like the Body of Amasa , 2 Sam . 20.12 . ) to hinder us in our pursuit of a speedy Reformation . Imagine God himself putting you forwards , as with a Spur , in those words of his , by the Prophet Joel , Chap. 2.12 . Now therefore turn to the Lord with all your Heart . Now therefore . And why Now ? Yea , why not now ? O consider the Reasons for it , and the no Reason that can be imagined against it .

1. Consider the Common Proverb , wherein we say no less truly , than usually , Delays are dangerous ; and if in any thing , even in things of common concernment , how much more in the thing I am now Exhorting unto , which because it is of such moment and consequence , I may therefore style it the Unum necessarium , The One thing needful . Delays in any thing are like to prove to our cost , and much more in this . Consider the mischiefs , the manifold mischiefs of delays in the present Case ; mischief , I mean , whether certain , or possible at least , e . g .

1. It may be truly said , Now , or never , ( i.e. ) Possibly never . For now is the time for Reformation . Now is the accepted time ; Now is the day of S●lvation , 2 Cor . 6.2 . Yet a little while , and we shall be past Reforming , as hath been already intimated in the handling of the first point of Doctrine .

2. But the certain mischiefs are ,

1. That our delays will cost us dear , in that they will provoke God to punish us seven times more for our sin ; so that if we get any thing by our delay of Reforming , it will be blows , and nothing but blows ; blows upon blows , shame upon shame , losses upon losses — So that as is said ( Rev. 22.11 . He that it filthy let him be filthy still , ( i.e. ) at his peril be it . ) In like sort do I say in the present case , He that delays his Reformation , let him delay it still , but at his own peril be it .

2. The longer we delay our Reforming , the farther and farther off still and still we shall undoubtedly be , and that upon a manifold account ; for ,

1. We shall have less mind and heart to Reform .

2. We shall have less Power and strength to do it : For sin doth besott , bewitch , and enfeeble the sinner . Whoredome , and Wine , and New Wine take away the Heart , Hos . 4.11 . And sin through its deceitfulness will more and more harden the sinner , and indispose him to a Reformation .

3. As for Impediments from without , they will still be the same , or increase and grow upon us . As St. Paul said in another Case ( 2 Thes . 2.7 . He who now letteth , will let , till he be taken out of the way . ) In like sort may it be said , That those lets and Temptations , that do now let and hinder our Reformation , will hinder it , till by resistance and Victory they be taken out of the way . Yea , impediments by Reason of our delays will grow upon us , even as Neighbour Enemies will more and more multiply against a Nation , when they do perceive their weaknesses , security , neglect to stand upon their Guard , unpreparedness for their own Defence , irresolution , and the like . O then , let no sinner content himself with bare purposes and promises of Reformation . As our Saviour said to his Disciples , If ye Love them that Love you , what do you more than others ? In like sort shall I say to you , If being under the Afflicting Hand of God , you do purpose onely , and promise that ye will Reform , what do you more than others ? Than those Hypocrites , of whom it is said ( Psal . 78.36 . ) that by their promises they did but Flatter him with their Lips , and lyed unto him with their Tongues . Yea , if we do onely promise to Reform , what do we more than hard-hearted Pharaoh , who being under the Plagues of God , did promise and protest , saying to Moses and Aaron , ( Exod . 9.28 . Intreat the Lord ( for it is enough ) that there be no more mighty Thundrings and Hail , and I will let you go . ) Nor was this the first Promise that he made upon this Occasion ; for he promised it before upon the like Occasion once and again , as appears by the fore-going Chapters . Let sinners then be Exhorted without delay to reform . We have long and long already put off God with Promises and Purposes of Reformation , the thing it self being still delayed ; now therefore let us delay no longer . Gods Command to the sinner touching his Reformation , is of the same tenour as was that of the Father to his Son , saying , ( Mat . 21.28 . Son , go work [ {αβγδ} , To Day ] in my Vineyard ; in like sort doth God say to the sinner , Sinner , go work the work of Reformation This Day , This Day Reform . I Conclude this Exhortation with the words of the Apostle , Heb . 3.7.15 . To Day if ye will hear his Voyce ( calling upon you to Reform ) harden not your Hearts .

SECT . XXXII .

5. THE Fifth and Last Qualification of our Reformation , which I shall instance in , and Exhort unto , is , That it be permanent and constant . We are so to turn from sin , as never to turn to it again . This is that Reformation , which God requires of sinners , viz. So to turn to him , as from thence forward never to depart from him , Deut. 5.29 . O that they would fear me , and keep my Commandments always . Be ye then exhorted to Constancy in this Matter . He that is Righteous let him be Righteous still ; and he that is Holy , let him be Holy still , Rev. 22.11 . He that is a Reformed Man , let him as a Reformed Man still continue . Let such say , with Ephraim , Hos . 14.8 . What have I to do any more with Idols ? With Swearing , Cursing ; with Pipe and Pot , Pot and Pipe ( thus running round from Morning to Night , and from House to House ) with vain and vile Companions , &c. Let us not onely Reform , or be Reformed while we are under the sore Plagues and Punishments of God , nor onely while we are under Pious and strict Governours , that will see to the Execution of wholsome Laws ( such as Asa , Josiah , and Hezekiah were ) not onely while we are under the inspection of Religious Parents and Masters ( such as Abraham was ) but let us continue in well doing , when Gods Hand of Judgment is removed , Psal . 119.32 . Being set at Liberty to run whither we list , let us , with David , run the way of Gods Commandments . when we are grown up from being under Tutors and Governours , and when we are become our own Masters . O take heed of Revolting after punishment ceased : Do not verifie that Scripture-Proverb , 2 Pet . 2. last . The Dog is turned to his own vomit again , and the Sow , that was washed , to her wallowing in the mire . Such Revolting after Personal and Publique Calamities is a sin too frequent in the World , as is visible in sad Experience . It was the great sin of Gods Israel of Old , a great part of the Book of Judges being taken up in relating their frequent Revolts , respectively whereunto I may not unfitly Admonish you , in allusion to the words of the Apostle , ( 1 Cor . 10.7 , 8 , 9 , 10. Neither be ye Idolaters , Fornicators , Murmurers , as some of them were . ) Be not ye Revolters after Gods punishments inflicted , and removed , as too too many of them were ; and I may well add , as doth the Apostle , saying , Lest ye be destroyed of the destroyer : For all such Revolting is very sad , and will have a bad and dreadful end , in so much as St. Peter says ( 2 Pet . 2.20 , 21. ) That if after we have escaped the Pollution of the World , we are aga●n intangled therein , and overcome , the latter end will be worse with us than the beginning ; and that it had been better for us not to have known the way of Righteousness , than after we have known it , to turn from the Holy Commandment delivered unto us . It concerns us to know , that as a partial , so a Temporary Reformation will stand us in little , or no stead ; possibly , as St. Paul says of Bodily Exercise , it may profit us {αβγδ} for a little time , or for a little Advantage , as Ahab's Humiliation was profitable to him ( I say , for a little time , for so the word {αβγδ} sometimes signifies , 1 Pet . 5.10 . ) But it is not this Reformation , but onely that impartial and permanent Reformation , and which is true Godliness , that can profit us as to that Life which is to come . Let us all then take heed of Relapsing , a thing dangerous to a Proverb . Imitate David , who says of himself , Psal . 119.112 . I have inclined my Heart to perform thy Statutes Always ( and as if it had not been enough to say Always , he adds ) even unto the end . I shall conclude my Exhortation with the concluding words of that long Chapter , 1 Cor . 15.58 . Therefore my beloved Brethren , be ye stedfast and unmovable . Let it be said of your Reformation as the Psalmist said of Mount Zion , Psal . 125.1 . That it cannot be ●emoved , but abideth for ever .

SECT . XXXIII .

2. I Come now to the Second kind of Direction promised to be insisted upon , ( i.e. ) A Direction to such means as are Natively conducing to that Reformation which I have so largely opened in the Nature thereof , and exhorted unto ; and herein I do judge , that very , much of sure and sound Direction may be gathered from the words of my Text , and which I will endeavour to improve to the uttermost , by keeping close to it ( as Ruth did to Boaz his Reapers ) and as little expatiating from it into any other Field , as well may be . And in the first place I shall think meet to give you Notice of the main Impediments to Reformation , and Admonishing you to take heed of them , and to remove them out of the way . I will as I go along acquaint you with the contrary Prescripts or Remedies to be made use of . Know then , that the main Impediments to the reformation of sinners under the Afflicting Hand of God , and the common causes of Incorrigibleness , are such as these .

1. Not considering the Author of our Sufferings , who it is that doth punish us , not looking up to Gods hand , as therein lifted up ; looking upon them as coming of Course , by Chance , or Fortune ; or at least , looking no farther than those who are the Instruments of our Sufferings . Three things are here to be proved .

1. That if we are punished , it is God who doth punish us .

2. That it is our common fault , that we look not up to the Hand of God in that Case .

3. That this is a main Cause of our Incorrigibleness .

1. As for the first particular , it is of easie proof , and I have already spoken unto it ( as a thing implyed in my Text ) in the first branch of the Use of Information , for which cause I need say little or nothing more to it in this place , but refer you to what hath been already said in that its proper place . Onely I shall instance in certain particular punishments , whereby sinners are sometimes punished , and shew you , how Scripture doth still ascribe them to God , or Divine Providence , e . g . [ To let pass Plague and Pestilence , Drought and Famine , Fire and Sword ] Are we punished by home-divisions and intestine Wars ? See whence this is , Esay 19.2 . I will , says God , set the Egyptians against the Egyptians , and they shall Fight every one against his Brother , and every one against his Neighbour ; City against City , and Kingdom against Kingdom . And , says God , Jer . 13.14 . I will dash them one against another . Is it by the Rebellion of their Subjects that Princes do suffer at Home ? See 1 Kings 11.11 , 12. And the Lord said to Solomon , Forasmuch as this is done of thee , and thou hast not kept my Covenant — I will surely rent the Kingdom from thee , and will give it to thy Servant — Is it by a Combination of Forreign Enemies , that a King , or Kingdom Suffers ? See what the Lord says , Esay 9.11 , 12. I will set up the Adversaries of Rezin against him , and joyn his Enemies together ; The Syrians before , and the Philistines behind , and they shall devour Israel with open mouth . See also 1 Kings 11.14.23 . Is it by change of Government , or Governours ? See Psal . 75.7 . God is the Judge , he putteth down one , and setteth up another : And Dan . 2.21 . God changeth the Times and Seasons , He removeth Kings , and setteth up Kings . Is it by an Evil Spirit of Jealousie and Treachery , that a Place , or People are punished ? See Judg . 9.23 . Then God sent an evil Spirit between Abimelech and the Men of Shechem ; and the Men of Shechem dealt Treacherously with Abimelech . Doth any suffer by the Disobedience , and Disloyalty of bad Children ? See 2 Sam 12.11 . Thus saith the Lord , I will raise up evil against thee out of thine own house , and , &c.

2. As for the Truth of the second particular , Experience doth manifest it . As for Instruments , it is our manner to look at all that are in our way , and if they do not presently appear , but lye hid , it is our manner , like Dogs of the Game , to Hunt after them , and to beat about , whereby to find them out . But all this while we do not look through them , or above them ; being like the Horse and Mule , that have no Understanding ; or like the Currish Dog , that doth onely run after the stone that is cast at him , not at all regarding the Hand that hurl'd it . This is that brut●shness , which God complains of , Esay 26.11 . Lord , when thy hand is lifted up , they will not see . And this also is a sin implyed in the words of my Text , according to another rendring of the Phrase ( If ye walk contrary unto me , ) and which some do adhere unto ; the Hebrew word signifying both contrariety and chance , according to which latter reddition of the word , the meaning is , If ye walk at all Adventures , carelessly , come on 't what will , not regarding your punishments as proceeding from the hand of God , but as coming by chance .

3. That this regardlessness of God as the Author of our punishments , is one main cause of Incorrigibleness , doth appear both by Reason and Scripture . It cannot well be expected , that sinners should return to the Lord , till such times as they are sensible , that it is he , who hath smitten , to●n , or wounded them , Hos . 6.1 . Or till they do acknowledge ( to speak in the words of God himself in the ore and fortieth verse of this Chapter ) that it is God that hath walked contrary to them , in the punishments that were upon them . Pharaoh and the Egyptians regarded not the Credentials of Moses in those miraculous Plagues that were inflicted on them , till they were convinced that they proceeded from God , acknowledging the print of his finger in them .

For a Remedy then in this Case , be exhorted to Observe and Confess , that under all our punishments , it is God who walks contrary unto us ; whatever our Suffering be , say of it , as the King of Israel did of that Famine at the Siege of Samaria , Mic. 6 9. Hear , as the Rod it self , so who hath appointed , or inflict●d it . 2 Kings 6.33 . This evil is of the Lord . As the Prophet said in another Case , Esay 46.8 . So I say here , Remember this , and shew your selves Men , ( i.e. ) Men , and not Brutes , which look no further than their outward senses will enable them to do , having not the understanding of Men , or Rational Creatures to do more . As for Instruments , it is our wisdom sometimes not to look at them all , but it is our wisdom always to look through and above them unto God . This is short work , and safe work .

1. As to the Issue , it is short work ; for if we look after the Instruments of our Sufferings , it is oft-times a long piece of work , and a work of difficulty to find them out , they having dig'd deep to hide their Councels , and their ways being in the dark . But if we will but open our Eyes , we may presently discern God to be the Author of our Calamities .

2. This is sure and safe work ; for as to the Grand Instruments of our Sufferings , we may hunt ( as unexperienced Hounds sometimes do ) upon a wrong scent , and think that we have found out the Achans , the Instruments of our Grievances , who indeed are not so . A mistake oft-times of sad and dangerous consequence . Thus did Ahab mistake in eying the Prophet Elijah as the Troubler of Israel , 1 Kin . 18.17 , 18. But as to the Author , or Inflicter of our Sufferings , in this surely we cannot be mistaken ; but whensoever , or howsoever we suffer , we may safely say , with Repenting Ephraim , Jer . 31.18 . Thou hast Chastised me , and I was Chastised ; and this is the first thing , which as one means conducing to our Reformation ; By These things , ( i.e. ) by our Chastisements I do exhort you unto , and that not without Cause : For had we not heard this acknowledgment from Ephraim ( Thou hast Chastised me ) in all probability we had not heard of Ephraim's Repentance and Conversion in the words immediately following .

SECT . XXXIV .

2. ANother Impediment to Reformation , or Cause of Incorrigibleness , is sinners their not Observing , at least , their slighting and despising , and not laying to Heart the Judgments of God which are upon them . This is a sin too too Common among Men , in that they despise the Judgments of God , not onely when threatned , and impendent , but when inflicted and incumbent upon them , either taking no notice at all of their Afflicted Condition , or not laying it to Heart : This the Prophet of God doth frequently Complain of , Hos . 7.9 . Strangers have devoured his Strength , yet he ( meaning Ephraim ) knoweth it not ; yea , gray hairs are here and there upon him , yet he knoweth not . And Esay 42.25 . He hath poured upon him the fury of his Anger , and the strength of Battel , and it hath set him on Fire round about , yet he knew it not , and it burned him , yet he laid it not to Heart . The Pride of sinners under their Sufferings doth testifie to their Faces , that they do not so know their afflicted Condition , as to lay it to Heart . This is the Evidence of the Prophets Judgment brought in against Ephraim . And the Proof is Apodeictical , or Demonstrative , and past all denyal . This Pride of Heart , notwithstanding Gods Judgments on them , was their sin also complained of by the Prophet Esay , Chap. 9.9 , 10. Where Ephraim is accused for saying , in the Pride and stoutness of their Hearts , The bricks are fallen down , but we will build with hewen stone — q . d . We will soon repair all our losses and breaches made by the Assyrians , their Impressions and Incursions into our Countrey . And oh how like to Ephraim is England in her Pride , notwithstanding the heavy punishments of God upon us ? Ovum ovo non similius . Judah was not more like her Sister Ephraim , than is this our Sion , proud England like to both of them . O how doth the Pride of England ( City and Country ) testifie to our Faces , that we do not at all lay to heart , or are humbled in the sence of the manifold Judgments of God , that of latter times have been , and still are upon us ? O what Cause to say of England , as once was of Ephraim , Esay 28.1 . Woe to its Crown of Pride . Woe to all the Sons and Daughters of Pride , to those haughty Daughters of Zion , who wa●k with stretched forth Necks , and wanton Eyes , walking and mincing as they go , and making a tinckling with their Feet , as the Prophet there doth paint them forth , as to their proud demeanour , Esay 3.16 . But doth presently pull off , Read from verse 15. to verse 25. and deface that painting , by threatning them in the verses following , Therefore will the Lord smite with a Scab the Crown of the Head of the Daughters of Zion , and the Lord will discover their Secret parts — As they in their Pride have made themselves naked , so God will take his Time in his disdain to strip them naked , as his own expression , v. 17. As also by the mouth of his Prophet Hosea ( Chap. 2.3 . Lest I strip her Naked , and set her as in the day she was born . ) The Lord God in Mercy humble us all , and affect those who are most concerned in the reading of these lines , if they shall ever come to their sight , and become Legible in Print . But ( to return ) as the Prophet Esay having said , Woe to the Crown of Pride , adds immediately , To the Drunkards of Ephraim ; so that this saying brings to my mind another grievous sin , that doth testifie to the Faces of sinners , That they do despise , and not at all lay to heart the Judgments of God upon us , and that is , the sin of Sensuality , and Luxury , Rioting and Drunkenness , Carnal Mirth and Jollity . These are the sins which God complains of , and denounceth a woe ●g●inst , saying , Esay 5.11 , 12. Woe unto them that rise up early in the Morning , that they may follow strong Drink , and continue untill Night , till Wine inflame them : And the Harp and the Viol , the Tabret and Pipe are in their Feasts ; but they regard not the work of the Lord , nor consider the Operation of his Hands : Meaning at least , more especially the Judgments of God upon them . The like sin Complained of , and threatned , See in Esay 22.12 , 13. which may be read at leisure . And O that God would give us to see , what woes do hang over the Heads of Thousands in this Luxurious Age for their continued Drunkenness and intemperance of all sorts , that will abate nothing , that tends to the satisfying of their insatiable Lusts , let God and his Judgments , the Lord by his Judgments upon us call for what he will . This manifests how far we are , not onely from a present Reformation , but also from all hopes of a Reformation ; for till we lay to heart the heavy hand of God upon us , we are never like to be bettered , or Reformed by it , which was the thing to be proved : For a Remedy therefore , and in Order to our being Reformed by these things , I shall in the Name of God Admonish you not to despise them , but to be , as is meet , affected with them : I shall do both in the words of God himself , speaking to us , Heb . 12.5 . My Son , despise not thou the chastening of the Lord . And 1 Pet . 5.6 . Humble your selves under the Mighty hand of God . Let all the Ensignes of Pride be solded up in such black and sad Times as these ; even as it is the manner of the Papists to cover their Images with black , that they may not be seen ( if I do not mis-remember ) in time of Lent ; to let no Image , or Picture of Pride in this Time of Englands Fears and Troubles be seen among us . The like I say concerning Drunkenness , and Intemperance of all sorts . O how unseasonable is sensual Mirth and Jollity at such a Time as this ? See Ezek . 21.10 . Son of Man , Prophecy and say , A Sword , a Sword is sharpned , also fourbished ; It is sharpned to make a sore Slaughter . And what of that ? Observe what follows . Should we then make Mirth ? Alas , how may we cry out , A Sword , a Sword , that hath already made a sore Slaughter , and what further Slaughter it will make , God alone doth know . Well therefore may it be said to us , And should we now make Mirth ? What manner of Question is this , think we ? It is Quaestio negantis , indignantis , abominantis : I cannot sufficiently in few words express that pregnancy of sence and matter therein contained , what it imports as to the thing it self Questioned , and as to the affection , or affections imaginable in him , who puts the Question . Let it suffice briefly to say , That it is a Question not otherwise to be Answered , than divers others of the like Importance in Scripture , I mean , with those words of Abomination usual in both the Sacred Languages , [ God forbid ] O God forbid , God forbid all such abominable , and unreasonable practices . What an high Provocation this is , see by what God threatens thereupon , Esay 22.14 . Surely this Iniquity shall not be purged from you till ye dye . When then ? Never , never : for that 's the meaning of the Phrase [ Not till ye dye . ] that is , never . See the like Phrase and Sence , 2 Sam . 6. last . Being about to conclude this Section , I do instantly mind one thing , which I had almost forgot , and that is , to declare to you the more full importance of that Question , Should ye then make Mirth ? Be it therefore known to you , that the Answer thereunto must in all Reason be Affirmative , as well as Negative ; my meaning is ( and this is the meaning of the Prophet , ) viz. That we should not onely not make Mirth , but ( Cujus est Cont●●rium ) we should mourn and humble our selves , to which therefore I shall exhort you in the words of St. James , Chap. 4.9 , 10. Be afflicted , and mourn , and weep , let your Laughter be turned into mourning , and your Joy into heaviness ; Humble your selves in the sight of the Lord . I add , saying , In the sight and sense of his Judgments by no means to be slighted , or despised ; and the rather , because to despise Them , is constructively to despise God himself ; yea , with a Witness , and in a very high degree : For if to despise the bare Word , and Commandment of God ( a Phrase more than once used in this 26 Chap. of Leviticus , v. 15. 43. ) be by Interpretation , a despising of God himself ( 1 S●● . 2.30 . ) how much more is the despising of his Afflicting Hand of the like construction ? God therein may be said to be doubly despised , viz. In that we regard neither his Word , nor his Rod , nor what he speaks to us by the one , or by the other .

SECT . XXXV .

3. A Third Grand Impediment to our Reformation by these things , and a cause of our Incorrigibleness , is our insensibleness of the true Cause , or Causes ; I mean , the meritorious Causes of Gods Judgments , our not acknowledging them , and not laying them to Heart accordingly . What the cause of all punishment is , we have already heard from this Text it self , and in the Second Branch of the Use of Information , viz. Sin . It is of the very formal Nature of punishment , that it be for sin . Omnis poena est peccati po●na . It is the true definition of punishment , yea , Chastisement : That it is Malum Physicum , or malum Passionis propter malum morale , or Actionis ; so that Suffering cannot be styled either Chastisement , or Punishment , unless it be for si● , Mic . 1.5 . For the Transgression of Jacob is all this , and for the sins of the House of Israel . Esay 42.24 . Who gave Jacob for a spoyl , and Israel to the Robbers ? Did not the Lord , he , against whom we have sinned ? Jer . 5.25 . Your Iniquities have turned away these things , and your sins have with-holden good things from you . Let the punishment be what it will ( privative , or positive , the with-holding of good things from us , or the inflicting of evil things upon us ) sin undoubtedly is the cause thereof . Whatever pressures , or punishments a sinner lyes under , those words of the Prophet Jeremy , ( Chap. 4.18 . This is thy wickedness ) may be engraven upon it . But this sinners oft-times will not see and acknowledge , at least , not lay it to Heart . Sometimes they will justifie themselves , saying , They a 〈◇〉 I●nocent , as did Judah , Jer . 2.35 . And in ●●●d of Comp●aining of themselves , they will Complain of God , saying with them in Ezekiel , Chap. 18.25 . The way of the Lord is not equal . Sinners must be shewed their sinners , before they will see them , whence that Charge of God to the Prophet Esay , Chap. 58.1 . Cry aloud , and spare not , lift up thy voyce like a Trumpet ; Shew my People their Transgressions — And the like his Charge to the Prophet Ezekiel , Chap. 10.2 . Son of Man , cause Jerusalem to know her abominations . One would think , that abominable wickedness ( abominations ) could not be unknown to sinners , and that sinners could not but of themselves know them sufficiently , as to intuition , or an intuitive knowledge : But it seems , it was not so , and therefore God bids his Prophet Cause them to know their abominations . Yea , ( which is still worse ) many sinners , though they are under sore Afflictions , and punished seven times more than formerly , yet are unwilling to know their sins , especially their abominations , ( i.e. ) their more hainous sins : Yea , they will be Angry ; yea , some will be little less than mad , or madded with him , or them , who will be so plain with them , and faithful to them , as to salute them with such Language , as Nathan did David , saying , Tu es Homo , Thou art the Offender , Thou art the Drunkard , Whore-monger , Lyar , Swearer , Worldling , &c. Or , if sinners are sensible of their sins as the Causes of their Sufferings , yet how few do lay them to heart ? Though they mourn , perhaps , for their Sufferings , yet how few in that Case do mourn for their sins ? This Godly sorrow is that , for want of which the Prophet Jeremy Complains , saying , Chap. 5.3 . Thou hast stricken them , but they have not grieved . Now , so long as sinners are insensible of their sins as the Causes of their sufferings , and do not lay them to Heart , what Reformation can be expected ? Exhort such a sinner to Reform , and what will his Answer be , but like that of the People , being exhorted in a like Case by Gods Prophets to return , ( they saying , wherein shall we return ? Mal . 3.7 . ) What should we Reform ? Or , wherein should we be Reformed ?

For a Remedy then against the said Impediment to our Reformation , and as a fit and proper means conducing thereunto , I will exhort to these three things .

1. To search after those sins , which are the Causes of our punishments .

2. To confess them .

3. To lay them to Heart , and to be humbled in the sight of God for them .

1. Let us be sollicitous to know and find out what special sin , or sins are the Causes of Gods punishing us with such severity . Thus sollicitous was David in a like Case , who being under a sore Judgment of a three Years Famine , is said to have enquired of the Lord , 2 Sam . 21.1 . And of what , or to what purpose that his enquiry was , doth appear by the Lords Answer immediately specified , [ It is for Saul , and for his Bloody House , because he slew the Gibeonites . ] The Light of Nature did Instruct the Heathens thus to do , as appears by the Mariners , in Jonah , thus saying every one to his fellow , Chap. 1.7 . Come , & let us cast Lots , that we may know for whose Cause , this evil is upon us , I shall exhort you th●● in the words , wherewith the C●urch under her lament●●le sufferings is brought in , exciting one anoth●r hereunto , ●●m . 3 40. ●●t us s●arch and try our ways : And in the ●●rds of Saul . 1 Sam . 14.38 . Know and see w●●rein the sin hath ●●●n this day . On 〈…〉 ●●●●hing this search , and exam●n tion of 〈◇〉 Matter , let it be such as was said of ●●r R●●ormation , Let it be an Orderly search , ( i.e. ) ●et it begin at home , and then proceed forwards to others .

1. Then be exhorted to begin with your selves . Examine your selves , prove your selves , whether there is not that in you , and hath been done by you , which hath caused God so heavily to punish us . Flatter not your selves in your own Conceit , that because you are one of the God●y party ( as Sects and Sectarie , of , all sorts do usually appropriate this Title to their own ●●●b● . ) I say , slatter not your self in thinking , that because you are of the Re●orm●ng , ●n Non-Conforming Party ( whether Pr ●b●●●rian , Congregational , Anabaptical , &c. ) who stand for a Reformation of our Protestant Reformation , that therefore you are not at all responsible for the Calamities of the Time . O that e●ery one of all Parti●● w●uld in sober sadness , lay their hands upon their own Breasts , saying , in the words of the Pr●phet Jeremy , What have I done ? Let us never talk and Compla n what others have done , till we have expostulated with o●r selves , saying , What have I done ? As Solomon says , Prov. 20.9 . Who can say , I have made my Heart clean , I am pure from my si● ? In like sort may we make the Challenge , saying , Who can say , that he is pure from t●e guilt of all the Judgments of God that are upon us ? Who can wash his hands , with Pilate , and say , He is Innocent as to all that Blood , which of latter Years hath been shed , both by Land and Sea ?

2. Search your Houses , as Jacob did the Tents of his Wives and Maid Servants , Gen. 31.32 . Exam ne , what Achans are there to be sound . Have not you alike Cause to suspect concerning some of yours , as Job did of his , saying , Chap. 1.5 . It may be my Sons . have sinned , and Cursed God in their Hearts . In searching we do many times over-look things , seeking and searching a great way off , when the th●ng search'd after are high at hand , and with les● Labour might have been found out .

3. Search and Examin● , what are the sins of the Time● , the ● n● of ●t●e●● , of all s●●ts and Condition of Men of Cour● City Co●ntrey , Nobility , G●n●●● , Clergy , L●●ty , &c. God forbid that we sh●uld make saults where there are none ; or to make such things to be Crimes , which are no Crimes . Thi● were to Calumniate and Libell , a fault too too Common with Dissenters , both ●n former and latter Times , as if it were no sin to speak wickedly for God , and to talk deceitfully for him , as Job , upon such an account doth expostulate with his Friends , Chap. 13.7 . saying farther , ( v. 9. as the Geneva Translation Readeth ) Will ye make a lye for God , as one lyeth for a Man ? Is a lye therefore no lye , because it is for God , being told out of blind Zeal for God and his Cause ? But alas , what need we to play the Libellers , in slandring , and making faults wher● there are none ? Or Satyrists in making Mountains of Mole-hills , as many misled People do , the more have their Leaders to Answer for , who have Corrupted and misled them . The Lord knows , and even upon a little impartial search we cannot but know real faults , grievous Crimes , wonderful and horrible wickednesses , hainous abominations in all sorts of Men and Women among us , more than enough to fill our Hearts with sorrow , and our Faces with shame and confusion . Being to search for the sins of these sinful Times as the Causes of our Sufferings , we may at the instant of our setting out upon such a work , say , as Leah did upon the Birth of her Hand-maids Son ( the calling him Gad ) Behold , A Troop cometh . Except we shut our Eyes , we cannot but see the manifold Evils , and great Provocations of the Times wherein we Live ; And woe be to them that do sow Pillows under all Arm-holes , saying Peace , when there is no Peace .

2. Having upon search ( more or less ) found out our sins , and the sins of others to be the Causes of Gods Judgments , let us in such sor● , or in that Nature acknowledge and confess them before God and Men , saying , with the Church , Lam . 5.16 . Woe unto us that we have sinned . Let every one confess of himself , and for himself , as did Jonah , saying ( Chap. 1.12 . I know , that for my sake this great Tempest is upon you . ) I know , that for my sake as well as the sake of others , this great Tempest of Divine wrath is upon us , Church and State .

2. As for our selves and Families , let us confess , with Nehemiah , ( Chap. 1.6 . Both I and my Fathers House have sinned . ) Both I and my House , I and my Fathers House have sinned .

3. As for our selves and others of all sorts , let us confess , with the Prophet Daniel , Chap. 9. both concerning the whole Nation Collectively and distributively , as we find him acknowledging , v. 11. Yea , all Israel have Transgressed thy Law , even by departing , that they might not Obey thy Voyce , therefore the Curse is poured upon us , &c. And v. 5 , 6. We have sinned , and have Committed Iniquity , and have done wick●●ly , and have Rebel●●● , even by departing from thy Precepts , and from thy Judgments ; Neither have we heark ned unto thy Servants the Prophets , which spake in thy Name to our Kings , our Princes , and our Fathers , and to all the People of the Land . Read also v. 7 , 8. O Lord , to us belongeth Confusion of Face , to our Kings , to our Princes , and to our Fathers , & ● . Let it be Observed t●u●hing this Confession of Dani●l , with ot●er the like in Scripture .

1. That he doth Confess not onely the sin of the present Times , or sin of later Times Committed , but also the sins of former Times , and long since Committed , as the Causes of Gods Judgments .

2. He doth aggravate their sins in his Confession , as they were aggravated in the Comm●ssion

3. He doth not exclude the sins of any sort of Persons , as having no hand in bringing Gods wrath upon the Nation ; which I do rather intimate , b●●●use it may be useful to Observe , that the miscarriages of Pious Persons , and Prince , may provoke God to bring sore evils upon a Nation , as we find in the In●●ances of David and He●●ki●h , upon Record in 2 Sam . 29. and 2 Chron . 21. ●●g●n . and 2 . 3● . ●5 . which we may peruse at Leisure .

Let me then resume my Exhortation , and be●●●●●● you in the words of Joshua to Achan , ( Ch●p . 1.19 . ●●y Son , & ● . ) My Brethren , Give , I pray you , ●●ory to th● Lord God of Israel , and make Confession to him . This indeed is to g●orifie God , and that more ways than one . In special , it is to ju●tifie God , which is one not●ble way of Glorifying God , styled therefore a Confessing of Gods Name , 1 Kings 8.33 . ( i.e. ) An acknowledging of his Just●ce to the Glory of his great Name , as in Nehem . 9.33 . Confess we then , to our own shame , and to Gods Glory , as doth the Prophet Esay , saying , Chap. 64.6 . We all are as an unclean thing , and all our Righteousnesses are as filthy Rags , and we all do fade as a leaf , and ●●r Iniquities , as the Wind , have taken us away . It is not meerly the Wind , but our Iniquities as the Wind , and in the Wind , that doth da●●nifie us both by Land and Sea .

3. Our sins bring sound ●ut , and acknowledged let us hum●le our s●l●es in the sight of God f r t●em . All Confession of sin should pro●eed from Contrition for it , L●v . 26.40 . wit● 41. If 〈◇〉 shall confess their Iniquity — v. 4● then then ●●●ir Uncir●u●cised Hearts be hu●bl●●● v. 41. Confessi●n without Con●ition , is l●●e a ●ame Sacrifice , ( i.e. ) such as God will not accept , Psal . 51.17 . It is a broken and and contrite heart which God will not despise . This is that Duty , which I mean , true remorse and Humiliation for sin is that Duty , which God by his punishments doth call for from sinners . See Joel 2.12 , 13. Rent your Hearts and not your Garments , &c. Esay 22.12 . In that Day did the Lord God of Hosts call for weeping and , &c. God doth call for this D●ty from all sorts and conditions of Men , even from the lowest to the highest , Royalty it self not excepted : For , Say to the King , and to the Queen , Humble your selves , Jer . 13.18 . is the Lords Commission to the Prophet Jeremy . Let us all then humble our selves for our sins as the Cause of our Sufferings , The Nobility hath no Priviledge , nor hath the Crown any Prerogative in this Case ( humbly be it spoken . ) and let it be in the first place , for our own sins . Our sorrow should begin and proceed in that Order as did our search . Let us , being sensible of the Plagues of our own Hearts and Houses , I mean , of the sins of our own Persons and Families ( for Solomon styles sin by the name of Plague , 1 Kings 8.38 . ) Bemoan , and lay them to Heart , in the first place ; for he or she are no better than Hypocrites , who pretending to mourn for the sins of the Times , are not affected with sorrow for their own . Next , let us , with Lot , be grieved for the sins of those , among whom we Live ; and indeed that Christian , who grieves truly for his own sins , cannot but grieve proportionably for the sin of others . Let Holy David be a Pattern to us in both . How he did lay to heart his own sin , doth appear by what he says in one of his seven penitential Psalms ( to name no other ) Psal . 38.18 . I will declare mine Iniquity to the Lord , I will be sorry for my sin . And how he did lay to heart the sins of others , doth appear by his saying , Psal . 119.158 . I beheld the Transgressours , and was grieved . And how , or how much was he grieved ? Answ . So as to utter it by his Tears ; For , says he , v. 136. Rivers of Waters run down mine eyes , because Men keep not thy Law . Sin indeed is it , I mean , our own sins , and the sins of others , that is the fittest Object of sorrow , it being our Duty to lay to Heart our sins much more than our sufferings . This indeed is that which St. Paul styles {αβγδ} , Repentance towards God , Acts 20.21 . And {αβγδ} 2 Cor . 7.9 . A sorrow according to God , or Godly sorrow ; sorrow meerly upon the account of Suffering , being {αβγδ} The sorrow of the World , or a Worldlings sorrow , who have nothing of God , or Godliness in them : Yea , I may say , that this is but brutish sorrow ; for , Bears and Bulls , Owls and Dragons , will , in their Kind , lament upon such a score . See the Expressions , or Comparisons , Esay 59.11 . We roar like Bears , and mourn sore like Doves . Esay 51.20 . Thy Sons are as a Wild Bull in a Net , full of the Fury of the Lord . Mic. 1.8 . I will make a wailing like the Dragons , and mourning as the Owls . Let us then weep and mourn , not at that rate , as do Doves and Dragons , as do Owls and Bears , ( i.e. ) for our Sufferings so much as for our sins ; and the rather , because without this mourning for sin , as well ( to speak the least ) as for the punishment of sin , no Reformation of sin can be expected . I grant in●eed , that the said godly sorrow for sin may be said , in respect of Internal Reformation , or Renovation to be Gradus in Re , an Ingredient , or Integral part thereof , but in respect of External Reformation ( that of our outward Man , or Actions , under which Consideration I have Exhorted to it ) I look upon it as Gradus ad Rem , as a means conducing to it , and without which , this kind of External Reformation is never like , or possible to be effected . See Jer . 5.3 . Thou hast smitten them , saith the Prophet , in his Complaint to God , but they have not grieved ( i.e. ) for their sins especially . Now , what follows thereupon ? Answ . They refused to receive Correction : They refused to return . ( i.e. ) They wo●ld not be Reformed by these things . See Ezek . 18.30 . Repent , and turn your selves from all your Transgressions : First , Repent For , then Turn From all your Transgressions : No Repenting for them , no Reforming them , or turning from them . For sinners to see , and acknowledge , and to lament their sins as the Causes of all Gods Judgments , is , to Accept of the punishment of their Iniquities , as is the Expression of Moses in this Chapter , v. 41. And for that Cause , I shall not onely exhort you , in the words of St. James ( Chap. 4.9 . Be Afflicted , and mourn , and weep ; let your laughter be turned into mourning , and your Joy into heaviness ) ●ut let your mourning also be turned into mourning , and your heaviness into heaviness : I mean , Let our mourning and heaviness for our sufferings be turned into mourning and heaviness for our sins .

SECT . XXXVI .

4. A Fourth main Impediment to Reformation , is Wilfulness , or the Obstinacy of our W●lls . The Truth of this I have at large demonstrated in the sixth Branch of the Use of I●formation to which for proof I shall referr you , so that I have no more now to do in this place , than according to the Direction in hand to Admonish you of this your wilfulness , and endeavour to incline you unto a contrary bent , or to bend your Wills as we do things crooked , a contrary way .

1. Labour to be sensible , that this is the very cause of your not being Reformed hitherto , & & acknowledge it , not excusing the Obstinacy , perverseness of your Wills , or your wilful persisting in sin , saying , I had a great mind and will to the contrary , to be better , and to Reform my Old course of Life , to leave my old haunts , &c. Confess , as the Truth is , That you have set at nought Gods Counsel , and would none of his Reproof , Prov. 1.25 . Complain of your self , as Christ did of Jerusalem , saying , ( Mat . 23.37 . O Jerusalem , Jerusalem , thou that Killest the Prophets , How often would I , &c. and ye would not . ) In like sort do you confess your sin , and bemoan your selves , saying , O my Soul , thou that hast quenched the Spirit , and resisted the Holy Ghost , how often would thy Saviour have gathered thee as an Hen gathereth her Chickens under her Wings , and Thou Would'st not ?

2. As for the Future , be Admonished to take heed of Wilfulness , of being wedded to your own Wills in Competition with , or in Opposition to the Will of God . This is that , which Scripture styles stiff-neckedness , or to have a Neck as an Iron Sinew , which by Interpretation is to have an Obstinate Will , Esay 48.4 . I know , saith God to Judah , that thou art obstinate , and thy Neck is as an Iron Sinew ; ( and observe what follows ) and thy brow brass . If our Necks do once come to be an Iron Sinew , our brows will soon become as Brass . A stiff Neck , and a brazen Face will not be long asunder ; we do usually find them coupled together . Be then Admonished in the words of Hezekiah to his People , 2 Chron . 30.8 . Be not ye stiff-necked as your Fathers were but yield your selves unto the Lord . This wilfulness is both sin , and the punishment of sin . See Psal . 81.11 , 12. But my People would not hearken unto my Voyce , and Israel would none of me . ( Mark the words ingeminated , Would not , Would not , and mark then what follows ) So I gave them up to their own Hearts Lusts . As Wilfuln●ss was their sin , so being given up to their wills , was their punishment . And what manner of punishment was this ? or what was the Consequen e of it ? Mark the following words . And they walked in their own Counsels . And indeed what Rationally can be expected , but that he , that is given up of God to his own Will , should walk after it ? Such a self-will'd sinner , we may be sure , shall never want woe , as the Proverb hath it . O pray to God to give you a self-denying will , to take away this self-will , this stiff will of yours , and to give you a plyant and complying will ( to speak in allusion to that expression of God himself , by the Prophet Ezekiel , Chap. 36.26 . ) A new Heart , a new Spirit , a new Will , as doth the Psalmist , saying , Psal . 51.10 . Create in me a clean Heart , O God , and renew a right Spirit within me . Pray to God both to incline , and to dis-incline your wills , as doth David , saying , Psal . 119.36 . Incline my Heart unto thy Testimonies , and not to Covetousness . And Psal . 141.4 . Incline not my Heart to any evil thing , ( i.e. ) Dis-incline my Heart from every evil thing , not to practise wicked works with Men that work Iniquity , and let me not eat of their Dainties . The rather it concerns us to do it , because till this Impediment of wilful stubbornness , or stubborn wilfulness be taken out of the way , a sinner can never be Reformed , his [ will not ] being his [ cannot ] as was afore said and proved . If you be Willing and Obedient , saith the Prophet Esay , Chap. 1.19 . We must be first Willing , then Obedient . God works in us , first , the {αβγδ} and then the {αβγδ} , first , to Will , and then to Do . And therefore ,

3. For a more effectual removing of this Impediment out of the way of a sinners Reformation , and for the contrary facilitating thereof ; let sinners be exhorted to set up an Opposite Will , I mean , a fixed Will , and firm Resolution , that by the Grace of God they will Reform , they will be Reformed . As St. Paul said of Zeal , which indeed seems to be an intense Will , or intensiveness of Will , ( Gal. 4.18 . It is good {αβγδ} to be zealously always in a good thing . ) In like sort may it be well said , It is good , it is very good to be wilful and resolute , to be always so {αβγδ} in a good Matter , the thing Reformation . Such a firm and resolute Will had St. Paul , that would not bow , could not be bowed by any perswasions , or disswasions , he saying to his well-wishing Friends ( whose Oratory is usually most potent and prevalent ) Acts 21.13 . Old Oaths having been so long in Fashion , it 's time now , that they were out of Fashion ; let all swearers therefore , but more especially Gentlemen-swearers , take up some new kind of Oath : This of David , with Respect whereunto I say , Let every Man Swear in the Name of God . What mean ye to weep , and to break my Heart ? I am ready , not onely to be bound , but also to dye at Jerusalem for the Name of the Lord Jesus ; implying , that albeit they broke his Heart , they should never break his purpose by their disswasions ; the Heart of his purpose , or purpose of his Heart . I shall exhort you then , that with the like purpose of Heart , and bent of Will you would Resolve upon a Reformation . Imitate David , I have said , says he , Psal . 119.57 . that I would keep thy Word . Said ? Yea , sworn : For so he says , v. 106. I have sworn , and I will perform it , that I will keep thy Righteous Judgments . Hear me , O ye Swearers , here is a new Oath for you , O ye God Damn-me's ! As the Prophet Jeremy says ( Chap. 9.24 . He that Glorieth , let him Glory in this , that he unde●standeth and knows God . ) In like sort shall I say ( and with that saying conclude this Section ) He that sweareth , let him swear that which David did , swears this , viz. That by Gods helping Grace ( whatsoever formerly he hath done , yet for the future ) he will keep Gods Righteous Judgments ; and what he hath sworn , let him perform . And to this end I shall pray much , what in the words of that Prayer of David's , 1 Chron . 29.18 . O Lord God of Abraham , Isaac , and of Israel ; fill the mouths of thy People with such kind of breath , with such Oaths ( as afore-said ) and keep such a fixedness of Will , and stedfast purposes in the Heart of thy People for ever , and Establish their Hearts unto thee .

SECT . XXXVII .

5. A Fi●th Impediment to be removed out of the way of Reformation , is Carnal Trust and Confidence . And by this I mean , a trusting to two things .

1. External Helps , and Helpers .

2. External Priviledges , and certain External Performances .

1. I will begin with the latter , viz. Vain Confidence in Church-Priviledges , and External Performances . This was the sin of the Jews , of which we read in many Scriptures ; They called themselves of the Holy City , and did thereupon may themselves upon the God of Israel , Esay 48.2 . saying , Is not the Lord amongst us ? They concluded thereupon , saying , None evil can come upon us , Mic . 3.11 . Being called Jews , they did rest in the Law , and made their boast of God , Rom. 2.17 . We be Abraham's Seed , say they , John 8.33 . And again , Abraham is our Father , say they , v. 39. Thereupon they trusted to Inherit the Blessing of Abraham . But the Prophet Jeremy tells them , These were but lying words , Jer . 7.4 . Behold , ye trust in lying Words , , saying , the Temple of the Lord , the Temple of the Lord . Again , They trusted to the Performance of certain External Services , their frequenting the Temple and Synagogue-Worship , their Sacrificing the Blood of Bulls and Goats , outside-Fasting , &c. And to these things they trusted , as appears by Esay 58.3 . Wherefore have we Fasted , say they ? Wherefore have we Afflicted our Soul , &c. But it appears by that Chapter , how vain that their Confidence was , as well by what they said , as by what God said of that their Service ; they say as Men disappointed in their Expectation , that God would not afford them or their Services a good look , or take any Notice of them ( Wherefore have we fasted , and thou seest not ? Wherefore — ) And it appears by what God says , v. 5. Is it such a Fast that I have chosen ? A Day for a Man to afflict his Soul ? Is it to bow down his Head like a Bulrush — See how vain this Confidence of theirs was , by what we find written more at large in Esay 1.11 , 12 , 13 , 14 , 15. To what purpose is the multitude of your Sacrifices of me , saith the Lord — Cui bono ?

Let us then be admonished of this kind of carnal Trust . What , though we are Christians Baptized into the Faith of Christ , will this secure us from Ruine here , or from Hell hereafter ? Surely our Baptism will no more profit a Christian , than Circumcision did a Jew ; of which , see what the Apostle says , Rom. 2.25 . Circumcision verily profiteth , if thou keep the Law , but if thou be a breaker of the Law , thy Circumcision is made uncircumcision . How may it be said to a Christian , Mutato nomine de te narratur — Change but the Names of Circumcision and Jew into that of Christian and Baptism , and the self-same saying we may be sure is verified of us . Read the Verses following , which are of great Use , and worthy of all remembrance , whereby it will appear , that an honest Heathen is much to be preferred to a wicked Christian . What though we are Sons of the Protestant Church , the truly Ancient and Catholick Church ? We may be Children of the Devil for all that , as our Saviour told them who pretended themselves to be as good as we , saying , John 8.44 . Ye are of your Father the Devil ; and if the same can be prov'd against us , as was charg'd upon them , viz. That we do the Lusts , the works of the Devil , it 's a thing past denyal that we are the Devils Children .

Again , Let us be Admonished not to trust to our Performance , yea , constant Performance of External Duties , be it the Observation of a Solemn Fast ( Anniversary and standing , or else Occasional ; ) for to our weekly coming to Church , hearing daily Prayers Read Morning and Evening . I say , trust not to these [ Caeteris imparibus ] so long as your Lives are wicked , and you Live in a constant neglect of the great things of Gods Law . See Mat . 7.21 , 22 , 23. It is a vain thing to cry Lord , Lord , and to alledge what good Ministers we have heard , and how many times we have been partakers at the Lords Table , if in the mean while we have been workers of Iniquity . It is a vain thing for such to scrape Acquaintance with Christ , who hath told them their doom before hand , and what they are therefore to trust unto , viz. A commanded departure from him , with a non novi vos .

2. There is another kind of Carnal Confidence , which is a great Impediment to Reformation by the Judgments of God upon us , viz. A confiding to external help and helps , whether our own strength , or the strength of our Confederates . This was another sin of the Jews , frequently charged upon them by the Prophets . See Hos . 5.13 . When Ephraim saw his sickness , and Judah saw his wound , then went Ephraim to the Assyrian , and sent to King Jareb , Hos . 7.11 . They call to Egypt , they go to Assyria : And Chap. 8.9 . They are gone up to Assyria . And sometimes it was their sin to trust to their own single strength , this being the sin of King Uzziah , 2 Chron . 26.15 . And this ( it is very much to be doubted ) hath been our sin in this Nation , and for which among other our sins we have Suffered in these latter times . O what boasting and bragging hath been heard amongst us , especially since we have had Forreign Assistance ? How many Battels have we won before one was fought ? How many times have our Enemies been utterly vanquished , before , or as soon as they were in sight ? And verily , if Vapouring and Boasting , if Cursing and Swearing , and Drinking to the Conf●sion of our Enemies , would have done the deed , our Enemies had ●een all vanquished and consounded long since . If this Carnal Confidence hath been our sin ( for I did ever doubt and much fear it ) I heartily desire these three things , viz 1. That we may see it ; and 2. See it both in the sinfulness ; and 3. In the Fruits of it .

1. My first desire is , That God would give us to see that our sin , that he would make us sensi le of it , and that owning it , we may be humbled in his sight for it . I fear it will not be well with us till it come to thi● . Doth it not become a People , when God frowns upon them , & refuseth to go forth with their Armies ( as is the Complaint of the Church , Psal . 60.10 . ) To pray to God , with Job , saying , Chap. 10.2 . Do not condemn us , shew us wherefore thou contendest with us .

2. My desire is , that we may not onely see it , and own it ; I mean , see it superficially , and own it meerly as a sin of its kind , but also that we may see it in its proper colours , see it in its peculiar sinfulness , and accordingly own it , and be humbled for it , confessing , with David , ( somewhat in a like Case ) 2 Sam . 24.10 . Not onely that we have sinned , but that we h●●e sinned ( Meodh , Va●de ) Greatly ; and we have done va●de Stulte , play'd the Fools egre●●●u ly : And as that Holy Man confesseth fart●●● , 〈◇〉 17. So let us , saying , We have sins 〈◇〉 , and we have done wickedly . Well do●h it become us to make such an acknowledgment : For Carnal Confidence , whether in our own ●trength , or in our Confederacies , is a most wicked sin . It is easily Dmonstrable to be such , and it might be to good purpose to insist somewhat more copiously ( not so much to convince us , as to affect us ) in the Demonstration thereof . But ( lest I seem over tedious ) let it suffice to say , That it doth Argue great forgetfulness of God , a great strangeness to him , and an alienation from him ; it self is a forgetting of God , and so to be denominated : It is a kind of Idolatry and Adultery , that which we call Spiritual Adultery and Idolatry , viz. An Idolizing of the Creature , a putting God out of place , a putting him beside his Throne ( wherein he sits as Supreme Lord , Governour and Disposer of all ) and setting up our selves in his stead . At once it is an extreme forgetting both of the Creator and the Creature ; both of God and our selves . All which may be proved in Reason , and by apt Scriptures . I will onely say , That Carnal Confidence is an heart departure from the Living God , and I will alledge onely that one Scripture for the Proof of it , Jer . 17.5 . Cursed be the Man that trusteth in Man , and maketh Flesh his Arm , and whose Heart departeth from the Lord . O●serve the Implication , or Complication ( should I say ? ) We cannot make flesh our Arm without a departure ( more or less ) in heart from the Lord .

3. My desire is , That we may see it in the Fruits of it . It is indeed my desire , and God forbid , but that it should be my desire , that in one sence we may never see this sin in the Fruits of it , ( i.e. ) by Experiencing the Fruits of it in such sort as we have already done , and as Gods People of Old have done to their woe , and according to the tenour of his Threatnings for thi● very sin . But that we may no longer see the fruits of it in this sence , experimentally see it , let us take notice of the mischievous Fruits thereof , as we find them threatned and Recorded in Scripture . Carnal confidence be ng so wicked a sin , what can be expected but Fruit proportionably mischievous ? For , do Men gather Grapes of Thorns , or Figs of Thistles ? The sin is a cursed sin ( Cursed is the Man that trusteth in Man , &c. ) And what can the Fruit thereof be , but cursed Fruit ? The sin is in a more peculiar respect in Heart and Soul a departing from the Lord ; and what can the mischievous Fruit thereof be less than this , viz. Gods departing from us , according to the tenour of his threatnin● ? 2 Chron . 15.2 . If ye f●r●● 〈…〉 he will forsake you . See how God threatned this sin in Esay 30.1 , 2 , 3 , 4 , 5. and 31.1 , 2 , 3. Those Scriptures are very pregnant for the purpose in hand , and therefore let them be read line by line , and well considered . How sorely did Gods People of Old smart for this sin ? What dis-appointments did they suffer upon this account ? Their Carnal dependance upon their Confederacies is styled a feed●ng upon Wind , and following after the East-wi●d , an increasing of Lyes and Desolation , Hos . 12.1 . See what is Recorded of Uzziah , 2 Chron . 26.16 . When he was strong , his Heart was lifted up , ( i.e. ) In Confidence of his own strength . And what was the Fruit that came of it ? Answ . Destruction ; His Heart , saith the Story , was lifted up To his Destruction . As Jezebel said to Jehu ( Had Zimri Peace who slew his Master ? ) In like sort do I say , Had Ahaz any Advantage for Trusting to the King of Assyria for help ? No , says the story , he helped him not . And have Godly Princes sped better in this Carn●l cursed Confidence , than the Ungodly ? I make this supposition , because this was the sin , not onely of wicked Ahaz , but also of Godly Asa : And how did Asa speed ? or what did he get by it ? See the story at large Recorded , 2 Chron . 16. In short , he lost by it ; and whereas he thought he had Acted the part of a Polititian , God tells him , and the event proved it , He had done Foolishly , v. 9. So that State-Policy proves not always to be true wisdom ; so much cause have we to pray to God to Direct , and Prosper the Counsels , even of Pious Princes . Briefly , the mischievous Fruit of Carnal Confidence , is , That it maketh helps no helps , and helpers no helpers ; yea , it ob●tructs the help of God , and of helpers it makes hinderers , and turns strength into weakness . And the mischievous Fruit of it yet farther , is ( which was the Occasion of my mentioning it from the begi●ning , ) That it is a great Impediment to the Reformation of a sinful People ; for while they depend upon their own strength , and the strength of their Confederates for security , they are never like to take Gods way for the securing of themselves , ( i.e. ) to Reform their sins , which have brought them into straits , and so to come under Divine Protection . Wh●le the Prodicould make any shift , he never minded a return to his Father . For a Remedy then in this case , be Admonished to take heed of the said sin , for which Gods People of Old have paid so dearly . I shall admonish and exhort you in the words of Scripture , both whom to trust , and whom to distrust , Esay 2.22 . Cease ye from Man , whose breath is in his Nostrils , for wherein is he to be accounted of ? Psal . 146.3 . Put not your trust in Princes , nor in any Child of Man , in whom there is no help ; his Breath goeth forth — Psal . 118.8 , 9. It is better to trust in the Lord , than to put Confidence in Man : It is better to trust in the Lord , than to put Confidence in Princes . In this kind of quiet Trust and Considence will our strength be , Esay 30.15 . Happy is he , who hath the God of Jacob for his help , and whose hope is in the Lord his God , Psal . 146.5 . Wherefore trust ye in the Lord for ever , for in the Lord Jehovah is everlasting strength , Esay 26.4 .

SECT . XXXVIII .

6. A Sixth Impediment to Reformarion , and a grand cause of Incorrigibleness , is Infidelity and Atheism , when sinners will not believe the Threatnings of God in Scripture against sin and sinners , when as it is said of the wicked ( Psal . 58.5 . They being there compared to the deaf Adder , that stoppeth her ear , not hearkning to the voyce of the Charmer , charm he never so wisely . ) In like sort I say , when sinners will not believe God threatning them in his Word , though he threaten them never so frequently , severely , dreadfully ; when , let God say what he will , and swear what he will , yet they will not believe him . I say , let God say , and swea● what he will : For albeit Gods Word is as good as his Oath , yet for our more abundant confirmation , he doth give us , not his Word onely , but his Oath also ; yea , he swears , not onely to his Promises , but to his Threatnings also , that he will make good these , as well as those . See Dan . 9.11 . where having justified God in that Vengeance which had be●n inflicted on them , he says , Therefore the Curse was poured upon them , and the Oath that is written in the Law of Moses .

Now , such is the Infid●lity of sinners , that they will not believe the Curse of God , though with an Oath , threatned to be poured forth upon them ; But at what ti●e they do h●ar the words of the Oath and Cu●se , th●y will bless themselves in their H●art , saying , We shall have Peace , though we walk in the Imagin●tion of our own Hearts , adding Drunkenness to thirst , as appears by that Admonition in Deut. 29.18 , 19. And by the Sermons of the Prophets , where in sinners are charged with this Infidelity and self-flattery , point blank contrary to what they were threatned with . See Jer 5.12 . They have belyed the Lord , and said , It is not he , neither shall evil come upon us , neither shall we see Sword , no● F●mine . See M●c . 3.11 . and Esay 28.15 . where the wicked are brought in , saying , we have a made Covenant with Death , and with Hell are we at an Agreement — And this Infidelity of thei●s was a great hinderance to their Reformation ; nor rationally could it be expected , that ever they should forsake their sins so long as they di● make account to be safe and secure in them . This Infidelity Moses doth therefore style a Root , that beareth Gall and Wormwood , Deut. 29.18 . It is Capitale venenum , & ●ortif●rum , this root is rank Poyson , as the word ( Rosh in the Original ) signifies , it will poyson Man and Woman , Family and Tribe ▪ ( to speak in the words of Moses in that place ) let me speak the same thing in other words , saying , Wheresoever this Infidelity h●th taken Root , it will poyson Court , City , Coll●dge ▪ Country , Kingdom ; it will Poyson Laity and Clergy , Gentry and Commonalty . Till this Root be rooted out , no Reformation is to be expected . Where this Root spreads , nothing th●t is good can grow near it . This Root was it that poysoned our fir●t Parents , as appears by the sad story touching the manner and means of their Apostacy , Recorded in Gen. 3. viz. Their believing the Promise or suggestion of the Devil , rather than the Threatning of God . If ever then we mean to be Reformed , let this Evil be Remedyed , let this poyfonful Root be Eradicated . This sin of Infidelity doth , barely in it self considered , and as abstracted from its Cursed Root , provoke God to punish a People seven times more for their sins . See Esay 28.15.17 . where because of this sin , v. 15. God threatens , saying , v. 17. Judgment will I lay to the Line , and Righteousness to the Plummet ; and the Hail shall sweep away the refuge of Lies , and the Waters shall over flow the hiding place . In that Metaphorical Expression there is an allusion to the Practice of Masons or Carpenters , who when they would do a thing exactly , use to do it by Line and Level ; the meaning then is , That God will exquisitely punish such Infidels .

Quest . But are there any such Infidels and Atheists in these Times ? Men , or Monsters rather be it said , that do not believe that there is a God , or that the Scriptures are the Word of God ?

Answ . Whether there be any one who is absolutely , perfectly , without any intervals , or intermissions an Atheist , I will not dispute , much less determine ; it is enough to say ,

1. That there is the said bitter Root of Infidelity in the Heart of all Men and Women by Nature , as may be Collected as well from that fore-cited Scripture in Deut . as from other Scriptures .

2. There be too many who do desire with all their Hearts to be compleat Atheists , perfect Infidels ; they would be so , if possibly they could . In this sence that of the Psalmist , Psal . 14.1 . is an unquestionable Truth . The Fool hath said in his Heart , ( i.e. ) Voto & desiderio , in his heart wishes , and desires ( in which sence the word Heart is sometimes taken in Scripture , and is used by us in common speech ) there is no God .

3. That there is a Tribe , I mean , Multitudes in this wicked Age , who do come as near to perfect Infidels and compleat Atheists , as possibly can be , is very much to be feared upon a two-fold account .

1. It is Vox populi , it is the common cry of the Country . Every Mans mouth , who is of more acquaintance in the World , especially with great Men , is full of it . And if there be any Truth in that common Proverb ( There is no Smoak without some Fire . ) Fame hath not raised such a smoak without some Fire , some real Truth as to the Matter in hand .

2. It is Vox Vitae , it is the common speech of Mens Practices : For we speak not onely with our Lips , but with our Lives . The Transgression of the wicked saith ( saith David , Psal . 36.1 . ) within my Heart , that there is no fear of God before his Eyes . By a proportion of Reason it m●ght be said , That there is not the Faith of God , or of the Word of God in the wicked : For that which speaks the want of fear , doth speak the want of Faith . And what though wicked Men say , they believe God and his Word ? Must we believe them therefore ( i.e. ) that they say true in so saying ? May not we say to them , Quid verba audiam , cum facta videam ? Must we believe the Transgressour , or not rather his Transgressions ; I mean , what the wicked Transgressours do say in , or with their Lives and Practices , rather than what they say with their Tongues and Lips .

4. What Heart-Atheists and Infidels Men may be notwithstanding they enjoy the Scriptures , appears by the close of the History , or Parable concerning that Rich Man in Luke 16. lat. Dives ( it seems ) did not till he was in Hell believe the writings of Moses , nor the Prophets , and he did suspect his Brethren to be as much Infidels as himself , otherwise he would have thought it needless , and would not have desired , that one from the dead should have been sent unto them whereby to perswade them . And it is not to be doubted , but that others in those times were guilty of the same sin . Though Dives had ( for ought appears ) but five Brethren in the Flesh , yet as for Brethren in this piece of Spiritual Iniquity [ Infidelity ] he had hundreds and thousands ; nor is it to be doubted , but that of this sort of his Infidel Brethren there is a numerous Generation remaining in all places to this day , especially among the Diveses , the Rich and Great Ones of the World , who are as hard of belief of an He●ven , or Hell after this Life , as was Thomas Diaymus in another point of Christian Faith , and of whom therefore it may be said ( how-ever they are not forward to say it of themselves ) that except they se● Hell fire with their Eyes , and thru●t their Hands into the ●lames thereof , they will not believe that there is any such place of Torment as Hell , or d●nger of any such thing , as of that , which in Scripture is called Fire unquenchable , everlasting fire , and the fire of Hell . But what was Abraham's Answer to Dives his Request touching one to be sent from the Dead ? See v. 29. They have Moses and the Prophets , let them hear them ; and as for his reply to Dives his Answer . See v. 31. If they hear not Moses and the Prophets , neither will they be perswaded , though one rose from the Dead . This Reply , it seems , did sil● ce that Rich Man , and put an end to the Discourse , for not a word more is related concerning it . But without all peradventure , that Reply of Father Abraham was , and is enough both to silence and to satisfie Dives , and all other h●s Breth●en in Infidelity : For as the People said ( they being Convinced by the Miracles , which they saw , John 7.31 . ) When Christ cometh will he do more Miracles than these , which this Man hath done ? In like sort may it be said , If one should rise from the Dead , would he , or could he attest his Err●nd , his Message by more , and more uncontroulable Miracles , than Moses and the Prophets did theirs ? If sinners will be perswaded by any Miracles , why not by the Miracles of Moses and the Prophets ? Hear this , you faithless and perverse Generation , who , except you see Signs and Wonde●s , will not believe ; I mean , new signs and wonders by some or other newly risen from the dead . B●t oh how vain is it for you to expect such Wonders , or to flatter your selves in the supposed Fruit and Issue of them ? It is vain for you to expect , that God should gr●tifie you in your Infidelity and Tempting of God , by working new wonders upon your demand ; and therefore , as our Saviour said to the un●elieving J●ws , who were still call●ng for more Miracles ( for that is the meaning of the word {αβγδ} ▪ Sign , Mat . 12.39 . ) There shall no sign be given you , but the Sign of the Prophet Jonas ( meaning thereby not the Sign or Miracle which Jonas did , but which himself was , in being three Days and three Nights in the Whales Belly , and then cast up alive on shore . ) In like sort I say to you , There shall no Sign be given you , no Miracles wrought for you , but such as of Old were wrought by Moses and the Prophets , Status regiminis ponitur pro appositionis Syntax , The Sign of the Prophet Jonas ( i.e. ) The Sign Jonas the Prophet . And the word [ Sign ] is there used Syn●●●d●●hically , the p●n●●al b●ing there p●t for a particular ; for though every Sig●●e no● a Miracle ●e●●very Miracle is a Sign . by Jesus Christ and his Apostles , and by Men Apostolique in former Ages .

3. It is vain for you to expect that good to be wrought in you , or upon you by new Miracles , that cannot as sufficiently and effectually be done by Old : For you may believe the Faithful Father , and Father of the Faithful ( for so is Abraham styled , Gal. 3.9 . Rom. 4.11.16 . ) who hath said of such Infidels as you , How , that if ye hear not Moses and the Prophets ( to which I add , saying , If you hear not Jesus Christ and his Apo●tles , who all of them came in Demonstration of the Spirit , and of Power ) neither will ye be perswaded , though one rose from the Dead . The Premises considered , it is no more than needful , yea , it is very needful , that sinners should again and again be admonished of that bitter Root afore said , and respectively thereunto I shall bespeak you in the words of the Apostle , Heb . 12.15 . Look diligently , lest there be any such bitter Root of Atheism and Infidelity springing up amongst you , and therewith many , or any be defiled .

Quest . But what Antidote is there against this Poyson , or Poysonous Root ?

Answ . We have Moses and the Prophets . As the Flesh and Blood of a Viper ( they say ) is the best Antidote , or Remedy against her sting ; so the Scriptures themselves , being taken together with their attestations , ( i.e. ) the Miracles , wherewith they were attested , are a very fit and proper Antidote to expel the said Atheism and Infidelity . And for that Reason , I shall again say to such who are Infected with the said poyson , You have Moses and the Prophets , hear them ; in special hear what Moses doth more especially threaten to such Infidels as you are ( i.e. ) to such as will not believe God Cursing them , but bless themselves in their own Hearts , Deut. 29.20 . The Lord will not spare him , but then the anger of the Lord and his Jealousie will smoak against that man , and all the Curses that are written in this Book shall lye upon him , and the Lord shall blot out his Name from under Heaven .

If it be farther said here , as it was by Dives to Abraham , Let Laz●rus , let one be sent from the dead , and then we will believe ; We need no other Answer , than was that of Abraham's , If men will not hear Moses and the Prophets , neither will they be perswaded though one rose from the dead . What say you to this ? Do you believe this saying of Abraham ? Is this saying Credible with you ? In it self verily it is , and the Evidence of its Credibility is this , viz. Because if one should rise from the dead , and testifie what you would have , he could not give more convincing Evidences of ●is being sent from God , or of his Testimony to be a Divine Testimony , than did Moses and the Prophets : and therefore as was said to the unbelieving Jews ( John 7.31 . When Christ cometh , will he do more Miracles than this Man hath done ? ) In like sort do I say to the Atheists and Infidels here spoken to , If one should rise from the dead according to your wish , would he , or could he do more Miracles than Moses did ? ( those many wondrous works in the Land of Ham , and Terrible things by the Red Sea , Psal . 106.22 . ) And then those two Prophets of the Lord , Elijah and Elisha did ? Why then should what Abraham here says , seem strange to you , or incredible , he saying , That if ye will not believe Moses and the Prophets , neit●e● would ye believe , if you had your wish , in ones being sent unto you fro● the Dead .

Yet for your farther satisfaction , I shall here produce and Transcribe a Testimony as near to the Testimony of one risen from the dead , as any that ever I heard of , or at present can think upon , I mean , of a Person , that was sudde●ly to look Death in the Face , and to Encounter with deadly danger : It is the Testimony of the Noble Earl of Marleborough , who being a Captain of one of H●s Majesties Ships , employed in the War against t●e Dutch , 1665. did a very few days before t at ●loody Battel , June the 3. and wherein God g●ve our King a signal Victory , and wherein that Valiant Count lost his Life ; I say , a very few days before that ●ight he wrote to an Honourable Person a Courtier , the following Letter , which having seen and Transcribed pres●ntly after his Death out of a Copy sent to some of his near Relations in Somers●t-shire , and having since th●n preserved in my Study , as a precious Monument of that Noble Captain I shall here insert , well hoping , that although I do it Motu prop●to , and of my own Head , yet that it will not be judged an Oslence in me by any one whatsoever ; the Matter ther● in contained tending so much to the Glory of God , and the Glory of that Noble Peer , and to the g●od of the Souls of Men , especially of thos● Men-Monsters ( the Atheists and Infidels ) I am speaking of , and to . The words of his most memorable Letter are ( word for word ) as followeth .

SIR ,

I Believe the goodness of your Nature , and the Friendship you have always born me , will Receive with kindness the last Office of your Friend . I am in Health enough of Body , and through the Mercy of God in Jesus Christ , well disposed in Mind . This I premise , that you may be satisfied , that what I write , proceeds not from any phantastick terrour of Mind , but from a sober Resolution of what concerns my self , and an earnest desire to do you more good after my Death , th●n my Example ( God of his Mercy pardon the badness of it ) in my Life time hath done yon harm . I will not speak ought of the Vanity of this World , your own Age , and Experience will save that Labour . But there is a certain thing goes up and down the World , called Religion , drest and pretended phantastical , and to purposes bad enough , which yet by such evil dealing loseth not its Being . The great good God hath not left it without a Witness more , or less ; sooner , or later in every Mans bosom , to direct us in the pursuit of it ; and for the avoiding those inextricable disquisitions and entanglements our own frail Reason would perplex us withal , God of his Infinite Mercy hath given us his Holy Word , in which as there are many things hard to be understood , so there 's enough plain and easie to quiet our minds , and to direct us concerning our future Being . I Confess to God and you , I have been a great neglecter , and I fear , a despiser of it . God in his Mercy Pardon me that dreadful fault . But when I retired my self from the noise and deceitful Vanities of the World , I found no true Comfort in any other Resolution , but what I had from thence . I Commend from the bottom of my Heart the same to your ( I hope happy ) Use . Dear Sir Hugh , let us be more generous than to believe we dye as the beast that perisheth , but with a Christian , Manly , brave Resolution look at what 's Eternal . I will not tr●uble you farther . The onely Great Good God , Father , Son , and Holy Ghost , direct you to an Happy End of your Life , and send us a joyful Resurrection ; so prayeth

Your True Friend , Marleborough . Old James , near the Coasts of Holland , April 24. 1665.

I beseech you Commend my Love to all my Frinds , but in particular , I pray you , that my Cousin Glascock may have a sight of this Letter , and as many of my Friends besides as you will , or any else that desire it . I pray grant this my Request .

It was , you perceive , the mind of this Noble Count , that this his dying Letter might Live after him , and be imparted to all his Friends : Hereupon I am confirmed in my persw●sion , that by my publish ng thereof I have Offended neither the Living , I am Informed since the Composing of these Sermons for the Press , that the Letter of this Noble Count hath been Printed by a worthy Minister , in a Book , Styled , Fair Warning to a Careless World . nor the Dead . And having thus adventured to Publish it , I will make no Comment upon it , albeit , I do Judge , that every Line therein is worthy to be written in Letters of Gold , and a Monument more Glorious to his memory , than any of Brass , or Stone graven by Art , and mans device : Nor ( whatsoever I have heard of him ) will I say ought more , than he doth in this his Penitential Letter in effect say of himself , viz. That he had been , as a Gre●t Man , so a great Sinner ; but b●ing Converted , and having obtained mercy ( the Gr●ce of our Lord having been exceeding abundant , with Faith and Love , which is in Christ Jesus , 1 Tim . 1.14 . to use the words of hi● Fellow-Convert in a like C●se ) he did earnestly endeavour the Conversion of others , esp●cially of such as he had perverted . I shall onely , with reference to the said Letter , speak a few words to God and man .

1. To God in the way of Praise and Thanksgiving , well hoping the Noble Author thereof to be in Heaven , there in Consort with Saints and Angels , singing Hallelujahs , I will adjoyn my self to his Triumphant Chariot , saying , in the words of his fore-named fellow-Convert , Now , unto the King Eternal , Immortal , Invisible , the onely wise God ( whose Judgments are unsearchable , and his ways past finding out ) be Honour and Glory for ever and ever . Amen .

2. To man , in the way of Humble Advice and Counsel . Listen , Gentlemen , in the fear of God to the words of the said Letter . Let Religion be your business , not the Object of your Contempt , and Scorn . If you have not listened to the voyce of those who have Preached to you out of a Pulpit , yet listen to one , that doth here speak to you , as our Saviour occasionally sometimes did , out of a Ship . If the words of the Living have not , at lea●t , let the words of a Dying man prevail with you . If you regard not the words of a Presbyter , at least , do not slight these of a Souldier . Though you despise the Teachings of a poor Country Minister ( such a one as my self , ex vulg● Cl●ri ) yet disdain not to be Instructed by a Gentleman . Though you do less value the Admonitions and Advice of a Lord Bishop , yet as for the words of such a Lord as this , let me bespeak your Entertainment of his Advice , in the words of Daniel to Nebuchadnezzar , Let his Counsel be acceptable to you , and break off your sins by Righteousness . And as for those who do prize ( God forbid I should say , adore ) the Reliques of a Saint , I shall commend unto them the said Saint-like Letter , as a Relique well worthy of their great e●teem and veneration . I shall conclude this Section , ( wherein I have spoken so largely of Atheism and Infidelity , as Grand Impediments to sinners their Reformation ) with that Admonition of the Apostle , saying , Heb . 3.12 . Take heed , Brethren , lest there be in any of you an evil Heart of unbelief in departing from the Living God . The Apostle saying , {αβγδ} , In any of you , doth imply , that such an evil heart is incident to all , and for that cause I shall in this Admonition direct my speech to all of all sorts distributively , saying , Take heed , lest there be in any of you ( Man , or Woman ; Family , or Tribe ; high , or low ; Rich , or Poor ; Learned , or unlearned ) an evil heart of unbelief in departing f●om the Living God .

SECT . XXXIX .

HAving spoken concerning the more Notable Impediments , which are to be removed out of the way of Reformation , if we intend to be Reformed , I will onely for the remainder of what will be said in this Use of Direction , suggest two special means for our Reformation , to the Use whereof I shall exhort you , and these are , the Word of God , and Prayer .

1. The Word of God contained in the Holy Scriptures of the Old and New Te●tament , of which St. Paul says , that it is able to make us wise to Salvation , 2 Tim . 3.15 . and as for the special Profit thereof he doth instance in several particulars , s●ying , That being given by Inspiration {αβγδ} , being breathed by God , it is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of God may be perfect , throughly furnished unto all good works . Being to speak of Gods Word in this place , as a special means of Reformation , I sh●ll Commend it to your Estimation , and Converse upon a two-fold account .

1. As the Objective Rule of Reformation .

2. As the Instrumentally efficient Cause of Subjective Reformation .

1. Gods Word is the Rule of Reformation . Whence that of the Psalmist ( 119.9 . ) Wherewithal shall a Young Man cleanse his way ? By taking heed thereto according to thy Word . Would any one Reform , or be Reformed ? ( for that 's meant by cleansing our way ) let him heed the Direction of Gods Word . Gods Word is the Rule of a Christian Life ; and in its kind , and as to the ends and purposes , for which God gave it , it is a most Compleat and Perfect Rule . I put in those Restrictive Expressions [ in its kind , and as to the ends thereby intended by God ] lest any one should {αβγδ} ( to use the Apostles expression , 2 Cor . 10.14 . ) reach and stretch it beyond its measure , as some have done , supposing it to be such a Rule , and for such things , which it was not intended for . Know then , that Gods Word , although it 's a Rule , In suo genere , yet it is not so in omni genere ( i.e. ) It is not a Rule to Direct us in all manner of Actions of Humane Life , e . g . It doth not direct Artists , the Professors of ony Arts and Sciences ( styled Liberal , or illiberal ) the best way , or Method , how to manage and Order their work , Masons and Carpenters how to Build an House , Mariners how to Order their Compass , &c. God did not intend , or give his Word as a Rule for such purposes , Mens own Natural Reason and Experience being sufficient to direct them in , and for things of that Nature .

2. Although Gods Word in some things was intended for a Rule , yet not a like Rule in those very things ; for in some things it was intended onely as a general , and in some things as a particular Rule . e . g . In some things it was intended onely as a general Rule , viz. In Circumstances of Gods Worship not determined by God himself in his Word ; Circumstances as to Vestures , Postures , Gestures , &c. Gods Word doth not determine the site or posture of a Minister in Preaching ; whether to standing , or sitting ; nor his Vest , whether as to Linnen , or Wollen ; whether as to black , or blew , green , or white ; or as to his Head , whether he Preach Covered , or uncovered : Nor doth it determine the posture , whether of the Ministers , or the Peoples Receiving the Lords Supper , whether to standing , sitting , or kneeling , nor to the manner of their Receiving , whether by the Mouth onely , or by Hand and Mouth ; whether by taking themselves the Elements from the Table , or Receiving them from the Hand of the Minister . The like Circumstances pertaining to this and other parts of Gods Worship , as undetermined by the Word of God mignt be instanced in , Respectively whereunto the Word of God is onely a general Rule , prescribing onely indefinite-wise , That all things be done decently , in Order , and to Edification . And it becomes Christians , as they Love their own Peace ( I mean , not onely their External Peace and quiet , but also the Peace of their own Consciences and freedom from superstitious enlargements thereof ) or the Peace of the Church whereof they are Members , to take heed of stretching Gods Word beyond its Line , by making it a Rule in , or for such things as it was not designed for , or by making it a particular Rule in such things , wherein God did intend it onely for a Rule as to generals . We must be careful to understand and apply it {αβγδ} ( to speak in the Language of the Apostle , 2 Cor . 10.13 . ) according to its due measure , but no farther . It were easie to demonstrate the mischiefs of doing otherwise , to which mischiefs it hath betrayed the Socinians , Anabaptists , with many others among us , whom I am loath to give a Name unto .

3. But in some things Gods word is a particular Rule , viz. In all things necessary to Salvation , whether pertaining to Faith or Manners . There is nothing necessary to Salvation , whether to be believed , or practised ; to be done , or left undone , but what this Word of God doth reveal . And as to these things it is a perfect and an adequate Rule . If any Person shall pretend , that such and such a thing is sinful , and ought to be Reformed , and that such and such things are wanting , and ought therefore to be supplyed ; he ought to produce the Word of God as the Rule in such Matters , proving by the Sriptures , that such and such things are forbidden by the Word as sinful , and that such and such things are Commanded by the Word as necessary Duties , and of standing Obligation ; otherwise we may Answer , as one of the Ancients in a like Case , Non credo , non ago , quia non lego , I do not believe it , I do not practise it , because I do not find it Commanded in Scripture , or I do practise it , because I do not find it there forbidden . Thus do we maintain the Word of God to be in its kind , and as to the Salvation of Mens Souls , a perfect Rule ; I mean , we do thus maintain it against the Papists , who do obtrude their unwritten Traditions , as of equal Necessity and Authoriry with the Scriptures . B●t as Abraham said to the King of Sodom , ( Gen. 13.21 . Give me the Souls , and take thou the Goods to thy self . ) So may we say to our Adversaries of Rome , Give us the Scriptures , and as for Traditions , since ye will keep them , keep them to your selves .

2. Gods Word is the Instrumental Efficient Cause of a sinners Reformation , it being designed by God to Convert them from the Error of their ways , Psal . 19.7 . The Law of God is perfect , says David , Converting the Soul . Sanctifie them through thy Truth , s●ys our Saviour , praying for the World of Believers , Thy Word is Truth , John , 17.17 . Of his own Will begat he us , says St. James , Eph. 5.26 . Christ gave himself for the Church , that he might Sanctifie and cleanse it by the Word . By the Word of Truth , Chap. 1.18 . The most notorious sinners have by means of Gods Word been Reformed . See the story of the Ephesian Converts , Recorded Acts 19. the Conclusion whereof is in these words , v. 20. So mightily grew the Word of God and prevailed . When Scripture speaks of a sinners being Reformed by these things , ( i.e. ) by Afflictions ; or relates thy story of any sinners , who by that means have been Reformed , we must not Understand as if their Reformation had been wrought meerly by their Sufferings , without Gods Word , or as if Gods Word had had no hand , or stroke at all in the thing ; whereas divers Causes may concur , and have their several Interests in Co-operating the selfsame effect . Gods Word doth work with his Rod , and his Rod with his Word ; but whether the one or the other doth more immediately ( under God ) work a sinners Reformation , it is not material to dispute . We may truly affirm , that albeit sinners are sometimes Reformed by Gods Word without his Rod , yet never by his Rod without his Word . It is by means of Gods Rod that he doth sometimes bring his Word to their remembrance , ( which otherwise would never have been minded ) and doth set it home upon their Consciences . Thence that saying of David , Psal . 94.12 . Blessed is the Man whom thou chastenest , O Lord , and Teachest him out of thy Law . It is not meer Chastisements , of themselves , without the Divine Teachings of the Word , that doth work any sinner to a blessed Reformation .

The Premises Considered , would sinners be Reformed by these things , ( i.e. ) by the Judgments of God upon them , let them be exhorted to acquaint themselves with this Rule of Reformation , The Word of God . What though , before Gods punishing Hand was upon you , like those wicked wretches in Psal . 50.17 . You did cast Gods Word behind you , not looking into a Bible once a Moon , yet from hence forwards be not ye such strangers to it . Imagine you heard the voyce of Gods Rod speaking to you , as St. Austin Reports of himself to have heard , saying , Tolle , Lege , take up and Read . Take heed of Desp●sing the Scriptures ( Gentlemen ) or of Quarrelling with them , because they are not in all things according to your mind . Can Gentlemen and Ladies find Time to Read a Romance , a Play-Book , and will they take no Time to Read the Book of God ? Will they read the former to make them witty for Ordinary Discourse , and not the latter , to make them wise to Salvation ? Will not Ladies Repent one day to have spent so much Time in Reading Sir Philip Sidney's Arcadia , and so little in perusing the Epistles of St. Paul ? Of all quarrels quarrelling with the Scriptures is of dangerous Consequence . Gentlemen may with less danger fall out , and quarrel one with another , than with the Scriptures . Quench not the Spirit . Despise not Prophecyings , 1 Thes . 5.19 , 20. Deride not the plain Preaching of Christs Gospel , it having pleased God by the Foolishness of Preaching to save Believers , 1 Cor . 1. 21. And the Gospel of Christ being the wisdom of God , and the Power of God , 1 Cor . 1.18 . Even the Power of God to Salvation to every one that believeth , Rom. 1.16 . If ever God open your Eyes so to see your sins , as to afl●●● you hearts with Remorse for them ; this yo●r sin in neglecting and despising the Scriptur●● will lye heavy upon your hearts , as it did , ●t seems , upon that Noble Count , whose Hea●● otherwise , and as a Souldier , was as the hear● of a Lyon , as is Hushai's Description of a v●liant Man , 2 Sam . 17.10 . You will then lament with him in Prov. 5.11 . saying , How have I hated Instruction , and my Heart despised Reproof , &c. Remember the dying words of him , that hath told you , what an Infinite mercy it is , that for the avoiding of those inextricable entanglements our own trail Reason would entangle us withal : God hath given us his Holy Word , in which there is enough , plain and easie enough to be understood , to qu●et our minds , and to direct us concerning our Future Being . Esay 8.20 . To the Law and to the Testimony . Consult the Word of God upon all due occasions ; O that Kings would do as Jehoshaphat did , ( i.e. ) Enquire at the Word of the Lord , 1 Kings 22.5 . And as David did , Psal . 119.24 . ( i.e. ) make the Scriptur●s their Cabal , their Counsellers , or men of their Counsel , as the word is in the Original . It was Gods singular goodness to his Israel , in that he shewed to them his Statutes and his Judgments , having not dealt so with every Nation , Psal . 147. lat. Let us accordingly prize and value the Word of God , and his Mercy in making it known unto us ; let us value it , as David did , above Gold and Silver . Let us study the Scriptures , let them be our frequent Meditation . Let our Hearts be awed by it , as was Davids , saying , Psal . 119.161 . My Heart standeth in awe of thy Word . David , w●o was so Magnanimous as to say , Though an Hoast should encamp against me , my Heart shall not fear , yet says , that his Heart stood in awe of Gods Word . He that fears God , will fear the Word of God . There is no hope of the Reformation of a sinner so long as he is a neglecter and despiser of the Word of God .

SECT . XL .

2. THE last Means I shall Direct you unto , is Prayer . We should Pray at all Times ( Psal . 62.8 . Trust in him at all Times , ye People , pour forth your Hearts before him ) especially in the Time of Trouble , Psal . 50.15 . Suffering Times are Praying Times . This is implyed to be a special Duty of a People under the Afflicting Hand of God ; implyed , I say , in 2 Chron . 7.14 . If my People , that is called by my Name , shall humble themselves , and Pray , and seek my Face — Is any Man Afflicted , says St. James , let him Pray . It is the manner of some when under suffering , especially more than Ordinary , to Curse and Swear , and like those in Rev. 16.9 , 11. gnawing their Tongues for pain , to Blaspheme the God of Heaven . This is a sin , of which St. James doth in the fore-going verse admonish us , saying , Above all thi●g● , ●y Brethren , swear not . to which words o● 〈◇〉 may not unfitly add , Above all Times swea● not in Suffering Times , but if any Man be afflicted , let him pray . As the same Apostle therefore Exhorts , ( Chap. 4.10 . Let your Laughter be turned into Mourning , and your Joy into Heaviness . ) In like sort do I exhort you , saying , Let your Cursing and Swearing , in the Time of Affliction especially , be turned into Praying . Swearing and Cursing will mend nothing , it will Reform nothing , neither Persons , nor things . If any good be done , or expected , it must be expected and effected by the contrary , ( i.e. ) by Praying . I will go , says God , to my place , till they seek my Face , Hos . 5.15 . Till sinners cease their spitting into Gods Face ( spitting Oaths and Curses into the Face of God ) and do seek his Face by humble and earnest Prayer ; God seems resolved to continue in his with-drawing his gracious presence from them . O! when will sinners Pray , if not when they are under Divine Punishments for their sins ? In their Affliction , says God , they will seek me early , Hos . 5.15 . ( i.e. ) They will then do it , or they will never do it . The Mariner that will not Pray in a storm , will never Pray .

Quest . What is it , that sinners under punishment for their sins should more especially Pray for ?

Answ . Not so much that their Punishment may be removed , but that by it themselves may be Reformed . Many there be , who will pray for the removing of Gods Judgments , in which sence that of the Psalmist is to be understood , Psal . 78.34 . When he slew them , then they sought him , and they returned , and enquired early after God : But what was it they sought to God for ? See Hos . 7.14 . It was for Corn , and Wine , and Oyl , for a mitigation , or removal of their sufferings : Yea , there is scarce any , but will after their fashion , pray to God to this purpose : Pharaoh himself doth beg the Prayers of Moses and Aaron , intreating them to mediate with God thus far forth in his behalf , Exod . 10.17 . But there are few , Though the Prophet Isaiah testifies of the People , That in trouble they did visit God and pour forth their Prayers , when his Chastening was upon th●m , Chap. 26.16 . Yet the Prophet Dariel says , they did not pray that they might turn from their Iniquities , and understand Gods Truth . who are importunate with God to take away their sins ( the Causes of his Judgments ) that they may be Reformed by the same . This is that which the Prophet Daniel doth acknowledge and complain of , saying , Dan . 9.13 . All ●vil is come upon 〈…〉 we not our 〈…〉 the Lord our God , that we might 〈…〉 Iniquities , and understand thy Truth . He doth not say , That they made no Prayer at all to God , or did not Pray to him to turn from his wrath ; but the thing which he confesseth , is , that they did not pray to the Lord , that his Judgments might be so Sanctified , as that they might thereby be turned from their Iniquities . Where as this is the main thing which they should have prayed for , and without which their praying otherwise was to little purpose , and scarce worthy the name of praying , God himself calling it by the name of howling , Hos . 7.14 . And they have not cryed unto me with their heart , when they howled upon their Beds ; and the Reason of Gods saying thus is rendred in the words immediately following , viz. The main thing , which they shou●d have minded , they did not pray for , viz. That they might be made better by their Sufferings . Tneir Petitions for Corn , and Wine , and Oyl , were but Vox Naturae , like the crying of a Beast , or the lowing of the Ox for Fodder , or the howling of some Beast for Prey , being pinched with hunger , rather than the Prayers of a sinner sensible of his sin , as the Cause of his Misery . Let us then under all Sufferings for sin , pray to God , and excite one another to pray , as the Church being in a Suffering Condition doth , saying , Lam . 3.41 . Let us lift up our Hearts with our Hands to God in the Heavens . Let us pray , and pray heartily ( lifting up Heart as well as Hand ) and let the main thing prayed for be a Reformation by Gods Judgments that are upon us . Let us so mind , and be within our selves so sollicitous for a Reformation of our sins , when we are under Sufferings for them , as that if God should demand of us the Reason of our importunate Prayers at such a Time , as our Saviour did of Blind Bartimeus , saying , Mark 10.51 . What wilt thou , that I should do unto thee ? We may be able to Answer truly , Lord , that I may be Reformed by these things . And verily , if we would be Reformed by these things , it is necessary we should pray to that end ; for it is not these things , that of themselves can work a Reformation , as hath been Observed in the fourth Branch of the Use of Information . The Word of God alone , without the Spirit and Blessing of God Accompanying the same , will not Convert a sinner ; and much less the Rod of God . It is neither Gods Word , nor Gods Rod ; whether in Division , or Conjunction ; whether singly , or together ; that by themselves , or as separated from the concurrence of Gods Blessing Prospering the same , that can Reform a sinner ; as we see in Experience , many sinners being not one jo● the better for all their Sufferings , even as it was with Ahaz , of whom it was said , 2. Chron . 28.22 . This is that King Ahaz ; or , as some render it , Idem erat Rex Ahaz , Ahaz was Ahaz still ; Ahaz was the self-same wicked Person ( both as a Man , and as a King ) as ever he was before ; not better'd a jot by all Distresses . As we do therefore bless our Food , and Physick , so should we pray to God to bless our Afflictions , that the Lord would turn the Curse into a Blessing , and make them to be as Healing Medicines to our Spiritual Maladies . As the Mariners therefore did awaken Jonah , saying , What meanest thou , O Sleeper ? Arise , Call upon thy God — In like sort , and with the like words , I will endeavour to awaken sinners under the punishing hand of God , saying , what meanest thou , O secure sinner ? Arise , Call upon thy God , Pray to him so to Sanctifie thy Sufferings , as that all the Fruit thereof may be to take away thy sin , and thereupon that thou perish not . Till sinners are by their Sufferings thus brought upon their knees , as was Manasses ( of whom we Read , 2 Chron . 33.12 . That when he was in Affliction he besought the Lord his God . ) There is little hope of their Reformation ; but when it is once come to that pass , as that it may be said of a sinner , as the Lord to Ananias said of Saul , Behold , he Prayeth , and prays to God , saying , Lord , what wouldst thou have me to do ? When a sinner doth thus put his mouth in the Dust ( as is the Expression , Lam . 3.29 . ) then indeed there is fair hope of his being Reformed by these things .

SECT . XLI .

3. I Come now to the Third kind of Direction promised to be insisted upon , ( i.e. ) A Direction to such Motives as are fit and proper to induce us to the said Reformation exhorted unto . To this end consider ,

1. What sin is , according to the Expression of the Text , viz. It is a walking contrary to God ; and consider withal what manner of One he is , or that God is , whom we by sin do walk contrary unto .

As for the former , I have already shewed of sin in general , That all sin is contrary to God , to his Nature , to his Honour , and to his Law and Will . The Papists indeed do distinguish sins into those they call Venial , a●● Mortal , saying of These , that they are Contra , against the Law of God ; but of Those , that they are onely Praeter , beside the Divine Law , or Will of God . But Scripture doth warrant no such distinction with their Explication thereof , all sin being point blank against the Law of God . I have also manifested , that sinning notwithstanding Divine punishments upon us for it , is for special Reasons , or in special respects a walking contrary to God , for as much as it doth direct●y thwart , or oppose Gods end in punishing sinners in this Life , it being for their Reformation . Now , the consideration of this very thing should move us to Reform , for as much as long as we are un reformed , we are in a Course , or way opposite to God . But more especially should this move us to Reform , considering , who , and what manner of God he is , whom , so long as we are un-reformed , we do walk contrary to ; and as touching God , I shall say of h●m , or commend to your Consideration concerning him no more than what he says of himself in the first verse of this Chapter , saying , I am the Lord ( Jehovah ) your God He then is Jehovah , and he is our God . Consider then ,

1. That he is Jehovah . By this Name he was not altogether unknown to Mankind from the beginning● for as much as we find the name in Gen. 2.4 . ●●ough in after Ages he was better known thereby , viz. by verifying the importance thereof , Exod . 6.3 . Now , this Name doth import more especially three things in God , viz.

1. His Almighty Power and Greatness , his being of himself before the World was , according to that in Esay 44.6 . wherein he is brought in , saying of himself , I am the first , and I am the last .

2. His goodness in giving Being to the Creatures , he being Maker of Heaven and Earth .

3. His Faithfulness in making good his Promis●s by Answerable effects .

Let sinners then Consider , that the God whom they walk contrary unto , is ,

1. The Great God , the Supreme Lord of Heaven and Earth , who hath a right of Rule and Dominion over us , in whose hand is Power and Might , so that none is able to withstand him , as Jehoshaphat says of , and to him , 2 Chron . 20.6 . A God , who can at his pleasure Revenge himself upon all his Opposers ; so that although sinners do oppose him , yet they cannot withstand him . And is it Wisdom , think we , or is it not Folly and Madness rather , to walk contrary to such a God ? Hear the Apostle , 1 Cor . 10.22 . Do we provoke the Lord to Jealousie ? Are we stronger than he ? What ? than he , before whom all Nations are as nothing ; yea , counted to him less than nothing , and vanity ? Esay 40.17 .

2. He is God our Make● , who gave to us our Life and Breath , and all things , in whom we Live , and move , and have our Being . The God , who hath made us to differ in all the good we differ one from another , from the brute Creatures ; yea , from the Devil and his Angels : He is the God , that as he hath deserved of us infinitely well , so he never wronged us , or deserved ill of us . See what Challenges he doth make to those , who were ready ( it seems ) to Challenge him as defective in kindness to them , J●r . 2.31 . Have I been a Wilderness to Israel ? A Land of Darkness ? And Mic . 6.3 . O my People , what have I done unto thee , and wherein have I wearied thee ? Testifie against me . To walk contrary then to such a God , must needs be matter of great ingratitude , whereupon it may be with Reproach said to us , as David did to Hushai , Is this thy kindness to thy Friend ? 2 Sam . 16.17 . Or as Moses said to Gods Israel of Old , Deut . 32.6 . Do ye thus requi●e the Lord , O ye Foolish People , and unwise ? Jehovah is that God , who when he doth punish us seven times , could punish us seventy times seven for our sins ; but in his Mercy and goodness is pleased not to deal with us after our sins , or to reward us after our Iniquities ; and shall we walk contrary to such a God ? A God so favourable and indulgent ?

3. Jehovah is a Faithful God , whom we and our Fathers have sound in all Ages to have been as good as his wo●d : Ye know , says Joshua to the Elders of Israel , Chap. 23.14 . in all your Hearts , and in all your Souls , that not one thing hath failed of all the good things , which the Lord your God spake concerning you ; all are come to pass unto you , and not one thing hath failed thereof . And as Joshua suggests that as a fit Argument to retain them in their Duty of walking with God , so may I well make use of it as an Argument to reduce sinners to the same ; whom , when tempted to sin ; it may well become to repel the Temptat●on , saying with Joseph , in such a Case , ●en . 39.9 . How shall I do this great wickedness , and sin against God ? He , who says of himself , I am Jehovah . Especially considering in the next place ,

2. That this Jehovah is our God , a God in Covenant with us . So he was with Israel of Old , and so he is now also with professed Believers in Christ , they being upon this account styled Abraham's Children , the Circumcision , Phil . 3.3 . And the Israel of God , Gal. 6.16 . Jehovah is that God , whom every Christian hath Covenanted to walk with , even all the days of his Life . So that in walking contrary to God , we do walk contrary to our own vows and promises ; we walk as Women who break Wedlock do walk , and as Rebels , who take up Arms against their Sovereign , to whom they have sworn Faith and Allegiance , do walk . Let the Consideration of this particular then induce us to a Reformation .

SECT . XLII .

2. COnsider how much we have already Transgressed and been wanting to our Duty , in that we have not been hitherto Reformed without these things , and by other things rather than by the severe Judgments of God upon us . What these things are , I have already made instance in . e . g . We should have Reformed by the hearing of Gods Word , his Commands , his Counsels , his wooings and beseechings , his denounciations of Judgments , his inflicting of Judgment upon other sinners like our selves , his former lesser punishments upon our selves . By these things we should have been Reformed , and before God did increase his punishments upon us to seven times more for our sins ; upon which account I may not unfitly say to you , as St. Paul to the Mariners , in Acts 27.21 . ( Sirs , ye should have hearkn●d unto me , and so to have gained this harm and loss . ) Sinners , ye should have hearkned to the voyce of God speaking to you in his Word , and speaking to you also by his Rod , both that upon the back of others , and by those lesser Rods upon your own backs heretofore , and so to have escaped these present more severe Judgments . Thus , I say , we should have been Reformed by other things , without these things . And well may I say in one comprehensive word , we should have been Reformed by the Mercy , the manifold Mercies of God in all kinds . Even these of themselves are strong inducements to Reformation . These are called the Cords of a Man , and Bands of Love ; and that sinners are not drawn to Duty , and kept close to it by these , is brought in as a Circumstance greatly aggravating their sins , Hos . 11.4 . and 7.13 . Even this one branch of Gods rich goodness , ( i.e. ) his forbearance and long-suffering , should according to his Native tendency effectually have led us to Repentance , Rom. 2.4 . Now , for as much as we have not been reformed by other things ( as afore said ) and not without These Things , Even this Consideration should the rather induce us to a reformation by these things . Let the time past of our Life suffice us , sa●s St. Peter , to have wrought the Will of the Gentiles , when we walked in Lasciviousness , Lusts , excess of Wine — Thus saith the Lord God by the Prophet Ezekiel ( Chap. 44.6 . ) O ye House of Israel , Le it suffice you of all your abominations . O Consider , If sinners will neither be reformed without these things , nor by these things , when , or how will they , or can they be Reformed ? They , that will neither be drawn to their Duty by Gods Mercies of all sorts ( those Cords of a Man , and Bands of Love before mentioned ) nor driven thereto by his Judgments ; that will neither be won by fair means , nor by foul , what shall I say to such sinners , but what our Saviour says to the Obstinate Jews , John 8.24 . Ye shall dye in your sins ? Ah dreadful saying ! But who , or what can help it ? And what less therefore can be said in the present Case ?

SECT . XLIII .

3. COnsider , That albeit , sinners have not been Reformed without these things , yet it is not too late to be Reformed by these Things ; even a Reformation now , and by these things shall not be in vain . It must indeed be acknowledged , and that with shame and sorrow , that a Reformation by , and not before these things were inflicted , is too too late ( precisely considered under the Notion of Duty ) forasmuch as it was our Duty to have Reform●d sooner , and that we did not sooner Reform is that for which we ought to be the more greatly ashamed , and more deeply humbled , as was the Prodigal in this very Case , acknowledging , and saying to his Father , Lu●e 15.18 , 19. Father , I have sinned against Heaven and before thee , and am no more worthy to be called thy Son , make me as one of thy Hired Servants ; make me the least and lowest in thy Kingdom of Glory . But though it be at the latest , especially as becomes us to say , to be Reformed by these things , yet God tells us , to our Comfort , and assures us many ways that it is not too late . This God assures us of , many ways , or by many means . e . g .

1. By the Proclamation of his great Name , and Description of his Nature , as in Exod . 34.6 . The Lord , the Lord God , Me●ciful and Gracious , long-suffering , and abundant in goodness , and in Truth , keeping Mercy f●r thousands , forgiving Iniquity and Transgression , and S●● ●d Mic . 7.18 . Who is a God like unto 〈…〉 ●●rdoneth I●iquity , and p●ss●th by the 〈…〉 ●f the Remnant of his Heritage ? He retaineth n●t his Anger for ever , because he delighteth in Mer●● 〈…〉 will turn agai● , he w ll h●●e Compassion 〈◇〉 us , he will sub●● ur I●iquit●●●●nd t●ou wilt 〈◇〉 all their sins into the d●p●hs o● the Se● .

2. By the Promises of G●d , which are of two sorts .

1. Indefinite , or respecting the Repentance and Reformation of sinners indefinitely , as to the Time , or timeing thereof . Such is that promise in Esay 55.7 , 8. Let the wicked forsake his way , and the unrighteous Man his Thoughts , and let him return unto the Lord ( he names no particular Day , or time of the day , he onely says , Let him return unto the Lord ) and he will have mercy upon him , yea , abundantly Pardon — Prov. 28.13 . He that Confesseth and forsaketh his sins ( he names not the time when ) shall have Mercy .

3. By his Promises respectively to the day of trouble , or time of Affliction ; these Promises are of two sorts , viz. Either implyed , or express .

1. Gods Promise of Mercy and Gracious Acceptance of sinners Reforming by these things , is implyed in all such Commands of his in Scripture , wherein he doth call upon them , Well may it be said to sinners upon this very account of Gods calling them to Repent and turn , as the Disciples did to the Blind man , Mark 10.49 . Arise , be of good Comfort , the Master calleth thee . and Command them , even at such a time to Repent and Convert , forasmuch as he hath assured us upon his word , that he hath not said to the House of Jacob , Seek ye me in vain , Esay 45.16 . Now , let sinners take notice of such his Commands in Hos . 14.1 . O Israel return to the Lord thy God , for thou hast fallen by thine Iniquity : Take with you words , and turn to the Lord , say to him , take away all Iniquity , and receive us graciously .

2. His Promises of Mercy to sinners being Reformed by these things , are express in multitudes of Scriptures , for which , see in this very Chapter , which notwithstanding so many threatnings , is closed with a most gracious Promise , v. 40 , 41. If they shall Confess their Iniquity & the Iniquity of their Fathers — If then ( mark then ) their uncircumcised hearts be humbled — 43. Then will I remember my Covenant with J●cob — See Deut. 4.29 , 30. If from the Land of thy Captivity thou shalt seek the Lord thy God , thou shalt find him , if thou seek him with all thy Heart , and with all thy Soul ; when thou art in Tribulation , and when all these things ( the things spoken of in my Text ) are come upon thee , even in the latter days , if thou turn to the Lord thy God — See Z●ch . 1.3 . 2 Chr. 7.13 , 14. And I doubt not , but that as for such sinners as have been Reformed by these things , it was not by these things simply and solely , but by the gracious Promises of God concurrent with these his Judgments , 2 Pet . 1.4 . It is by Gods Promises that sinners are made partakers of the Divine Nature . that their Reformation hath been wrought , or brought about , as was before intimated .

3. God hath assured us , that it is not too late to be Reformed b● these things , by the Examples of sinners Reformed by such things left upon Record in Scripture , who there●pon have found Mercy , and have been rec●ived into Favour with God , of which sort I will instance not in very m●ny , but in some mo t remarkable , as in Ephraim , who being C●a●●ened and thereupon repenting and Converting , says God , Jer . 31.20 . Is Ephraim my de●r Son ? Is he a pleasant C●●l● ? For since I sp●ke against him , I do earnestly rememb●r hi● still , therefore my Bowels are troubled for him ▪ I w●ll surely have Mercy on him , saith the L●rd . Consider the Example of Manasse● , who , though the greatest sinner upon Record in the Old Testament ( for ought I know ) and not returning to God t●ll under great Affl●ction , yet obtained Mercy . See how the Prodigal sped , who never so much as minded a return to his Father , till Necessity drove him ; and ●t was the mind of God by that Parable to 〈◇〉 ●act us , that sinners , who in such a cas● do take such a course , shall speed no worse with him , or be otherwise entertained by him , than that Spendthrift did with , and was by his Compassionate F●ther . See also the Example of St. Paul , who though not Converted till he was laid flat upon the ground , and stricken with Bl ndness , yet then obtained Mercy ; and this ( as he says , 1 Tim . 1.16 . ) for a Pattern unto all those who hereafter should by any means believe in Christ . All these things ( Descriptions of God , his Precepts , and Promises , and Examples before instanced in ) were written for our Learning , that we through the Comfort thereof might have hope , and thereupon be encouraged to repent and Convert . Let me therefore Exhort you with this Motive to be induced to a reformation , this being a Grand Mot●ve , or Lure , which the Prophets of God in then Sermons of Repentance did hold forth , whereby to perswade sinners to a Reformation of their wicked Life , Joel 2.12 , 13. Esay 1.18 . and 55.6 , 7 , 8.

SECT . XLIV .

Q. CU I bono ? As to what special Mercies and Benefits doth it appear , that it is not too late for sinners to Reform , though not otherwise than till under , or by Affl●ctions ?

Answ . 1. A sinners reformation in this case will prevent greater punishments . This is implyed in my Text , the tenour of the Threatning being Conditional ( If ye will not be Reform●d by these things , Then will I also — ( i.e. ) Then , but not otherwise .

2. It is the ready way to have present punishments in Gods good time removed . This is promised , as in multitudes of other S●riptures , so in the 42 verse of this Chapter , Then will I Remember my Covenant with Jacob — Afflictions are Gods Messengers , whose Errand is to reform sinners ; and as Messengers use to be g●ne when they have done their E●r●nd , so doth God use to recall those his Messengers , when their Errand is effected .

3. It is the ready way to procure the contrary , Blessings of Health , Peace , Prosperity — See Joel 2.14 . Who knows whether God will return , and Repent , and leave a blessing behind him — And v. 18 , 19. Then will the Lord be Jealous for his Land , and pity his People ; yea , the Lord will answer , and say to his People , behold , I will send you Corn , and Wine , and Oyl , and —

4. It is the undoubted way to obtain Pardon of sin ( to speak simply ) and reconciliation with God , together with all the concurrent and cons●quent Blessings thereof , whether pertaining to the Life that now is , or the Life which is to come . See Esay 1.18 . Come now , and let us Reason together , saith the Lord , though your sins be as Scarlet , they shall be as white as Snow ; though they be red like Crimson , they shall be as Wool . See H●s . 14.4 . Mal . 3.7 . and the Scriptures passim , wherein are recorded exceeding great and precious promises , which he that runs may read at leisure .

Ob. But will one say , perhaps , to what purpose is it , for this or that particular Person or Persons ( here and there a few , like so many gleaning Grapes after the Vintage is done ) to reform by Gods Judgments , so long as the generality will not be reformed ? And , perhaps , another will say , as Peter did for himself and the other his fellow Apostles ( Loe , we have forsaken all , and followed thee , what shal we have therefore ? ) Loe , I am become a ref●rmed Man by these things , whereas others will not be reformed , what shall I have therefore ?

Answ . One and the same Answer , or Answers may seem to satisfie both these Que●tionists and Inquisitors , & whom I shall the rather make Answer unto , because it is not unlawf●l to serve God with an eye to our reward , nor is a Christians service the less Spiritu●l ; nor is the God of Heaven ( all his Attributes duly considered ) the less Glorified upon that Account . And Oh that our Great and good God had more such Servants , as some in their blind Zeal have called Mercenary ! I dare be bold to say , with our Saviour in John 4.23 . The Father seeketh such to Worship him , such to Serve him , as do it with an eye to the recompence of reward . To the said Questionists then , I Answer ,

1. In general , even in the words of our Saviour , Mat . 10. lat. Verily you shall in no wise lose your Reward .

Quest . As How ? I Answer more particularly ,

1. Perhaps God may for your sakes do much for the whole Church and Nation wherein you Live . God doth sometimes spare a sinful Nation for the sake of a few , especially if those few be of the mo●t considerable Persons in a Church or Kingdom ; I mean , Great M●n , Magistrates , Ministers of State , and ruling Men . See Jer . 5.1 . Run ye to and fro through the Streets of Jerusalem , and see now , and know , and seek in the broad places thereof if ye can find a man , ( i.e. ) as I humbly conceive , a Magistrate , o● Great Man , ( i.e. ) a few such Men , that execute Judgment , and seek the Truth , and I will pardon it . O that Great Men ( the Persons spoken of , and too by Name in that Chapter , v. 5. ) would consider that Scripture , how that Persons of such Eminency as themselves , as they may do more , and usually do more to the Destruction of a Nation , so they may do much more to the saving thereof , than Persons of Ordinary Qua●ity ; and for the sake of such Reformers God would not stick to do very much . O how much doth God do many times for the sake of the godly , though a remnant in Comparison ! How much would God have done for Sodom for the sake of Ten Righteous ? He ( says Job , speaking of such , Chap. 22.30 . ) shall deliver the Island of the Innocent , and it is delivered by the pureness of thine Hands . That saying of God by the Prophet , Ezek . 22.30 . ( I sought for a Man among them , that should make up the Hedge , and stand in the gap before me for the Land ) doth imply , what gaps and breaches may possibly be made up by a less number , would they but do their Duty in perilous and threatning Times .

2. But absolutely , and peremptorily I Answer , That however it fare with others , it shall undoubtedly be well with you . I have sure Warrant to say so , and so may every one else ; for God bids every Man ( however ill it goes with the wicked , yet ) to say to the Righteous , It shall be well with him , for they shall eat the Fruit of their doings , Esay 3.10 . What a Comfort is this to the Righteous , that albeit , at present it is not so well , yet it shall be well with them , yea , well with them , when it shall be ill , and very ill with others , ( i.e. ) the wicked ?

Quest . But how well , or wherein will it be well with the reforming and reformed sinner ?

Answ . 1 Perhaps God may take him away from the Evil to come , as he did that Reforming King Josiah , 2 Chron . 34.28 . Thus the Prophet Esay tells us , though it be little considered , that the Righteous are taken away from the evil to come , Chap. 57.1 .

2. Or , perhaps , God will by his gracious providence take an effectual Course for their personal safety and security , when the overflowing scourge cometh . Thus God d d deal with Jeremy and Ebed-melech , Chap. 39.14 . and with those Mourners for the sins of the Times , who are said to have been Marked in the Fore-head , that the Destroying Angel might pass over them , Ezek . 9.4 , 5 , 6. This God can do , whensoever he pleaseth ( for he knoweth how to deliver his peo●le out of Temptation , 2 Pet . 2.9 . ) and he is pleased sometimes to do it .

3. If they are taken away in the Common Calamity , or Destruction befalling a Nation ; ( for in this respect there is sometimes one and the same event to the Righteous and the wicked , Eccl. 9.1 . ) Yet in this Case they will have a two-fold benefit , or comfort .

1. Internal , ( i.e. ) peace in God , or peace of Conscience , their Consciences witnessing for them , that they have done the Duty of their places , and have no such guilt of the Common Destruction lying upon them , as others have . And oh what a Comfort and Benefit is this ? 2 Cor . 1.12 . This is our Comfort , says St. Paul , the Testimony of our Conscience — Such a Person will have boldness in the Day of Judgment , if we suppose that expression in 1 John 4.17 . to be meant , as some do Interpret it , of the day of Common Calamities in this World ; at such a Time he will not be afraid of evil tidings , because his heart is fixed , trusting in the Lord , as saith the Psalmist , concerning the Righteous , Psal . 112.7 .

2. Eternal , or Peace with God in Heaven ; even their Affliction , whatsoever it be , shall turn to their Salvation , Phil . 1.21 . All things shall co-operate for their final good , Rom. 8.28 . Whosoever shall call upon the Name of the Lord , says the Apostle from the Prophet Joel , shall be saved , ( i.e. ) What true believer , what Person soever , that feareth God , and worketh Righteousness , whether Jew or Gentile , shall be saved , Rom. 10.13 . Calling upon the Name of the Lord is the Description of a Convert , or Christian , 1 Cor . 1.2 . So that he who Reforms One , is sure to save One ; he who mends One , shall undoubtedly save One , ( i.e. ) In this sence will that saying of the Prophet Ezekiel be verified , concerning such Righteous Persons , as were Noah , Daniel , and Job in their Generations , viz. That albeit , they save neither Sons , nor D●ughters ( no Mothers Child ) yet they shall save themselves , they shall by their Righteousness deliver their own Souls from Eternal Destruction , Ezek . 14.14 . The meaning of which Expression [ By their Righteousness ] hath in another place been opened .

SECT . XLV .

4. FOR a Fourth and Last Motive , Consider the Misery and Mischief of not being Reformed by these things ; Consider it , I say , as it is expressed in the words of my Text ( I will walk Contrary unto you , and will punish you yet seven times for your sins . ) Wherein Observe ,

1. What the Lot , or Doom of un-reformed sinners will be , viz. Punishment .

2. What Punishment is , viz. It is a thing contrary to the sinner .

3. Who it is that will punish them , viz. Jehovah the Lord will do it .

4. The Quality , or manner of their Punishment , viz. God will punish them in kind : As they walked contrary to him , so he will walk contrary to them .

5. The Quantity , Degree , or Measure of their punishment , viz. Seven times more for their sins .

1. Consider then first of all , what the Lot , or Doom of un-reformed sinners will undoubtedly be , viz. Punishment . As the Psalmist says , ( Psal . 11.6 . ) This shall be the Portion of their Cup . Though hand joyn in hand , ( i.e. ) Though the wicked combine together for the securing of themselves , as did the Builders of Babel by projecting the building of a Tower that might reach to Heaven , yet they shall not be unpunished , says Solomon , Prov. 11.21 . As God said to the Heathen Nations , which bordered upon Israel ( Jer . 25.29 . Loe , I begin to bring evil upon the City that is called by my Name , and should ye be unpunished ? Ye shall not be unpunished . ) In like sort do I say to sinners that do not Reform by these things , Loe , God will punish such sinners as were not Reformed meerly without these things , upon whom he never made Tryal , whether they would , or would not be Reformed by these things , ( i.e. ) by his Judgments , and shall you , whom he hath made Tryal of every way , and by all kinds of means to Reform , and yet would not be Reformed , neither without these things , nor by these things , shall you be unpunished ? You shall not be unpunished . Let then the certainty of your punishment perswade you to a Reformation by these things . And the rather , considering ( which was the Second thing proposed to Consideration . )

2. What punishment is , viz. It is a thing contrary to us . As sin is a thing contrary to God , his Nature , Law , and Glory ; so punishment is a thing contrary to our Nature , Will , Love , and Liking . Correction is grievous to him that forsaketh the way , says Solomon , Prov. 15.10 . No Chastening , says the Apostle , Heb . 12.11 . for the present is {αβγδ} , is matter of joy , but of grief and sorrow . And we do usually manifest this by our sighs and moans , and groans ; fighing with bitterness , and to the breaking of our Loyns ( as are the Expressions , Ezek . 21.6 . ) Crying out , woe and alas . Sin indeed is a thing congenial , connatural , agreeable to the Sinner , as Meat is to the stomach ; it is his pleasure , a sport and pastime to him , Prov. 10.23 . But the punishment of sin is not so . Thence are the pleasures of sin styled {αβγδ} , Temporary , pleasures onely for a season , Heb . 11.25 . Whatever sin is at present , at last their will be neither pleasure , no profit in , or by it ; What Fruit had ye in those things , says St. Paul to the Romans , Chap. 6.21 . whereof ye are now ashamed ? All sin , whatever the pleasure thereof is at present , will prove bitterness in the latter end , as Abner said to Joab ; it will at last ( in the punishment thereof ) bite like a Serpent , and sting like an Adder , as is Solomon's Expression , Prov. 23.32 . This sweet Meat will have foure Sauce . Let the Consideration then of this particular move us to Reform , for as much as we shal one day know by Experiencing the punishment of sin , what an evil thing , and bitter it is to forsake God , & the ways of God . O Consider , will punishment be at last to you , as sin is now , ( i.e. ) a pleasure ? Surely nothing less ; it will be as contrary to you as contrary may b e ; it will be as smoak to your Eyes , and as Vinegar to your Teeth , yea , as F●re to your Flesh , to use the Expression of St. James , Chap. 5.2 . Hear the Complaints of sinners under the punishment of sin , I am , says Dives , Tormented in this Flame , Luke 16.24 . Who among us , say those Sufferers , those sinners in Zion , Esay 33.14 . shall dwell with Devouring fire ? Who among us shall dwell with everlasting burnings ?

3. Consider , who it is that will punish them , viz. Jehovah . I 'le punish them . Jehovah will punish them , for what should hinder him ? There are but two things imaginable to hinder , viz. Either want of Power , or want of Will , and both these do sometimes hinder the punishment of Offenders by the Sword of the Magistrate , viz.

1. Sometimes want of Power , such being the Offenders , either for their Number or quality , as that Governours cannot do what they would . Thus David Complains for want of Power ( his Kingdom being in an unsetled condirion ) saying , I am this day weak , though Anoynted King , and these Men , the Sons of Zerviah , are too strong for me , 1 Sam . 3.39 .

2. Sometimes Magistrates want Will to punish Offenders , too too many being like Gallio , altogether careless to do their Office : Though they have the Sword in their hand , and have full hold of it , yet they bear it in vain . But neither of these , neither Power nor Will are wanting in God .

1. Not Power ; for he is Jehovah . As Abigail said of Nabal ( Nabal is his Name , and Folly is with him . ) So I may say of God , his Name is Jah , his Name also is El , and strength , or Power is with him . The God of Israel is called the strength of Israel , 1 Sam . 15.29 . Prov. 21.30 . There is no Wisdom , nor Understanding , nor Counsel against the Lord . Associate your selves , O ye People ( says God to his Enemies , Esay 8 , 9. ) and ye shall be broken in pieces , and give ear all ye of far Countries , gird your selves and ye shall be broken in pieces , gird your selves and ye shall be broken in pieces .

2. There is no want of Will in God to punish un-reformed sinners ; this he hath declared in the Text it self , Ezek . 24.19 . I the Lord have spoken it , it shall come to pass , and I will do it . saying , I 'le punish you . See the Declaration , both of his Power and Will together in that one Scripture , Nah . 1.2 , 3. God is Jealous , and the Lord revengeth ; the Lord Revengeth and is furious ; the Lord will take vengeance on his Adversaries , and he reserveth wrath for his Enemies . The Lord is slow to Anger , and great in Power — And if God say , He will do a thing , we may well believe that it will Infallibly be done ; For God is not a Man , that he should lye , neither the Son of Man , that he should Repent : Hath he said , and shall he not do it ? Or hath be spoken , and shall he not make it good ? Num . 23.19 . O how vain is it for un-reformed sinsinners to think , that they can escape punishment from God! They may indeed escape punishment from Man , however by Man threatned ; but from God they cannot , I mean , finally they cannot . God may possibly defer to punish , yea , it is Ordinary with God to do it ( for sentence against evil works and workers is not by him always executed with speed , Eccl. 8.11 . ) but sinners shall not escape always , Psal . 50.21 . These things hast thou done , says God to the wicked , and I kept silence , thou thoughtest I was altogether such a one as thy s●lf ; but I will reprove thee , and set thy sins in Order before thy Face . And as the Psalmist adds , saying , ( Now consider this , ye that forget God ) In like sort do I say to every un-reformed sinner , Consider this , ye that forget who it is that hath undertaken to punish you , having said in the Text , I will punish you ; yea , having said it not once onely in this 24th . verse , but having said it also twice together in the 28th . verse [ And I , even I , will Chastise you . ] Note well the doubling of the word , Ani , aph , Ani , I , even I. q. d . I , who can do it ; yea , I , who cannot but do it , 〈◇〉 , to whom it belongs to do it ( For it is written , Vengeance is mine , I will repay , saith the Lord . ) Nor let any sinners think to escape the punishing hand of God because he is their God , ( i.e. a God in Covenant with them : For God will punish his own People for their sins as well as others , Jer . 9.25 . Behold , the days come , saith the Lord , that I will punish all them which are Circumcised , with the uncircumcised . Circumcision verily ( the token of Gods Covenant , and the Badge of his People ) is nothing ( i.e. ) as of it self to exempt , or secure a Person , or a Nation from punishment . Yea , God will punish his own People , not onely as well as others , but rather than others , and more severely upon this very Account of their being his People , Amos 3.2 . You onely have I known of all the Families of the Earth , therefore I will punish you for all your Iniquities . See Numb . 14.34 . And ye shall know ( says God ) my breach of Promise . If we break Covenant with God , God will break Covenant with us , and we shall know it , will we , nil we ; God will make us to know his breach of Covenant ; this will God make the wicked , who are in Covenant with him , to know by his puni●hing them ; yea , God will make them know , that this his punishing them , which is styled a breach of Promise , or Covenant , is truly no breach at all on his part , for as much as they by their wicked courses have disobliged him , so that still God remains faithful to his Promise ( as the Apostle says , 2 Tim . 2.13 . ) whatever through their unfaithfulness becomes of sinners . See Hos . 8.1 , 2 , 3. If Israel transgress Gods Covenant , and trespass against his Law ( the thing charged upon them , v. 1. ) It is a vain thing for her to plead her Covenant-Interest in God for Protection and security , saying , v. 1. My God , we know thee . Briefly then , Let us seriously consider the Person , who it is , that hath undertaken the punishment of un-reformed sinners , that hath said , I will punish you . Yea , as God hath said it once and again ( I , even I , will punish you ) so let us once and again consider it . Wherefore doth God double the Expression ( I , even I , ) but that we should double our attention to it , and consideration of it ? Hereupon , in all●sion to those words of the Apostle , Phil . 3.4 . ( Rejoyce in the Lord alway , and again I say , Rejoyce . ) I shall exhort you , saying , Consider this , ye that forget God , and again I say , Consider it , who it is , that hath said over and over , I , even I , will punish you for your sins ; and let this Consideration added to the two former Motives induce you to a Reformation by these things , always remembring that saying of the Apostle , Heb . 10.31 . It is a fearful thing to fall into the hands of the Living God .

4. Consider how , or after what manner God will punish sinners that will not will not be reformed by these things , viz. He will pay them in their own Coin , and punish them in their kind . This was commended to Observersation as the eightth point of Doctrine , and as implyed in the manner of Expression [ I will walk contrary unto you , even as ye have walked contrary unto me . ] Or , according to another rendring of the words ( already intimated upon Occasion , the word in the Original signifying both Contrariety and Chance ) If ye walk with me , in casu , attributing your sufferings to Chance and Fortune , not to me as the Inflicting Cause , and to your sins , as the Meriting Cause thereof , Ego etiam ambulabo in casu , I will walk with you after that sort ( i.e. ) I will take no more care of you , than if I had left all things to sixes and sevens , to Chance and Fortune . However the words be rendred , the sence thereof makes for the purpose in hand , viz. That God will punish the sinners I am speaking , of in their own kind . And this kind of punishment doth God oft-times in Scripture threaten sinners with . See Psal . 18.26 . With the froward he will shew himself froward . As frowardness in them was their sin , so frowardness in God was to be their punishment , Psal . 109.17 , 18. As he loved Cursing , 2 Chron . 15.2 . If ye forsake God , God will forsake you . so let it come to him ; as he de●ighted not in Blessing , so let it be far from hi : As he cloathed himself with Cursing like as with his Garment , so let it come into his Bowels like Water , and like Oyl into his Bones . O that the swearing Crew , those Cursing Damn-mees of this wicked Generation would consider that Scripture , and know what manner of punishment their punishment shall be , viz. They shall have Cursing enough , their belly-fulls , enough of Cursing one day ; they shall have Curse for Curse , according to the Hebrew Pro●●rb ( An Eye for an Eye , and a Tooth for 〈◇〉 ●oth . ) Curses came not more fluently 〈◇〉 o● their Mouths , than Curses shall like ●●l an● Water flow into their Bowels and ●on●● 〈◇〉 as they delighted not in Bless●●● 〈◇〉 P●●ye●s ●o , and Praises of God ) so blessin● 〈…〉 and f●r from them , even as far a●●e●v●● f●om Hell . O Consider this , Gen●●●●●●n , 〈◇〉 ●hoever among you are common 〈…〉 ●●nsider this , ye that by Swearing and Cursing do so much forget God and your selves . See also Esay 30.15 , 16. Thus saith the Lord , in returning and Rest shall ye be saved , in quietness and Confidence shall be your strength , and ye would not . But ye said no ; for we will slee upon Horses , therefore shall ye flee . As fleeing to Egypt was their sin , so fleeing to Egypt was their punishment . And methinks the Observing of that saying should mind the Cursers and Swearers afore-mentioned how God will doom them at the last day :

See 1 Sam . 2.30 . If we despise God , God will despise us .

Jer . 5.19 . As Serving strange gods was their sin , so Serving strangers was their punishment .

Will not God sentence them then , and say to them , As thou wouldst go to the Devil , so thou shalt go to the Devil ; as thou didst so oft and oft wish , thou wert damn'd , so thou shalt be damn'd . As Felix said to his Prisoner , Hast thou appealed unto Caesar ? unto Caesar shalt thou go . Even so how just is it with God in such sort to Sentence the Swearer , saying , Hast thou so oft wish'd thy own Damnation ? Thou shalt be damn'd according to thy wish ; to the Devil and his Damnation shalt thou go . See also Prov. 21.13 . Whoso stoppeth his Ears to the Cry of the poor , he also shall cry himself , and shall not be heard . And James 2.13 . He shall have Judgment without Mercy , that hath shewed no Mercy . As want of pity was their sin , so want of pity is their threatned punishment . This , and the like threatnings have been verified in many examples Recorded in Scripture , in Adonibezek , Judg . 1.7 . Threescore and ten Kings , says he , having their Thumbs and great toes cut off , &c. As I have done , so God hath requited me . Thus God did requite Ahab and Jezebel , as Dogs licked up the blood of Naboth , slain by them , so did Dogs lick up their blood , 1 Kings 21.19 . Thus is New Babylon to be requited , even as was the Old , viz. As they shed blood , so they were to drink blood , Rev. 16.6 . Let the consideration then of this kind of punishment move sinners to a Reformation ; for of all kind of punishment , this sort , viz. To be dealt with , Lege talionis , by the Law of Retaliation ; this , I say , is most vexatious , and cuts to the heart , to see the very Image and Superscription of their sin stampt upon their punishment .

Quest . How will God in this case walk contrary to them , who walk contrary to him , by their not being Reformed by these things , and thereupon punish them in their kind ?

Answ . God will punish wilfulness with wilfulness : If we be wilful , God will be wilful ; God will be as wilful and as resolutely bent in his way , as sinners are in theirs . With the froward he will shew himself as froward , let the froward be as froward as either they will , or can . And the things which God will resolutely fix upon , are summarily these two , viz.

1. That we shall never be Reformed ; even as the punishment of those , who refused to come to that Marriage-Supper , to which they were invited , was not to taste of it Luke 14.24 . So the punishment of such who will not be Reformed by these things , will be this , viz. That they shall not be Reformed , neither by them , nor by any other things . See two dreadful Scriptures for proof of this , Ezek . 24.13 . Because I have purged thee , See Ezek . 20.39 . Thus saith the Lord God , Go ye , Serve ye every one his Idols . q . d . Since ye will be wicked Idolaters , go ye , be ye every one as wicked as ye will . and thou wast not purged , ( i.e. ) Because I used the means of Reforming thee , not onely by my Word , but also by my Judgments , and thou wast not purged ( i.e. ) Reformed ; thou shalt not be purged from thy filthiness any more , till I have caused my fury to rest upon thee . When we read that Scripture , what cause have the Saints of God to set themselves to interceding with the Lord for England , as the Prophet Amos did for Israel , upon Gods revealing unto him their approaching Ruine , saying . Ah Lord God , cease , I beseech thee , Chap. 7 ? I say , what cause have the Servants of God to lift up their voyce with one accord , and interceding for this sinful Nation , to say , Ah Lord God , we beseech thee ? Let it never be said of England , that the Lord would have purged her by all means , but she would not be purged by any means , neither without punishments , nor by punishments ; ( neither by Pestilence , nor by the Sword , nor yet by Fire ) therefore she shall not be purged till the Fury of the Lord rest upon her . And let all the People say Amen , and Amen . See a like formidable Scripture , Esay 22.12 , 13 , 14. where for the sin of Incorrigibleness God threatens , saying , Surely this Iniquity shall not be purged from you till ye die . O let the Consideration of this perswade us to a timely Reformation by these things , lest God give us up to our wills , and leave us to our selves to walk in our own Counsels ( as he did Israel of Old , Psal . 81.11 , 12. ) and to resolve , That if we will harden our selves , we shall be hardned ; yea , forasmuch as like Pharaoh and the Egyptians we will be hardned , he will harden our hearts , and we shall be hardned . There is no punishment on this side Hell , worse than this . I might here in●tance in certain remarkable particulars , how God in the pursuit of this his Resolution , or bent of will , doth deal wit● such sinners as will not be Reformed by these things , were it not that I hasten towards a Conclusion of the whole Tract concerning this Text .

2. The Second thing , which God in this Case of a sinners non-Reformation doth fixedly resolve upon , is , that he will certainly Plague and Punish them , that he will not spare them upon any intreaties .

See Ezek . 24.14 . I the Lord have spoken it , and I will do it ; I will not go back , neither will I spare , neither will I Repent . Observe , that there are three will-n●ts in that verse .

2. Observe , that as their not Repenting was their sin , so Gods not Repenting was their punishment , so rightly did God punish them in their own kind .

How often doth God say to this purpose in this Chapter ? Look how often it is said in this Chapter , If ye will , it is as oft said by Jehovah , I will , I will , I will , I will , &c. ( i.e. ) If ye will sin , I will punish . And I say , God will not spare such sinners upon any intreaty , whether upon their own , or of others . Not upon their own , for see how he threatens , Prov. 1. from v. 24. to v. ●0 . Because I called , and ye refused — I will laugh at your Destruction — Then ye shall call upon me , but I will not answer — Read the rest in your Bibles . And lest sinners should think , that this is hard Measure , let them consider , that God doth herein punish them in the●r own kind , meting to them with the self-same measure as they did measure to him , or ( to speak in the Phrase of my Text ) God herein doth but in such sort walk contrary to them , as they did walk contrary to him ( i.e. ) as sinners would not hear God , so he will not hear them ; as they refused to hearken to his intreaties , so he refuseth to hearken to theirs , this being that which he hath before-hand made known to sinners in that Proverb of Solomon , Chap. 28.9 . He that turneth away his Ear from hearing the Law , even his Prayer ( Observe , he doth not say his Person , but even his Prayer ) shall be abomination .

2. God will not spare such un-reformed sinners upon the intreaty of others : The Favourites of Heaven , though never s highly in Gods favour ; though Moses and Samuel , though Noah , Daniel , and Job should be the Intercessors . See Jer . 15. beg . and Ezek . 14.14 . Though these three Men , Noah , Daniel , and Job , &c. and this is said no less than four times in that Chapter . Let the Consideration of this move sinners to Reform by these things , especially considering ,

5. How , or in what degree and measure God will punish such un-reformed sinners . This is expressed in the words of my Text , It is expressed likewise in v. 28. by the Addition of the word ( Vackhamath , in fury ) God there threatning , not simply , as before ( I will walk contrary unto you ) but I will walk contrary unto you in Fury . yet seven times for your sins . The thing here to be considered is , That God will punish this sort of sin , or sinners with a witness . But some , perhaps , will put the like Question to me , as the Prophet Ahijah , in his denunciation of Judgment against the House of Jeroboam , did unto himself , saying , 1 Kings 14.14 . [ But what ? ] In like sort possibly may the Question be demanded of me , But what ? ( i.e. ) But when ? When will God punish these un-reformed sinners seven times more for their sins ? Answ . Both here and hereafter .

1. Here ; I know not , nor doth any one know to the contrary , but that the Question may be Answered , as was that of the said Prophet himself , Even now : Even now in this Time , the Time of this Life doth the Lord punish the said un-reformed sinners seven times more for their sins , as hath already been more at large proved , and that by divers sad Experiments Recorded in Scripture for our Admonition . Let sinners then consider , and Oh that we in this Nation would consider , That God hath not punished us so much already for our sins ( by Plague and Pestilence , Fire and Sword by Land and Sea ) but he can punish us much more , seven , yea , seventy seven times more ; Things are not so bad with us at present , but they may be seven times worse ; yea , be it considered , what cause we have to fear ( our sins being as they are ) that things will be yet seven times worse : For as Ahab said of Micajah , so may we say of the words of this my Text , They Prophecy no good concerning us , but evil ; yea , evil in an high degree : I say , no good at all , unless we our selves grow better . So that till we mend , it cannot be expected , that things should mend , but rather that they should wax worse and worse . Let me hereupon say to sinners , that go on still in their wickedness , in some such words , as they to God in their Prayers ( Nehem . 9.32 . Let not all the trouble seem little before thee , that hath come upon us , on our Kings , on our Princes , and on our Priests , and on all thy People — ) O let not all the Calamities that have come upon us , on our late King and his Royal Throne , on our Nobility , and on our Gentry , on our Clergy , and on our Laity , even on all the People of these three Kingdoms , seem little before you ; and let me add , saying in the words of the same Author , Chap. 13.18 . Will you bring more wrath upon England , Scotland , and Ireland by continuing in your Prophanations ? I will not say to you , whereby to hasten your Reformation , as Pharaoh's Courtiers did to their Master , whereby to speed his Order for the Israelites Departure out of his Dominions , Knowest thou not that Egypt ( that England ) is Destroyed . But this I say , It becomes and concerns us to know , what Destruction to the Nation is deserved by us ; yea , and threatned to us , if we will not be Reformed by these things . O how many ways hath God to punish any Person or People , that will not be Reformed by his Judgments ? Call to mind what hath been spoken more particularly in the way of Explication , how , or wherein God may be said to punish sinners seven times for their sins . The remembrance of a few Latine words ( Extensivè , Intensivè , Protensivè , Cumulativè , Destructivè , Successivè ) may bring much to our minds . And let those sinners , who l●ke hardy Boys , fear not a little whipping , a little punishment , punishment in the positive Degree , at least , let them fear sev●n times more ; let those who fear not to be Chastised with Whips , fear , at least , to be Chastif●d with Scorpions . You Gentlemen , that fear not that God should punish you in your Estate , by some diminution , or in your Persons , by visiting you with bodily Sickness and D●stempers ( for I am loath to speak too plainly ) at least , do you fear , lest God punish you in your good Names , making them to rot , both while you are alive , and when you are dead : Again I say , O fear , lest God punish you in your Posterity , in the beloved Fruit of your Loyns . O give not the Children , which are already born , or may be born of you Occasion to Curse you , by Reason of those Plagues and Curses which you have laid up in store for them . Let your Posterity have no Occasion to use that Proverb of the Jews in Ezek . 18. whether justly , or unjustly , The Fathers have eaten soure Grapes , and the Childrens teeth are set on edge . O how is the Just God plaguing the Families of many great Persons , while themselves lye silent and rotting in their Graves ! As Job therefore says of himself , that he did intreat his Wife , Chap. 19.17 . So I shall intreat you , Gentlemen , if ever these Sermons shall happen to come in sight of your Eyes , even for the Childrens sake of your own Bodies : I say again , even for the Childrens sake of your own Bodies , that ye would cease your Debaucheries of all sorts , those Debaucheries of yours , the noyse whereof hath filled , for ought I hear , even all Corners and Quarters of the Land .

2. God will punish such un-reformed sinners as afore-said , seven times more hereafter for these their sins , I mean , in Hell . And concerning this punis●ment , let it be Observed , that n●ver was any s●nner Reformed by it , not did God ever int●nd , or des●gn it for the Reformation , but for the Destruction of sinners , the Fire of Hell being no ●urgatory fi●e , the Papists th●ms●lv●s b●ing Judges . We read of some in Scripture , who are said to be gre●t sinners ( such were the Sodomites , Gen. 18.20 . ) And of Babylon , who is ●●yl●d The great whore , Rev. 19.2 . Now , greater sinners shall in Hell be greater Sufferers . Great sinners , great Whores will receive the greater Condemnation , to use the Expression of our Saviour , John 19.11 . As there be some wicked Men , who are two-fold more the Children of Hell than others ( as our Saviour says , Mat . 23.14 . ) So we have Reason to presume , that such shall have two-fold more of the Torments of Hell , than others . Potentes potenter tormenta patientur . This is the Condemnation , says our Saviour , John 3.19 . and such is like to be your Condemnation , not the Common Death , or Condemnation of all wicked and damn'd Men ( to speak in allusion to what is said concerning the str●nge punishment of Corah , Dathan , and Abiram , Numb . 16.29 . ) but with an extraordin●ry , peculiar , and signal Condemnation . And therefore , as Job said , That Destruction from the Lord was a terror to him , C●ap . 31.23 . So let the said signal Condemnation from the Lord be a terror to you , and be you thereby moved and perswaded to be Reformed by these things : And this is the last Motive , which I did design to propose to your Consideration .

I shall Conclude the whole in allusion to those words of the Apostle , Rom. 12.1 . where , as he doth exhort , and beseech the Romans by the Mercies , or Comp●ssions of God , his bowel-mercies ( as the word signifies ) so I sh●ll both exhort and beseech you by the Punishments of God , past and present ( those we have felt , and those we do feel ) Yea , not onely Divine punishments already felt , but punishments also by vertue of this present Text justly feared ; yea , feared or not feared , I beseech you by the seven times more punishment which we have all of us deserved , that you would cease every way and walk that is contrary to God , and that you would be Reformed By These Things , endeavouring that Real , Uniform , Speedy , Constant , and Orderly Reformation . [ 1. Personal . 2. Domestical . 3. Publique . ] which ( though according to my weakness , nevertheless , I hope , may be truly said , according to the Holy Scriptures ) I have Directed , and more at large exhorted you unto , Persons I mean of all sorts in their several places , and Capacities .

Lam . 5.21 . Turn thou us unto thee , O Lord , and we shall be turned ; renew our Days as of Old. Octob . 21. 1672.

FINIS .