REFORMATION OR ruin: BEING Certain SERMONS upon LEVIT. XXVI. 23, 24.  
First Preached, and afterwards with Necessary Enlargements fitted for public Use.  
By THOMAS HOTCHKIS, M. A. of C. C. C. C. and Minister of God● Word at Stanton by Highworth in the County of Wilts.  
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.  
Psal. 80.19. Turn us again, O Lord God of Hosts, cause thy face to shine, and we shall be saved.  
LONDON, Printed for Tho. Parkhurst at the three Crowns and Bible at the lower end of Cheap-side, 1675.   

TO THE READER.  
Christian Reader,  
BE pleased to understand a few things concerning these ensuing Sermons. Viz.  
1. That the Author hath had no less Encouragement to the Publication of them, than in such Cases is usual, i.e. the good Approbation( that he may not say also the Solicitation) of some of his worthy Brethren and Betters, to whose censure they were committed, and in whose hands( in order to their perusal) for some time they restend.  
2. That having been in the Flagrancy of the late war, about thirty four Months ago, fitted and designed for public Use, they have ever since lain like the Cripple at the Pool of Bethesda, ready indeed for the Press, and there waiting; but( till very lately) still wanting one to put them in; the Obscurity of any Author( if a country Minister è Vulgo Cleri) being no small discouragement to such an undertaking, forasmuch as it is the Interest of every Stationer antecedently thereunto to consider, that it is the Name, and famed and Popularity of the Preacher, which doth mainly contribute to the certain and quick sale of his Sermons: it being the manner of Ordinary Readers not so much to regard what is written, as by whom: Consonant whereunto seems that Aphorism of the wise Observer, Eccles. 9.16. The Poor mans Wisdom is despised, and his words are not heard.  
But the Old Saying is here considerable, Sat citò, si sat benè; although the Sermons so long since composed, have not till this time a-day been brought to light; nevertheless all's well, if( being at last come abroad, by the Blessing of God) they prove to be profitable, so as to verify the common Proverb, Better late than never. The onely thing obvious to be objected, is, The Unseasonableness of the present Publication, in a time of Peace, of what was composed three years ago, amid the noise of war. But for the preventing or removing of any such prejudice, which may occasion the utter rejecting or slighting thereof, as now altogether needless and useless,( like an almanac of the other Year, quiter out of date) I shall humbly suggest a few things to consideration; and for that Purpose be it considered:  
( 1) Though Tempora mutantur, yet there is small, or no Appearance, that, Nos mutamur: I mean, although through the good hand of God upon the councils of the Nation, there is a blessed Change in our outward Condition, from a destructive war to a most desired Peace; nevertheless it appears not that there is any Change in the corrupt Manners and ungodly Conversations of the generality among us; those who were wicked and unreformed before, being as unreformed and wicked still. How doth profaneness of all sorts, and in all sorts, continue and abound as visibly as before? Can we instance how or wherein we have been or are Reformed by any of Gods Judgments that of latter years have been upon us? do not we still persist to walk as across and contrary to God, as heretofore? May not God justly take up the same iterated Complaint against us, as against his People of old, saying as in Amos 4.6, 8, 9, 10. Yet, yet, yet— have ye not returned unto me, saith the Lord; And as in Isa. 1.4, 5. Ah sinful Nation, a People laden with Iniquity— Why should ye be strike any more? ye will revolt more and more.  
( 2) Consequently consider, how contrary to our deserts God hath given us the Blessing of a present Peace, and how seasonable thereupon it is for us to mind and to be minded of that in Ezek. 36.31, 32. Then shall ye remember your own evil ways and your doings, that were not good, and shall loathe yourselves in your own sight for all your Iniquities, and for all your Abominations. Not for your sakes do I this, saith the Lord God, be it known unto you, be ashamed and confounded for your own ways, O House of Israel.  
Whatever God in Mercy hath done for us, it concerns us to know and aclowledge, that it is not for our own sake that God hath done it; and that we may be as loathsome to God now, as before; and that the minding of our sins with shane, and sorrow, and self-loathing, is a Duty which God doth even now call for and expect from us.  
( ●) Consider, that upon what terms soev●● 〈…〉 ●he neighbour Na●ions about us be concluded, no Peace can be made with God upon any terms on this side Reformation. 'tis the Sinners Reformation which under Christ is the onely way to Reconciliation with a provoked God; so that whoever be our Friends, or at Peace with us, we may be sure, that if we are not Reformed, God is still our Enemy?  
( 4) Consider, If we remain still Unreformed, and God not reconciled, what( according to Reason and Scripture) is to be expected? what, but Gods bereaving us of our present Peace? what, but a return of the same Judgements as we formerly suffered? Yea what but the inflicting of seven times worse than before, according to the tenor of the Text in hand? Lev. 26.23, 24. Well may we say to those, who during the reigning Evils of the present times, do flatter themselves with hopes of seeing good dayes, as Jehu did to the Messengers of Jehoram, 2 King. 9.22. What( lasting) peace so long as the Whoredoms and Abominations of our Land are so many?  
( 5) Consider, What a farther strong Obligation to Reformation Gods wonder of Mercy in the present Peace and quiet of our Nation hath put upon us. As God seeks by his Judgments to drive and affright Sinners into a Reformation of their across and contrary walkings, so by his Mercies doth he draw and 'allure them thereunto. These are styled, The cords of a Man, and bands of Love, Hos. 11.4. With such Cords and Bands doth God now attempt to draw, and to with-draw us from our sins, and to draw us to himself and Service, even with the Silken Golden Cord, the sweet Blessing of a welcome Peace, after the bitter Experience of a bloody war, and such a war of which it may be said in allusion to those words of the Prophet, Ezek. 19.14. ( This is a Lamentation, and shall be for a Lamentation.) This was the Subject of sore Lamentation among ourselves, and this is like to be for a Lamentation, and for a Lamentation( God knows how long) among all our neighbour Countreys and Kingdoms. O what Thankfulness doth our present Peace( comparatively with those our Neighbours who do sigh and groan and bleed under the want of it) call for from us? But withall consider,  
( 6) What is the Thanksgiving which upon account of our present Peace( with all its concomitant Blessings) God doth require, or wherein it doth consist? Surely it is not in that of our Lips merely, but of our Lives; it is not verbal but real thanks, that God expects. And to the Question, What's that? It may in a word be answered, It is Reformation; This is Thankfulness, real Thankfulness, the onely real Thankfulness; and this is it that the ensuing Sermons do mainly drive at, and which the Author doth therein industriously set himself to drive on. The Apostle indeed exhorts us to offer by Christ the Sacrifice of praise to God continually, giving thanks to his Name; Heb. 13.15. But to what purpose is the Sacrifice of a wicked, of an unreformed Person or People? Surely the Sacrifice of their praise is of no better esteem with God than that of their Prayer, of which Solomon testifies, saying, It is abomination to the Lord, Prov. 15.8. Without Reformation, Prayer itself is an Abomination to God: That the sacrifice of Prayer may be accepted, it is absolutely necessary, that the Sacrificer or supplicant himself be personally reformed.  
( 7) Consider, That our persisting to walk contrary to God, notwithstanding his present ceasing to walk contrary to us( I mean his gracious dealing with us, in the restoring our Peace) will receive a new Aggravation, and expose us to that shameful, heart-cutting reproach, Deut. 32.6. Do ye thus requited the Lord, O ye foolish People and unwise? Upon such a persisting in ways of Contrariety to our Benefactor, it may be justly laid to our charge, That we have added Ingratitude to our Sin; and this Addition will beget a new controversy betwixt God and us, as appears by the dear-bought Experience of Gods ungrateful Israel of old, Mic. 6.2, 3. The Lord hath a controversy with his People, and he will pled with Israel; and what was the ground of this controversy? It was Israels Ingratitude, as appears by the Bill of Indictment brought in against them, and left upon Record in the following Verses, 3, 4, 5. Hereupon it may well become us all,( both in Prudence and Conscience) to say as did that zealous Reformer upon a like Consideration as before specified, Ezr. 9.13. After all this is come upon us,( these and these Judgements) for our evil deeds, and for our great trespasses, being the Lord our God hath punished us less than our Iniquities deserve, and hath delivered us out of such a Destructive war as as this,( given us such a desired, undeserved Peace) should we again break his Commandements, and join in Affinity— should we continue still unreformed? should we still persist in ways of contrariety to God? would not he be angry with us, till he had consumed us?  
The Premises considered, the instant publication of the ensuing Sermons seems to be no less seasonable and suitable to the present times and state of things among us, than was the Prophet Obeds Sermon to Asa and all Judah, immediately upon their deliverance from an eminent Danger, that threatened both King and Kingdom, 2 Chron. 15.2. The Lord is with you( saith the Prophet) while ye are with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.  
While we are with God, we may be sure that God is and will be with us, but no longer; for if we forsake him, we shall be forsaken by him: And woe to Asa, with all Judah and Benjamin; Wo to King, and woe to Kingdom when God departs from them, Hos. 9.12. Reformation then you perceive is as necessary for the preventing of future, as for the removal of incumbent Judgments; it is alike necessary to the preserving, as to the restoring of the Peace and Prosperity of a Nation.  
I will conclude this Prefatory Epistle in allusion to those words upon Record by the Prophet, Isa. 40.6. The voice said, cry; And he said, What shall I cry? God, it seems, had by a secret voice given something in charge to the Prophet, by him alone to be proclaimed in the Ears of the people, [ A voice said, cry,] whereupon the Prophet listening to his Charge, says, [ What shall I cry?] In allusion hereunto, the Author craves leave to say, That to his seeming he hears somewhat the like from God, given in charge by him and other the Heralds and Ministers of God, to be proclaimed throughout all corners and quarters of the Land; The voice of God by his Judgements,( his former Judgments) says to us, Cry: And the voice of God by his Mercies,( his present Mercies) says to us, Cry. Now what is it that we are bid thus to cry? What is it in effect more than this one word Reformation, Reformation? And that it may be done with more Efficacy, what more needful to be cried than these two or three words, wherewith the following Sermons in the Frontispiece thereof are entitled, Reformation or ruin, Reformation or ruin? Reformation is the thing which the Judgements of God as with a loud voice do call and cry for; It is that which the Mercies of God do aloud call for; It is that which the Text in hand, Lev. 24.23, 24. doth call for; It is that which God himself by all these doth with A Vengeance call for, i.e. with A Vengeance threatened; yea, with a Vengeance upon Vengeance threatened, if the Cry be not heard, and his Call answered: What remains then, but that by these cries of God, these outcries of his, we be all of us so timely awakened, as that we may not finally be ruined. This verily is both Finis operis& operantis, i.e. It is the native tendency of the ensuing Sermons, and it is also the hearts Desire and Prayer of the( however weak and unworthy, yet) truly willing and well-meaning Author,  
Thomas Hotchkis.   

The ensuing Sermons being( for the better Edification) divided into Sections, with an Index of the Contents thereof prefixed to the whole, it is expedient that before the reading of any Section the Reader would cast his Eye upon the Index, whereby acquainting himself with the Contents thereof, he may know, before he reads, what he is to expect therein.   

The CONTENTS of the following Sermons, being divided into several Sections.  

Se●t. 1. AN Introduction to the Text, with the A●●●●ation of its parts, and a brief ●●●plication of the terms and phrases therein: page. 1  
Sect. 2. The point of Doctrine observed from the form, or formal Nature of the Text, it being a conditional Commination, which having therefore the force of a Warning, it is from thence observed, That God is wont to warn Sinners before he punishes them, yea before he doth punish them with more than usual severity, [ seven times for their sins] to give them warning upon warning: pag. 6  
Sect. 3. The Point confirmed both by Scriture and Reasons taken, 

1. From the Mercy and Compassion of God, and this considered both as the Efficient or inward moving Cause, as also the Final Cause thereof.  
2. From the Justice of God. p. 8    
Sect. 4. Reprehension of those who do love to be flattered in, but cannot endure to be warned of, or from their sins; this being a Sin which Sinners have been wont in all ages to discover and express 

1. By mocking the Messengers of God.  
2. By despising his Words.  
3. By misusing his Ministers several ways, both by Word and dead, instanced in. p. 13    
Sect. 5. Exhortation to the Ministers of God to do this part of their Office, and to do it impartially, all discouragements notwithstanding: p. 18  
Sect. 6. Exhortation to People, whether under or not under Divine Punishments; If not under them, to magnify Gods Mercy in giving them fair and timely Warning, onely admonishing when he might justly smite. p. 19  
Sect. 7. Second Exhortation to Sinners under Divine Punishments,( they having not taken that Warning which God gave them) to give glory to God in the Acknowledgement of his Justice and the Equity of his Proceedings. p. 20  
Sect. 8. Third Exhortation to Sinners, not to like or love Gods Ministers a jot the worse, but the bet r rather for giving them Warning, this being 

1. Their Work, or that which pertains to their Office.  
2. A Work and labour of Love.  
3. A very Necessary and Profitable work, however in itself it be not pleasing either to People or to the Minister himself, who if left to himself would rather choose other work belonging to his Office, this being so ungrateful. p. 23    
Sect. 9. Fourth Exhortation to People, That they would give Gods Ministers the Hearing of their Errand, when they come in his Name to give them Warning. p. 27  
Sect. 10. Fifth Exhortation, not onely to Hear, but also to Heed Gods Warnings( Hearing and Heeding being two different things) and wherein this heeding doth consist, viz. In three things: 

1. In Believing,  
2. In Fearing,  
3. In taking or Improving Gods Warnings to such Intents and Purposes as they are given. p. 28    
Sect. 11. Motives thereunto taken, 

First, From the Uncertainty of Gods Warnings, it being uncertain How oft, or How long God will continue to warn Sinners before he doth punish them; which Uncertainty is founded upon a two-fold ground, specified. p. 31    
Sect. 12. Second Motive taken from the Mischievous Consequents of not Heeding divine Warnings, and these, 

1. In regard of Sin, which is thereby much aggravated;  
2. Of Punishment, which such heedlessness doth, 1. Necessitate, 2. Precipitate, 3. Aggravate. p. 35    
Sect. 13. Third Motive drawn from the Benefit of taking Warning when given, in that a Sinner shall certainly thereby Deliver his own Soul; the meaning of which phrase is explicated, and cleared from derogating from the Honour of Christ, who is in a way peculiar to himself our alone Saviour, with a remarkable Rule how to understand such Scriptures which do speak of Sinners saving themselves, and our saving one another. p. 39  
Sect. 14. Thirteen points of Doctrine observed, partly from the Matter implyed in the words, and partly from the Mode or Manner of Expressions; of which Doctrines( though all name, yet) the last onely is insisted upon, viz. That the more sin, still the more suffering; Or, The more sinning after or under Divine Punishments for it, the more Punishment for such sin or sinning is by the Lord threatened, by the Sinner deserved, and therefore to be expected: In the handling whereof, all the other Observations are in due place fitly taken in and made use of, and the Method in handling this main Doctrine( wherein lies the Heart of the Text) is after the manner of plain and profitable Preaching, 1. Explication, 2. Confirmation, 3. Application. p. 43  
Sect. 15. Explication; wherein to the Question proposed, [ How many ways, or in what respects God may be said to punish sinners Seven times for their sins?] it is answered, 

1. Extensivè, by the spreading of a judgement farther and farther like a Gangrene.  
2. Intensivè, by an increase of one and the same Judgement, as to the Degree or Degrees thereof.  
3. Protensivè, by lengthening or protracting a Judgement.  
4. Cumulativè, by multiplying judgments, adding one judgement to another, specially Spiritual judgments to Temporal.  
5. In progeny, or Successivè( if I may so say,) by punishing Sinners not onely in their own Persons, but also in their successive Issue or Posterity.  
6. Destructivè, by punishing them to an utter ruin in this world.  
7. Damnatoriè,( as I may so say,) by punishing them with Eternal Damnation and Destruction in the World to come. p. 47    
Sect. 16. The Doctrine confirmed by apt and pregnant Scriptures. p. 58  
Sect. 17. The truth of the Doctrine further demonstrated by Reasons taken from the Nature of sinning under, or after divine punishments for it, sin thereby being much aggravated, and receiving thereupon a new denomination; such sinning being that which argues a person to be, 

1. A wilful Sinner,  
2. A stubborn Sinner,  
3. An obdurate& hard-hearted sinner.  
4. This kind of sinning being upon a peculiar account A walking contrary to God, and how demonstrated. p. 61    
Sect. 18. Three sorts of Uses proposed to be insisted upon, viz. Information, Exhortation and Direction. 

First, Information, whereof there are six Branches.  
1. That all Punishments are from God; or, That a Sinners sufferings are Jehovahs doings, are the Lords doings, with some short reflections or Uses thereupon. p. 69    
Sect. 19. Second branch of Information, That if any Person or People do suffer, it is for Sin; with a brief Application thereof. p. 70  
Sect. 20. Third Branch of Information, That God is most Impartial in Punishing Sin and Sinners, not sparing his own Israel; with some brief Exhortation thereupon to all sorts of men,( Great men and Good men, even the Greatest men and the Best men) to stand in awe and not sin. p. 71  
Sect. 21. Fourth Branch of Information, That such is the Badness of Mans Nature, that no Punishment of itself can reform him; this Corruption of our Nature is demonstrated in five particulars: 

1. In that Counsel and Advice will not reform Sinners.  
2. Nor will threatening of Punishment do it.  
3. Nor will Signs and Tokens of Punishment approaching effect it.  
4. Nor will the sight and hearing of Gods judgments inflicted on others prevail.  
5. Nor will Punishments inflicted on them in their own Persons,( whether few or many, lesser or greater,) work them to a Reformation. p. 78    
Sect. 22. Fifth Branch of Information, That the great and immediate Reason why Sinners are not reformed by Divine Punishments, is because, They will not be reformed; in the demonstration whereof the distinction of Natural and Moral Impotency is explicated; and proved, that Impii non posse is his Non velle, with a short Application of this Branch of Information. 81  
Sect. 23. Sixth Branch of Information, That Motives or Arguments to Reformation taken from the Consid●ration of the deserved Punishment of Sin,( whether threatened or inflicted) are warrantable and fit to be used, and that the Reformation of a Sinner wrought thereupon may be a sound and sincere Reformation: Certain tacite Objections to the contrary being obviated and answered, whereby to prevent and redress Error in this matter; with some brief Application both to Preachers and People; concluded with a Caution for the preventing of prejudice or mistake. p. 87  
Sect. 24. The second sort of Use, viz. Exhortation; which Exhortation is two-fold: 1. With respect to time Past and present: 2. With respect to the Future. As to the former respect we are exhorted to examine ourselves, whether, and how far forth we have been or are reformed by the Punishments of God, under which we have, or do suffer; which Exhortation is directed respectively to a three-fold Reformation, public, Domestical and Personal. p. 97  
Sect. 25. Second Exhortation with reference to the Future, wherein we are exhorted to consider two things, 1. What we should have done; 2. What we should now do. As to the former, we are exhorted to consider several things, which we should have done; 1. That we should have reformed before, and without these things, i.e. without Divine Punishments. 2. We should have reformed by other things, i.e. 

1. By Punishment threatened, before it came to Execution.  
2. By the Sight and Hearing of Punishment executed upon other Sinners.  
3. By lesser Judgments heretofore inflicted upon ourselves.  
As to the Second also we are exhorted to consider what we should now do, viz. Reform, there being nothing less that will either please God or profit us. p. 104    
Sect. 26. The third sort of Use is that of Direction, which Direction is three-fold; 1. Touching the Quality of this Reformation, what manner of Reformation it ought to be; 2. Touching the Means that are conducive to it; 3. Touching the Motives which are inducive thereunto. As touching the first kind of Directions there are five Qualities, or Properties of this Reformation suggested, viz. That it be Real, Orderly, Uniform, Speedy, and Constant. 

First, That our Reformation be a Real& substantial Reformation; as touching the Reality whereof, we are minded,  
1. That our Reformation be not hypocritical and counterfeit:  
2. That it be not a bare out-side Reformation.  
3. That it be out of a good Conscience grounded upon the Command of God, and not of Man merely, or chiefly, Moral Truth consisting herein. p. 110    
Sect. 27. Second Quality, or Adjunct of our Reformation is, That it be Orderly, and what the due Order of Reforming is, declared, viz. That we endeavour 1. A Personal, 2. A Private or Domestical, 3. A public Reformation. First, A Personal Reformation, this,( i.e. a Reformation of Lives) being more needed than that which by some is most called for, i.e. a Reformation of Laws. This personal Reformation we are by divers reasons persuaded to, 

1. Because it is {αβγδ}, every mans Own Business; forasmuch as, 1. Every man can do this Best, and 2. Is bound to do it Most.  
2. Because till we are ourselves reformed, we are much unfit to set upon the work of reforming others, and it is too too improbable that our work should succeed, or take effect, if endeavoured.  
3. Because it is a shane and Reproach to him who being himself unreformed, should attempt the Reformation of another.  
4. Because this doing of our own business as to Self-reformation, is the onely way to quietness in Church and State. p. 113    
Sect. 28. Second Exhortation is to a Private Reformation, the Reformation of our Families, to which by apt Scriptures we are persuaded. p. 121  
Sect. 29. Third Exhortation is, to endeavour a public Reformation; wherein is asserted, That some Persons may do very much, though it be yielded, that some sort of Persons can do but little. The Persons who may do much for the effecting of a public Reformation are said to be Men in Authority, Civil or Ecclesiastical, the Supreme or Subordinate Magistrates; and what these may and ought to do, is, Faithfully to execute their Office, and to discharge their Trust in that behalf. The Persons of whom it is yielded, they can do( comparatively) little as to a public Reformation, are Private persons, persons in a private Station; yet what these may and can do, they are exhorted to do, to make use of the ancient Arms and armor of the Church,( i.e. Preces& Lacrymae,) 1. To Mourn, 2. To Pray; Not to weep and curse, not to weep and rail, weep and revile, but to Weep and Pray. p. 125  
Sect. 30. Third Qualification of a Sinners Reformation is, that it be Impartial, not of this or that sin onely, but of all kinds of Sin; yet that it be in such sort Universal, as that upon some account it be Special, i.e. that it be a Reformation of certain more special sins, e. g. 

1. Of our Dalilah or Diana sins, i.e. such as have yielded us most Pleasure and most Profit.  
2. Of Gross and scandalous sins.  
3. Of more heinous sins, though abstracted and separated from Scandal.  
4. Of such sins as have more visibly, or most especially provoked God severely to punish us.  
5. The Sins of the Times; i.e. such as the Generality of Men and Women in the places where we live, are notoriously guilty of.  
6. Of sins of Omission as well as of Commission, whereby our Reformation may be said to be as well positive, as privative; mere privations being much insignificant in Divinity as well as in Philosophy. p. 131    
Sect. 31. Fourth Qualification of a Sinners Reformation, is, That it be Speedy; which that it may be, the manifold mischiefs of delays are set before us, some possible, some certain and more than probable, it being certain, 

1. That delays of Reformation will cost us dear.  
2. That Sinners, the longer they delay to Reform, the farther off from Reforming they will still and still be; forasmuch as they will have still, 1. Less Heart, 2. Less Power to, or for it.  
3. Impediments will still be the same and perhaps grow upon us. p. 142    
Sect. 32. Fifth Qualification of our Reformation is, That it be Constant; wherein Sinners are to see, 

1. That it be not onely while they are under the Rod,( the heavy Punishments of God) but that they continue still as reformed persons after Punishments are removed.  
2. That it be not onely while they are under the restraint of good Governours and Governours and Government, but when they are their own men and left to themselves, that being set at liberty they would, like David, persist to run the way( not which formerly they did, but the way) of Gods Commandements. p. 146    
Sect. 33. The second sort of Direction is to such Means as do natively conduce to Reformation: Where we are in the first place admonished of six main Impediments to be removed out of the way: 

The first whereof is, Our not considering the Author of our Sufferings, Who it is that doth punish us; Hereupon we are directed and exhorted under all Sufferings not so much to look at Instruments, as to the Hand of God lifted up against us; Thus to do, being both 1. Short, and 2ly, Safe work, wherein we cannot err, or mistake. p. 150    
Sect. 34. Second Impediment is, A slighting and despising of Gods Judgements, a grievous Sin so to do, and a sin which doth manifest itself more especially in People by these two things: 

1. By their continued Pomp and pride.  
2. By their continued Luxury and Sensuality: Of which Sins( as most unbecoming a Suffering Condition) Sinners are admonished, and withall exhorted to lay to heart the Hand of God upon them. p. 156    
Sect. 35. Third Impediment is, Insensibleness of our sins as the Causes of Gods Judgements; for a Remedy whereof we are directed and exhorted to three things: 

1. To search after those sins which have caused God to punish us, beginning this search first at home( reflecting upon ourselves and our own Families) and then looking farther off.  
2. After Search, to confess our Sins to God, as the just Causes of our Suffering; this being a Sinners accepting the Punishment of his Iniquities.  
3. To Humble ourselves in the sight of God for them; first of all and most of all for our own sins, and then for the sins of others. p. 162    
Sect. 36. Fourth Impediment is, Wilfulness; of which therefore we are admonished, this Wilfulness being both Sin and the Punishment of Sin; and instead of a Will against Reformation, ( if ye will not be reformed,) we are exhorted to set up a Will and Resolution for it, such as was that in Joshuah, saying, I and my House will serve the Lord. p. 175  
Sect. 37. Fifth Impediment is carnal Trust and Confidence, which is two-fold: 

1. Trust to External privileges and Performances, i.e. upon account of our being Christians in Profession, and our Outward Conformity to certain Christian Duties; the Vanity of which Trust is demonstrated.  
2. Trust to external Helps and Helpers; whether our own Strength, or the Strength of our Confederates; the exceeding sinfulness of which carnal Confidence is discovered, and the mischievous danger, or consequents thereof, manifested; and as the Remedy thereof Trust in God alone is prescribed. p. 181    
Sect. 38. Sixth Impediment is, atheism and Infidelity; the Question being answered, Whether there be any such Menmonsters in these times, among us, as Infidels and Atheists? And what Means are to be used for a Remedy thereof: Where a Letter of the late Earl of Marleborough, written a few dayes before his death, in the Month of April, 1665. to an Honourable Courtier, being verbatim transcribed, is with much earnestness commended to serious consideration, for the timely reducing of such Atheists and Infidels as are with great sadness and astonishment of heart so much talked of in this dissolute Age. p. 190  
Sect. 39. Two other Means as conducing much to Reformation, are directed to, viz. The Word of God and Prayer. 

First, The Word of God, which upon a two-fold account is commended to our great regard:  
( 1) In that it is the Objective Rule of Reformation; wherein is shewed( for prevention of Mistake) what Manner of Rule it is and is not: e. g. 

1. It is a Rule in suo genere, of its Kind, but not in omni genere, or for all things.  
2. In what things it is onely a General Rule.  
3. In what things it was intended by God for a Particular Rule; things needful to be observed, whereby to prevent Disquietments, both in our Consciences, as also disquieting Church and State, and our being disquieted by them.    
( 2) In that the Word of God( the Holy Scriptures) is the Instrumental Efficient Cause of Subjective Reformation,( Gods great Instrument to convert Sinners:) Upon both the said Accounts we are exhorted to consult it upon all due Occasions, to prise and study it, and to govern our Lives by it. p. 208    
Sect. 40. The last Means is Prayer; and in this Direction we are minded of that, which being under Divine Punishment we should mainly pray for, viz. Not so much that our Punishment may be mitigated and removed, as that it may be blessed of God, and sanctified to our Reformation. p. 217  
Sect. 41. The third and last Direction is to such Motives as are fit and proper to induce us to the said Reformation; Of which the first is to consider, 

( 1) That not to be Reformed by Gods Judgements, is a Walking contrary to God, and that in a special or signal sense.  
( 2) What manner of God he is whom such unreformed Sinners do walk contrary unto, he being such a one as he says of himself in the first Verse of this Chapter, in these words, [ I am Jehovah your God:] Hereupon we are are minded, That the God we walk contrary unto, is, 

1. Jehovah, the Lord; the importance of which his Name is intimated in several particulars, and applied to the purpose in hand.  
2. That he is a God whom we have Covenanted with, or a God in Covenant with us. p. 223      
Sect. 42. Second Motive is, the ingenuous Consideration of this, viz. That we have not been Reformed without these Things, and long before this Time, by Other Things, and what those Other Things are, briefly as to some of them, specified. p. 228  
Sect. 43. Third Motive, drawn from the Consideration of this, viz. That it is not too late for Sinners to Reform, or be Reformed by the Judgements of God upon them, proved, 

( 1) By those Gracious Descriptions which God doth give of himself, or are given of him in Scripture.  
( 2) By the Promises of his Word, which are of two sorts: 

1. Indefinite or irrespective as to any particular Time of a Sinners Reformation.  
2. Such as are made respectively to his Reformation at this very Time, and by this very Means; and these Promises are also two-fold, viz. Implicit, and Express; both which are distinctly set down.    
( 3) By Instances or Examples of Notorious Sinners left upon Record by Name in Scripture, who being Reformed by Gods Judgements upon them, have found Mercy with God. p. 230    
Sect. 44. Two Questions answered: 

1 Q. What particular Comforts or Benefits do accrue to sinners upon their being reformed by Gods Judgements?  
To which is answered, Much every way, as, 

1. The Prevention of greater Punishments.  
2. The Removal of Punishments incumbent.  
3. The restoring or bestowing of the contrary Blessings.  
4. Pardon of Sin ( simpliciter loquendo,) or Reconciliation with God, together with all the concurrent and consequent Blessings thereof, both pertaining to the Life which now is, and to that which is to come.    
2 Q. cvi Bono? Or to what purpose would it be for here and there a few to reform, the Generality continuing unreformed?  
In Answer hereunto is declared, 

1. That God is pleased sometimes to do much for a Community, or Body of a Nation, for the sake of a few, a Remnant of his holy ones.  
2. However it fares with others, yet surely it will be well with every reforming and reformed Sinner; and how well, declared in several particulars, which do concern both this life and a better. p. 235      
Sect. 45. Fourth and last Motive is, To consider the Misery and Mischief of not being reformed by these things: This is demonstrated from the Text itself in these words; [ Then will I also walk contrary unto you, and will punish you yet seven times for your sins:] Whereupon five things are proposed to consideration: 

( 1) What the Lot or Doom of unreformed Sinners will be, viz. Assured Punishment.  
( 2) What manner of thing Punishment is, viz. A thing contrary to the Sinner, and herein differing from Sin itself, this being a thing natural and agreeable to him.  
( 3) Who it is that hath undertaken to punish them, viz. Jehovah; i.e. 1. He that can do it, when perhaps no other can. 2. Who will, and who hath said, and said often, he will do it.  
( 4) The Quality of their Punishment, that it will be in their own Kind, i.e. By his walking in his Way contrary to them,( as they in their Way did walk contrary to him;) wherein is shewed, How God doth thus, viz. By his being as wilfully bent as they, he resolving, 

1. That such as will not be reformed, shall not be reformed, neither by these things, nor by any other things:  
2. That they shall be destroyed notwithstanding any Entreaty or Entreaties to the contrary, whether by the Sinners themselves, or by any others in their behalf.    
( 5) The Quantity, Degree, or Measure of the Punishment expressed in the phrase [ Seven times more,] the Infliction whereof is to be expected both here and hereafter, in this World, and in the World to come especially. p. 242      

Books sold by Tho. Parkhurst at the Bible and Three Crowns in Cheapside.  
A Morning Exercise against Popery.  
The Young Mans instructor, and Old Mans Remembrancer. A large Exposition on the Assemblies Catechism. By T. Doolitel.  
1. Forty six Sermons on the whole Eighth Chapter of the Romans.  
2. A Practical Exposition on the Four select Psalms, viz. 4th, 42, 51, 63. The whole being in 45 Sermons. Both by Tho. Horton, D. D. late Preacher at St. Hellens, London.  
Childs Delight, with Pictures for teaching English, to which is added an Engl. Grammar.  
Reading and Spelling made easy, wherein all the words of our English Bible, are set down in an Alphabetical order, and divided into their distinct Syllables. By Tho. lie.  
Liberty for Captives. By Tho. Doolitel.  
The Plain Mans Defence against Popery, wherein Popery is proved to be flat against Scripture, fitted for the meanest capacity. By a Chaplain to a person of Honour.  
Two Disputations of Original Sin. By Rich. Baxter.  
An Exposition on the whole Epistle to the Colossians. By John dally.  
A Treatise of Holy Violence for Heaven.  
A Plea for the Godly.  
The Duty of self-denial. All three by Tho. Watson.  
The Immortality of the Soul. By Tho. Wadsworth.  
The Almost Christian. By Math. Mead.  
Spiritual Wisdom improved against Temptation. By Math. Mead.  
A Method of Meditation. By Tho. White.  
The Godly Mans Ark. By Edm. Calamy.  
The Heart-Treasury, first and second part.  
Closet-Prayer. Both by Oliver Heywood.  
A Treatise of Quenching the Spirit. By Theoph. Powlwheel.  
The sinfulness of Sin. By Ralph Venning.  
Mysterial Union between Christ and Believers. And,  
Sober singularity. By Rowland Stedman.  
John Janeways Life.  
Saints Encouragement. Both by James Janeway.  
The Spirit of Prayer. By Nath. Vincent.  
A plain Exposition of the Assemblies catechism. By Tho. lie.   

ERRATA.  
page. 23. line ult. for or red not, p. 24. l. 5. for part r. peril, p. 27. l. 5. for opis r. operis, p. 55. l. 29. for excession r. excision, p. 83. l. 21. for {αβγδ} r. {αβγδ}, p. 120. l. 3●. for Jubilum r. Jubilaeum, p. 122. l. 24. for resoues r. resolves, p. 125. l. 3. for men r. mend, p. 133. l. 3. for evils r. wills, p. 183. l. 26. for to our r. or to our, p. 189. l. 27. for Prodi. r. Prodigal, p. 228. l. 25. for and so to have gained r. and so not to have gained.   

Reformation or ruin.  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 latins styled Leviticus, because a main part thereof concerns the function of the Levites) doth contain precepts, promises, and threatenings; 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 threatening upon threatening; 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; less indeed of precepts, but more of promises, and most of all of threatenings; I say of threatenings most of all, for those 26 verses together( from ver 14. to ver. 41.) are but as one continued threatening, or I may say of those verses, that they are a kind of deluge, and an inundation of threatenings, 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 ankles, but afterwards they rose to the knees, then to the loins, and at last so high as to become impassable. Thus do the judgments of God, threatened in the said verses, rise higher and ●●her one above another; as who should say, God threatens sinners with judgements, first to the ankles, then to the knees ( genuum ●enus) then to the loins, then to utter r●ine and desolation; briefly, 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 threatenings( 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 threatening and the Persons threatened, 1. The persons threatened, 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 nonesuch.  
2. The person threatening 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 threatened 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 rendered,[ 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 signify, and which is the true sense 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 threatened, supposing them to have been inflicted according to the tenor of the th●eatnings.  
2dly. The thing for which they are threatened, is expressed in Metaphorical Language, viz. by the Metaphor of walking; a Metaphor of frequent use in Scripture, and of easy intepretation, by which every one doth presently apprehended, that their actings, or doings are thereby meant. Our Works are frequently styled our ways, 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 harken 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 harken to me. To walk contrary to God is not to harken to him.  
2. Observe the thing, or things, with which they are theatned; these are also expressed two ways or in two sorts of Language, as were the things, for which they are threatened.  
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 interpnted, his punishing them yet seven times for their sins. So that the things, with which they are threatened is not punishment simply, or in the positive, but in a superlative degree; punishment superlative, much exceeding what had been formerly threatened 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 terms 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 express and severe threatening, 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 sense, 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 threatened as unavoidable, and within a few hours to be executed, or to come to pass, 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 across returns to God, be it known to you I say, that the threatening of my Text is only a conditional theatning, wherein nothing is threatened 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 says to the Corinthians, 1 Cor. 4.14. I writ not these things to shane you, but as my beloved sons I warn you, in like sort I say to you, I have not choose this text to affright any sinner with an amazing, distracting fear, and to drive him to despair, but as a weather to his souls good and welfare I warn 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 kingdom, to pluck up, and to pull down, and to destroy it.— God useth to speak destruction ( i.e.) to threaten it to Nations and kingdoms, 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 threatenings 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 threatenings of his mouth, which should be looked upon( to speak in the words of the Psalmist in another case) as drawn swords. We red 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 dvo 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 gownsmen, 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 kingdoms, to root out, and to pull down, and to destroy and to throw down. By Elisha's slaying( then) is meant his threatening 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 styled 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 interpnted 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 plainness( as of himself) to punish and destroy them. This is it that the Scriptures do abundantly testify of God, and that God doth testify 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 deliver 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 express 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 testify of himself, under his Oath, not only Saying but also Swearing, As I live, I have no pleasure 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 alleged 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 merely 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 several reasons rendered 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 hast 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 pharaoh) 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 ruin 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 merciful warnings, yea who cannot, or will not abide or endure the hearing thereof? God warns 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 aclowledge the pity and kindness of God herein; the kindness, either of him that sends, or of those who are sent! Oh the sad and sinful 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 scoff at Gods messengers for their warnings? And under how many neck 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 less 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 dead? 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 sense of the word[ {αβγδ}] but this of our Translators doth seem sufficiently probable and in which sense the word is used 2 Cor. 5.13. If we be Beside ourselves.  at least that he is somewhat laesi cerebri, a little crazed& 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 kinsfolks 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 threatening to take a course for their silencing; saying with them of old to their faithful Seers, Isa. 30.10. See not, prophesy not unto us right things, prophesy unto us smooth things, prophesy deceits. And saying with Amaziah the King of Judah to the Prophet, Forbear, wherefore shouldst 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 requited 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 show 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 testify 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 show to sinners their Transgressions; show them in their proper Colours, show them in their Kind, show them in their Aggravations, and show 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 aclowledge 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 aclowledge, 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 courtesy to do it: For God can as easily smite, as speak; punish us, as speak a word of warning to us. Well may we aclowledge, and aclowledge 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 aclowledge 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 acknowledgement 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 across, I am, we are in this Condemnation justly, for we suffer but the due reward of our deeds. Well may we make this acknowledgement: 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 judgement, which befell 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 aclowledge, 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 acknowledgement. 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, ranted by their own Consciences, saying, Did not the Lord warn thee, and speak to thee, saying, Leave thy wicked Courses, thy Drinking, Drabbing, game, Cursing, Swearing— but thou wouldst not hear? Therefore the vengeance threatened 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 busy-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.) thoroughly, 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 loins and arise, and speak unto them all that I Command thee; be not dismayed at their Faces, lest I confounded 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 threatening of Judgments to sinners and thereby, or with such severities warning them, is not to Preach Christ and the Gospel; For let such red 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. lo, I am with you, says Christ to his Apostles, Mat. 28. lat. And there is encouragement enough in those few words ( lo, 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 rebuk 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 spite& 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 lies at the door, like a ban-dog, ready to seize on them. As God himself says to Cain, Gen. 4.7. But sinners are woefully 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 itself 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 choice, 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 woeful day, thou knowest. And as for People, we must aclowledge, that as St. Paul said, in the like work, to the Corinthians, 2 Cor. 12.20. So may we say of ourselves, 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 slay 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 die, 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 harken, 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 harken 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 sinners 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 threatenings 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 practise is recommended for a pattern by those Elders of the Land to a great Assembly, they saying, Jer. 26.18, 19. Micah the Morasthite prophesied 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 forest. 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 joined to the Living there is hope, Eccl. 9.4. But when we are under ground, when once we are Lodged in our could 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 prophesy, 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 judgement; 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 threatened as a judgement, 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 woeful 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 slay 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 judgement, making it unavoidable; 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 threatenings, they saying, That when the Condition thereof is performed, or not performed, then the said promise and threatening 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 itself cannot save sinners in this Case.  
2. It doth precipitate, or hasten judgement, Prov. 29.1. He that being often Reproved hardeneth 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 ruin. This sin of not taking warning is like the last stroke, or blow of the Ax, which cuts down the three; though many, and many blows are strike before the three falls, yet there is one blow, viz. the last, which doth immediately 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 red, 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, until 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 slay 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 slay 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 judgement. 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 die 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 ruin but himself, he shall have none to blame, none to lay the blame of his ruin 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 thyself, Thou hast destroyed thyself: Thou, and thou alone; Thou, and none but Thou hast destroyed thyself. 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 implies, that our Souls do lie 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 sense.  
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 interpnted, 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 myself, 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 ruin, 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, said 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 sense, 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 sense, 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 ourselves, and Comfort one another with those words; or because the word {αβγδ} there used by the Apostle, doth signify 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 threatened; 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 itself Reform the sinner. For, some sinners are so exceeding bad, that whatever 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 coin, 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 across to God, God will be across 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'll punish you, or smite you, as the word in the Original ( Hiccethi) doth primarily signify; 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 privilege or external prerogative can protect, or exempt a wicked People from the punishing Hand of God. I'll 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 threatened, 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) lies 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 myself thereunto, because in a due handling thereof all the other may sooner, or later; in one place, or other be fitly resumed and touched 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 signify 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 threatened, 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 threatened, 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 politic, 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 putrefying sores, they have not been closed, nor bound up, neither mollified with ointment. Sometimes one part of a Kingdom suffers, and sometimes another; whether by Drought, Plague, noisome 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 judgement extends to all Corners and Quarters of a Nation, when it toucheth the Copy-hold of every one( Laity and Clergy, Gentlemen and tradesman, Lords and Commons, Prince and People) or when many Neighbour-States and Potentates do combine together against a Nation, when God doth join their Enemies together; some before, and some behind( as is the threatening, 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 red of in many Scriptures, both as threatened unto, and Executed upon a sinful People, Jer. 48.8. And the spoiler 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 judgement.  
2. When God doth intend, 
2. Intensivè.  or increase one and the same judgement 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 judgement, as are those terrible Expressions, Deut. 32.41, 42.  

3. Protensivè.  3. When God doth lengthen out one and the same judgement 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 threatened 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 criest 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 lie 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, judge. 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, judge. 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 judgement to another, when as sinners do add sin to sin, one kind of sin to another; so God doth add one kind of judgement 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 lie down under shane 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 shane 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 shane 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 defy David; or as Sennacherib did Hezekiah, Ezek. 30.3. This is that kind of punishment, which God's People have grievously suffered 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 shane 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 lie down in our shane, 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 judgement 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 judgement indeed, and oft threatened for the sins of a wicked People, Amos 8.11. Behold, saith the Lord God, the days come, that I will sand 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 threatenings 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 threatened 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 threatened 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 hellfire, 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 threatened 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 threatenings are Executed, may sinners be said to be punished seven times with a witness; then in a more eminent sense 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 threatening 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 sand 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 sense 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 allege 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 foretold and threatened,( v. 2, 3. The Lord God hath sworn by his Holiness, that lo 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 threatened to be to Ephraim, first, as a Moth, then as a lion, 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 die 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 strike any more? Ye will Revolt more and more, Prov. 27.22. Though thou shouldst 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 lies 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 anointed 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 voice 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 rendered, 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 voice of his Father, or the voice of his Mother, and that when they have Chastened him( mark those words) will not harken 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, judge. 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. ( writ ye this Man Childless) I shall say, Note that Person, writ 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 strike 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 hardened? 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 sense, or upon a peculiar account, a walking across, 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 styled, a walking contrary to God; So pious walking is styled, 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 across 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 itself 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 styled 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 merely 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 voice 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 myself 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 withholden 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 acknowledgement 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 styled 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 itself against him that heweth therewith, or shall the Saw magnify itself 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 didst 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 virtue of Patience itself, 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 dost 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 aclowledge, 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 judgement he hath remembered 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 join 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 apostle, Col. 3.25. I'll 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 red 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 signify 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 rendering 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 shouldst 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, gaming— 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 judgement of God is {αβγδ} according to Truth against them which commit such things, whereby Truth is meant Justice. The Hebrew word [ Amunnah] doth signify both Truth and Justice, and is rendered 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 judgement 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 gentle; 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 yourselves, 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 itself will not, cannot of itself 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 thoroughly sensible of it, and humble for it: Observe how this depravedness of Nature doth discover itself 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 pulled away the shoulder, and stopped their Ears—  
2. In that threatenings of punishment will not work upon them, 2 Kings 17.13, 14. Though God did testify against Israel and Judah by his Prophets, yet they would not harken, but hardened 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 hid 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 sky, 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 judgement 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 thyself, 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 afflictions; 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 hewn ston; 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 ourselves 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 battle, 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 affencted, 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 show of Humiliation, to make promises of amendment, yet they come too too short of a true and through Reformation; these external shows 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 harken to my voice, 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 harken, Jer. 6.10. They cannot blushy, 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 styled, 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 hindered both from willing and doing it by Moral vicious 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 hindered 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 voice of the Lord. In this sense, 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 hindered 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 viciously 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 blushy; in the latter, They refused to be ashamed,( i.e.) They would not blushy. 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 sense 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 interpnted, 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 married 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 choose, and was resolved to Entertain himself at home with his Wife newly married, as a more desirable thing than a meals meat, therefore he would not come. And thus in effect is that his[ cannot] interpnted, 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 myself to a new course of Life, but the persuasion of this and that Companion hindered me; I was willing of myself, 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 obeied the voice of my Teachers, nor inclined 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 sense 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 strike 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 threatened, 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 show were much Reformed, yet in Truth were not. God complains of his People, that when he slay 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 due, it goeth away. But others, through the blessing of God, co-operating with his hand, have been otherwise wrought upon, even to a through 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 persuaded, or dissuaded 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 judgement 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 ourselves things impossible, inconsistent? what doth God mean by all his promises and threatenings 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 die? 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 glorify 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 yokes upon the Necks of humbled Souls, which they are not able to bear; of begetting, and and nourishing causeless 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, whereby to kerb 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 die 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 evangelio 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 merely 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 cheerfully in a Christian Course, nothing doubting, but rejoicing 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 rejoice, yea, and I will rejoice.) 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 rejoice, yea, and I will rejoice; yea, and let the Convert himself therein rejoice; yea, let the Angels in Heaven therein rejoice, even as they do rejoice: 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 sense 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 judgement 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 threatened, 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 threatened, 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 myself, 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 itself, 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 persuade 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 persuaded, and if by such persuasions 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 causeless doubts concerning the soundness of their Conversion, merely upon the Account of their having been persuaded 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 respect to the Future.  
1. Respectively to the former, be we all exhorted to examine ourselves 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 myself 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 ourselves and foreign Enemies wrought upon us: Examine the Matter as to three-fold Reformation; public, domestic, and Personal.  
1. As to public; 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 voice 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 itself[ 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 dissatisfied both with that of the Protestant Churches, styled 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 shane 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 grind one another, like the upper and neather millstones? Briefly, what by Sects and Schismatical Separations( not to speak of damnable Heresies, and defections to Popery) what by the increase of profaneness 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 profanation 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 satisfy the enquiry, Whether we are, or are not Reformed by these things: Yea, without search the thing Discovers itself 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 country, 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 testify to our Faces, they are visible as the Light at Noon-day: O how many do declare their sin, as Sodom, and hid 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 leprosy 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, catechizing Children and Servants— But what's become now of all this? Some are become Sectaries, some profane, some mere 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 espy 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 seize 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 ourselves, as the Prophet ob 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 household.) 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 threatened 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 nabuchadnezzar, 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 yourselves 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 voice, 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 affencted to hear the entreaties 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 voice, my Son David? Is this thy voice, 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 voice, 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 cried 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 itself, when we went together to the House of God as Friends?  
2. We should have Reformed by other things, ( i.e.) By Punishments threatened, as Niniveh did. This is that which God exhorts unto by the Prophet Zephaniah, Chap. 2. beg. Gather yourselves together; yea, gather yourselves together, O Nation not desired. 
Having not been Reformed by Gods still, small voice, counseling and beseeching us, we should have reformed by his voice thundering,& Lightning in his threatenings.  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 threatenings 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 sand 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 threatenings, by the sight of Divine Vengeance Executed upon others, by lesser Judgments inflicted upon ourselves 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 harken to the voice of the first sign, they would harken to the Second. These signs were Plagues, or so many several stroke of Divine Vengeance: And Gods Rods have a voice( Mic. 6.9. Hear the Rod.) Now, forasmuch as we have not hearkned to the voice of one judgement, of former, of lesser Judgments, let us not harden our hearts more than the Egyptians, but let us harken to the voice 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 sackcloth and Ashes under us; it is not mere 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 red 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 specify 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 dead, 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 ourselves; 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 purify 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 merely 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 human 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 hearty, as to the Lord, and not unto Men. Whatsoever we Reform, let it be as upon the Command of God, and not of Man merely. 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 duly to be Observed. We red 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 enterprised and carried on.  
Q. How, or in what Order?  
Answ. It should be, 

1. Personal.  
2. Private, or Domestical.  
3. public.    
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 solicitous 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 numbered among the Gravamina complained of; and having found them out, that they would remove them, as so many pricking briars, 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 harkened to my voice— 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 solicitous 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 noise 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 crier himself had no need at all. We would have all reformed but One, and that is ourselves; 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 interpnted 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 busy-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 easy 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 myself should be a cast-away.  
2. To persuade you to this work of Self-reforming, in the first place, consider, that till we have Reformed ourselves, 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 shane 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 thyself? 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 itself, even per Modum resultantiae, a mere 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 mell in Ore, Melos in aure,& Jubilum in cord. 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 ourselves, 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 householder Labour a Reformation in his Family. But having enlarged myself 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 signify both to turn ones self, and to turn others, and may indifferently be rendered either way, as the Margin in your Bibles doth inform you. This implies, 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 yourselves, 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 red of at large, in Psal. 101. the Psalm throughout. A most worthy Pattern for all Princes, which every householder 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 household after him, and they shall keep the way of the Lord;— We all profess ourselves 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 yourselves, 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 yourselves to be Abraham's Children by doing the works, This work of Abraham, even by Commanding your Children, and your household after you, to keep the way of the Lord, to do Justice and judgement, 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 threatened, and as Executed; as threatened, 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 red at leisure, and accordingly made use of. I shall conclude this Exhortation to every householder, 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 public 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 public, 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. public Persons, such as are in public 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 public Reformation?  
Answ. In short, They should do their Office, or what doth pertain to them in their public 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 public Persons: That is, they must see as much as in them lies, 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 expressly, 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 virtue 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 public 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 public Reformation. To him, who would show himself a solicitor 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 bit 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 fulfil 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 public 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 armor 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 public 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 country. 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 judas) 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 led 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 boils, and in a freting 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 public; 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 harken 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 harken 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 yourselves 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 ruin. It was Jehu's defect, and that which was the ruin 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 fulfil {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 styled ( 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 hid them for shane; hid them for your own sake, and hid 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 heinous. 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 transgressions, 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 avoiding 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, judgement, 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 graved vpon the Horns of your Altars.) In which sense 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 judgement.) 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. red the Confession of sinners under their sufferings, Jer. 14.7. Our Iniquities testify against us. And Esay 59 12. Our Transgressions are multiplied before thee, and our sins testify 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 yourselves 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 sense. 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 itself 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 rebuk 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 solicit 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 generation, and one that walked with God, when the whole World was drowned 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 itself 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 designed Successor, Chap. 1.7.) He had need be a very strong and courageous 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 armor 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 pulled down, is recorded in 2 Chron. 31. the beginning of the Chapter; and what worship he did set up, we red in the latter end thereof. As our Saviour therefore said in the close of the Parable of the good Samaritan, into 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 touched 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 three that bringeth not forth good Fruit is to be hewn down and cast into the fire. mere Privations signify 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 enforced 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 ourselves we are very prove 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 persuade 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 die in his sin. Let us then be exhorted according to our Baptismal covenant, 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 forward, 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, shane upon shane, 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. whoredom, 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 lied 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. entreat the Lord( for it is enough) that there be no more mighty thunderings 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 itself being still delayed; now therefore let us delay no longer. Gods Command to the sinner touching his Reformation, is of the same tenor 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 voice( 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 wholesome 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 judgement 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 verify 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 public 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 again entangled 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 steadfast 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 easy 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 show 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 foreign 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 join 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 jealousy and Treachery, that a Place, or People are punished? See judge. 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 lie hide, 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 ston that is cast at him, not at all regarding the Hand that hurled 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 rendering 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 aclowledge( 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 itself, 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 show yourselves 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 digged deep to hid their councils, 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 eyeing 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 acknowledgement 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 threatened, 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 battle, 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 testify 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 judgement brought in against Ephraim. And the Proof is Apodeictical, or Demonstrative, and past all denial. 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 hewn ston— q. d. We will soon repair all our losses and breaches made by the Assyrians, their Impressions and Incursions into our country. 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) testify to our Faces, that we do not at all lay to heart, or are humbled in the sense 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 tinkling with their Feet, as the Prophet there doth paint them forth, as to their proud demeanour, Esay 3.16. But doth presently pull off, 
red from verse 15. to verse 25.  and deface that painting, by threatening 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 testify 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 until 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 threatened, See in Esay 22.12, 13. which may be red 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, affencted 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 yourselves under the Mighty hand of God. Let all the ensigns 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, prophesy and say, A Sword, a Sword is sharpened, also furbished; It is sharpened 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 sense and matter therein contained, what it imports as to the thing itself 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 die. When then? Never, never: for that's the meaning of the Phrase [ Not till ye die.] that is, never. See the like Phrase and sense, 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 ourselves, 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 yourselves 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 itself, 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 passionnis 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 spoil, 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 withholden 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 lies 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 aclowledge, at least, not lay it to Heart. Sometimes they will justify 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 voice like a Trumpet; show 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 heinous 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, liar, 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 strike 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 solicitous to know and find out what special sin, or sins are the Causes of Gods punishing us with such severity. Thus solicitous was David in a like Case, who being under a sore judgement of a three Years Famine, is said to have inquired 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 slay 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 church under her lament●●le sufferings is brought in, exciting one another 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 forward to others.  
1. Then be exhorted to begin with yourselves. Examine yourselves, prove yourselves, whether there is not that in you, and hath been done by you, which hath caused God so heavily to punish us. Flatter not yourselves in your own Conceit, that because you are one of the God●y party( as Sects and sectary, of, all sorts do usually appropriate this Title to their own ●●●b●.) I say, slatter not yourself 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 prophet 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 overlook things, seeking and searching a great way off, when the th●ng searched 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 should make saults where there are none; or to make such things to be Crimes, which are no Crimes. Thi● were to Calumniate and libel, 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 lie for God, as one lieth for a Man? Is a lie therefore no lie, because it is for God, being  told out of blind Zeal for God and his Cause? But alas, what need we to play the libelers, in slandering, and making faults wher● there are none? Or satirists 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, heinous abominations in all sorts of Men and Women among us, more than enough to fill our Hearts with sorrow, and our Faces with shane 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 aclowledge 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 ourselves 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 ourselves 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 voice, 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 hark 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. red 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 commission  
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 justice to the Glory of his great Name, as in Nehem. 9.33. Confess we then, to our own shane, 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 merely 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 proceed 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 itself not excepted: For, Say to the King, and to the Queen, Humble yourselves, Jer. 13.18. is the Lords Commission to the Prophet Jeremy. Let us all then humble ourselves for our sins as the Cause of our Sufferings, 
The Nobility hath no privilege, 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 affencted 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 beholded the transgressors, 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 merely 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 yourselves 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 aclowledge, 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●llss. 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 refer 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,&& aclowledge 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 yourself, 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 yourselves, 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 wouldst 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 yourselves unto the Lord. This wilfulness is both sin, and the punishment of sin. See Psal. 81.11, 12. But my People would not harken unto my voice, 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-willed 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 pliant 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 persuasions, or dissuasions, 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 die at Jerusalem for the Name of the Lord Jesus; implying, that albeit they broken his Heart, they should never break his purpose by their dissuasions; 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 steadfast 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 privileges, and certain External Performances.  
1. I will begin with the latter, viz. Vain Confidence in church-privileges, and External Performances. This was the sin of the Jews, of which we red 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— cvi 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 ruin 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. red 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 catholic 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 proved against us, as was charged upon them, viz. That we do the Lusts, the works of the Devil, it's a thing past denial 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 red 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 allege 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 foreign 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 dead, our Enemies had ●een all vanquished and confounded long since. If this Carnal Confidence hath been our sin( for I did ever doubt and much fear it) I hearty 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, show 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 merely 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, played 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 acknowledgement: 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; itself 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 idolising of the Creature, a putting God out of place, a putting him beside his Throne( wherein he sits as Supreme Lord, governor and Disposer of all) and setting up ourselves in his stead. At once it is an extreme forgetting both of the Creator and the Creature; both of God and ourselves. 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 allege 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 sense 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 tenor of his threatenings for thi● very sin. But that we may no longer see the fruits of it in this sense, experimentally see it, let us take notice of the mischievous Fruits thereof, as we find them threatened 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 tenor of his threatnin●? 2 Chron. 15.2. If ye f●r●● 〈…〉 he will forsake you. See how God threatened 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 red 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 dependence upon their Confederacies is styled a feed●ng upon Wind, and following after the East-wi●d, an increasing of lies 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 slay 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 politician, 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 confidence 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 threatenings 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 hearkening to the voice of the Charmer, charm he never so wisely.) In like sort I say, when sinners will not believe God threatening 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 threatenings 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, threatened 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 heart, 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 threatened with. See Jer 5.12. They have belied 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 hindrance 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 gull and Wormwood, Deut. 29.18. It is capital venenum,& ●ortif●rum, this root is rank poison, as the word( roche in the Original) signifies, it will poison 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 poison Court, City, Coll●dge▪ Country, Kingdom; it will poison 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 poisoned our fir●t Parents, as appears by the sad story touching the manner and means of their apostasy, Recorded in Gen. 3. viz. Their believing the Promise or suggestion of the Devil, rather than the threatening of God. If ever then we mean to be Reformed, let this Evil be remedied, let this poyfonful Root be Eradicated. This sin of Infidelity doth, barely in itself 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. judgement 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 practise 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 complete Atheists, perfect Infidels; they would be so, if possibly they could. In this sense 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 sense 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 complete 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 smoke without some Fire.) famed hath not raised such a smoke 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 transgressor, or not rather his Transgressions; I mean, what the wicked transgressors 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 persuade 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 heaven, 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 persuaded, 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 satisfy 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 uncontrollable Miracles, than Moses and the Prophets did theirs? If sinners will be persuaded 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 yourselves 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 calling 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 apostolic 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 persuaded, 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 poison, or poisonous 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 poison, 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 jealousy will smoke against that man, and all the Curses that are written in this Book shall lie 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 persuaded 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 itself verily it is, and the Evidence of its Credibility is this, viz. Because if one should rise from the dead, and testify 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 read 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 battle, 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 presently 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 writ, proceeds not from any fantastic terror of Mind, but from a sober Resolution of what concerns myself, 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 yond 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, dressed and pretended fantastical, 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 easy 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 myself 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 die 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 sand 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 friends, 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 ston graved 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, especially 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 adjoin myself 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 voice 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 soldier. Though you despise the Teachings of a poor Country Minister( such a one as myself, 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 nabuchadnezzar, Let his Counsel be acceptable to you, and break off your sins by Righteousness. And as for those who do prise( God forbid I should say, adore) the relics of a Saint, I shall commend unto them the said Saint-like Letter, as a relic 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 from 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, thoroughly 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 complete 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 human 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 rest, whether as to linen, 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 easy to demonstrate the mischiefs of doing otherwise, to which mischiefs it hath betrayed the Socinians, Anabaptists, with many others among us, whom I am loathe 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 supplied; he ought to produce the Word of God as the Rule in such Matters, proving by the scriptures, 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 thyself.) 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 yourselves.  
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. sanctify 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 begot he us, says St. James, 
Eph. 5.26. Christ gave himself for the Church, that he might sanctify 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 merely 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 mere 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 forward be not ye such strangers to it. Imagine you heard the voice of Gods Rod speaking to you, as St. Austin Reports of himself to have heard, saying, Tolle, Lege, take up and red. Take heed of Desp●sing the Scriptures( Gentlemen) or of quarreling with them, because they are not in all things according to your mind. 
Can Gentlemen and Ladies find Time to red a Romance, a Play-Book, and will they take no Time to red the Book of God? Will they red 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 quarreling 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 wrongs, 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 your sin in neglecting and despising the Scriptur●● will lie heavy upon your hearts, as it did, ●t seems, upon that Noble Count, whose Hea●● otherwise, and as a soldier, was as the hear● of a lion, 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 easy 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.) inquire at the Word of the Lord, 1 Kings 22.5. And as David did, Psal. 119.24.( i.e.) make the scriptures their Cabal, their counsellors, 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 prise 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, who was so Magnanimous as to say, Though an host 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 master 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 sense that of the Psalmist is to be understood, Psal. 78.34. When he slay them, then they sought him, and they returned, and inquired early after God: But what was it they sought to God for? See Hos. 7.14. It was for Corn, and Wine, and oil, 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, entreating 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 aclowledge 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 cried unto me with their heart, when they howled upon their Beds; and the Reason of Gods saying thus is rendered in the words immediately following, viz. The main thing, which they should have minded, they did not pray for, viz. That they might be made better by their Sufferings. Tneir Petitions for Corn, and Wine, and oil, 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 hearty( 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 ourselves so solicitous 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 bettered a jot by all Distresses. As we do therefore bless our Food, and physic, 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 sanctify 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 red, 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 preys 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 jealousy? 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? testify 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 judgement upon other sinners like ourselves, his former lesser punishments upon ourselves. 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 voice 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 lead 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 die 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 shane 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 again, 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 adhering 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 threatenings, 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 affliction, yet obtained Mercy. See how the Prodigal sped, who never so much as minded a return to his Father, till Necessity driven 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 strike 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 persuade 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 afflictions?  
Answ. 1. A sinners reformation in this case will prevent greater punishments. This is implyed in my Text, the tenor of the threatening 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 scriptures, 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 sand you Corn, and Wine, and oil, 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 read 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 red 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 ( lo, we have forsaken all, and followed thee, what shal we have therefore?) lo, 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 satisfy 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 recompense 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 judgement, 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 iceland 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 threatening 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 people 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 judgement, 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 gentle, 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 sense 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 join 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. lo, 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, lo, God will punish such sinners as were not Reformed merely without these things, upon whom he never made trial, whether they would, or would not be Reformed by these things, ( i.e.) by his Judgments, and shall you, whom he hath made trial 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 persuade 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 loins( 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 four 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 smoke 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 flamme, 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'll 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 unsettled condirion) saying, I am this day weak, though anointed 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 yourselves, 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 yourselves and ye shall be broken in pieces, gird yourselves 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 itself, 
Ezek. 24.19. I the Lord have spoken it, it shall come to pass, and I will do it.  saying, I'll 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 lie, 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 threatened; 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, any, aph, any, 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 itself 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, nile 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 pled 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. ( rejoice in the Lord alway, and again I say, rejoice.) 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 remembering 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 rendering 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 rendered, the sense 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 show 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 clothed himself with Cursing like as with his Garment, so let it come into his Bowels like Water, and like oil 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●● from 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 yourselves. 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 slay 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 damned, so thou shalt be damned. 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 wished thy own Damnation? Thou shalt be damned 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 judgement without Mercy, that hath shewed no Mercy. As want of pity was their sin, so want of pity is their threatened punishment. This, and the like threatenings have been verified in many examples Recorded in Scripture, in Adonibezek, judge. 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 requited 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 stamped 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 show 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 red 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 ruin, saying. Ah Lord God, cease, I beseech thee, Chap. 7? I say, what cause have the Servants of God to lift up their voice 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 persuade us to a timely Reformation by these things, lest God give us up to our wills, and leave us to ourselves to walk in our own Counsels( as he did Israel of Old, Psal. 81.11, 12.) and to resolve, That if we will harden ourselves, we shall be hardened; yea, forasmuch as like Pharaoh and the Egyptians we will be hardened, he will harden our hearts, and we shall be hardened. 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 entreaties. 

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 entreaty, 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— red 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, meeting 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 harken to his entreaties, so he refuseth to harken 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 entreaty 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 threatening, 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 judgement 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 prophesy no good concerning us, but evil; yea, evil in an high degree: I say, no good at all, unless we ourselves 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 profanations? 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 threatened 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 latin 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 loathe 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 loins. 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 sour Grapes, and the Childrens teeth are set on edge. O how is the Just God plaguing the Families of many great Persons, while themselves lie silent and rotting in their Graves! As Job therefore says of himself, that he did entreat his Wife, Chap. 19.17. So I shall entreat 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 noise 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 punishment, 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 red 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 damned 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 persuaded 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 virtue 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. public.] 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.