LONDON's REMEMBRANCER.  
A CALL AND PATTERN For TRUE and SPEEDY REPENTANCE.  
BEING An ABRIDGEMENT of those many severe SERMONS, By Thomas Reeve, B. in Divinity. ENTITLED GOD's PLEA for NINEVEH:  
The only seasonable Work that can be done in this day.  Jer. 18 7. 
At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it: If that Nation against whom I have pronounced, turn from their evil way, I will repent of the evil that I thought to do unto them.  Sam. 3.12 
— When I begin, I will also make an end.  
LONDON, Printed for Th. Dawks, 1683.   


* This is Abridged.  The Author's DEDICATION. To the Religious Citizens of LONDON, who are sensible of the Sins, and do suplicate for the Safety of their CITY.  
Honoured Sirs, and Citizens of a famous City, etc.  
I Call you out to a new Merchandise, many of you have been negotiating in most of the known Cities of the World: but did any of you yet Trade at Nineveh? Let this be your Empory, buy up her Commodities, and set up an Exchange of her Wares: others may call upon you to traffic elsewhere; I direct you to this City. Some of Ninevehs Ashes, Sackcloth, men with new lips, feet and hands, would be more useful now, than all the precious Rarities the richest Marts can afford: Nineveh is the Place, the way is beaten: you shall never repent of the Journey, 'tis a renowned place: in whose Ruins, you may find Treasure enough to redeem you out of the present hazards, and to prevent future Miseries. Indeed, I lay your Sandals before you, yet be not discouraged, ye shall go but like Merchant-Adventurers; if ye be Industrious ye may drive a very advantageous Trade, and come home laiden with the Riches of the same; linger not, set forth speedily, and make a quick return, and Millions shall bless you: quarrel not who shall go first, but walk peaceably, and God Almighty prosper you: Apply yourselves to the right work, and fall to right down Christianity; let him be the best Man which can be most Zealous in this Religious Service. 'Tis hard to build a City, and 'twill be as hard to preserve it: When a City is grown crazy with Sin, they must be Master-Workmen that repair its decays, or keep it from a Down-fall: be ne'er so well prepared, your Task requires almost Angelical puri●y and perfection to discharge: Consider what ye are to do; to wring a Spear out of the Almighty's Hand, to turn back an Host of Judgements upon their March: appear in 〈◊〉 2. complete Harness, and quit yourselves like men. But by what Citizens shall this 〈◊〉 done? By them that are truly Religious, and are sensible of the Sins; and do supplicate for the safety of the City: I Must have such as have the Sins of the City smarting upon their Hearts, and the safety of the City, echoing in their Lips. I take no delight in hearing Citizens commended for exterior things, such are The conspicuous Persons which are perspicuous in Graces, and the Eyes that see them bless them for their Piety, whose chief Mart is in Heaven, and Trade for such Riches as excel all the Treasur●s of Egypt, whose Hearts are knit to the City, and whose Tongues are soliciting for it, which weep over the Sins of the City, and would even sacrifice themselves in Expiatory Duties, to prevent Judgements from it: Pardon me, I judge not the City by Furs and Gold-Chains, etc. These have no place, but only the feeling Conscience and fervent Soul: the rest I might send to C. M. Coriolanus, who in the greatest necessity never tendered the welfare of the Inferiors, but looked only to provide for his own Greatness and his great Ones: and held the poorer Citizens to sad sufferings, lest being supplied with what they wanted, they might be enabled to call him and the rest to account for their Injuries. Having taken upon me a dolorous Service, to whom should I apply myself, but to the true Mourners in Jerusalem? yes, there are sins in the City, and these sins do threaten Judgements; All ye which do face the one and fear the other, let me entreat You to sigh and sacrifice with me, that the City being penitent, neither the Peril nor perishing of the City may be dreaded. To obtain this Blessing, I confess, I have (as I can) sanctify'd myself with some solemn Resolutions: I desire you to enter into the same Vow with me, not to desert the City with your Repentance and Devotion, till a discharge be brought out of Heaven, and the City settled in a Condition to be spared. I hear a loud speech, what is not this City able to do? I wish it may be able to examine and to extricate herself: I cannot but love your City for her Breast, that she proved such a kind Nurse to them which had neither Milk nor Maintenance, when upon the Death of their Mother they were as exposed Children. I thought once to have called in all the Nobility and Gentry of the Nation to join in this Work: I would have Invited the Reverend of the Clergy to have assisted in this Religious service, I would have drawn in all the Civil and Common Lawyers to plead in Heaven for this City. I would have summoned in all the Physicians to have administered a sovereign Potion to this City: I thought to have sent down to all the Cities in this Kingdom to have repaired hither themselves, or send faithful substitutes, their Conversion, to officiate for the City in her greatest peril: for seeing this is the Metropolis, why should not all the Daughters do their Duty to their Mother, and wait upon her with their Prayers, Tears, Humiliation and Mortification? yes, they here vending all their Commoditys, and buying their principal Wares, 'tis convenient should bless her with their Repentance, which hath blessed them with Revenue. But because the most proper Cure is that which is personal, (people being able to prepare their Antidote) therefore ye knowing both the Malady and the Medicine, what need I trouble others? when ye are able (if ye will) to do the work yourselves, and to be your own Physicians. And now I have left you in your own Hands (setting Life and Death before you, Oh that I could speak to the City in general, that as ALL Nineveh, so ALL your City would be unanimous to unite their Repentance to keep oft a Judgement. But I see such a Complicated Disease of bad Opinions, and such 〈◊〉 Cakexy of evil Life amongst you; some only magnifying the Virtues of the 〈◊〉 others going on in an Insensibility of any thing, that it is either Sin or Danger, that▪ despair to find the generality apprehensive either of Disease or Cure. I remember that Chalcedon was called, the Town of the Blind, because they would not suffer an experienced Workman to build their Houses: and so, such a blind City shall I leave you, if I set on Work half sighted Architects, who can neither see Errors, nor foresee Hazards. Therefore I do set-by all the Humorous and Vicious amongst you, and apply myself only to those that are truly Religious, which have the most Conscience to discover sin, and the most Remorse to reconcile an offended God. It is a singular Work, and there must be singular Agents in it. It is That great City, and it must be that Great or Good party which must invert the state, and avert the Judgement of the City: Lord, who am I, that I should go unto Pharaoh, and that I should bring forth the Children of Israel out of Egypt? Exod. 3.11. So, who am I, that I should summon a whole City to Repentance, and bring such vast numbers out of the bondage of their Corruption and Destruction; Yet God hath given the Motion, and he may by such a Stammering Tongue make his Message effectual, who knows but this Cake of Barley-bread may overturn the Medianites Tent? That this Lump of dry Figs may heal the Soar? That this Clay and Spittle may open the Eyes of the Blind? Bring forth your Repentance? and what may not such an Hester appearing do to reverse a Decree? God is not so offended with the City, but Repentance can end the distaste. I set before you Nineveh, not half so glorious in being Potent, as being Penitent. Jonah doth denounce a Judgement, God doth pronounce a Pardon; the Prophet must not spare, and yet God doth spare. The Prophet hath Threatened them into Repentance, than God doth not Threaten but Comfort, not adjudge and accurse, but accept and acquit: Repentance doth renew the People and revoke the Sentence. The Prophet was very opposite to it, but God doth bring in very apposite Reasons to satisfy his Contradicting spirit. God doth plead for the City, and doth plead against his own Prophet. This is the Dilemma how the Prophecy may stand and the City may stand: The Prophecy is obeyed, and therefore there could be no overthrow, there was Repentance and therefore there could be no Rejection and Revenge; this is the middle way, which God doth make use of to answer the Dilemma. God will not approve of his Prophets, if they do not proclaim Judgement. Tho the Prophets must thunder, yet God doth keep the thunderbolt in his own hand. A sinful people must be warned, a penitent people must not be destroyed. This is one of the Riddle's of God's Mercy, which Jonah not being able to unfold, God doth expound it: doth God show Jonah how he could prophecy no less, and yet how he himself could spare no less? Shouldst not thou thus cry? should they not thus reform? should I not thus spare? God had taught Jonah many things, and now he doth reveal to him the Aenigma of his merciful Justice, how Justice and Mercy may meet together in the same subject without Violation to either: The Prophet was in great blindness concerning this secret, and the City had like to have paid dearly for his want of understanding, but God satisfied the Doubt and saved the City. Oh that we could see such a Riddle in your City, and thus explained. Jonah [now] doth cry, but is God believed? the overthrow is proclaimed, but do Men fly from it? the City is warned, 〈◊〉 is it humbled? 'tis threatened, but shall is be speared? Oh that the Cities wilful Im●●●●●●ncy, after millions of Cries, should not be a greater Riddle, how it can be speared, 〈◊〉 God's inclination to Mercy after serious Repentance, is a Riddle, fully expounded before, and half expounded now, that the City may be spared. As intelligent as this City doth seem to be, I wish it could answer one Question, Is it Nineveh? Is there expression; or almost expectation of such humbling? for this end is this C●y sent forth 〈…〉 this time] and Oh that the Prophet might only cry, or so cry, that he might cry up a 〈◊〉 ●ineveh! Be not deaf but open the Ears of others, that ye may not be my Patrons only, 〈◊〉 of the City, not of her sins, but of her Repentance. If ye fail in this work, the City 〈◊〉 past Remedy. Be as penitent as you can, and diffuse Repentance to others, have ye burnished Consciences? draw others to fell the weight of those guilts which may sink them into Ruin. The City is in Peril, what is the Preservative? Policy may invent much, but I know none but that of Repentance. To prevent a general Overthrow, shall we ever see a general Conversion? What will Men leave their Seats of Honour, and apply themselves to Sick-cloath, Ashes, Fasting, mighty Cries, turning from their evil Ways, and from the Violence of their Hands? Oh that we could see such a beautiful City to honour our Nation, and to bless itself. But I fear this is but a City of Desires, and that it is not harder to build up Jerusalem to her first Glory, than to raise up such a City amongst us; every Stone in this City may sooner be altered, and newlaid, rather than men's Minds and Consciences. I doubt whether penitent Duties were ever truly intended amongst us, and I am very jealous whether ever or no we shall see them really expressed. Men can rather shoot the Gulf; climb the Alps, go a pilgrimage over the whole Earth, than repent: All the Difficulties which ye ever met with, are not like this Straight. I confess here doth appear to be much Religion in the City, but what Repentance is there? or if Repentance, is it that of Nineveh? No, here are Sins enough to overthrow a City, but is there Repentance enough to have it spared? The Earth never saw greater Provocations; but when shall it be said, Heaven never saw greater Propitiation? People are much for Patterns, but not for Imitation (Unless it be of that which is wicked, as Swearing, and Whoring, etc.) wise Men may devise Forms, but where are the virtuous Men that will conform to them? No, as a Beast neighed to Alexander's Horse which was painted, but the Spectators expressed no such Respect to Alexander's Image itself: whereupon Apelles said, That he had painted the Horse better than the Prince. So Bruits will be more affectionate to those things which do resemble their Nature, than we to those things which should direct our Manners. Here is a choice Picture, Nineveh limmed out with Tears and Graces, and a Frame made for it, even this Record in holy Scripture: but when shall we behold the Parallel? Oh Citizens, and Religious, though you have some Skill in Painting, yet can you draw Nineveh to the life, in orient Colours amongst you? No, were it to preserve the City from Fire and Sword, yet will ye readily be thus abased and changed? ye may be, but it will be with a great Difficulty. For the present, what Signs are thereof such Prostration; Consternation, Renovation? No, they which have committed horrible Sins, may rather have Forms of seeking God to confirm themselves in these Wickedness, than many here which are liable to eminent Dangers, have any evident Expressions to fall to the Earth, or to look up to Heaven to avert Vengeance. Can these Bones live? O Lord, thou knowest, Ezek. 37.3. There is nothing impossible to God, but this is almost incred●● 〈◊〉 to the present View. For I see that Men have not learned Ninevehs initiating, 〈◊〉 less her completing Graces; they are not yet come to her Trepidations, Percussions, Astonishments, Humi-cubations Macerations, Syncopes of Grief, Paroxisms of Conflicts, gravitoned Accents of Prayer: No, people nourish the Flesh, catch at the World, follow Modes, temporize with Changes, and leave Perils to the Venture, and Judgements to the Chance: Happen what will, they have not so much as a wrimpled Brow, or a trembling Breast: A Stork will fly faster from a cold Country, or a Beast from a naked Sword, than these from Plagues and Punishments. When shall we see these two essential parts of Repentance amongst them, The turning from their evil Ways, an● from the Violence of their Hands?  
1. Their Evil ways do seem to have a Mist upon them, they have not Eyes clear enough to see them, or Hearts tender enough to lament them: though they have strayed far enough from the prescript Rule of Obedience, and never a precept warranting their lawless Paths, yet they tread on, and consider it not, the Ignis Erraticus hath lead them aside, and lay not to Heart over what Rocks and Precipices they do pass: Oh that there should be such Declinations under the directing Ordinances; or such Foot-prints amongst instructed Christians! No man saith, what have I done? Many a Man saith, what may I not do? People look upon their Faces, but seldom on their Consciences: This clasped BOOK hath not been opened to view every leaf, nor this deep Well searched to the bottom these many years. Oh! how much Hyprocrisy, Apostasy, Bribery, Flattery, Blood, Blasphemy, soothsaying. Sacrilege have been passed over without the least check or fret. If any Sins come under their Discovery, they are the sins of the Age, or the sin which Malignity have doomed sins, but they have neither Eye, nor Tongues, nor Hearts, to spy out to speak out, or reflect upon their proper sins; though they be as bitter as Gall, as red as Scarlet, as venomous as the poison of Asps, as black as Satan, coming forth with a Steem of the bottomless Pit; yet there is neither Sensibleness nor Conscientiousness of them: they are their proper sins, and as they have given them Conception and Birth, so they bestow Education and Maintenance: they may have a street-cry, or pulpit noise (sometimes) but the sound is gone so soon as received; they deny them, conceal them, extenuate them and justify them; yea some are so impudent as to deride them: Fools make a mock of Sin, though it be to dance before a Calf of their own making, to triumph over a captivated Samson, or to quaff in the Bowls of the Sanctuary, or to present John Baptist's Head in a platter, or to cry Hail to the King of the Jews, when he is leading away to be crucified. These, or the like, are the Expressions which they do make to their Sins, rather than look aghast upon them, loathe them, bleed under them. How many Sinners have ye yet seen, that though they have done things contrary to the Torch Light of Nature, and Sun-Light of Scripture, the Tenor of their own Oaths, and the Terror of a Catholic Church condemning them, that have yet blushed, sobbed, or rung a hand, or bended a knee for them? No, they have done them, and stand up in the defence of them; after productions they do bestow upon them protection. Now if People will not discern their Sins, how will they ever disclaim them? if they will not look upon their evil ways, how will they ever turn form their evil ways? what little likelihood, what small hopes of Conversion and Reformation?  
2. Turning from the violence of their hands; is a thing as improbable: For, are there any gentler or juster times to be expected? Will Men pair their Nails, soften their Palms? No, I don't see so much as sense of Jnjury, or a shame of Oppression. Not so much as an Adonibezek's remose for Cruelty, Threescore and ten Kings have I, etc. Nor an Ahab's fright upon a Bloody Fact, to be confounded so, that, etc. People do not so much as question their Estates, which they have gotten by forged Cavillation, or ask forgiveness for their wrongs, or make restitution for their ill gotten goods: much less will desist from their damnifying Courses. Tyranny doth flow in with a high ●age. The Earth is covered with violence; as it was in the day●s of Noah, Gen. 6.9 A man would think that Aegypt's iron Furnace, or Babylon's iron Yoke were amongst us. Here is digging of Pits, taking up all with the Angle, swallowing People alive, as the Grave, eating Fruits without Money, breaking the Arms of the fatherless, afflicting God's Heritage, the Rulers being as roaring Lions (as the Scripture saith) and the Judges as the Wolves of the Evening, devouring with such Fury that they leave not the Bons till the Morrow. Some groping for Bribes with Felix: Some requiring men's right Eyes to condescend to a peace, with Naash: Some pronouncing sentence of death upon a framed Information, with Jezabel's Judges; Some not being ashamed to run greedily after the Error of Balaam for Reward: How many Houses are build with crying Stones, and cemented with bloody Mortar? The Times are full of much Fraud and Force, Invention and Circumvention, Domination and Conculcation. Men enjoying Preys with as much Satisfaction as Birthrights, and possessing Rifles with as quiet a Conscience as just Earnings. Oh! when will the Whip depart out of this City? when will the wild Beast's teeth fall out of their heads? when will the Hammers leave beating? or the Millstones leave grinding? when will Repentance so reduce this City to Equity, that there need neither Tribunal to rectify Injuries, or Pulpit to touch Conscience for Extortion? People in general will scarce take notice of their Cruelty, much less will they take away the Crime; they will scarce feel their rough hands, much less will they turn from the violence of their hands.  
Thus than you see, how the City is in a dangerous deplorablestate, full of stupendious sins, and yet full of stupid Impenitency; a professing City, and yet far from Evangelical Purity: How then may the City Walls shake, and every Citizen's Heart be daunted, expecting some exemplifyed Judgement, for these enormous Transgressions? Will God ever be dared with challenging Trespasses, or mocked with phannatick Formalities? will the noise of the Sermon-Bells, or the sound of the Gospellizing Tongues be able to pacify an incensed God? No, he may seize you in your Streets, where you are defying him in your full strength; or take you at Church, where you are deluding him (perhaps) with Temple-Cheats. Who ever resisted the Lord and prospered? God may send the Flood, when thou art in the midst of thy Quaffing and Dalliances? Fire may come from Heaven, when the Sun is shining brightly in thy streets: A great Cry may be heard in the midst of the City at Mid Night, when thou art supposing neither the Slaughter of the First nor First born; the Avenger of Blood may pursue Thee, and pluck Thee out of the Cities of Refuge: God may slay thee whilst thou art laying hold on the horns of the Altar. Hath not God destroyed as mighty a people as you? yea, the Amorites were potent, yet when their sins were full, they were emptied out of their Nation. Hath not God ruined as religious places as yours? yes; Go ye now to my place which is in Shiloh, where I set my name first, and see what I did to it, for the Wickedness of my people Israel. Jer. 7.22. Yea, go to Jerusalem, how was that Fortress of the Earth demolished, yea that City of Oblations made a Sacrifice to the Justice of a provoked God. Oh therefore be not confident, neither upon your own Prowess nor Profession; for 'tis neither your formidable Chivalry, nor form●l Religion, which will privilege you or protect you; but 'tis your Repentance must shield you, and shelter you. See then what must save you, and what is your only Preservative. There are a great Company among you, famed for Par●s, and magnifyed for Piety; to You I writ, You I summon, entreating You by all the Worth that Your Names are embellished with; and adjuring You by all the Orthodox Truth, which ye seem to have reserved out of the defection and declension of the Times, that You would first go a Circuit through your own Consciences, and then that you would walk the streets, and go from one end of the City to the other, and observe the Face and Fate of the City; that you would take notice of the Maladies and Ulcers of the City, and consider what prognosticating Symptons' there are of an Emigration and Exanimation. Oh feel the weak Pulse of the City, touch her cold Lips, and behold her grisly Cheeks; look upon the present Dangers and Disasters, apprehend what a Flag of Defiance is hung out upon Earth, and what a Sword is bathed in Heaven. Can such Sins, and the Cities' Safety, such Impenitency and the Cities' Impunity long stand together? Fear ye not some Plague? Some general Massacre, some Coal blown with the Breath of the Almighty, that may sparkle and kindle and burn you to such Cinders, that not a Wall or Pillar may be left to testify the remembrance of a City? They whose Judgement was not to drink of the Cup, have assuredly drunk it off, and shalt thou altogether go unpunished? Jer. 49.12. May not the Vial of red Wine be reserved for the Lips of this City? Is there more Sin, and shall there be less Justice? Vengeance deferred is not recalled, a forbearing God may double his dismaying and cofounding Strokes. Oh therefore mark the bad Crasis (i. the Complexion or Mixture of your natural Humours) and the sad Crisis (i. the time of Conflict between Nature and Diseases) of the City. Help at an Exigent, Repent when there is nothing but Repentance left for an Antidote. Repent truly, lest your Repentance prove a Scandal and a Curse: Repent throughly, lest one unmortifyed sin frustrate the virtue of a Humiliation; repent timely, lest not knowing the time of your Visitation, the Blessings you wish for be hid from your Eyes.  
1 Repent for your-selves. For, as the pure minds had need to be warned, so the pure Consciences had need to be cleansed. The best of you, I fear, have not passed through the Puddle without some Filth sticking upon your Skins: therefore search out your Spots and leave not a Stain to be an Eyesore to Heaven. Weep out all your Contaminations, pray away all your Pollutions, purge away all your Defilemens', have an hour in a day, a day in a year for strict and solemn Repentance.  
2. Repent to teach others Repentance. When thou art converted, confirm thy Brethren. When ye are quickened yourselves with Repentance unto Life, propagate it (if possible) unto Multitudes, that it may be said, Behold here am I, and my Children. Let your believing in God beget faith in others, your standing up from your Seats, excite others to rise; your empty Bowels, provoke others to fast; your stripped Backs, cloth others in Sackcloth; your moist Eyes, set others on weeping; your confessing Lips, stir those Tongues in other Men which have be silent these many years; your making Reparation for Errors, cause others to deface the Memory of foul Facts with oppsite Virtues; your mighty Cries fill the City with Echoes of Devotion; your turning from your evil Ways, change the Steps of others from Exorbitancy; your purging your hand from Violence, procure Oppression to ache in the Joyns of thers men's Fingers; Do your Closet-work well, and be exact in your Street-work: Repent, and make a whole City propense to Repentance.  
To some I might say, Have ye not heard of Repentance? Do ye not know how to repent? Do ye not understand the Effects of Repentance? Have ye not seen Fruits of Repentance? Can ye not repent? Will ye not repent? When did ye ever repent? When will ye at last repent? Oh that ye were as eminent in Repentance as Nineveh! Oh that ye could be rid of the Libertines and Hypocrites amongst you, and that there were none but Penitents in the City! Oh that ye stood upon equal Numbers, that ye were but the third, the twentieth, the fiftieth, the hundred part of the City: that, there but a common Hall of you, that ye did but equal the number of the Officers or Watches in the City: that ye were but enough to take the Frowns out of God's Forehead, the Menaces out of his Cheeks, to retard his Feet, to bind his Hands, to put Audience in his Ears, Compassion in his Eyes, Reconciliation in his Breast, Pardon in his Lips; to keep his Trumpeters from the Gates of the City, or his Troopers out of the Streets of the City: Oh! Religious Citizens, try the Compleatness of your Numbers, and the Perfection of your Gifts. Be not blind under so many Greivances, deaf under so many Warnings, sleepy under so many Judgements. Believe not your Politicians, if they tell you your City is in no Danger: Believe not your Pulpits, if they preach you up to be pure enough against God's examining Justice; believe not your own Consciences, if they persuade you, that you are prepared sufficiently against all Accidents. Consider how many are wit-foundred with Humours, which stare upon themselves as if Heaven must look upon them with an enamoured Eye? how hard is it to get People to confess that there is a guilty Nation, or a sinful City? howsoever that They are the peccant People, or that God should visit a Place for their Impieties: Oh! behold, how many things there are to tempt you to Security, to cauterize you in Sin, and to stupify you to Repentance. And as ever you would seem to have risled your own Hearts, dissected your own Consciences, to have sent the Intelligencer into the City, to have heard the Cries of your Abominations at God's Judgment-Seat, to have seen the Armies which are raised in Heaven to assault you: Oh, think upon the City with dismayed Hearts, look upon the City with weeping Eyes, turn aside to bemoan apparent, Perils, and fall upon your Knees to mitigate deserved Vengeance: Oh bring forth all the Water in your Heads to extinguish Wrath, kindle all the Fire in your Lips, to put a Heat into congealed Pity: stretch forth all the Manacles in your Hands, to chain such an Adversary. Think, that ye have read Scriptures with reckless Eyes, if ye have not found out Curses against such Sins; that ye have frequented Sanctuaries like fruitless Hearers, if they have not taught you Repentance for such Sins; that ye have searched your Consciences with partiality, if the Sense of such Trespasses do not drive you into Passions; that ye were terrified with your own Exigents, if it doth not perplex you to see a City at such a Dysaster. Make an Experiment of your own Contrition, try how you can humble your-selves, to keep the City from Confusion and Curse; cut of your own Foreskins, and do your best to circumcise others; rend your own Hearts, and make a Wound in your Brethren's Breasts, till the Blood come: If there be but one Remedy, leave all other Medicinal Applications, and fall to Repentance; or use all other Exercises but as Ingredients, to be infused into that Catholicon. Repent hearty, repent eminently, that Angels may rejoice over your Conversion, and God himself may look out at his Ourt-gate, and say, Behold another Nineveh. Oh think not of the World, think upon Judgement, mind not too much Preferment, mind Atonement; look not upon the Splendour of the City, look upon the Horror of the City; eye not your Guardians, eye your Enemy. Carry the Threaten of God's Laws in your Ears, and the Perils of the City in your Breasts; let your Hearts ache, and your Lips quiver. The Lion hath roared, who will not fear? The Lord God hath spoken, who can but prophecy. So long as People are settled upon their Lees, think that there is some emptying of the Vessel at hand. When you are laid in your Beds, suppose that a punishing God may awaken you; when you are at your Feasts, that Vengeance may bring in the Voider; when you are selling your Wares, that the last Bargains are even making; when you are telling your Thousands, that ye are but pursing up for the new Receiver; when you are looking out at your Doors, that ye are ready to be plucked over your Thresholds; when you are coming from your Sermons, that the time is at hand when your Temple-Doors shall be locked up. Expect every hour when your Bells shall ring awk, when a shreick Trumpet should be blown in the Streets, when nothing should be heard among you but tumult, distraction, wailing and crying, alas, alas! Would you shun this? can you prevent it? then know, that ye must not only remember the City in the Morning, nor mention it at Night, but consider how low ye must stoop, what Abjects ye must turn, what Mediations ye must use, what Castigations ye must endure, what strange B●cks and Bowels, Loathe and Lament, Debating and Debasing, Cleansing of Consciences, and Cleansing of Estates, Transforming and Translating there must be before the Breach can be repaired. This is your Work, act like expert Artists, Master-workmen. Religious Citizens, fly from all Pleasures, contemn all Honours, be Strangers for a time to your own Chairs, Cook-rooms, etc. Converse rather with biting Hunger than sumptuous Banquets, bitter Cries than musical Instuments, till ye have dispatched that Service which will secure your Goods, your Blood, your City. Oh! they must be prime Penitents which are to be employed in this peerless Duty, they must have Ninevehs Plaster, to heal this festering Wound; they must have Ninevehs Solicitor to procure Peace in this Court: They must write out their Repentance in Ninevehs capital Letters to have it legible in God's Eyes. Oh ye Citizens then, gather together, and see how many Penitents there are amongst you; or, let the Penitents stand apart, and mark what Qualifications they have. The Penitents are the best Citizens, and the best Penitents are the true Ninevites. If there be a Number amongst you with Ninevehs Art they may have Ninevehs Success, they may bury all Fears in the Ash, heap, and shift oft all Miseries in the Sackcloth; they may fast away all Perils, and pray away all Judgements: God will not turn upon the City with Fury, if they turn from their evil Ways, nor stretch out his avenging Hands, if they turn from the Violence of their Hands. Who can tell if God will turn and repent, and forsake his fierce Wrath, that we perish not not? These Penitents may send Word to Heaven, that God may forbear smiting, for they have smitten themselves with Repentance: They may convey News to all their Enemies upon Earth, that they may stay at home, for Repentance hath reared up their Walls, higher than the Clouds which n scaling Ladder can reach, and mounted Ordnance for them upon their Towers and Fortresses, which will shoot and Assailants to Death, farther than the Spires of their Steeples can be seen; yea, dispatch away Messengers to all Plagues and Judgements, that they are not to come nigh to the City, for Repentance hath gotten a Warrant of Remove to carry them beyond the Seas. Do you thus Repent and you are as safe as Nineveh, God will be your Pleader against all your Adversaries (were it Jonah himself) multiply Reasons for your Preservation; he will draw Pity towards you from the most flinty Hearts, however his own Breast shall flow with Combassion; ye shall be precious in Eye. he will forget nothing that may be incentive for sparing, not the Greatness of the City, not the Multitude of the Persons, nor the Plenty of the Cattle: Should I not spare Nineveh that great City, wherein are more than  Thousand Persons, etc. I have shown you the right way to Safety, walk in it, and you are gone beyond Danger, ye are the the City to be spared.  
Thus leaving my Motion to your Consciences, I rest;  
The serious Monitor of your Repentance, and the earnest Petitioner for your Safety. THO REEVE.   

ERRATA.  
PAge. 7. line. 2. after Heaven, add and can do more. l. 7. r. ' 'tis. l. 16 r. insensible. p. 11. l. ult. r. they'll. p. 15. l. ult. r. into. p. 17. l. 28. r. Drunkenness for Thirst. p. 36. l. 24. r. draws. p. 42. l. 13. add the. p. 48. note, The Plague. p. 55. l. 28. r. and.   

The CONTENTS.  

GOD a Pleader for his Saints. Pag. I.  
Au. Caesar pleading for a Soldier. ib.  
The Qualification of true Repentance, in 18 Particulars. 2, 3. etc.  
Threaten should awaken greatness. 3.  
Greatness no fence against Vengeance. 4.  
Ninevehs King first puts on Sackcloth. 5.  
The Power of Prayer. 6.  
Oppression cease, to prevent Judgements. 7.  
Repentance continues the City's Charter. 8.  
Nineveh believing the Prophet, is spared. 9  
Foolhardiness the way to Ruin. ib.  
The Pit is filled with persons of high Birth. ib.  
The English addicted to Gluttony. 10.  
If Heart changes, every thing changes. 11.  
A City is an Attrictive of pity. 12.  
GOD the City's Friend. 13.  
A City a place of honour on 8 Accounts. 14.  
A City should be a place of Example. 15.  
A City a Pattern of Holiness. 16.  
Reproof, those delighting to destroy Cities. 17.  
— to men's blindness and stupidness. ib.  
God no Enemy to Greatness. 18.  
Such as God hath made great, aught to be great in thankfulness. 19  
Look back to your Beginnings. 20.  
Great Penitents are to save a City. ib.  
Several famous Cities in the World, yet all short of Nineveh. 21, 21.  
Nineveh emulated by Semeramis, her Original, Valour and Death. 24, 25.  
Ninevehs Excellencies. 26.  
The Excellency of London above other Cities, 28.  
Discord of Citizens brings certain Ruin to both Parties, 29.  
Prodigious Sins another way to ruin Cities. 30.  
Conquered Citizens most miserable. 31.  
Conscience then a Sufferer too. 32.  
Judgements marching rank and file, bring ib.  
Fire. 33.  
Massacres, 34 35.  
Popery. 36.  
Repentance represents to God every thing in us that should draw Compassion. 37.  
Cleopatra's Pomp to meet M. Anthony. 38.  
God a diligent Observer of the Penitent. ib.  
Sin will bring Confusion upon a City, if the Walls were Brass, & Guards Anakims. 39  
Happiness Carries Propriety with it. 40.  
Greatness consists not in bare Titles. 41.  
Present Bliss the Honoured Bliss. ib.  
God continues as well as conveys Blessings. ib.  
Philip K. of Macedon, making his Oration to his Soldiers, standing upon a Sepulchre, 'twas looked upon as ominous. 42.  
Man made by Deliberation. 43.  
Macrinus' Son born with a Crown. ib.  
Men the Treasure of a C●ty. 44.  
Sinners worse than the filth of a City. ib.  
Sacking Cities not so bad as slaughtering Citizens. 45.  
The Lives of the Vanquished are not at the Mercy of the Conqueror. ib.  
Dire Exampl. of Cruelty at taking City's ib.  
A great Blessing to abound with people. 47.  
Bless God for preserving you from an other Plague. 48.  
Plague's can depopulate Kingdoms. ib.  
The Terror of the Plague. 49.  
Numbers should be a Motive to Compassion. a destroyer of Multitudes cruel. 50.  
God is exeact in numbering, he knows the Thousands, and the Surpluss. ib.  
Therefore chide gently with Providence 51.  
Dare not to sin against so knowing a God. ib.  
God knows his Elect. 52.  
Man a wanting Creature. 53.  
God glorious in Extremities. ib.  
Poland miraculously delivered from the Heathens invading them. ib:  
God doth not discern where Man dot not discern. 54.  
A door of Hope for impotent Persons. 55.  
Compassion for the impotent. ib.  
Physician's Eminent, severally contriving to prevent the Plague. 48.  
Severe Censures have made the World a slaughter-house. 55  
Christianity (I doubt) hath not sanctified Judgement Seats, Blood under Tribunals doth cry. 56.  
What justifiable Ignorance is. ib.  
Reproof for them that sin against their own Discern. ib.  
Infants and simple Men are highly cared for by God. 57  
The Necessity of children's Education. 58.  
The great returns Persons have made their Tutors. 59  
Infants rightly baptised have certain salvation. ib.  
We should be tender of wronging Infants. ib.  
Lycurgus' uprightness to an unborn Infant. 60.  
Orphan's outcry against unjust Execut. 61.  
The highest of Cruelties to kill Infants. 62.  
Innocency ground of divine Commiseration. ib.  
God will conceal nothing that may tend to the advantage of his Saints, And also. 63.  
God a Restless Advocate for his Saints. ib.  
Reproof for a Politician vaunting himself. 64  
God is most passionate for Mercy. ib.  
Envy an incorrigible Sin. ib.  
God is compassionate to the very Beasts: And much Cattle. ib.  
A d sobedient people cursed in the increase of their Kine. 65.  
Tame Beasts forsaking Pastures, and Wild Beasts running in the Streets ib.  
Men draw in Traces for want of Cattle. ib.  
Man a Right to the Creature. ib.  
Commiseration to Cattle taught to Men. 67.  
He is a beast that is barbarous to his beast ib.  
Plenty of Cattle an eminent Blessing. ib-  
Gods bounty in small things conspicuous. 68  
Where there is much Cattle there God expects much Commiseration. ib.  
There should be much Circumspection in ordering a great Estate. ib.  
Men have not a scape Goat to take away the sins of the People, but they have a Kid to send to an Harlot. ib.  
A Herod will perjure himself at a Strumpet's Motion, and behead a J. Bap. too. ib.  
Several ways the Devil prevails with Men to abuse Cattle. 69.  
Where much Booty is, will be much spite. ib  
Pompey's Rich Spoils. ib.  
Rape gives no just possession. ib.  
Q. Fabius and Alcibiades, etc. not suffer the Soldiers to plunder the Citizens. ib.  
Pekah King of Israel, conquering Ahaz King of Judah, is severely threatened for purposing to keep under the Children of Judah: etc. ib.  
The Author's pathetical Persuasions to Repentance backed with all manner of Reasons: He grieves that the City should lose itself for want of a proper Duty, Repentance. ib.  
Nineveh forthwith repent, what not you? ib.  
Lucius Silla blushed to see Pompey a young man ride in triumph before him ib.  
Sudden Judgement should affright and afflict you. ib.  
Alexander Severus did cut in sunder the sinews of a man's hand because he falsely represented a case to him, and will false Repentance go unpunished? 72.  
Many wish your destruction, and are sorry they can't make you miserable. ib.  
Their Hearts boil, Brains works, Mouths foam. ib.  
Enemies in the City. ib.  
The sins threaten more Calamities than all the implacable Adversaries. ib.  
The Dangers apparent, the Misery will be unspeakable. ib.    

THE LONDONERS Looking-Glass: Or, PATTERN for REPENTANCE:  Jonah, 4.11. 
And should not I spare Nineveh, that great City, wherein are more than sixscore Thousand Persons, that cannot discern between their right Hand and their left, and also much Cartel?  
GOD and the Prophet are here in earnest Dispute: Jonah raging and God reasoning; Jonah full of Passion and God full of Compassion; Boni viri Lachrimabiles, good Men should be ready to melt at Judgements: Jonah was first unfaithful, and next impatient: Ah Jonah! what thy God gentle and thou cruel? Ninevehs Repentance in the time limited, prevented its Destruction: God hath no Sword for the yielding, but the obstinate.  
How many Prophets have not been so successful in forty Years, as Jonah was in forty Days? God will not remain dumb in the case of his Saints, but he will be a consulting and a conferring God, both give reason and have reason for them: he will plead with Cain for Abel's Blood; with Abimelech, for taking away Sarah from Abraham; with Ahab for wresting away Naboth's Vineyard.  
As the Faithful have the Arrows of God's Deliverance. 2. King. 13.17. So they have the Argument of his Justification. When a Soldier desired Aug. Caesar (as his Gracious Emperor) to Plead for him at the Bar, he said no, but I will allow an Orator: I thank thee not for this, said the Soldier, for at the Battle of Actium. I fought for thee with my own Hands, and not by a Deputy, etc. At which August●s blushing, risen from his Imperial Seat and opened the Soldiers Case, and freed him. God will not leave his People to Substitutes, but will be heard himself.  
For Application.  
1. This shows the Saints Case is never desperate, God is their Pleader; what can all the Politicians and Crafts-Masters, of the Word do against them? wicked men perish by their own Inventions, how many men lie buried in the Ashes of their own mischievous Contrivements? Ye Righteous, though ye be even made a Spectacle to the World, Angels and Men, and accounted a People which have lost their Graces and their Wits, matter it not, so long as you have God's Confutation: How is the Ministry the Scoff the Age being neither fit to stand in the Gap, nor to stand above Ground; not to break Bread, nor to eat Bread; not to be Eyes to the People, nor to enjoy the Eyes in their Heads; let us order them out of their Live, drive them by Droves out of their Cures, lock up all their Pulpit-Doors against them? Let us be quiet under these Clamours, let us not fear to wander when God is our Guide:  
2. But doth God plead, so we should plead; happy is he which doth mingle Tears with Mourners, which doth search out the Perishing in Prison, which is the Shield of the Distressed, nay, the Orator of the Afflicted.  
Many Heathens have passionately sought the preservation of Just Persons; yet We rather supplant than support, destroy than defend them, plot than plead. Are there not those that instead of building a Tower, they will dig a Pit for their Friend; instead of studying out terms for Preservation, they lay in wait as they that set Snares. O where is the Just Man's Guardian? Where is the good Angel that doth attend upon the Distressed? no, Misery hath no Champion, Innocency no Advocate▪ How ill do such deserve a Protecting God, or a Justifying Redeemer? Who shall sweeten your Sorrows, or plead for you at God's Throne?  
This shows that the distemper of Sin is not easily cured, nor the malady of Error remedied easily: Sampson's strength can scarce break these Cords; O therefore beware how thou dost open thy Doors to Sin, they must be pregnant Arguments which must Confute an habituated sinner.  
Some possibly will say, how shall we be Penitents? that is, answer Ninevehs Penitential Work? would you know this? view the Original, and you shall find them penned down in the Catalogue.  
1. Hearing God in his Messengers; for Nineveh is Converted by Jonah's Preaching: People usually find the way out of the World by the light of the Ministry, by the beat of that Drum they repair to God's Muster: Faith comes by Hearing, Rom. 10.17. as if the Ear were the Clicker-Gate of Salvation. Preaching is the power of God to Salvation. Rom. 1.16. and the savour of Life unto Life. 1. Cor. 2.16. Thou mayest Eternally starve in thy Tent, if thou dost not go forth to gather this Manna.  
2. Not to be too curious in our Counsels. Nineveh doth accept of Jonah for a Prophet, though by Nation a Stranger, and a man opposite in Religion.  
3. Enduring sharp Doctrines. Jonah come not Flattering, but with a mouth full of Menaces: Yet forty days, etc. He that cannot hear of Threaten, will hardly hear of Reformation; it must be much knocking to break a Heart of Adamant: St. Peter must lay Blasphemy and Bloodshed to the charge of the Jews, before they will be pricked to the Heart.  
4. They Apprehend Danger▪ So the people of Nineveh believed God: when the Heavens writ out our Judgements in Capital Letters, shall we not read our own condition? etc.  
5. Not delaying Repentance. Nineveh was a City of three days Journey, and Jonah had but, as it were, just entered the City, and what a new Face is there instantly to be discerned? Jonah's Cries are heard, and the City is Converted.  
6. Sin hath its stirring motions. At Jonah's Sermon, there was not only the shaking of Ears, but shaking of Limbs, the Cry will not suffer them to receive the Message upon their seats, but they are forced to stand up to it; 'Tis not enough to see God angry, and not to pacify his displeasure; No, this is but to take notice of the sadness of the times, or to receive the bruit of impending Misery; we are to do something to avert the Punishment.  
7. Greatness is not thought on; This Cry doth not only make the Ears of the vulgar to tingle, but the Consternation is entered the Palace; he that sat on the Throne and did wear the Robe, is made to forget both his Throne and Robe, he not only moves with the rest; but riseth with the first; for, Word came to the King of Nineveh, and he arose from his Throne, and laid aside his Robe. The mightiest should have their Judgement frays and shiver under God's threatened Plagues; Is there any Antidote against Caesar? Any preservative against Divine Wrath? No, God's Lightning strikes upon the highest Mountains: What is a Throne to him that hath built his Stories in the Heavens? What is a Throne to him that is clothed with Jealousy as with a Garment? Can a Golden Sceptre fright away Judgements, or all the Jewels of the Crown, redeem a man from Vengeance? No, God takes King by the Collar, and hurls them under his Feet.— That great Pharaoh that asked, Who is the Lord that I should hear his Voice? shall hear 'ere long, who is Pharaoh?— Oh, that many were not enclosed in their own Fat, and infatuated with their Chariots of Glory, as if they would outrun and outride all Misery; like Charles the 8th. of France, because they have great Riches to trust to, they distrust not to be happy against Accidents; those fat Bulls of Basan which graze in green Pastures, never look that they shall be taken by the Horns and Flayed; those Leviathans which swim in the Ocean of Greatness, never expect that the Harping Iron shall be darted into their sides, that they shall be played with like a Bird,— These never rise, forsake the Throne and cast away the Robe; it's a hard thing to see these Chuffs tremble, or to let fall an Eyelid, or to bruise the Breast before a mortifying Preacher: Pashur, that is a Governor never thinketh he shall be a Slave, and that his Name shall be Mager Missabib, fear round about. There lieth hid a kind of Sorcery in the Throne, the Robe is a kind of Enchanted Vesture; how many might have sat in Heavenly places in Christ Jesus, were it not for this Throne; and might have been arrayed in fine Linen, which is the Righteousness of the Saints, had it not been for this Robe! Do we not see that great Men contemn all Doctrine, and scorn Devour Messengers; if an Eliab doth reprove such, he is made to fly the Country; if a Jeremiah deliver his Errand freely, 'tis enough to have his Prophecy cut in pieces with a Penknife. If Cyril meddle with the great Juliar, he shall be hewn asunder, and his Liver eaten up by the Heathens, p. 79. If Ignatius reprehend Bardas' for his vicious life, he shall be locked up in a Sepulchre for many years, afterwards banished, and at last slain. The high-brest Worldlings cannot endure a Check; the Throne and the Robe make men conceive themselves superior to all Reproof, how do they snuff and snarl, fume and rage, show their Tusks and put out their Stings, look like Leopards, and sparkle like Basilisks, if they be rebuked or threatened? A Jonah's cry fills all the Country with Tumults, they storm upon their Throne, and Vow by their Honours they will be revenged; one had better anger all the Witches and Conjurers, provoke all the Centauris and Minotaurs in the World, than menace this haughty spirited Generation; the Devil has his strongest Chains upon the rich men's Heels; he is most Prince where disdainful men sit on the Throne, or wear the Robe. Have Rich men no Souls to save? or will Riches secure them against Divine Vengeance, cannot God cast down thy Throne? and tear in pieces thy Robe? smite thee upon the Throne? and strip thee naked for all thy Robe? is a Golden Nightcap a Head-piece? or a Velvet Jacket a Breastplate against his Judgements? why then doth not Greatness stoop as well as Poverty? etc.  
8. An Humble Dress: for the King doth cover himself with Sackcloth; What shall a King put on Sackcloth? and shall we put on Silks and Satins, Cloth of Silver and Gold? What be as Sumptuous as Lords, as Gorgeous as Princes? and yet is this dread of Judgements? dismayed Repentance? oh feat Converts, oh spruce Penitents? where there is humiliation for Sin, there must be a mournful habit: else 'twill be said, Thy spirit is not very sad, thy dress is so trim; lose attire shows a dissolute mind; Penitents are not busy in Haberdashers, Mercers, Feather-makers or Perfumers shops: No, Micah doth appear stripped and naked, 1.8. Isaiah doth go barefoot, 20.2. the Israelites do not put on their Ornaments nor best Garments, Powder, Wigs, Spangles, Cuts, Jags, Frizles, Crisp, Purple and Crimson are fit for Swartrutters and Ruffians, than for true Penitents. If there were no other Provocations in the Land, yet there were fuel enough for consuming Judgement in people's excessive and unlimited Pride; our patched faces are enough to make us Monsters in God's eyes, our long Tails to sweep all Blessings out of the Nations: if one should search the Wardrobes, Cabinets, Complexion-Bottles, a man would wonder that the flying Book of Curses had not already lighted upon this exotic Island, or that this Theatre of Vanity were not burnt down with Fire and Brimstone from Heaven; [What would this good man have said if he had lived in this Debauched Generation, this Age of Whoring, Swearing, Cursing, Perjury, an Age wherein Godliness, i.e. Godlikeness is perfectly hated; and those most like the Devil only in esteem and repute] See the Postscript.  
9 An High Abasement; the King doth not leave his Throne to take up an inferior Chair, but he sat upon Ashes. O therefore upon the day of thy Repentance, let high Birth, high Crests, high Looks, high Titles, all elate, inflate, lofty, stately, imaginating, ingrandising preeminencies and privileges be forgotten, and count thyself the Bran of the Bolter, the sweeping of the Floor, a scuttle, a spanfull of Ashes; you see how the King of Nineveh by this loud cry of Jonah makes Ashes his Penitential Stool.  
10. A restraint of Delicacies. A Fast is proclaimed and kept; when men are preventing a Shipwreck, quenching a Fire, pacifying an incensed God, and averting Judgements, they have no time to Carouse, etc. Esther and her Maidens fasted three whole days together; when we are Petitioning for Mercy we must not come with Meat sticking in our Teeth, nor belch in God's face with our full Stomaches, when we are begging for our Lives; No, hollow Cheeks, sunk Eyes, gnawing Bowels, macerated Sides, fainting Spirits, are better than swollen Faces, swallowing Throats, reaking Stomaches, eyes starting out with fatness.  
11. The whole strength is engaged, all go to the work, Kings, Nobles, Citizens, and all sorts of Men. Where the Danger is common, there should be an unanimous prevention.  
12. A memorable thing done in Repentance, the Ninevites made their Beasts to fast and wear Sackcloth. Profaneness can bring forth Prodigious things, and shall Repentance bring forth no eminent thing?  
13. An anguish for Sin. Every Street of the City doth Proclaim her Mourner.  
14. An acknowledgement of Sin, ch. 3. ver. 8. This must not be a formal Repetition of Error in general, but every Trespass which doth come to our Knowledge must be rehearsed upon our Tongue's end; oh, therefore unravel your Lives, sweep the hid corners, rake the Cannels, lay open the secrets of your Heart and Lives, disburden your Consciences, let the festered Corruption run out at the mouth of the Wound, speak out the Errors, and tell all the Crimes in Gods Ear.  
15. Reparation for Sin. The Ninevites had offended God many ways, and now they bring the opposite Virtues, they return back to God what is his own as well as they can, and clear the Arrearages, etc.  
16. Devout Supplication; they cried mightily unto God. The Penitent must not only be solicitous, but a Solicitor. How many have Filled off the Fetters of their Sins, escaped out of the Keeper's hands, shut up the mouth of Hell, and stood spotless among the pure Angels by the benefit of Prayer; Moses by lifting up his hand struck down the Amalekites; Hezekiah by crying to him that lived between the Cherubims, fetched an Angel from Heaven, to destroy a Hundred Four Score and Five Thousand in a Night; Asa, but by saying, Help O Lord, we rest on thee, and are come out against this Multitude, dispersed an Army of Ten Hundred Thousand; [and I am confident as great things may be done in this Age, by Prayer, for the people of God, as hath been done in any since the Creation;] a Christian is never higher than when creeping upon his Knees, not stronger than, when he is stretching out his hands towards Heaven, by looking upwards than others can do by Plotting beneath. The People of God count Prayer their chief Engine, the effectual fervent Prayer of the Righteous availeth much, Nineveh cried mightily.  
17. Renovation of Life. Repentance without Reformation is a mocking of Almighty God, is like running into the Pest-House where we first got our Plaguesore. Henry the Fifth cast off his old Companions when he began to Reign; Isaeus, when a rare Lady was showed him, and asked whether she was not fair, and fit for his Dalliance, he answered, I know not, for I have given over to be guided by my Eyes: What dost thou Repent, and keep thy Whore in thy House? What, wilt die in her Arms, and yet be counted a Penitent, a Godly Person, etc.  
18. A Reformation of Oppression. Nineveh had been a Cruel, Bloody City, and remembered how many there were that could accuse them of Cruelty and Tyranny, that is a formal Repentance, where men are sensible of their damnifying injurious Courses: Oppression is of a Scarlet Hue, 'tis put among crying Sins; shall God remove Judgements when men are removing Landmarks? Shall God cast away his Rod, when men are chastising with Scorpions? He must not expect to taste of free Mercy that eats others Fruits without Money; 'Tis in vain for any to Sigh for Compassion, when the poor Cry for Vengeance, which swallow up People as the Grave, Prov. 1.12. which Groundsel their Estates with Damages, Roof them with Detriments, Plaster them with the Brains of Widows, and Hang them with the Skins of Orphans, etc. He that is the Pleader for the Poor, will not be the Patron of Oppressors; till they have cured their Blood-shorten Eyes, let them not look up to Heaven for Pardon.  
Application. 1. This doth show that Mercy is the Privilege of the Penitent.  
2. Where there is great Provocation, there may come a Pacification.  
3. This doth show that Pacification is to be resolved on, not according to Profession, but Repentance.  
4. This may shame our Perverseness and Obstinacy, What, Nineveh the Mistress of Witchcraft, which was mad upon her Idols, and built Altars to shameful things, doth she Repent? and not we who pretend to have the Light of the Knowledge of the Glory of God in the Face of Jesus Christ? Was Nineveh spared, and must we be Judged? hath the Idolater more propensity to Repentance than the Christian?  
5. This doth show the Excellency of Repentance; is not that a rare Virtue that hath qualified Nineveh to be spared? yes, all her Pomp, glorious Walls, sumptuous Palaces, Riches, melodious Music, Conquests abroad, Triumphs at home, Street-Lustre, Court Splendour fall short of the Magnificence of Repentance: Oh, the beauty of these Ashes, the fineness of this Sackcloth, the Nourishment of this Fasting, the Music of these Cries; her Habit, Heart and Spirit changed! When the King is Chief Mourner, the Nobles, Citizens and Beasts fellow Mourners with him, and nothing but sitting upon Dunghills, Sighing like Distracted men, Groaning like Dying persons, counting Plagues their Doom, and Hell their just Desert: True Penitents abhor themselves, History tells us, That Solomon, King of Hungary caused himself to be five times dragged through the open Streets in detestation of his Sinful Life. N.B.  
6. This puts us upon Trial, whether we that would be a Pardoned people are a Penitent people, Repentance saved their Laws and their Lives, That kept the Crown upon the King's head, the Nobles in their Courtly Equipage, the Merchants in their Splendour, it prevents Detriment, it ratifies Liberties, confirms their Immunities, renews their CHARTER, they are still Proprietors in all their Fees, Lords of all their Royalties, and by Repentance thou hast saved a flourishing City, etc. thou didst make them cry mightily that no other Cries might be heard in this City, but those of Devotion; 'twas Thou that taughtst them that Secret and Mystery how to prevent eminent Dangers; all this it did for Nineveh, oh that I could say it would do as much for London; if ye are as Penitent as Nineveh ye shall be as prosperous as Nineveh; 'tis true, ye have lived in the Lord's eye, but ye have sinned before the Lord exceedingly, ye tread upon God's Ground, but ye have polluted the Lords Land, turned Bethel into Beth aven, a House of Prayer into a Den of Thiefs; ye are rather Jesreel than Israel, Sodom than Nineveh; you would be Reprieved, but where are your Qualifications for a Pardon; you may match Sins with Nineveh, (nay Sodom itself) but can you match its Repentance; No, see how you can clear yourselves upon Trial. Look over the former heads viz.  
1. Nineveh heard God's Messenger.  
2. Nineveh was not curious in its Counsellors, a Stranger was received.  
3. Nineveh doth endure sharp Doctrine.  
4. Nineveh doth apprehend danger; for they believed God, they verily thought the state of their City was near Destruction, at the brink of Ruin; but we defy such Seditious Preachers, Tumultuous Prophets; Calamity is but their Jealousy, Peril but their Peevishness. We are a Righteous people and not to be punished, a formidable people, and not to be frighted; they are a scandalous and audacious people which terrify us with Judgements; we have Spears enough (as the French King said, having 200000 Soldiers at his Heels,) to uphold the Heavens if they should fall; This is the Confidence and Fool-hardiness of this Age, though the Clouds gather yet we think of no Storm; though the Ship leaks we think of no Wreck; though the House be on Fire, yet they stir not, our Ditch is the Sea, none can swim over to us, all our Ports are locked [Butler Treachery can fill us with a foreign Enemy, and lay open our Ports to them, etc.] none can force an entrance; Dangers are but the Melancholy Apprehensions of Malcontents, or Dreams of Lunatic Teachers.  
5. Nineveh doth not delay Repentance, but how do we weary God with expectation, etc.  
6. Nineveh had stirring motions, Jonah but delivers his Message, and there's Honour given to it, for the King of Nineveh risen up: but when will we stir or descend a Degree, our proud heart cannot shrink up? etc. when sad Tidings was brought to Job he risen up, but no news or need will make us stir, We sit in the seat of the scornful, or like Babylon, sit as a Queen, as if we should see no sorrow, we are negligent in things most important.  
7. Nineveh doth not think of Greatness, for the King is first in the action; but alas, our Great ones are such good Leaders, they must have the Path beaten: Greatness, which should be exemplary, thinks itself exempted; those which should be in the Front come in the Rear; 'tis a rare thing for an Obadiah to be one of God's Nobles, or for a Daniel to open a Window towards Jerusalem; The Lion's Whelps are a long time before they come to their Feet, they do not stir under a Month, nor walk under seven: The Devil's Prison is filled with Persons of high Birth and Fortunes, he hath honourable Slaves, they go in Scarlet, wear Gold Chains, ride in Coaches, Whore Swear, Ram and Damn and Drink Healths at norate, etc.  
8. They have an Humble Dress, the King puts off his Robe, he and the whole City puts on Sackcloth we are so far from Repentance at heart, that we have it not on our Backs, if we are Penitents, We are spruce ones.  
9 Nineveh hath the height of abasement, they sat upon the Ash heap; but we upon the Bullion-heap, or Bullet-heap, or Building-heap, we think of great things rather than Confusion; we never dissemble more than when we talk of our weakness; we will not think of the Ash-heap, because we imagine all the Flames of Divine Vengeance cannot turn this Nation into a Bonfire, or Burn us to nothing, etc.  
10. Nineveh had a restraint of Delicacies, for they neither did eat Meat nor drink Water. Cato told Julius Caesar, That he only came Sober to Destroy the Commonwealth, but we cannot come sober to preserve the Commonwealth; we cannot shut up our mouths to fence out a Judgement, nor lose a Meals Meat to obtain a Blessing. 'Twas truly said by Jovius, That the English Nation above all others upon Earth, was most addicted to the Throat; if a true account could be brought in for one years' Table Expense in this Nation, what a large Bill of Fare would there be? I doubt whether the Spanish Indieses would defray one years' Charge: Oh that we could send the Glutton and Wine-bibber out of the Nation, than there might be some hopes of Sacrificing a true Sin-Offering, we are too lusty and vigorous, too full fed and drenched in Liquors to Repent; true Repentance must be lean and meager, etc.  
11. They put their whole strength to the work; but we think a small company will suffice to do the Church work, a few are enough to prevent Judgements, and preserve the Land.  
12. They had a memorable thing to testify their Repentance, for they made their Beasts to fast. What do we do to the honour of Repentance? we are for the via trita, the beaten road.  
13. They had an Anguish for Sin, the whole City is a Mourner; but we are the joyous City, the Tabret and the Harp do not departed from us.  
14. Nineveh confesseth her Sins, but alas our Mouths will not open; no man saith, What have I done; we rather hid our Sins than bring them to light; we love not to show our Rags, tell our Debts, or open our Sores; no, we will Plead Not Guilty, and be pressed to Death, rather than confess the Indictment, Peccavi, I have sinned, is too big a word to get out of a Sinners mouth; we desire powerful Teaching, Thundering, etc. but we would have it against others Sins, and not our own, etc.  
15. Nineveh made some Reparation; he that had seen Nineveh in Pomp and Pride, Crisped and Curled, Bathed in Pleasures as a ruling City, but now as a rueful City, dejected, ashamed, blushing, pronouncing herself unmeet to be seen or known, fit to pine above ground, or to rot under ground, than to draw Breath above ground, he would think Nineveh was about to make amends for all her excess; for every strip of this Sackcloth, every handful of the Ash-heap, the Bowels gripping for Food, the Beasts lowing for Fodder, do testify Nineveh to be a most satisfying Creature; O Londoners, how long will it be before ye be brought to make this Reparation for Sin; Another Life doth require another Diet; when our Heart's change, every thing about us should have a change; I know there is no compensant satisfaction of Justice for Sin, but of hatred against Sin; not as a cause of reconciliation, but as a sign of Detestation; not as a cleansing from the Curse, but as a horror of the Trespass, not as an Instrument of Justification, but as an Adjunct of Mortification not to procure Innocence, but to declare Humility, and shall we renounce Sin without smiting it at parting, or give it a farewell battering; there is nothing more offensive to Sin than to see itself abased, and its opposite in its place; there is no Repentance without a Holy Revenge, which is making a Reparation.  
16. They had devout Supplication; they cry mightily; we must not look for mighty Comforts without mighty Cries. God sits on his Throne, but none make Addresses to him.  
17. Nineveh hath a Renovation of Life. Let them turn every one from their evil ways: but alas, He that was filthy is filthy still, not one Tract altered: some amazement, no amendment; a little Humiliation, but no Reformation. We would rather Teach Repentance, than Practise it, what Whoremonger hath yet unclapsed his hands with his Whore, etc. were there ever so many Unregenerating Sermons, the Moors are black still: Time-may turn, there may be several variations in humane affairs, but not in humane Actings: Men are resolved and settled, they will not turn from their evil ways. Who has believed our Reports, etc. was ever so many Alarms, sounded, and so few mind it? many may watch over Souls, but who wins Souls. Faith and Repentance are the two great Lights of the Church, but now Eclipsed.  
18. Nineveh was touched with Oppression, for 'tis not barely said, Let every one turn from his evil way, but likewise from the violence of his Hands. If God should demand (according to Law) hand for hand, Exod. 21.24. what a dismembered Nation would there be! the hand of the Avenger would pursue too many: Whether they wash them, yea or no? I know not; sure I am their hands are full of Blood. Thus at large you have seen Ninevehs Repentance. O that Face could answer Face in the Water! ye have acknowledged Sin, but do you come with Minevehs Confession: ye have been soliciting Heaven, but did ye ever awaken God with Ninevehs mighty cry. We are immured, little hopes of a Goal-Delivery.  
Now we come from the Name of the place, to the Nature of the place, That Great City, wherein, etc.  
God himself doth produce Reasons why he should spare Nineveh, and that because it was no Family, or Village, or Borrough, but a City; and no obscure City, but a vast, large, great City; there are three things considerable, the subject, City; the attribute, Great; the eminency, That.  

That Great City. 159  
For the subject City, hence observe, That a City in itself, is an Attractive of Pity. God's great Providence is seen in the greatest things, what more Beautiful than a City? There is a great weight in the name of a City; all Men are carried to a City (as to a place of the greatest honour.) Solomon compares the strength of Affection to a strong City. Prov. 1.8.19 And Isaiah saith, That there are houses of Joy in the joyous City, Isai. 32.13. Yea, God doth Animate Jeremiah to deliver his Message with Confidence, for he had made him like a fenced City. Jer. 1.18. What offerings were there appointed to be at the Building of a City? Ezek. 4.8. and what Solemnities were there used, at the Dedication of the Wall of a City? Nehem. 12.27. God himself, as he would not be without a Law, an Ark, a Tabernacle; So he would hot be without a City, which is called the City of God; yea, how dear a City is to God, may appear by the name of it in Hebrew, which comes from a word, that signifies to stir up; as if God by the name of a City, were stirred up to provide for it: Indeed he keepeth the City, and his Eyes are towards the City. And it is Graven upon the Palms of his Hands.  
1. A City is a good resting place.  
2. Cities are places of meeting; for the seed of the City is as the Gravel. Esai. 48.19. It doth multiply Merchants like the Stars of Heaven, Nahum. 3.16.  
3. Cities are places of order, they are not Walls, but Laws that keep Cities.  
4. Cities are places of Arts and Sciences: In the Country are Herdsmen, but in the City is the cunning Artificer.  
5. Cities are Conspicuous: a City set upon a Hill cannot be hid, God doth land his Judgements upon the Shore-side; and doth make them take a long March through the Country before they do pitch down their Tents, dig Trenches, lay straight Sieges, and set up scaling Ladders against the City. Indeed if a City doth live out of Fear, live in pleasure, dwell carelessly, if the Harp, Viol., Tabret, Pipe, and, the Wine, be in their Feasts; if they deride and defy Judgements, than God may fray the City in the midst of her Jollity, Case up her Musical Instruments, bring in the Voider to her sumptuous Banquets; turn this Dancing City into a sorrowful Lady; yea, make this Melodious City a Ramah, wherein there shall be nothing but Mourning and Weeping, and great Lamentation; instead of the Mirth of the City, and its Jollity, the cry of City shall go up to Heaven. 1 Sam. 5.12. If a City wax proud, insolent, and daring, it shall know, neither Gates, Bars, Walls, Towers, impregnable Castles, or Millions of Armed Men, can or shall secure her; Gods confounding Judgement shall pull down the most potent and haughty City. A City of perverseness shall be a City of Perplexity. Ezek. 9.9. Then the City shall be smitten. Ezek. 33.24. Laid desolate Esa. 27.10. Made a Den of Dragons. Jer. 10.22. A defenced City shall be made an heap, Isaiah 25.2. Yea, God will set his Face against the City for Evil, and not for Good, Jer, 21.10.  

Application, 161  
This shows that God is the Cities' Friend; yea, the City hath not such a Patron as this Preserver of Men. Except the Lord doth keep the City the Watchman waketh but in Vain. Psal. 127.1.  
1. Trust not in your Marshals or Magistrates, these are but your Dij Medioxumi, middle Gods; ye have the Lord God Almighty to rely upon; what need the City fear any thing if God be their Friend? tho' Friendship sometimes is dangerous, Men care not how they sell their Friends like Commodities they have no use of, or make spoils of them, as spendthrifts do of Estates: the perfidiousness of Friends is such, that it is a snare to be familiar: But God will give his own Weapons to the City to fight with, as Hercules gave his Bow and Arrows to Philoctetes his dear Friend. God will go through all extremities with his City, 'tis no easy matter to persuade a City out of God's Favour; he will rather show her the Accusations brought against her to testify the Confidence of his Love then make her away upon Suggestions and Informations. It must be a high thing that can dis-unite God and his City; God will search strictly before he will separate. He doth so love a City that he would not ruin Sodom before he had examined it; ten Righteous might have at last preserved it, it was burnt to Cinders for want of Saints, and not for want of a Compassionate God. God so loves a City, that he gives Laws for its safety, Deut. 20.10. When thou comest nigh to a City to fight against it, then proclaim Peace unto it: Woe be to him that doth make a breach, or shake a Stone in the Walls, or shed a drop of Blood, or rifle an innocent Tradesman, till Conditions of Peace be offered. So that if God be your Friend and restless grievances han't provoked him to be your Adversary, you may Trade freely, rest quietly, fear no molestation neither at the Customhouse or Council Chamber. Zac. 8.4.5. There shall be old Men and old Women in the Streets, and every man walk with his staff in his hand for very Age, the streets of the City shall be full of Boys and Girls playing in it. God will lead them out of Doors in the daytime, and put them to bed at night, keep the Keys of the City and set Guards over them; serve God and he will not only give you a Charter, but be the City Standard-bearer and Champion. Whosoever will not spare, HE will spare, because it is a City, should I not spare Nineveh a City.  
2. This shows that a City in itself is a place of Honour; do men cast contempt on that which God himself doth magnify, will God spare Nineveh because a City, and shall not a City be thought worthy of an excellency; else we correct God's Heraldry, and strive who shall be the best Judges about Titles of Honour, let none deprive the City of its Cap of Maintenance, or abuse the Furred Gown, for a City is the most principal thing of all things which can be constituted by Man's Reason, saith Aquinas: 'tis an ignoble spirit to vilify that which God and Nature has dignifyed. If a Man, would commend a place, 'tis enough to say, 'Tis a City. Kindness may be in the Hind, but the Breath of a Citizen's Lips is Courtesy, etc.  
II. A City is a place of Honour, because Men there get Estates in a more noble way than other Men, as in Merchandising: Diodorus says, several Kings have been Merchants, and Merchants must be supposed to get their Means in a splendid way, for Princes would never spot their Courts and soil their Robes in meddling with sordid Callings.  
III. A City is a place of Honour, because there is a daily Mart, where by Exportation and Importation it doth supply other Countries, and store itself with all manner of Necessaries.  
4. A City is a place of Honour, because multitudes live there with a unanimous Expression, yea many hundred Thousands linked like persons of one Tabernacle, many a Family not so combined as a City, therefore called a Society, or Corporation.  
5. A City is a place of Honour, because of Buildings; Houses and Riches are given of the Lord. Art can present the Eye with no more pleasing object than the sight of a City. Princes thought they could never set out their Royalty better than in building Cities, as Asher in building this Nineveh. Gen. 10.11. and Nabuchadnezzar, Babylon.  
6. A City is a place of Honour, because there are Liberties; the Apostle says ye are Citizens, with the Saints, Eph. 2.19. by that he would intimate that Citizens had great Immunities.  
7. Because there are degrees of Honour: The Livery, the Benchers, the Gold Chains. St. Paul says, He was a Citizen of no mean City. Acts 21.29. It means, it had no mean Government and Jurisdiction to belong to it.  
8. A City is a place of Honour, in respect of large Payments; now in defraying Tributes and Customs, who exceeds the Citizens?  
III. This shows, That as a City is chief, so it should be chief in commendable Demeanour. A City should be a place of Example, the great Idea from which all round about should be effigiated, the Prototype by which all adjacent places should be stamped: Doth not a Cities' Virtues diffuse virtue: when it was asked why Peloponesus was so good? It was presently answered, That Aegina the head City nourished up none but good Children: See how much good one City-Example will do for Virtue, and may not one City-Example do as much Evil for Vice? Yes, the City doth sell her Examples, as well as her Commodities, and her Sins as well as her Wares; yea, the quick Trade doth run in Crimes, and she sends down them by wholesale into the Country: this Plague in the City infests the whole Nation: a whole Land may curse a City for bad Precedents: If the City be full of perverseness, Ezek. 9.9. the Disobedience will spread to all parts. If the City be bloody, Nahum. 3.1. it's enough to sell Chopping-Knives to their Customers elsewhere. What pure Worship will be left in the Land, if the chief Cities of the ten Tribes set up Golden Calves, the whole Religion will seem to be nothing but a Bleating Crib to the Honour of these new Deitys; people far and near will Swear by the sin of Samaria. The Lust of Corinth made all Greece a Brothel-House: the Intemperance of Plintine turned Egypt in a tippling Booth: Sidon first found out fine Silk, and it corrupted all Nations with gaudy Attires. Guard, Jesdi and Hispaa, being accustomed to lie with their Sisters and Mothers, it taught all Parthia Incest. Ye, see a Cities bad Examples is like a Gangreen, it will not rest where it begun, but infects all the Members, and at last the Vital parts.  
This in general, but particularly, As God hath made you a City, so do you principle out Goodness to the Land: what a shame is it for the sourest Fruit to grow upon the top Branches, the worst Scholars to be in the upper Form? what shall the Men in Russet teach Thee in thy Furs? the Leathern Girdle, the Gold Chain? the Swain, the Citizen? etc. A Citizen should show his Customers the best Patterns of holy Life, and open the Pack of Religious Precedents: a City should be the Burse of Virtuous Demeanours: Oh therefore hath God given you Honour, maintain it, let the Wheel of Virtue stir here, and the Morning Star of Grace shine here: let not the miry way be cleaner than your Paved-streets, and the Thatched shuds be neater than your Tiled Houses: Let not the Countryman when he comes among you be loathed with your Intemperance, or recoil at the Sight of your Fraud, or blush at you Neutrality, or deride your Pride, hiss at your Malice, frieze at your Indevotion, ●or drop down dead with seeing the Blood of Oppression sprinkled on the Stones in the Street: Prepare choice Sights for the Country man's Eyes, that he may go home and say, I have seen the Phoenix of Religion, the Paradise of Piety, the Temple of the Holy Ghost, the Suburbs of Heaven; I have learned Grace out of every Citizen's Mouth, and bought Bargains of Sanctity at every Shop, enough to stock myself and supply my Neighbours; thus ye shall see yourselves a flourishing City, when ye are as full of Professors as ye are of Traders, of Saints as Merchants, when you have Trafficked for Godliness at every Port, and fetched home the true Pearl further than the Indies: Remember, To whom much is given, much will be required. You should have a Priority of Duty, because ye have a priority of Dignity. A City should serve God before others, because God would spare a City before others, should I not spare Nineveh.  
iv This shows that if God will spare a City, because a City, that the City should spare itself; nor suffer her immunities to be infringed, when she can preserve them, nor her Rights to be be injured, when she can vindicate them. This were for a Citizen to dig down the Wall of its own City, and to unbody it's own Corporation.  
V This Reproves them, that instead of sparing, take delight to destroy Cities. Oh, what Thunder claps come out of many men's Mouths to shake down such glorious Ornaments? What Furnaces do there burn in many men's Breasts to consume such Ensigns of Art, and Architecture? Can they not walk freely in the World unless they stamp down Cities under their Feet? Do they desire to Shine in the World like Blazing Comets? Or to Scorch all before them, like Brands taken out of the Infernal Pit? How justly might they Crouch for a piece of Silver, which care not in an humour to melt away the Riches of so many Ages? How ill do they deserve an House to hid their Heads in, which care not in a hellish Fury to expose so many Citizens to the bleak Air? Should I not spare Nineveh a great City.  
VI This further shows, That a City is at the Height of Impiety, when the Time of her fate and fall is come. Such have rejected all warnings, we are a very urging People that have lost the Benefit of a sparing God. Do Judgements Threaten the Nation? Oh, then that I could shake Men into an apprehension of their manifest and monstrous Guilts; Do ye dread any charging Plague; Then why do ye not find out your challenging Sins? Do your Ears Glow, and do ye suspect no bad News? Do ye seem to see nothing but Rods, and Rasours, and Yokes and Fetters; and yet are ye so Blind that ye can see nothing of the violating of God's Laws? Must God lock up your Doors before you will consider what bad Tenants ye have been? Must he pluck away all your Wares before you will consider the Sins of your Trading? Have ye lost your Ears your Eyes, your Tongues, your Wits, your Consciences? Do ye dance upon your Thres-holds, when ye are ready to Stagger with amazement? Do ye walk with stretched out Necks, when your Necks are ready to stoop down with the weight of Judgements? Do ye add Thirst to your Drunkenness, when the Cup of Astonishment is ready to be put to your Lips? Do you scorn the Menaces of Scripture, when all the Curses that are written in the Bible, and those which are not written are ready to fly in your Faces? do you abuse Sermons, when the Pulpits shake before dropping? You have often said the City must suffer, and that the end of all must be dismal? Do you say it, and not fear it, or fear it, and not flee from it? O if thou hadst known it, in this thy day, etc.   

GREAT. 181  
This Attribute Great, is next to be discoursed, Observe: That Greatness in itself is precious in God's Account: How can the great God, but affect that which is great. Great is the highest Title of Honour that can be given to the most flourishing Princes upon the Face of the Earth; as the great Mogul, the great Cham, the great Turk: to be great then is of high esteem among Men, and is it not as highly prized by God Almighty? No marvel if God doth so plead for the preservation of Nineveh, for it was no vulgar City, but a Great City: Yes, the greatness of it was a great inducement to God to restrain the imminent Danger of it: 1. Because it had been long in coming to that greatness; Men rise by degrees, and so do all other things: As an Elephant (as some say) is two years in bringing forth; an Oak is a hundred years in growth, the durable Marble lieth many thousand years before it be hardened, etc. 2. Because of its long standing, it had continued in that flourishing Condition for above a thousand years. God that would not have us remove ancient Bounds, will not be ready to deface that which is ancient; Age is a Crown of Glory. I might add, and show you that God would spare this great City, because of the great Misery that should happen upon the fall of such a great City; for what a loud shriek must be heard from the Lips of so many perishing Souls: and likewise from the great Repentance that had been expressed in such a vast City: Oh, the Sea of Tears that had dropped from the Eyes of such numerous Penitents: But I have shown you the speciousness and spaciousness of the City, and this was expressed to prompt God to spare it, even because it was Great, should I not spare Nineveh that Great City?  

Application. 184  
1. This shows God is no Enemy to Greatness; I accuse not Riches, but him who uses them ill. I know there is a Mammon of Unrighteousness, but that is, when they are in the Hands of evil Possessors, I know our Riches may eat our flesh like Fire, but 'tis when Injustice and Usurpation hath turned them into Firebrands. Sin Damns every thing to us, Grace makes every thing a Blessing, make good thy Tenure therefore, and fear not thy . A Saint may enjoy a great Mansion, a great Castle, a great City. Conversion is a just owner, Repentance hath the lawful Demise of all copious Revenue. Be Penitent and be Potent; be as Nineveh, and fear not thy great City; forget not thy Sackcloth, and thou needst not fear losing thy Scarlet: Now lie upon thy Ash-heap, and afterwards if thou wilt lie upon thy Bed of Down; fast now, and eat Delicates hereafter; cry mightily now, and sing joyfully at some other times: forbear violence, and let thy Hands be filled with abundance. Seek the Pearl, and wear Jewels: the Saint is the true Land-holder upon Earth: Wicked Men have Riches by Permission, the Godly by Commission, the one by Possession, the other by Promise; for is not his Covenant past, and his Patent Sealed to the Righteous. Sir, rise then as fast as thou canst, so long as fraud doth not promote thee: Let thy House be stately, and thy Chamber large; so long as thou dost not build thy House by Unrighteousness and thy Chambers by Wrong, Jer. 22.13. Serve God, and thrive under so good a Master. Let not thy Obedience run at a low Ebb, and then let thy Prosperity rise as a Flood. God will not be offended at thy greatness, for he doth plead for Greatness, should I not spare Nineveh a great City.  
2. This shows there will ever be degrees of State and Condition. Every one ought to be content with his Condition, every one doth not carry a Governor about him, nor doth find a Ruler in his Scabbard; he is not Skinned Prince, nor doth bring a Sceptre out of his Cradle; much less can Crown himself with the Principle of Equality: In all Ages there have been, and to the last there will be Orders and Degrees: Yea, to the World's end, we shall see the Noble and the Ignoble, the Potent and the Impotent, the needy and the full, etc. Should I not spare Nineveh a great City.  
3. This doth exhort every one to be sensible of his greatness: what hath God raised thee, and art thou silent under such a liberal Benefactor? What art thou great only in Ostentation or Haughtiness, and not in Thankfulness: where is thy Praise for such Preferment, thy Sacrifice for such Greatness: the Ox knoweth his owner, and the Ass his Master's Crib: but God has raised up Servants which know not their own Master, and kept Pensioners that understand not the Royal hand of their gracious Prince: As noble as many would seem to others, yet they are base to God: we are men's humble Servants, and thrice bound; but we are Gods very insolent Servants, and scarce once Twisted: Oh, what are the Ties and Bands of Blessings, Ingratitude is branded upon our Brows, Breasts, Eyes, Ears, Lips and Lives, where is there Promotion and Devotion, Favour and Zeal joined together? No, oh ye great Men, ye are the great Disesteemers, and Disparagers of Mercies, a Non-Magnifying, a Non-Glorifying Generation, you can't see Favours at Noon-Tide, nor speak of Mercies when every Corner of thy House is a Pulpit, where you have Domestical Chaplains to Preach unto you Gods Blessings: why are you thus Blind and Deaf, would you weep for want of Mercies: force not God to cry. Hear O Heaven, and hearken O Earth, as if YOU were Monsters: be not too great for thy Maker; say to thyself, as Crysostome once said to Gaynas, a Captain, Bethink thyself in what poor attire thou didst once pass through Histria, and how richly thou art now Apparelled; so consider the simple Weed once upon your Back, though now you have change of Apparel, had you always such Shops, such Wardrobes, such Cupboards of Plate, such Jewels, such Honours, have you forgot your beginnings: how many pieces ye were worth when ye were first Sworn Freemen: O staring Eyes, infatuated Brains, look back, search out yourselves, to the first year, nay first change of the Moon, when prosperity crept out upon you; and set down every penny you received out of God's privy Purse: you are ignorant Men to imagine that your original began at yourselves, that your Prudence and Deligence hath advanced you: say with David, Who am I, O Lord, and what is my House, that thou hast brought me hitherto. 2 Sam 7.18. 'Tis hard to fetch Praise out of Preferment, Gratitude out of Greatness, etc. Should I not spare Nineveh a great City. 191  
4. This shows what great endeavours there ought to be used in preserving this great City. God doth look that the Citizen's Fervour should be answerable to his ●itty. (Oh it is a great City, and how many great Sins are to be expiated, and what great Penitents must there be to preserve it. Oh it is a great City, and what a great Trespass offering must there be made for it? Set the whole City before your Eyes, and see how you had need to set the whole strength to anticipate and repel Vengeance, lifting up her hand to strike: Plead earnestly, or the Cause is lost, administer the best Physic or the Patient dies: he that doth pray but faintly, teaches God to deny, he that doth mediate remissly doth but prepare God to reject: when I see how earnest. Men are on other (sometimes little) Attempts, and how languishing we are in matters of the greatest Concern, how do I think Men have the least care of their Souls and the Church: Oh, that this great City had but as much Service and sedulity bestowed upon it, as a great Project or Fancy; we have Brains and Arms enough for other business, but for the Cities' preservation, we have neither Pregnancy nor Proness, we think to save so great a City without laying both Shoulders to her Support, or calling for the two Master-Workmen Body and Soul, to do their utmost for her Preservation, this great City hath not so much regard shown her, as a great Beast, or a great Picture: Oh, how tender we are of these, how negligent of This: we walk in the City, and discern no Breaches in it, gaze upon it, and behold not its side cracking: All Nations admire our City, but we slight it and neglect it; we have neither affection to her , nor compassion over her Ruin, yet forty days and Nineveh shall be destroyed, let it be destroyed, for we want keep it from sinking, or burning, who is frighted at God's Threaten? etc. when I read what great things Heathens have done to pacify the Gods, I am astonished to see with how cheap Sacrifices we would procure an atonement for the City: Oh, the City doth look pale, fetch Blood into her Cheeks by your Pity, the City doth crack, prop her up with your Petitions, 'tis sick cure her with your Conversion. I have no Martial Tongue to wish you to Fight and Kill, but I desire you to Plead and Pray, bring forth your right Artillery, the stout Hands I call for are Supplicating Hands, the bright Harness I require, is the complete Armour of Righteousness, not Field but Temple-Ammunition I press for, no Camp but Closet-Ordnance, oh that the Penitent were discharging with his Eyes, and the Supplicant shooting with his Lips: Oh, that our hearts were edged with Repentance, and our Tongues sharp pointed with Devotions, the Soldiers I desire are Intercessors, the Captains I long for are Advocates: Oh, that I could gather the Company together, summon all the Trained Bands, see them all stand in Battle-Array, and say to God Almighty, oh cast away our Sins, and rinse us not in Vengeance, for 'tis a great City, for then multitudes must feel thy Displeasure, many must be soaked in ruin, if thou puttest the Cup of Astonishment to our Mouths, vast numbers must be drunk with this fatal Bowl: Oh bring forth your strongest Shore to under-set this Building, and with your whole Estate redeem this Jewel. Oh Citizens where are your City Bowels, City Groans, City Cries? Oh the great Pride, Riot, Lust, Oppression, Malice, Perfidiousness, Apostasy, Heresy, and Blasphemy of this City, doth require a Catholicon and Composition of all Penitential Ingredients to purge out the several noxious humours out of this diseased Body; great Sins and great Judgements do necessitate a great Repentance: Broken Hearts, trickling Eyes. penitent Petitioners, where shall feel, see or hear you? are ye at ease in Zion, when the Gates of Zion are ready to lament? Are ye asleep with Samson, when the Philistines [God's Judgements] are upon you? O no, sigh in the Temple, that you do not Sob in the Street, groan in your Closet, that you do not roar in the Fields, wash the City in Tears, that it be not washed in Blood. Remember, that it is a great City, and in great Danger, and therefore express great Humiliation: if you have any Remnant of Grace, any Reverence to God's Laws, any Sense of Sin, any dread of an Omnipotent God, consider and correct, try and cleanse, weep and reform: God would spare, if ye would but prepare for Mercy: but ye must be fervent Petitioners and Solemn Converts, for 'tis a great City that you wish to be spared. Should I not spare Nineveh that great City. 196    

THAT.  
For Eminency THAT, That is the Paragon and Gem of Cities: Here I might have run over all the World, and give you an Account of all the Famous Cities that have been therein, and of all the glorious Excellencies of each of them. Yet was there ever any greater than, Nineveh? No, former times had not its like, nor latter time its equal.  
1. Had not former times Thebes in Egypt, that opened an 100 Gates. Corinth, that with her strong Castle built upon the Acro-Corinth, was called one of the Fetters of Greece. Telesine which contained in it once 16000 Families. Carthage, which was 21 Miles in compass Babylon, which amazed Alexander to see her stately Walls, her pencil Gardens, which seemed to hang in the Air, her artificial Groves, where Trees seemed to grow without any Earth about them, her lofty Castle and miraculous kind of Bridg built over the Euphrates. Rome, which was built so loftily, that Augustus Caesar was forced to make a Law, that no Man should build above 70 foot high: which was so large, that it contained in it 7 Hills, 37 Gates, and 400 000 Men under the Cense; and so full of rare Spectacles, that it was accounted an earthly Bliss to see Rome in her flower. As former Ages had none, so neither have latter times had Cities to stand in Competition with Nineveh, I confess one may read of excellent Cities in these days: viz. Odia in Siam, 'tis said to have above 40 000 Families. Calcutta, in Malavar, doth stretch out three Miles by the Seashore. Mandao is so large, and so full of Provisions, that it maintained a siege 12 years against Miramudus the great Mogul. Cambria is reported to have in it 800 000 persons. Nanquin hath in it, besides a large number of people 10 000 Ships, which are able with the Mariners that go in them to make a goodly City, Quinzay, honoured with 12000 Bridges, and a Lake in the midst of the City of thirty Miles compass, with two Islands wherein are gorgeous Houses and magnificent Palaces. Grand Cair, as some writ, hath in it 18000 streets, so that Selimus the great Conqueror was three days going through it: and had such a number of people, that they counted it nothing to lose, every seven years in a great Plague, 300000 persons. Hispua called new Casbin, which the proud Persians call half the World, the compass whereof can't be rid about in less time than a whole day. Musco that Wooden City hath sixteen Churches, and the Prince's Palace with 17 Turrets, three great Bulwarks, and 25000 Soldiers for a constant Guard. Cambalu (the Seat of the Crim Tartar, who is called the Shadow of Spirits) is 28 Miles in compass, and hath in it a mighty confluence of Merchants, in so much, that 'tis said, There are 10 000 Carts to have come formerly every year laden with Silks from China; and besides other Inhabitants, 'tis said to have 15000 Astrologers in it. Vienna famous for beautiful Temples, stately Monasteries, and a magnificent Palace for their Emperors, but it hath no great quantity of Ground, nor multitude of Inhabitants, but as the Court doth replenish it. Paris, 10 Miles in compass, hath lofty and curious Buildings, and 600 000 Citizens, besides Soldiers and Scholars, of which last there are a multitude, by reason of their 55 Colleges. Constantinople, where the spread Eagle was first plumed, and flew out of her Nest, into the Imperial Arms: and not only here began to look towards the East and West, but chief because when Constantine had resolved to build a glorious City; and had laid the Foundation in Asia, (some say in three several places:) the Eagles would not suffer the Workmen to go forward, but took up their Tools in their Bills and Claws and carried them to Byzantine, where this once Famous City was built, and something sightly still, be it but for the Mosques, State-houses, Almshouses and the Seraglio. Tlascalan, the goodly City in Guastacan of large extent, so much shining afar off, that Ferdinando Cortes, thought, at first sight of it, that it had been built of pure Silver. Cusco which hath in it one of the goodliest Market places in the World, decked with rich and sumptuous Buildings, for every Courtier was commanded there to build a Palace, the whole City seeming to be nothing but one large Chest heaped with Silver and Gold Imperial. And now I have thus done, I must bring you back to Nineveh and say, That none of these Cities in their greatest Glory is able to equal Beams of Majesty with Nineveh. 1. It was called Megalopolis, the great City, the original says, A City to God, or, a City for God. as if fit for God than Men to dwell in. 2. 'Tis That great City, from the duration of it; what City upon Earth, had such an uninterrupted Felicity as Nineveh? Some say for 1500 years, others for 1400 all agree for above one Thousand. 3. For the vast Wealth it had, for Bilesus (joining with Arbaces) being present at taking and burning of it, begged of Arbaces, (after sacking and rifling it) to have barely the Ashes of it to be bestowed upon him, which was freely granted, he got thereby an incredible Estate, being an hundred Millions of Talents of Gold, and a Thousand Millions of Talents of Silver, besides the Heaps of such Coin as was gathered up in the several corners of the City. 200  
Well then let it be for that great Treasure the great City. 4. For the great Emulation that was born against it, for many did malign the honour and greatness of it: among the rest Semeramis: This Semeramis from being a base Child (as some say) from being an exposed, Child, as most aver, by the Mercy of Shepherds, was taken up and fostered till ripe years, and then appearing to be a Peerless Beauty she was presented to the Viceroy of Syria, who being rapt at the sight of her, received her both Joyfully and Thankfully, and Married her to his Eldest Son Menon. The Vice Roy being summoned to wait upon Ninus in an expedition, He, with his Son and Daughter went together (according to Custom) into the Wars; Ninus, casting his Eyes upon Semiramis thought her too rich a Jewel for a Subject to use, wrested her from Menon, (who strangled himself,) and made her his Bride, being fonder of her then all the other Beauties which were his Lust-Baths: Semiramis seeing she had the Victor in Fetters, made use of her opportunity, secretly envying Ninevehs glory, and ambitious to do something that should out-beam Niveveh; she begged leave to build a City herself, her Prince not being able to deny her any thing, granted her Suit, and furnished her with Treasure; she instantly pitched upon Babylon, and thought to make it the Mirror of Architecture, and the Nymph of Cities, the Walls indeed were esteemed as one of the Wonders of the World. But because she saw she had a restraint in her boundless desires so long as Ninus lived, she presented another Petition, viz. That he would give her leave to step out of his Bedchamber into the Throne, and Reign as an absolute Prince for some short time: some say, but for one day, others for two, and others for five, Ninus being infatuated with passionate Affection, granted it. Oh prodigious new Prince! what mischief may be perpetrated in a little space, for Semiramis, before the last Minute of her stinted Government, got her Husband to be made away: Well, she being footloose, wading through her Husband's blood she dedicated all her Husband's Treasure to the shrine of Babylon. But because vast expenses will drain even Prince's Coffers, she finding a decay of Riches, goeth forth to dig the Gold Mines abroad; Mustering an Army, she marcheth forth with such a Besom of Soldiers, that she was able to sweep all the Earth as she went; In this Expedition she Conquers the Ethiopians, and so returning back with Fame and Spoil; she invades the Sagdians, H rcamans', Parthenians, Arachosians, Araspians, Parmisedans, and many more Kingdoms; where being Victorious she brought home the Wealth of all these Countries, as a present to Babylon. And when all this was spent, she carries her Purse abroad again to be filled; Her next Trace was to India, and there she carries such a vast Army, that not Tamarlain, Cignis, Pompey the great, Augusius the mighty, the great Cham, the great Turk, the Mogul, the Emperor of China, Metuzama, Atabaliba, no not Ziba the Ethiopian, or Xerxes himself, nor any I could read of ever, appeared in the Field with such Pomp and Power, for she had in her Camp three Millions of Footmen, five hundred Thousand Horsemen, and a hundred Thousand Chariots, as many Camels whereupon Men rid with Swords of four Cubits long, and as many Camels and Horses to bear Burdens, and go upon Errands, and as many Elephants, which some say, were natural, others, artificial; and two Thousand Ships carried upon Camels Backs to convey her Soldiers over Rivers; others say there number were ten Thousand; with this formidable Army she passed the River G●●ges, and entered Staurobates' Dominions, defeated him and harressed his Country: some say the contrary, but 'tis a groundless assertion, for the current of all ancient Writers avouch, That she conquered Staurobates. She died at Bactria, where she being warned by the Oracle of Jupiter H●man, That the time of her Death drew nigh, she called all her Captains and Commanders about her, causing them to Swear Allegiance to her Son, and so resigned up the Empire to him; the EPITAPH she caused to be Engraven upon her Tomb was, Here lies Semiramis the Great, whosoever will open this Tomb, shall find Treasure enough; which Darius (some say Cyrus) attempting, he found nothing but a Paper with these Words, If thou were not a bad man, a d insatiable after G●ld, thou wouldst not have disturbed the Sepulchre of the Dead. So long as Semiramis sat on the Throne and Reigned and Fought for Babylon, it had her Eye, her Tongue, Head and Hand; yet once an undutiful Handmaid, for she rebelled once against her, the news coming to Semiramis while she was Combing her Hair, she took it so offensively, That sh● Vowed n ver● to dress her Head, till she had reduced her to Obedience, which she really performed; for half Dressed as she was, she marched away, and laid such a straight Siege to the City, that she brought down her haughty Spirit, and forced her on her Knees to beg Pardon: Having thus humbled her and severely chastised her, setting up her Picture in Brass, with her Hair dishevelled in Memory of that Rebellion; she renewed her affections to her, making her the Minion of her ●avour; and yet notwithstanding this Munificence and Magnificence with which she was thus adorned she fell short of great Nineveh: for Nineveh had fifteen hundred Turrets, Babylon but seven hundred, Nineveh four hundred and eighty Furlongs in compass, Babylon not above three hundred and eighty; Nineveh in breadth one hundred and ninety Furlongs, Babylon not above one hundred; Nineveh a City of three days Journey, Babylon (as far as we can read) not a days. Besides the largeness of the Streets and the beauty and numerosity of Buildings in Babylon were nothing comparable to those in Nineveh, so that though Babylon was fair, yet not able to match Faces with Nineveh; No Babylon was a great City, but Nineveh was That great City. Though Babylon exceeded Nineveh in strength of the Walls, and in the Bridge over Euphrates which was five Furlongs long; and in two Palaces; yet it was not half peopled so much as Nineveh: Quintus Curtius saith, That but ninety Furlongs of it were Built, the rest was for Vineyards and Tilth to maintain them in a siege. 203  
5. That great City. Strabo saith, It ruled far and nigh, within Euphrates and beyond Euphrates: Car Stephanus saith, That under three days a Man could not have the full sight of it through Streets and Lanes, it was the most peopled place in the World, and the most delightful place to behold. Arias Montanus saith, That the Walls were an hundred foot in height, and so broad that three Carts might go a-bredth on it: It command d the whole Earth.  
Obs. That Eminency hath an eminent respect with God Almighty, he is loath to pull down a City, which he has suffered to rise up to the height of Greatness. Our Saviour wept over Jerusalem, not for its Forts and Towers, but because he was to shed the first Tears, and Jerusalem was to weep herself Blind, yea Dead: Jerusalem had been the Cutthroat of the Prophets: The Stones of Persecution will be the Stone-heap that will crush the Head of a whole City with direful Curses. Ephraim had been another famous City, and how is God pained to the Heart to behold Ephraim in Danger. Hos. 6.4. Oh Ephraim, what shall I do unto Thee! Ah, and when God is constrained to be rough with him, as if a Father should tear out the Bowels of his own Heir; Is Ephraim my Dear Son? is he my pleasant Child? since I spoke against him, I earnestly remembered him still, therefore my Bowels are troubled for him. Oh Ephraim how shall we part? what shall I do unto Thee. Micah 6.9. The Lord's Voice cryeth unto the City. What is this Cry, to call-in Invaders to assault it, or Conquerors to Fetter it? No, to call up a prudent Person to acknowledge the kind Founder: But what need of this Cry? what great need? for the City is ready to be carried to the Correction House, to be lead to the Whipping Pillar, for there is a Rod prepared, and a hand lifted up to strike, Danger indeed! what shall procure Deliverance? is there any means left to keep the City from the Lash? Yes, saith God, if the City hath but a good Ear, it need not fear its Back, it shall not suffer if it do but hearken, nor feel the Rod, if it do but listen to the Rod; therefore hear the Rod, and who hath appointed it. 'twas said of Titus that noble Emperor, that he had rather perish himself then destroy. So God will as soon part with his Essence as his Compassion. See how he expostulates with Jonah about Nineveh, he would spare it because it was eminent, it was that great City, should I not spare Nineveh that great City?  
1. God will spare Nineveh that great City, to teach the World that things of Eminency are to be prized. What strange Eyes are in your Heads that cannot see Beams in those things which excel all other as far as Light doth excel Darkness? Shall not that be valued which is invaluable? Then ye are not to be valued: whatsoever is excellent aught to be looked upon with an Eye of Reverence. Epithaniu● B● of Ticinum, when Theodoricus took the City, was so regarded by the barbarous Soldiers (though of a contrary Judgement) that they used him with all Civility, whilst they stayed with him, and wept at their departure from him. Shame to them which abuse that which is precious, and can honour nothing but what is contemptible.  
2. God will spare Nineveh, to sh●w that his Mercy is not to be limited: Jonah was for destroying it above all places because it was that great City full of Sin and Provocation; but God would have it spared because it was full of Danger and had most need of Mercy: There are Men liberal in their Judgements, that we may say to them, as Diogene● said to one in the like kind: How long is it since thou camest out of Heaven; where these Men have Liberty, many a wicked Man shall be saved, and the Godly condemned.  
3. God would spare Nineveh, because he desired to be honoured in a great Preservation. God would be abundant in Goodness and Save by a great Deliverance, not spare a particular eminent person, or a distinct eminent Family, but that great City, that upon a●l the Glory there might be a defence, this is the Triumph of Divine Favour, and the Trophy he aims at: when great Countries, great Nations participate of his Mercy, that it may be said, here is God's Banner displayed, and his Buckler hung up: That he might be honoured with an Eminency, he will spare with an Eminency. Should I not spa●e Nineveh That great City.  

Application.  

The Excellency of London above other Cities.  1. This doth show the Happiness of this Place, for are ye only a City? no, a City with Eminency, the greatest of the Land, the greatest of many; what are Amsterdam, Hamborough, Quinborough, nay the Royal Cities of many Countries, Stockholm, Copinhagen, Vienna, Rome itself to you? Yours is such a City, as 'tis fit only to be shown upon Holy Days. This City for Courts of Justice doth seem to be a grand Tribunal: for Provisions for the Poor, a wide Hospital; for Warlike preparations, an admirable Arsnal: for much Trading, a stored Warehouse; for beautiful Building, a gorgeous Palace; for means of Salvation, the Temple of the Earth: 'tis a renowned City: looked upon as the Stage of Wonders: consider the several Jewels locked up in this Cabinet: I fear you darken your own Splendour, and diminish your Portion, you mind not her daily Commodities landed at your Stairs: oh you know not the price of your City-Sword, nor the worth of the Cap of Maintenance, etc. God might give this City to new Dwellers, that might say, Their Lot is fallen to them in a pleasant Land, or create new Members of this Corporation, that would sing a Hymn to him for such variety of Blessings: alas, ye possess much, ye prise but little, ye are more successful than sensible: Oh consider in what an Eden God hath placed you: ye are not only a City, but above many Cities in the World. Ye may be called That great City: Should I not spare Nineveh that great City.  
2. This shows, that the City is eminent with God if Ye do not withdraw his Affections from it; he doth prise the City because its That great City: the City cannot be too great for God, if it be not too great for yourselves; he is satisfied with your large Circuit, if ye do not cast yourselves out of your own Walls: Make him Chief over the City, and hold it in Fee under him as long as you will; do but true Homage to him, and he will deliver back again to you your Sword and Mace, and Keys to keep for many Ages; if ever ye perish your Blood be upon your own Heads: Thy Destruction is of thyself O Israel: Misery will never come from God's Justice, but from your own Wickedness: his Rod will never be felt till the Scorner doth call for Stripes: yet so lie loveth your Pavements, if ye don't break them up; he delights in your Buildings, if ye don't pollute them; he rejoices in your Treasures, if ye don't forfeit them: Ye are blessed, why are you sick of your own Felicity? Do ye wish well to the City, or desire to continue its Eminency? No, Methinks I see you bring ●ick-axes to dig down your own Walls, and spring Mines to blow up your own Houses, and kindle Sparks that will set the whole City in a Flame from one end to the other, what means the City-Jars, Differences and Distinctions of each other by several Names: these if Wisdom prevent not will bring ruin to a City, for a City doth signify no more, nor less, than the unity of Citizens, and indeed if it want unity, it is but a Tumult, a wresting place, a pitched Field, and not a City; the Towers are then undermining, and the Walls shaking and falling. A Miserable thing it is, when their Tongues are divided, and there is a strife in the City, Psal. 55.9. Scornful Men (i.e. Turbulent and Factious) bring the City into a s●are, then is the City becoming a City of Destruction. Epictetus' said well, That discord is the wit-foundring of a City: Diodorus makes a sad relation concerning the Citizens of Argos, falling into Dissensions and Distractions about Superiority, which caused such a woeful face of Misery and Desolation, that no man lived in safety, for many were Tortured to Death, and others cut their own Throats, that they might not be tortured; yea, certain Orators arising, so stirred up the People against the Rich, that no Man of Wealth was secure, thirty of them were questioned, tortured and slaughtered at once, and after that two Thousand and two hundred; afterwards the Orators out of Remorse refusing to accuse any more, the Rage fell upon them, and they were Murdered and Perished among the rest. The Citizens of Constantinople falling into Contention in the seventh year of ustinian giving their popular pledge to raise Parties; what Troubles did there break forth? Citizens were Banished, Houses Burnt, the Temple Defaced, and the uproar nor allied until three Thousand were Slain: when Carthage was divided how soon did it come to be an enslaved City. Discords of Citizens have ever been Ominous and divers times fatal. [Beware O London.] Oh this Unity doth carry in it an universality of Felicity, it is the Basis and Battle-ax to a City. Hath God Built this City for his own Service and Worship? No, it seems to be a Bear-Garden, or a Nest of Cockatrices: Oh the hideous noises, the filthy smells, the dungheaps the execrable Sins that are committed in this City! It seems to be nothing but a fenced Vale for Miscreants, and Anak ms to shelter themselves in; to speak modestly I want show you the Faces of the Monsters or hol● up the Gorgon's Head in your sight; but I will say in general, That God's Name is Dishonoured, his Truth Corrupted, his Deity Blasphemed, his Laws Violated, his Messengers despised. Prayers but Customary Gales, Praises but Ditties of Humour, Sermons but Notional Speculations, Sacraments but badges of affected Community; the Saints Weep, the Poor Cry, and the Oppressed Roar Grace is turned into a Vizard, and Religion into refined Policy; and, if I should reckon up all, here's enough to bury the ancientest Family in Oblivion, to shake the greatest City in the World into scattered Stones, to cast Adam out of Paradise again, and to throw the Angels out of Heaven, if they were in the greatest brightness: Oh than that ye are the Contrivers of the fall of so great a City! Is it nothing that you be held the Conspirators against the safety of the City? Yes, Cilicon that deluded the City of M●l●tum with continually saying, All things are well, tell he had delivered it up into the hands of the Priennenses: Zenias that carried all fair to the City of Elis till he had brought it under the Lacedæmonians: Doryl●us Tacticu●, which betrayed Eupator in his head City: Baditzes, that when the Saracens were ready to departed from Amorium, sent a secret Letter to tell them, that if they would renew their Assault in such a place, they might easily enter; which they did, and put the City to Slaughter: all these are branded with Infamy, for seeking the Destruction of their own Cities: How much more than you, which by your Prodigious Sins are plotting greater Treachery against your City than these? For they brought but Armed Men into the City, but your Sins are ready to bring down Hosts from Heaven, yea to fetch Angels from above to be revenged on you for all your execrable Sins: If the City doth fall, we know whose HANDS to charge for the pulling it down: Not the Hands of Justice, but the Hands of Transgression that are guilty of this Fact, they are your Provocations and Abominations, that neither Profession nor Pulpits can restrain: no Popish TRATORS nor Treacherous Friends are like your proditorious Sins, those call in God's Judgements, open the City Gates, put Arms into their Hands to slaughter on the right hand and on the left; yea, so enrage them, that they will not leave wasting till they have left the City levelly with the ground: the City has been great, is great, and may be great if yourselves done't conspire against its Greatness: God would not destroy Nineveh because it was that great City; Should I not spare Nineveh that great City? 216  
3. This shows the horror of the Cities' desolation, if ever it doth happen to perish: for it is That Great City, and it will be that great Casualty: Oh, the Dream be to our Enemy's, and the Interpretation to them that hate us. Lot the Woman called Wickedness, which doth sit in the midst of the Epha rather fly into Shinar, then take her flight to this City, and here rest upon her Base. For if the City come to be Visited, there are not Tongues enough in the City to utter all the Miseries that such Judgements will bring upon us: 
The M sery of the City when Judgements approach.  Our Cheeks may look pale, our Eyes drop, and our Hearts tremble at the apprehension of such a fatal day: Sure I am Troy will fall from her very Culmen, it is Ilium the great, and great will be the Infelicity of such a Curse, 'twas Troy novant, 'tis Troy le Grand, and it will be Troy le Extinct. Do Cities fall with a small Crush? No, Let me carry you to the broken Walls, and lead you through the Ruins of other Cities. Heli●●olis, once a City beautiful in Buildings is now razed, not a foot-step to be seen either of its City or Temple Thebes destroyed all but one Port Sidena utterly ruined, and a Curse laid on all Men, by Croesus, that should offer to rebuild it. All the Cities in Phocis, in the Holy War, wasted by the Amphyctions: I might show you the like of Troy, Carthage, Cyropolis, Myrenae, Alba, and many other glorious Cities laid so desolate that it would be hard to find a stone of the old Foundation: And well were it that the Rage had but extended to bare Walls, but Cities and Citizens often perish together, 
The Misery of po●r Conquered Citizens.  the Walls of Stone and the Walls of Flesh had the like Battery, the Pick-ax and Hammer brought: forth for the one, the Sword and the Pole-ax for the other: oh what Murders and Massacres have happened at the destruction of Cities. The Citizens of Eretria being enclosed as it were in a Net, were all put to the Sword. The Citizens of Scotussa (in Thessaly) being called forth into the Market to hear the Laws of Conquest; the Elder Men were made away by Bowmen and Dartmen which lay in Secret: the Young Men hewn to pieces, and the Women and Children sold for Slaves under the Crown, as they call it: the City of Sybaris in Greece Which had once twenty five Cities under the Jurisdiction of it, and led out above an hundred Thousand Men against Crotoniates, being at last taken by their Adversaries, were for the most part drowned by the River which they let into the City, and those which escaped that Death perished by the Soldiers Swords and 'twas well they suffered but a common Death, for in many places they were put to Death with Torture and Extremity. M. Fluvius by the Counsel of Pollia, did not only kill the Tusculans, but whipped them grieviously, and then struck off their Heads with an Ax. The ●ocrenses first defiled the bodies of their Captives with Lust, than they thrust Needles into their Fingers-ends, keeping them in pain; then they beat them to Death in a Mortar, and cast them into the Sea. Lucius Catiline was wont to destroy his Enemy's first by breaking their Arms and Thighs, then by cutting off their Ears, then by plucking out their Tongues, paring off their Noses, and tearing out their Eyes, and at last by beheading. Henry 6. Conquering the Sicilians, did seith some to Death in hot Cauldrons, others he fried to Death, others he sewed up in Sacks and threw them into the Sea; he put Brazen Crowns on the Heads of some full of Nails, some he set upon a Brazen Chair made red Hot, some have been so Savage to their Enemy's, that they have sown them up in the bodies of new slain Beasts, and there let them lie tell they have rotten and been devoured by Beasts: some have tied hungry Vultures to the heels of their Captives, which might eat out their Bowels by pieces, and have sprinkled the Faces of their Hospital Gods with the Blood of their slaughtered Enemy's, as if they had done a most pious work, and did offer a most pleasant Sacrifice; and they have consecrated their Instruments of Cruelty, calling them Holy Swords and Sacred Spears: Nor will they spare your Goods, no these were the foments of the War, the leading-staff of the March; ye are the Drudges, they are the Heirs: Are not these the common Accidents upon rifling Cities? When Mahomet the Great, did win Constantinople, he was astonished at the Wealth he did meet withal, and 'tis a Proverb among Turks, that if any grow suddenly rich, They ●av● been at the Siege of Constantinople. These are the Ruins of Estates, upon the loss of Cities, the Keys wrested out of their Hands, their Treasure scattered, and the rich owners must then wander about for relief to beg and kiss the feet of their Adversaries.  
And happy were it the Misery of taking Cities would end here, 
The w●rst of Miseries, is Conscience becomes a sufferer.  but after all, CONSCIENCE comes to her punishment, this also must be made a Captive and wear the Slave's Chain: Men are not only locked out of their Houses, but out of their Temples, not only their Goods are gone, but they are deprived of the PEARL; their Liberties are not only lost, but their Freedom of the Ordinances. Pure Doctrine, pure Worship, and Faith are in bondage, and the Soul is enthralled A whole City in Phrygia because it would not change its Religion, was compassed about with Armed Men, her City and Citizens both burnt to Ashes.  
In the City of Alexandria, Julian coming to take Possession of it, and because the Christians would not turn Heathens, his Soldiers wounded most, stoned some, strangled others, some were slain with the Sword, others crucified; friend spared not friend, nor Brother his Brother, nor Parents their own Children. Hunerick was no sooner Conqueror, but in all the Cities he conquered, he commanded alteration of Religion, and not being obeyed, he instantly Banished five Thousand Bishops, Priests, and Men of all Orders: 'twere infinite to relate the Cruelties and Tortures that Cities have undergone in point of CONSCIENCE, when they come under a Conqueror. It is a thing so evident, Records need not be search'd to prove that Conscience has been an old Slave upon such Accidents: That Men who will not permute a God, and suffer their Faith to be new stamped, must either run or die for it 220  
N. B. Oh, if ever your Sins bring in God's Judgements into your City marching Rank and File, see the variety of Sorrows, you must weep under. As happy as ye seem to be, ye must have another Face of Wretchedness amongst you; whatsoever your present Comforts are, yet Than nothing but Exigents and Dysasters: 
The Fire time.  your Looking-Glasses will be snatched away, your Mirror cracked, your Diamond shivered in pieces, this goodly City of yours all in shreds; ye may seek for a Threshold or Pillar of your ancient dwellings, but not find one; all your spacious Mansions, and sumptuous Monuments are then gone, not a Porch, Pavement, Ceiling, Stair Case, Turret, Lantern, Bench, Skreen, Pane of a Window, Post, Nail, Stone or Dust of your former Houses to be seen. No, with wring Hands you may ask, where are those sweet places where we Traded, Feasted, Slept? where we lived like Masters, and shone like Morning Stars? No, the Houses are fallen, and the Householders dropped with them: we have nothing but naked-Streets, naked Fields for shelters; not so much as a Chamber to couch down our Children, or Repose our own Members when we are spent or afflicted with Sickness. woe unto us, our Sins have pulled down our Houses, shaked down our City, we are the most harborless people in the World, like Foreigners rather than Natives; yea, rather like Beasts than Men: Foxes have Holes and Fowls have Nests, but we have neither Holes nor Nests; our Sins have deprived us both of Couch and Covert: we would be glad if an Hospital would receive us; Dens or Caves shelter us; the bleak Air or cold Ground are our only Shades and Refuges. But alas! this is but the Misery of Stonework, of Arches, Roofs. What will you say when you come Skin Work? Arms, Necks, and Bowels?  

A Massacre.  May not your tender persons be touched? Yes, ye which have walked in State may then run the Streets in Distraction: ye which have searched out others with severity, may be plucked out of your Corners With rigour; ye which have been bowed to, may then bow your Knees for Mercy; with one Leg or half an Arm, ye may beg the Preservation of the rest of your Members; What Inventions shall ye then be put to, to secure your Lives? what perhaps would you not give to save yourselves? and your Tears it may be will not secure you, nor your Gold redeem you; but your Veins must weep as well as your Eyes, and your Sides be watered as well as your Cheeks: when your Sins shall shut up the Conduits of the City, and only your Liver Conduit to run; when they allow you no showers of Rain, but showers of Blood to wash your Feet; when you shall see no Men of your Corporation but the mangled Citizen, nor hear no noise in your Streets, but the cries, the shrieks, the yells and pants of gasping dying Men: when among the throngs of Associates not a Man will own you, your Friends hid their Head, and your Servants flee from you: when your Kindred are slain in one place, your Wives in another, your Children in a third, and yourselves at last, it may be cut in two, to increase the number of dead Carcases: when, as populous as you are, you shall be but numbered to the Sword, as puissant as you are, the Valiant shall be swept away: As fine fed as you are, you shall be fed with your own Flesh and made Drunk with your own Blood: when your Trespasses have been so outrageous that Vengeance doth deny you a being, that you are thought fit for nothing but to be killed in the places where you committed the Crimes, and to suffer the pains of Death within those Walls which you have cursed with your Sedoms Faces and Egyptian hardheartedness: when your Politicians can no longer help you, but must have their subtle Brains dashed in pieces with yours, nor your Lectures no longer save you, but you must meet at the Congregation near the Shambles: when this great City shall be but a great Chopping-board to quarter out the Limbs of Sinners, or the great Altar whereon a whole City is to be Sacrificed: Oh, doleful day of new painting your Walls, new paving your Streets, new summoning a Common-Hall, when all are called forth to nothing but to the derision of the insulting Adversary, to have your Breasts to try the points of Spears, your Sides the keeness of Swords, your Heads the weight of Pole-Axes, and bodies to be made Foot-stools, and your Dead Careasses step for truculent Foes to trample upon: when there will be no pity upon the Aged, nor compassion for the Young, but heaps upon heaps, tumbling of Garments in Blood, and Swords made fat with slaughter: Oh, see what a crimson City crimson Sins will make: Or, if you escape the dint of the Sword, and your Lives be given you for a prey, shall not your Goods be a prey? Yes, some may be reserved out of the greatest MASSACRE, when Men are weary of Killing, a Retreat may be sounded, and Men called off from the Slaughter, yet can ye challenge your old Houses? or bring your Keys to your old Chests? No, your Titles gone, your Interest lost, you have Sinned yourselves off your Propriety, the Enemy is now Housekeeper and Land-holder, all's forfeited to the Sword: farewel Inheritances, Purchases, Leases Jewels, as ye have gotten these perhaps unjustly; so they shall be taken away unjustly; violently gotten, and violently they shall be taken away: Vengeance from Heaven will have satisfaction for all your fraudulent Bargains, cruel Pawns, extorting Mortgages, blooding of Widows, skinning of Orphans: or, as you have used your Goods for Pride and Bravery, so you shall see all your Gallantry and new Fashions plucked from you: others shall spruce up themselves in your Dresses, and yourselves glad of the worst filthy Garment ye left behind; or perhaps of a cast Garment of your Enemy's: and though God took you out of the Mire, you never plucked out others which stuck in the same Extremitys: you have forgotten your own beginnings: a great Company of these the City hath, that the Poor and the suffering Gospel can thank them for little succour and Sympathy. They which would grasp all, shall lose all: they shall be driven to live upon Alms, and to go among the tattered crew. They shall wish they had but one spare Bag, which all the cries of the Distressed could not make them open; or, that they had but a few of those Mites which all the Tea●s of Necessity could not make them to scatter abroad; no, they would trust nothing in God's hand, and God will shut up all Hands and Hearts against them: They had no Compassion, and no Eye shall pity them: if they be not slain in the heap, yet they do but Live to see their own Misery: Their Sins have made them Bankrupts and ruined them: Oh that the loss of Money were the greatest mischief, but there is a Treasure of greater value in Danger, CONSCIENCE is ready to be rifled; there is not an absolute Conquest made till the inward Man be in Fetters: Thou must be a Slave in Principles: oh, 'tis a hard thing to be a Jew inwardly.  

P●p●ry s●●●●p.  Thou must then bear the Fruit of the degenerate Plant, or strange Vine, pour out the Drink-Offerings of other Sacrificers, follow the Sorcery of the Mistress of Witchcraft, or learn Magic with them that are brought up in the Doctrine of Devils: you must limp with this halting Age, fit thy Mouth to shout, That great is Diana of the Ephesia●s; thou must taunt thy Father, spit in the Face of thy own Mother, hiss away all thy true Brethren: like the Jews, thou must soon learn the Language of Canaan and Ashdod; if they come under another Lord, the Citizen is a double Slave both in Soul and Body. Though there are many which perhaps care not what become of Conscience, so that they can but keep Walls, Skins and Purses, they would pawn their Souls to any Broker, they have a Religion fitted for any Age or Accidents: yet they to whom Religion is dearer than their Eyes, and the purity of the Gospel than the Life-Blood, is not this an heavy Judgement? (and what shall a Man give in Exchange for his SOUL.) 'Tis a Mortal Wound to have the Soul stabbed. Oh Miserable Age! if this hour of Temptation should come upon you, that Me● should be led away with the Errors of the Wicked, and make Shipwreck of Faith and a good Conscience: yet this it will be, there will be no safety for incontaminate Faith; thou wilt be a Nicodemus; or, if with Daniel, thou dost pray publicly towards Jerusalem, thou wilt be cast into the Lion's Den: thou wilt be a complicated and complete Slave, a Slave in thy House, Person, Estate and Conscience: Oh, therefore if it be possible, shut the Gates before Judgement doth enter, or meet thy Enemy afar off, before he draw nigh to the City: for if Tears, Prayers and Reformation doth not stop his Passage, here WILL be variety of Misery, you see, at his subduing the City: There must be an eminency of Repentance, or there WILL be an eminency of Wrath; it will be That Great Visitation, for it is that great City, should I not spare Nineveh that Great City?  
4. This shows, that as Eminency is dear unto God, so it ought to be unto us: Oh, that God should spare a City that is Eminent, and that we will spare nothing that is Eminent: that Eminency should beget in Us the greater Envy: Oh tell it not in Gath, nor publish it in the streets of Askelon, lest the Daughters of the Uncircumcised Triumph, lest Rome say, That her Inquisition or Stakes could not make a quicker Dispatch of eminent Protestants than our Differences or Passions.  
5. This doth show, that we ought to aim at Eminency, we should look to be of the new Corporation, to be Citizens with the Saints and of the Household of God. Oh, what Magnificence to such a Professor? What Citizen like such a Saint? what are all these glorious Structures, to the lively Stones of God's Building? what is the Magnificence of a City to the Prerogative of Adoption? No, the Robe of Righteousness doth excel all the Mercer's Ware, an Ingot of Grace, the Wealth of your City: what Conspicuousness like that of Religion? what Eminency like to that Regeneration? No, if you want your Christian Interest, ye have only Parchment Privileges your Happiness goes not beyond your City-Walls: The Savour of Life to Life is not to be bought among all your Perfumers, nor the true Pearl from your Jewellers. Oh that I could prevail with you to take the City Oath, and make you true Freemen in Heaven, otherwise your Tenure is but a painted Portal, and that your Heaven is in an Exchange: ye are never Enfranchised till ye have Liberties of Redemption, nor right Traders, till ye are making Bargains at the free Mart of the Spirit: nor wealthy Citizens till ye have the prize of the high calling of God in Christ Jesus. Oh than that you would remove your Traffic, have your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your City Commerce, or Conversation in Heaven, Bags that Wax not old, a stock of Grace, these are greater Riches than the Treasures of Egypt; think your Security consists not in Bulwarks or Citadels, but in Towers of Religious Constancy, that ye might say, our Walls, Spirits, Consciences and Conversations are remaining firm: that your Conversation might be so Celestial, that the people might be drawn to bless you while Living, and to bewail you when Dead: Think not of the first Builder of your City, but think of that City whose Builder and Maker is God. Oh, remember that this City, hath Keys too, for without are Dogs: oh happy thou that dost go in this City Livery, that art a prime Citizen in this Corporation: Should I not spare Nineveh that great City? 229  
6. This showeth that Repentance doth present to God's Eye, every thing in us that might draw Compassion: Nineveh being Penitent, God hath before him all the Motives that might incline him to spare it: It was a City a Great City, That Great City: That as the Woman from the Wall had variety of Arguments why Abel should be spared; and the Woman of Tekoah why Absalon should be called from Banishment; and Bathsheba why Solomon should Reign, so Repentance doth exhibit to God all instances, impulsions, instigations, extimulations that should make God propences to Favour; Repentance is copious in setting out a Penitent with all his Adjuncts and Appurtenances, Inserences and References to make him acceptable. Polycrates (presenting the Mother of a Soldier that died in the Wars, to a Citizen) used these Terms, I give this Mother to thee to maintain; and then all the Services of the Soldier were repeated. Pompey at his Triumph (which was the greatest I ever read of) had every thing brought in that might express the glory of it: viz. his Victory over several Kingdoms, that he had Conquered a Thousand Castles, nine hundred Cities, eight hundred Pyratical Ships and that in Asia, Africa and Europe; yea, that he had done such wonders, that he seemed to Trymph over all the World. And Cleopatra when she prepared to meet Mark Anthony▪ had all her princely Pomp described, viz. That she Sailed down the River in a Bark overlaid with Gold, the Oars being pure Silver, the Cables of Silk, the Sails of Purple, the Odours so costly, that they perfumed the Bank sides with sweet smells; her Maids of Honour attired like Nymphs, and herself sitting under a Tent of Gold, seeming to be the very Deity of Beauty.  
But nothing doth so delineate and decipher a thing as Repentance doth all thy Motions, Affections, Preparations, Passages and Perfections. God observes a Penitent, and doth exarate, and can enumerate all his Manifestations; he hath Bottles for thy Tears, Files for thy Petitions. Witnesses for thy Vows, Bags for thy Alms, and Books for thy Actions. Oh Penitent, then see how God doth look upon thee, look through thee, search and mark thee: Oh, if thou wouldst be seen with comfort and completely, turn Penitent, for Repentance is never out of Gods clear distinct and district view: here his Eye is piercing and fixed: the Publican no sooner approaches to God, but his distance, his dejection, his blushing, his knocking, and his humble Tone is taken notice of; the like of Josiah and Hezekiah, all their many humble Passages are taken notice of: though Ahab did but act his part. God is privy to the least Address and the smallest Expression that ever thou didst make. when thou didst desire a Union with him: God can repat to thee thy checks, thy conflicts, thy groans, thy protestations, thy supplications, thy fruitfulness, thy fervency, thy watchfulness: Repentance can't be rejected, God hath all things under his Eye: Should I not spare Nineveh that great City.  
7. This doth show, That no Earthly Eminency is certain: for God once spared Nineveh that great City, but now that great City is wasted. Pappas saith, That Repetance at Jonah's Preaching saved Nineveh an hundred years, but afterwards being puffed up with happy success, it felt an avenging God. Cartwright lately travelling those parts, saith, he saw some pieces and broken Walls of it. The most Judicious Writers hold, that after Arbaces had taken it from Sardanapalus, it continued under the Medes in some flourishing condition till the time of Gyaxares, son of Phraartes, who began to destroy it; and Astyages his Son leveled it with the ground. Oh then, what stability is there in any earthly greatness? That great City, hath had both her Obiit and her Funeral. Oh, that our Hearts could trample upon the Earth as our Feet do; that our Consciences could renounce the World, as well as our Profession doth; how many great Families have we seen decay? how many great Cities have we found laid in the Dust? Baldness is come upon Gazah, Jer 47.5. Yea, Nineveh that was the Crown Imperial of the whole World, hath now lost her Diadem, that great City hath not one of her Thousand five hundred Towers, or one of her splendid Palaces to be seen. Oh, then why are ye enamoured upon your beautiful Empress? Do you dwell in the enchanted City? Or, are you out of the dint of Vengeance? Do you not fear Judgements? what should make you so confident? Ninevehs Circuit was more large, her Walls more strong, her Streets more populous, her Treasures more abundant, her Dominions more ample than yours, then why may not you drop as well as Nineveh is fallen? Are your Sins less? No, you have four Sins within your Walls (and yet I will except, Fraud, Pride, Partiality and Bribery) that shall justify Nineveh from being the more Guilty Sinner: Four Sins? what are they? I know you are good at ask questions, and apt to sciscitate than to eliminate; therefore, because I have often heard you told of these things, and yet could never see you blush, but rather rage; not softened with ministerial Zeal, but rather hardened; therefore I shall not speak where the Lord hath commanded to keep silence, Amos. 5.13. nor throw abroad his Pearls, but where he hath directed me to cast them, nor impart his Holy things, but where he hath enjoined me to give them, Mat. 7.6. If you command the Prophets saying, Prophecy no●, Amos 2.12. and the time be come about, that no Man must strive nor reprove one another, for the People are as they with strive with their Priest, Hos. 4.4. then why should we reiterate that which we have had Preached upon the House top? and made plain upon Tables? and for fear I should be charged to bring in a railing Accusation: I shall say only as Michael did, the Lord rebuke thee. But these Sins are such, That if you had Walls of Brass, and Guards of Anakims, they will make every beam of the House, and stone in the Building cry out Confusion to you; and nothing but Conversion will save you; and I doubt whether I shall see Ninevehs Repentance among you! Oh, that The Jonah were born that would cry effectually in the Streets! Oh, That the Auditors were yet so prepared, that they could listen to a Message from Heaven with Ninevehs Ears! Oh, be ye smitten to the Earth, wallow in the Ash-heap, weep till ye cannot shed a Tear more; reform, till there's not a Sin left for Conscience to turn new spy unto; and so may Repentance be your Preservative, a kind of Guardian Angel to the City and with Nineveh be spared; and if spared, I wish ye not to be secure; for if you Fast, and fall to your old Riot; or put on Sackcloth, and change this for new Fashions, etc. the renewing your former Sins will but renew former dangers, therefore your Repentance must not only be fervent, but firm; not only unfeigned but unchangeable: Remember Nineveh, she humbled herself, and was Pardoned, she repent, and was spared; but she repent but for a time, and was spared but for a time: she turned to be Nineveh the Wicked, and she happened to be Nineveh the Miserable.     

Third general.  
Wherein are more than sixscore Thousand Persons, which cannot discern between their right hand and their left, and also much Cattle.  
We are come to the Description, wherein are more, etc. observe herein these two particulars.  

1. The principal Commoditys, wherein are sixscore thousand persons, which cannot discern between their right hand and their left.  
2. The less principal Commoditys, and also much Cattle.   

1. For the Principal Commoditys, in which these parts are considerable.  


1. The Receptacle, wherein.  
2. The Season, are.  
3. The Treasure, Persons.  
4. The Quantity, sixscore Thousand.  
5. The Surplus, more.  
6. Qualification, which cannot discern, etc.    

1. For the Receptacle, wherein.  
Elsewhere had been no Credit to Nineveh, but that Nineveh had these choice things, this is the Honour, wherein. Obs. That Happiness must carry with it an Appropriation; the Appropriation is the Approbation of it: what matter though Thousands be recorded for fortunate Persons, if thou be'st not in the Catalogue? neither  nor Honour, Law nor Gospel, peace of Conscience, nor Joys of Heaven are useful to us, if we have not a proper Title to them: Therefore be not mistaken, you see 'twas Ninevehs Happiness to have this Felicity with a restriction, or in the proper ubi, wherein.  

Application,  
1. This reproves such who know Blessings only by hear-say; is not this a wand'ring kind of Comfort, to see fullness abroad and want at home? Psammenitus told Cambyses, Domestical Miseries are greater than can be expressed by Tears. Oh, Let us not be given too much to visit the state of others, but let us observe our own Condition, whether the right Blessing be in the right place.  
2. This shows that some enjoy distinct felicity: for though this were not to be seen elsewhere, yet in Nineveh it was to be found, wherein. It was L. Minutius only, that got the Golden Bullock: and Zelislaus that had by Bodislaus the third, the Golden Hand given him for his Valour: Particular preeminencies happen as God doth command the Blessing. Oh then, be privy to your own Privileges, use not things conferred as if they were inbred.  
3. This shows Greatness doth not consist in bare Title, but in effectual Demonstration, for Nineveh is not only that great City, but that great Receptacle, wherein. woe to them that are only voiced up to be Great, but setting aside their own Tumour, and the people's Rumour, there is no greatness to be seen in them: shall these go for great Professors? No, great Impostors: great Expressions must justify great Titles.    

Are.  
2. The Season, Are, wherein are; not there were, but are. Obs. Hence, that present bliss is the honoured Bliss: what Beauty's in a consumed thing? That is true Happiness which is come to no Diminution, or abatement, where the Spring doth not fail: where the Might and Magnificence, Honour and Splendour of a People is as apparent as ever; when not former but present times do shine with bright Felicity, wherein are.  

Application.  
1. See here the Stableness of God's Providence, 'tis as easy with him to continue as to convey a Blessing. Nineveh had been and still is happy wherein are. Would we not fly from God, he would never be weary of spreading his Wing over us; would we not cast off his Protection, we might continually take Sanctuary in him. I AM THAT I AM, immutable invariable: Ever to stand and never to fall, is a Divine and Miraculous thing: yet this might be our fixed State, if we would perpetuate our Obedience.  
Be persuaded to preserve your Felicity, we are not quite deprived of Blessings; No, wherein are. What? are and are not? are we weary of Welfare? loath Manna? Yes, we are satiated with Comforts, we do what we can to grieve Providence and exasperate a Blessing God, we make Gaps in our Hedge drive away Angels from Watching over us, and force God to turn his Back upon us, etc. Oh, the horrid Sins which are committed amongst us, as if we would invite in Devils, and make this land a Cage of unclean Spirits! We are sick of our happiness and doubtless desire a change. 'Tis said of Alexius Comnenus, that when, upon day of his Inauguration, he subscribed the Creed in a slow trembling manner, it was an ominous sign to all, what a wicked Man he would prove, and how the ruin of the Empire was at hand. Philip the last King of Macedonia, before the great Battle with Flaminius, stepped up upon a Sepulchre to make an Oration to his Soldiers, it foretold the bad Event of the Fight; so we who have trod upon so many dead Heads of famous Martyrs, which at first conveyed to us our Faith and Worship: 'tis a kind of Prediction, that this at last will befall our Church. Is this the way to preserve Blessings? No, oh why shall we compel happiness to swim over Sea, and carry so many Blessings along with it, as we would be glad with wring hands to recall: Oh, I speak in a timely hour, your Sins I hope have not made God to abhor the excellency of Jacob.  
3. This may teach us Constancy, is Providence Constant, and not Obedience? Is God unchangeable in Mercies, and not we in Sincerity? Is there any thing more injurious to God, or scandalous to Profession than Inconstancy: the firm Christian is the memorable Christian: oh therefore preserve your Religion, as you would your Father's Inheritance, as you would your Eyes; why should you not be as firm in Faith, as God is in Providence: he gives Blessings and doth continue them. Nineveh is as rich in them as ever, wherein are.    

Persons.  
3. We come now to the Treasures, Persons. Obs. That These Persons are the World's perfections. Man was made little lower than the Angels, Psal. 8.5. If they were Intellectual, he was Wise; if they were indeficient, he was immortal; If they were bright, he was shining; Crowned with Glory and Honour; if they had Heaven, he Paradise; if they had Revelations, be Mysteries: if they had Joys, he Ravishments, etc. Take Man according to his proper Nature, and lie is a rare Creature, and so as a Quintessence extracted out of the Virtue of the whole Creation: He was made by Consultation, the rest of the Creatures God made by his Authority, there was but a Fiat, let there be made, and every thing received a Being: but Man was made by Deliberation, Faciamus Hominem, let us make Man, as if there were so many Secrets and things of Consequence to be considered in Man, that the Wisdom of the whole Deity was summoned to conclude upon them: he was made a Lord. The Son of Macrinus is said to be born with a Crown on his Head: Sure I am Man at first was constituted a Prince. Scanderbag ('tis said) came out of his Mother's Womb with the shape of a Sword in his Hand; but Man carried the commanding Sword for all Creatures were made subject to him. Man was made to be the draught of Gods own Face, or the Creature wherein the Creator might seem (if it were possible) to be effigiated or represented: Let us make Man according to our Image and Similitude: Aug. Caesar seemed to carry spots like Stars upon his Breast. Pythagoras had a Thigh like Gold, and was every where so Beautiful that his Scholars thought him to be Apollo. Magnes of Smyrna was so comely that he was carried from City to City to be seen; the Magnesians were so taken with him, that the very sight of him bereft them of their Judgement. Antinous a Bithinian, was so admired by Adrian the Emperor for his rare Features, that at his Death he built a Temple for him at Mantinaea a City in Egypt, and stamped his Image upon his Coin. Demetrius Poliercetes was so surpassingly fair, that his Physiognomy could not be taken by any Painter. But what are all these to amiable Adam? when God had viewed every thing he had made, he only said, It was good; but so soon as Man was Created, 'tis said, God saw every thing he had made, and behold 'twas very Good, Gen. 1.31.  

Application.  
1. This serves to exhort Man to know his Excellency. Man, if thou dost oppose God and despise thy Superior, I know not how to make thee mean enough: But if thou dost submit to God and honour thy Superior, I know not how to make thee great enough.  
2. This doth serve present to the City Treasures, these living Souls are your lasting Excellencies; it g ieveth me to see with what wonder ye look upon other things, and with what contempt upon your Citizens, with what care ye preserve other things, with what disdain ye overlook these in their Extremities; with what violence ye do push at these with Thigh and Shoulder, and beat them to pieces. Is there a more dying groan than for the neglect of these living Souls? Is there a shriller yell among you than the passionate Cry of the Oppressed? Let there be less Pride and Cruelty, and more Charity and Equity. The Blessings of a City, are the Persons of a City, wherein are Persons.  
3. This doth exhort these Persons, that seeing they are Treasures they do not diminish their own Worth. Oh, that ye should live to the Honour of the City, and that ye live to the Ignominy of it: the Mire in the Streets is not worse than the filth of your Behaviours, that the great Blemishes within the Walls are the Scars of your Conversations, your LUSTS, Riots, Pride and Profaneness do more shame the City, than all your Sinks and Dunghills in it: do you look to preserve the City? No, you go about to drown it, for there is a Ditch of Sins: oh, 'tis a dangerous thing to a City, when Sin doth walk up and down the Streets with a Sodoms Face, Gild appearing in open Sight with an impudent Brow. 'Tis better to be defiled with Dirt than Sins. Oh, why do you scatter abroad your horrid Crimes? and fill every Corner with your Abominations, are ye the Credit of the Corporation? No, when the City doth present you, it doth but show her own Infamy and Disgrace; your vicious behaviours, are worse than if there were breaches in your Walls, your Buildings half Leveled, etc. if ye were Virtuous, the Innocency of your Lives would more adorn the City than the beautifying the Gates, for the City doth shine only in the presence of Saints. Oh, therefore, leave no Stinks behind you, but perfume every place you set your Feet: your mortified Demeanours, and gracious Fruits do bring Fame and Renown to your City: what is your City-Sword, Seal, Hall, Bench? No, these are but dumb and dead Ensigns, the Honour of a City is in the Citizens, the Persons, wherein are Persons.  
4. Let this serve to fright Men from Bloodshed; Sacking a City is nothing like Slaughtering of the Persons. If Men be of such value, they should not be hewn down like Brambles, nor butchered like Oxen: let shedding of Blood be in the most sparing manner: Oh, those cursed cain's, Doegs, Abimeleches, Hazaels' and Herod's, how detestable are they both to God and Man? These, suppose stain of Blood is gone so soon as they have Sheathed their Swords; and the noise of Murder is stilled, so soon as they have struck down their Enemy's speechless. No, God will make a strict Inquisition for Blood, that God which requireth Blood at the hand of every Beast, Gen. 9.5. doubtless he will not spare Man for it. He that saith, Thou shalt not Kill, and that his Image is in every living Person, Gen. 9 6. will teach Thee what it is to Kill men in a Fury, and to deface his Images, as if thou wert but battering down Pictures; just Wars are lawful, but barbarous Executions are devilish. Even in the heat of Battle Men should Kill with a desire to preserve Life. It is one of the Aenigmas of Profession, so to constitute War that there be no culpable scruple in the close. Sure I am, there must be a full Authority, a just Cause, and a right Intention, so that it must not be ex odio out of hatred: and how is that but out of hatred, if a Man should shed one drop more than what is necessary, out of Insolency and Blood-thirstiness? the lives of the Vanquished are not wholly at the Mercy of the Conqueror, he had need distinguish well between a Conqueror and a Cutthroat A vindicative War is lawfulest; so that a Man must take heed he be not a too severe Righter of his own Injuries, he ought to be satisfied with the Victory, and, as much as may be leave Revenge to God. The Authors, and principal Executors in an Injury ought to be Slain, but not the generality which are drawn in to be Parties: Killing is only allowed against obstinate and desperate Adversaries, for the Community cannot be touched without the hazard of many Innocents', saith St. Ambrose: Conquest then must end with the least damage of Enemy's and Inhabitants. Molina holdeth, a Christian taking a Christian Captive cannot sell him to make him a Bondslave: Now if Liberty be so much tendered, how much more Life? Oh there is not a more Crimson Sin than when Blood toucheth Blood, Hos. 4.2. that is, that there is no end in Bloodshed; when Blood is poured out as Dust, and Flesh as Dung, Zeph. 2.17. When Widows are increased like Sands of the Sea, Jer. 15.8. When a Land is soaked with Blood, Isaiah 34.7. What dreadful Examples of Cruelty do we meet with in Ages: Plutarch tells us, That Pericles extirpated the Calcidences and Estiences. The French, after the defeat at Thermopyl● (as Pausanias saith) destroyed the Callienses to a Man, plucking the Children from their Mother's Breasts, and Killing them, tearing in pieces the Marriageable Virgins; so that, happy were they that could get a French Sword to die upon, to avoid further Torture. Totila (as. Gregorius Turon reporteth) flaying quick Herculanus, Bishop of Perusium, and cutting off the Heads of all the Citizens. Syll●. slaying 12000 in one City of Preneste. A●●ila 30000 at the Sacking of Rome. Abderamen 100000 at one Battle in Gall cia●● Mari●● was so busy in Killing his Countrymen, that he wished himself to be the only Roman to be left alone. Hannibal was so eager in destroying Flaminius and his Soldiers, that he felt not an Earthquake that happened in the time of the Battle. Don Pedron the cruel▪ making Spain in his time a Charnel-house, full of nothing but dead men's Bones. Mahomet the Great, causing the Streets and Temples of Constantinople to swim in Blood. Selim the Turk Killing the Persians so without Mercy, that he built a Tower barely of their Heads. Oh, these Men, if 'twere in their Power, how would they exanimate Nature? This people the Earth, and leave the world as a Wilderness Wounds are their Feats of Activity, Blood their Cordial, crying Groans their Music, ghastly Faces their Looking-Glasses, shivered Bones the Relics of their Puissance, and Carcases the Emblems of their Glorious Triumphs: I do account such Praises? which have Blood for the ground of the Ditty but sad Honours, these things may be famous amongst Pagans, but doleful accidents amongst Christians: But we that have such Commands for Love, should either Sheath up the Sword in Affection, or go to War in Tears: Whence comes Wars, but from Lusts? and are Lusts justifiable Pleaders at tho Throne of God? Is there a Judge? Is the Reckoning hastening? and will Blood be one of the most Criminal Guilts at that Tribunal? Then how ought we to Skreen our Souls concerning the stain of Blood? he which hath slain his Brother, how shall he show his Face before that Father? How will the Lives of Men go at an high Rate at that day? when God prizes the chief Treasure of a City to be these Persons. Wherein are Persons.    

Sixscore Thousand.  
4. The quantity of the Treasure, 120000. So many there were in the Minority of years, how many than were there of Riper Age? Obs. That a great Blessing to a City, is, to abound in People. for a true City is a numerous Multitude. 'Tis a glorious thing when a City doth pass Arithmetic. This is to be a City with an Excellency. Ninevehs fame and felicity is here described to be great, that she can reckon by her Thousands, even six score Thousand.  

Application.  
1. This doth serve to present to you your Life-Blessing: are ye nor peopled? Yes, the City of Numbers, every Street, every Lane stored with Inhabitants, that it seems to contain a World within her Walls. Ar●●●rica in France was so thinned after Maximians War that it was afraid that the Country should be drained of the old Inhabitants. After the Battle of Cann●, Rome was so desolate that it was enforced to raise up an Army of Slaves; but these Fears are not come upon you: but the Lord your God hath blessed you, and ye are as the Stars of Heaven for Multitude, yea, that ye are a great People that cannot be numbered. Ye know your Bounds, but do ye know the vastness of your Inhabitants? Ye have the double Blessing amongst you, the Blessing of the Basket, and the Store, Deut 28.5. and the Blessing of the Breast and the Womb, Gen. 49.25. What a large Ordinary is this City? what a spacious Bedchamber? what a Spring of People is there here? The Breath of Life never stirred quicker in such a quantity of Ground: Nature here doth show her Organizing Art, and this is one of her gendering Receptacles. The Myrmidons were so many, that they were said to be begotten of Pismires, this City doth so abound with People, that it may be called one of the Ant-heaps of the Earth. Living Persons do here so abound, that they seem rather to be struck out then brought forth; their increase is so plentiful that they come up like Spring-flowers to garnish the City, or that they were reigned down from Heaven. Oh, Look about you, and see, if these persons be your Treasures, how fast your Mint doth go▪ and what incredible heaps ye have in banks, ye are the Skinned and Fleshed City, the true Corporation indeed, for here are enough to make up not only a body Politic, but a Republic of bodies: if all your bodies should appear at once, you'd scarce have streetroom enough; they would adorn the City more than Hang of Arras, at your Public shows: your Suburbs do vy Multitudes with the City: But are the People Treasures? are you affected with these Treasures? Have ye done honour to the Lord of the Mine, that the City is sprinkled, scattered, heaped and wedged with these Treasures? Did all the Bells in the City ever Ring, the Trumpets Blow, and the Wind Instruments play, I mean your thankful Lips make Melody to the Lord for the People? No, I doubt, ye have forgot your People, that though they daily Face you, and their Clappers strike in your Ears, yet that ye are both Blind and Dumb in extolling God for this favour. What Hecatombs have ye ever offered for this numerous Blessing? Have ye ever sung Hosannah in the highest for this high Mercy? I question whether ye have an Altar in the City for this Service: for that Persons in great Multitudes are a great Blessing, ye may see it here by Nineveh, who had it mentioned as her great Felicity to reckon Persons by Thousands, wherein are six score thousand Persons.  
2. This shows your present Blessing, that you are preserved in your Thousands. Ye are yet a populous City, and the Lord God (if it be his Blessed Will) make you a Thousand times more as you are; Deut. 1.11. But if the Arrow that flieth at Noonday should glide among you; 
A 2d. Plague.  how many wounded Breasts would there be? If Hypocrates were among you with his precious Odours and sweet Ointments to perfume places. If Mindererus were shooting off Guns in every Street to dissipate the Air. If Quercitan and Avicen were prescribing the strictest Rules of Diet; if Galen, and the whole Tribe of the most expert Physicians that ever lived, were teaching you to make Pills. Electuaries, Pomanders, Cordials, etc. to make new Fires and Fumigations of Storax, Calamint, Labdanum, and an hundred other Materials to expel ill scents; yet they may be all ineffectual to prevent that irresistible stroke. For I am not yet resolved, with Vido Vidio, That Kindred take the Infection sooner from one another than from Strangers, because of the assimilation of Blood; nor with Minderer us, that Virgins are more subject to it than married Women, because the Spirits are fluid and retained, and so apt to putrify: nor that a Man being well Dieted may escape Infection; because Socrates (if it be true) lived in many Plagues, being a Man of high Temperance. But I hold, that a Plague is the Hand of God, as David called it, and the Sword of the Lord, as Chron. 21.12 So that, when, where, or by what means God will strike is uncertain; but 'tis certain wheresoever God doth lift up his Hand, he will strike home. Is there any thing more terrible than the Pestilence? No, 'tis the noisome Pestilence, Psal. 91.3. and if this stench come up into your Nostrils, ye are gone: 'tis a Weapon so sharp, that 'tis able to leave a Nation without an Heir, for I will smite them with the Pestilence, and disinherit them, Numb. 14.12. If this pale Horse come to Neigh in our Streets, he'll dash many Thousands into their Graves. Numb. 16.49. 14700 died in one Plague; and Numb. 25.9. 24000 died in another. And 70000 died in a third, 2 Sam. 25.15. The Ectenae a people of Boeetia, with their King were all destroyed with a Plague, so the Hyantes and Aeones came in their stead to people the Land At Rome in the Reign of Commodus there died for a great while 2000 Men a day. In Africa there died in one Plague 1100000. Under Gallus' there died so many in the East, West, and South, that many Countries seemed so destitute of Inhabitants, and for a long time remained uninhabited: which occasioned St. Cyprian to write his Book de Mortalitate. In this City how often have there died ten and twenty thousand in one Plague. In Edward the thirds time, in the space of one year, there were buried in one Church, commonly called Cistertians, above 50000 persons (how many than were buried elsewhere?) And may not the like happen again? God's hand is not shortened: there are now more people among you, and more sins. If the Pestilence doth once discharge, how many will be slain at one Shot? it will chase men out of their Dwellings, as if there were some fierce Enemy pursuing them; and shut up shop-doors, as if Execution after Judgement were served upon Merchants: There will then be no other Music than doleful kneels, nor no other Wares carried up and down but dead Corpse, it will change Mansion houses into Pest-houses, and rather gather Congregations into Churchyards than Churches: the Markets will be so empty, that scarce Necessaries will be brought in: a new kind of Brewers will setup, oven Apothecaries to prepare Diet-drinks: People are afraid to eat Meat, lest they should eat it out of infected Shambles; or to wear Raiment, lest it should be stitched up with the Plague: they shall lie down without the least Spot seen upon them, and rise up with GOD's Tokens upon them, yea, with the Carbuncle scalding in the Flesh like a Fire-coal: They shall walk well out from their Houses, and drop down before they get home again. In the time of a Pestilence, Fly quickly, go far, and return slowly; every Disease turns into the Plague: Come not nigh thy soundest Friend within the distance of two Cubits, nor within the distance of infected Persons, the space of six Cubits: beware lest the Wind blow upon thee from him, or lest there be any Sun, Fire, or Odours betwixt him and thee. If thou be'st well, eschew thy dearest acquaintance; if thou be'st sick thy dearest Acquaintance will flee thee: A Lord shall scarce have a Page, a Lady a Chambermaid, to wait on them: a Brother will scarce look on his Sister, a Husband on his Wife, or a tender Mother on her darling Infant: a Beggar won't wear thy Marriage Suit, if given him; nor a Porter be hired to go on thy Errand▪ though thou wouldst give him a Lease for life, for his Journey: Thy Gold is left to the Justice of a Servant, and thy Breath is left to the mercy of a Nurse: thou art dead whilst thou art unburied; and thou art buried without any but Bearers to go along with thy Hearse. Of all Miseries the Pestilence is the fray, of all dreadful things which can happen upon Earth, this is the horror Oh that ye would cleanse the Streets with Repentance, that This Infection might not breed in your Sins: Purge the Air with Obedience, that your Purity might preserve you from This Contagion: above all, feel the Plague of your Hearts, that you may not feel this Plague in your sides: A Pestilence would scatrer you, thin you, and carry you by heaps under ground. Yet, every Housekeeper hath a Family about him the streets swarm with Inhabitants. Oh know 'tis a Bless to be able to number by Thousands. Wherein are more than six score thousand.  
3. This doth show, That Numbers should be a Motive to Compassion: Unkind is He that would grieve the Generality, Cruel is He that would destroy a Multitude, which can scramble over heaps of slain Bodies! It was the Voice of a Monster, that wished Rome had but one Neck: Onademus of Chios having suppressed his Enemies, his Friends wished him to expel every one that were opposite to him, out of the City: No, said he, They are too many to be too harshly used; I am afraid, said he, That if I should be thus rid of all my Enemies, my Friends would fall out among themselves. When Lucullus took Amasi●, it grieved him that the Soldiers had fired the City; but he preserved the Citizens, that so many might not be exposed to the Fury of Soldiers.  
See here how general Misery hath drawn Commiseration from generous Spirits: and indeed, there can be no greater Act of Nobleness, than to detest to be Author of a public Calamity: [Oh that this consideration might powerfully stick upon all such who have an envious Eye on miserably dejected LONDON] It was the solemn Petition of Moses, to God, That he would not kill all the People as one man, Numb. 14.15. Merciless then are Their Eyes, and savage Their Bowels, who can ruin Multitudes: It was forbidden by the Law, to destroy the whole Nest, Deut. 22.6. Oh, therefore, let the Faces of a Generality awe you; Be amated at horrid Attempts wherein Multitudes are concerned, Tremble at MASSACRES. Should not I spare Nineveh, etc.    

More.  
3. As to the Surplus, More than six score Thousand; Observe, That God is exact in accounting. He knew all the righteous persons that were fit to enter into the Ark: he knew all that did not bow to Beal; he knew all the Thousands, and the surplus of them that were in Nineveh. That there were six score thousand and more Should not I spare Nineveh, etc. Application. This serves to exhort you to a Confidence in God, in all Extremities: for, he which knows every particular Creature in so great a City, he knows also every particular Accident which happens to us: Be not like Porus King of India, who took his Conquest by Alexander so heavily, that though he had his life given him, yet he would not for a great space eat any meat, suffer his Wounds to be dressed, or be persuaded to live: So if we be but crossed in our Expectations or designs and cannot enjoy that Liberty and Fullness we had, we would starve upon Accidents, or suffer our Wounds to rankle: Oh, sigh gently, speak softly, chide not with Providence, roar not under Casualties, fret not yourselves into your Graves, etc. Remember ye have suffered nothing but what the Wisdom of God held convenient, and the Providence of God is able to return double. Moses fled for his Life, and kept sheep, yet afterwards became a mighty Ruler. What? do you suffer any thing out of God's sight? No, his Ey is upon all your Trials, all your Miseries are scored up in Heaven: He keeps a Catalogue of all your sufferings: Oh, therefore take Courage, witness Patience, express Confidence: why should you be a fainting people under a knowing God? when you are ready to complain, murmur and vex, restrain these distempered Passions by remembering you have a seeing and a searching God, that hath taken notice of all your Sorrows, reckoned up all your Losses, Injuries Indignities and Extremities; you know not better how many eyes you have in your head, nor how many fingers you have upon your hands, than he can bring-in a full Account of your Distresses: That he is an observing God, See here in Nineveh, he can number out to her all her Thousands, and the Surplus. Wherein are more.  
2. This may serve to repress Sin; Oh, that you dare trespass against so knowing a God: You know there are a Company of men who are all for Secrecy, saying, Who shall see? Psal. 64.5. yea, setting their Mouths against Heaven, saying, How doth God know? is there Knowledge in the most High? But these shall suddenly hear God thunder and tell them, These things hast thou done, and I kept silence, than thou thoughtest wickedly, that I was such a one as thyself, but I will reprove thee, and set thy sins in order before thy eyes, etc. God could tell Adam of eating the forbidden fruit, Cain of murdering his Brother, Saul of sparing Agag, David of slipping into his Neighbour's Bed, and covering the foulness of that guilt with the skin of a dead Husband; Asap● of trusting in his Physicians, Hezekiah of showing his Treasure, The Scribes and Pharisees of their secret Lusts, which deserved stoning, etc. What dost think of drawing a Curtain before Heaven? and to steal lewd Attempts by casting Mists before the Eyes of the All seeing God. As he knows his own Decrees, Honour, Laws, so he doth know all thy Trespasses, Will ye force the Queen before me? so, will ye violate Laws in the Lawmakers Presence? What despise God's sight, contemn his very Eyes? Oh, consider this ye that forget God, which invent and attempt horrid and prodigious things, as if you would exclude God out of the Room: No, no, you can't, he s in the midst of your PLOTS, and the great Notetaker of all your Passages. If the man that hide himself in a Cave, that Hercules might not see him, one day seeing him pass by the Caves' mouth, at the sight of him fell down dead (than ye which tremble so much (as ye must do, if ye be not Atheists) at the thoughts discerning God) than when you see him with guilty Eyes, and he look upon you with Eyes like a flaming fire, how shall you see him with amazement? ye that now dread not God's Eye, shall then call to the Rocks to cover you, and the hills to fall upon you. Is God ignorant of your Crimes? No, he can reckon up Errorus and Additions, for he numbers Nineveh, and the Surplus, wherein are more than six score thousand persons.  
3. This doth show, That if God be skilful in numbering a City, he is as skilful in numbering his Elect. If Anthony the famous Egypitan could say all the Bible by heart, and yet never learned Letters; If Cytus said it was a shame for a General not to know the Names of all his Commanders, as well as a Surgeon of all his Instruments. If Franciscus Cardalus Narniensis could rehearse two whole Pages backwards and forwards, after once reading to him, then doubtless the omnipotent God knows all them that are dear to him his Elect; no man doth forget (the never so old) where he laid his Gold, much less does God where his rich Treasure is: all the Miseries upon Earth, nor all the Devils in Hell can't wrest one of these out of God's hand.   

6. For the Qualifications. Which cannot discern between the right hand and the left.  
In which words are three things considerable 

1. A Defect, which cannot.  
2. The Determination, Discern.  
3. The Degree, Between the right hand and the left hand.    

1. For the Defect,  
Which cannot. Observe, That some things carry an Impotency in them. Man is such a Creature that he can but act pro virili, according to his Power, Lucifer is quite flagg●● by endeavouring to ascend higher than an Angelical wing could carry him. Adam broke his neck upon the Banks of Baradis● by attempting to attain that Wisdom which was inhibited to his natures there are many things which are beyond Man's list and boundary. Which cannot.  

Application,  
1. This shows, That man is a wanting Creature; he drops out of his Mother's Womb like a Lump of Indigencies.  
2. That Negatives for a Time, do deprive us of all Power: But  
3. It shows the strength of a Saints Confidence; Our Arm is weak, happy are they that lean upon the Arm of the Lord. Oh how glorious is God in Extremities, how wonderful in Exigents. Rabsha●●h threatened the Jews, that if they would not yield, he would make them eat their own Dung, and drink their own Water; Hezekiah cried out, This it the day of Trouble, Rebuke and Blasphemy! How did God in one night free the City of all Dread: and lead back this insulting Enemy with a look in the in Nostrils. When Asah had nothing but Heavenly Aid to depend upon, saying, Help, O Lord our God, for the trust in theo. God disperse an Army of Ten hundred thousand. When Jehosaphat feared and even fainted saying O Lord God, pi●● thou not judge them, for we have no might against the great Comp●ny 〈…〉 our against us, neither known what to do, ba● our Eyes 〈◊〉 unto thee. How did God clear the Coasts of that formidable Army, without giving a stroke, for ye shall not need to fight at all, go down only to see the slain and take the prey; for God made Divisions between the Moab●es, Amonies and Ed●mites, that they destroyed one another: in so much that Jehosaphat came but forth to see their slaughtered Bodies, and to take their rich Spoil and were three days in gathering i● and could not carry it all away. 2 Chron. 20.25. When the Barbarians b●ak in with great Power against Theodosius, whose chief strength was Prayer; how did God on a sudden strike dead Ruges their Captain, and consumed the rest of their Army with Pestilence, and sire from Heaven. When the ●●●anians and the Jazi●es (than Heathens) broke into Vi●●●, with such Fury that they wasted a great part of the Country, and taking a multitude of Captives insomuch that ●●●us Niger e'end of paired to oppose them, how did God by the Apparition of Michael the Arch Angel, so animate him and his Soldiers, that a very small Army fought against the successfully, yea, he stirred up the Captives to break off their Chains, and fight magnanimously; and the Women which they had taken prisoners, frighted them with shouts, and their own Dogs which they brought with them, welcomed the Polonians, and flew on their Masters, and by multitudes, worried them to pieces: [What sudden, amazing and confounding Disappointments have the implacable Enemies of GOD's People found, when they have just brought their infernal Contrivances to perfection; and destroyed them in a Moment: nor hath God, either in Scripture or History, used one Method twice: What his next means or Method will be, the one to their everlasting Comfort will find, while the other to their eternal Confusion feel.] Oh then when our hearts tremble under Miseries, and our Eyes are dimned with continual weeping, what an excellent thing is it to wrap up ourselves in God's Providence: He is powerful when we are impotent. He can, when we cannot. Which cannot.    

Discern. 269  
2. Which cannot Discern. Observe, That God doth not discern where man doth not discern: i. e. God will not inflict Judgement where men want Judgement: he counts it no Reason to judge them that are destitute of Reason: he is so far from punishing such, that he is pleading for such. All by the Necessity of the Precept (if they be of ripe years and have evident Manifestation) are bound to know those things which are revealed in Scripture to be true; but by the Necessity of the Means they are chief bound to know but such things as Principally and Essentially belong to the Redeemer and Redemption, Justification and Sanctification, and such as are the necessary, constitutive, Parts of Salvation: The Catholic Faith they must not be ignorant of, but the Scholastical, Problematical, Polemical Faith they are not absolutely enjoined; for if a man should oblige illiterate and undisciplined men to the Mysteries of the Trinity, the secrets of the Hypostatical Union, the Modalities of the Mediatorship, the speculations of Christ's Passion, the Intricacies and Scruples of the Resurrection, with varieties of Notions in this kind, this Obligation would be sued out against so many Non-solvents, that not only a Capias might be served upon the third Part of the Laity, but a great Company of the Clergy might be carried to Prison with them. All the Difficulty I know doth lie in this, To know what an Entire Faith is Justice hath no place where man hath no Power, unless by his own default he hath lost it. How doth God plead here for an ignorant people? God cannot but spare where men cannot discern. Should I not spare, etc.  

Application.  
This opens a door of Hope in the Valley of Anchor, for impotent persons to enter by, or to show God on his Mercy-Seat shining with a Face of Grace upon all truly disabled persons: he hath no Wrath against them that know not how to provoke him. There is an Abridgement of Christianity which every one must learn, viz. To know God and ourselves▪ which short Lesson we must be exact in, for by the knowledge of thyself there is distilled into thee the Fear of God, and by the Fear of God there is distilled into thee a Love of the Promises: if thou knowest not thyself, there's nothing but Pride; if thou knowest not God, there's nothing but Despair: and having got this Compendious Divinity, and all things necessary for this prime Art, where high, sublime things may be dispensed with, if we have not Means, Opportunities, Qualifications and Endowments to attain them: The Substance we are tied to, but not the Apurtenances: especially where God denies Faculties; Therefore, if thou understandest Necessary Faith and Duty, trouble not thyself if thou canst not understand Mysteries: for God doth not judge the Ignorant but plead for them: Which cannot discern.  
2. This might serve to spring Compassion in men's Breasts toward the Ignorant: Tully never got more Credit than by defending the young Noble men of Rome, for not performing all things according to Martial Discipline. Oh, Severe Sentences has made the world a Slaughter-house: Damasippus killed the Citizens of Rome like Sacrifices, because Marius jun. did but tarry alittle among them. Usuncassan killed his Son Masubius, though young and not capable of Treason because he suspected, in time, he would take part with his Mother Thodosius jun. sending an Apple (which cost him an hundred pieces of Silver) to his Empress; and she sending it to Paulinus, and he presenting it again the Emperor; he thinking there was too much Familiarity between Paulinus and the Empress, took off Paulinus' head. Domitian executed Hermoge●es Tarsensis because he put strange Pictures in a History; and crucified the Artists that drew them. He also destroyed Metius Pompusianus because he kept but a Globe of the World in his House, and had certain Orations taken out of Livy of Kings and Captains. By an ancient Law in Rome, Virgins were note to be put to Dea h while Virgins: Therefore this Emperor caused th' Executioner to deflower them, and then execute them: guiltlessness was no Protection. Oh that Christianity had taught us more Justice: Are there none in our Land, though Christian, that die upon Suspicion, and suffer for such things as they know not of; are not many made Transgressor's for a Word: or, if some do transgress, is not a Community oftentimes endangered, which never heard or knew any thing of the Design: Christendom is large, and it seemeth to teach all the World Truth, but I doubt all her Pulpits have not sanctified the Judgement seats: the Souls under the Altar do cry, and the Blood under the Tribunals ●o cry: If so? What is this but to turn Judgement into Gall? Am●s 5.7. O let the Judge pity, let the Jury tender all them that are not conscious of the Fact: Let the Foxes and the Tigers be destroyed, but slaughter not the innocent Lambs.  
3. This shows what is justifiable Ignorance, viz. That which cannot discern; not that which may and will not, but that which would, but cannot discern: There is a difference between them that understand not God's ways, and those that desire not the Knowledge of his ways, Job 21 14. between those which are deprived of their sight, and those which close their eyes. Take heed how thou dost drink thy damnation draught out of this enchanted Cup.  
4. This doth reprove them which sin against their own Discern, which can discern, and do discern, and yet their words are stout against God, Oh, If wilful Ignorance be a sin, what is wilful Presumption? What as bright as a Scraphim in Knowledge? and as black as Belzebub in Behaviour? if I know any thing, This is the Sea of the Scornful: the Conscience feared with a● hot Iron, with such 'tis enough to deserve Fetters, to urge Scripture. Oh, Adulterers and Adulteresses, Blasphemers, Epicures, Oppressors, Persecutors, Tyrants, hear afar off the last Trump blowing; behold at a distance, the sign of the Son of man appearing in the Clouds; set up Christ Jesus is Tribunal in your Consciences, before you make your Impartial Account before that white Throne Oh that you would not pluck your Eyes our of your heads whilst you are living, that you would not draw up the Sentence in Self damning Letters, that you would not begin Dooms day in Covictions, If our hearts condemn us, God is great than our hearts, and knoweth all things. If the man be speech less, the next words are, Take him, bind him hand and foot, and throw him into utter Darkness. Oh that I could warn you from these guilts, and separate you from presumptuous sin: What will you say, when 'twill be urged, That you knew both the Crime, and the Curse? Ye did discern. Thoughts accusing are unanswerable Witnesses. If ye were blind, ye should have no Sin; bu● now ye say, We se●: therefore your sin remaineth. They cannot desire better Light; no, they say, We see; nor wish for a better Interpreter, for Christ hath spoken to them: The knowing Sinner is a prodigious Sinner; a fight Conscience is more terrible than a Goliath to encounter with: God hath no Mercy for obstinate Sinners, which do commit Sin though they do discern it: no, he will only spare them which cannot discern. Should not I spare, etc.    

Between their right hand, and their left.  
3. We come now to the Degree, between their right hand and their left. By such are understood Infants. Besides men of ripe Age, and intelligent, there are six score thousand, and more of other men,— So that Infants and simple men are highly cared for by God, saith Chelmannus. Simple men we had before, and now God doth proceed to Children, which cannot discern between the right hand and the left. This Observation naturally arises from the Text, That Knowledge is incompatible with Infancy, for they cannot discern between the right hand and the left. As the man is so is his strength, Judg. 8.21. so, as the Child is, so is his Judgement. We to thee, O Land, when thy King is a Child, Eccl. 10.16. i.e. when he doth want not years, but wisdom: which intimates that a Child is not come to years of Discretion. I confess, I have read, That the Son of Croesus, spoke at six Months, and saved his father's life: and, That Sigebert, the Son of Dugobert, the fortieth day after his Birth, being baptised by Amandus, plainly answered, Amen. And that Anno 1117. there was an Infant lying in the Cradle, made a long continued Speech to his Mother busied in her Family Cares, wishing her not to be too intent upon worldly things, for God was ready to be revenged on the world instantly, if, etc. But these things were done by miracle, and not by ordinary course of nature. Petrarch gives solid Comfort to a Parent bewailing the death of his Infant, wishing him not only not to be dismayed, seeing his Child had escaped these afflictions, but chief to rejoice, because the state of a dying Infant is without any Danger: for, saith he, An Infant cannot perish shamefully, which doth departed without sin. What Sin can they have that have not Knowledge? They are so far from that, that they know not the place of their Birth, their Father's door, the parts of their Body, nor the right hand from the left. Should not I spare Nineveh, etc.  

Application.  
1. This shows That Wisdom hath a diminutive beginning.  
2. This shows how necessary the strict Education of Children is: for is it not fit to provide much for them which by Nature do enjoy so little? If thou wouldst have them either Sages or Saints, prepare them a Brain stock, and a Conscience-Livelihood, else thou mayst leave them too much thy own, and let them shift in the world like unprovided Children with their simple Naturals: the breast is not more necessary than Instruction. Indeed the Parent should be the grand Tutor to his Child: The Egyptians would suffer their Children to learn nothing but of their own Parents. Agasicles being demanded why he would not resort to Philopanes to learn Philosophy? No, said he, my Father is able to instruct me in this, and 'tis most convenient for him to give Wisdom, who gave Nature. Where Parents have been diligent herein, what eminent Children have they left behind them: Cambyses teaching his Son Cyrus, how did he become afterwards the wonder of the World? Nicon, a Mechanic, but withal a very learned man, teaching Galen Arithmetic, Geometry, Astronomy, and other liberal Arts, how did he afterwards excel, and was esteemed the Prince of Physicians. Aristippus was so well instructed by a prudent She-parent, that he was Sir-named the Mother-taught: and he made such a rare Disciple of his Daughter Arete, that when he was dead, she was able to keep up his School, and read Lectures. Pythagoras was such a Schoolmaster to his Daughter Dama, that she excelled in all Learning. Such Ornaments may Children prove if Parents themselves can bestow good Education upon them. But if Parents cannot do this themselves, let them not neglect at the dearest rate to buy this abroad, 'tis the best purchase you can make for your Children: a Will cannot give such Legacies. Oh bring thy precious stones to these Lapidaries to be filled, and thy costly new-woven  to these Dy-fats, to receive their Tincture. Remember Solomon hdesired Wisdom more than Riches and Honour, its price is above the choicest Rubies: therefore, fill thy Son's Brains rather than his Purse: provide thy Son Wisdom rather than a Manor house, or multitude of Tenants: yea, go one step further, Furnish him with Grace, thou givest him none of this by Nature; no, The natural man perceiveth not the things of God, Therefore, if thou hast Grace thyself, communicate it to thy Child: be ever imprinting in their minds Divine Precepts, and engraving their Souls with celestial Characters. But if thou hast not so much Judgement thyself, think not only of the Fencing-Master, Dancing-School or Artillery-Ground, but settle thy Son under some Religious Divine, to purchase the Pearl, to have his Wits exercised in Scripture, to have the Eyes of his Understanding opened: that thy Child may be able to take the Latitude of Christianity, yea, to comprehend the length, breadth; height and depth of Christ Jesus. What are all the Maxims of the Earth to the Mysteries of the Kingdom? no, Redemption, Justification, Adoption, Regeneration Faith, and to know a Right in the Tree of Life, excel all the Speculations that the double refined Wits of the times can teach otherwise. Oh then, that many men think their Children should get these things only by sitting under a Pulpit, or learning a public Catechism, but not by making an absolute Schooling of the study of Virtue: No, people think that these things are to be taught at any rate, and in any time; they let them learn other things without these, or these with other things; they allow not their Children time nor means to make Grace a Trade: Seven years, is for a Calling, but I hear of no such Apprenticeship merely to learn Religion: They have a strange saving way in pious things: their own Consciences costs them little at the Pulpit, and they are as thrifty Husbands for the Souls of their Children in matters of Grace: the conscionable Divine hath few Disciples of this nature; the Fencing, Dancing, and Musick-Masters, shall be preferred before him in Fees. Therefore, if you would have them serve God, train them up at the greatest Expense under them which may institute and precept them in the Principles of true Godliness. History abounds with examples of the good effects hereof. And, for hamane Learning I fine many liberal; Q. Fulvius gave his Master Ennius a whole City: and Achilles gave his Master Phoenix, half his Kingdom and half his Honours: So among Christians, I find for the learning Religion and Grace; Gracian gave unto Ausonius many presents, and amongst the rest, a picture with his Father's Image, set with precious stones; telling him, He had paid but what he ought, and that he ought more than he had paid: and Mathias Corvinus (that renowned Prince) bestowed the whole Country of Veredarium upon his Master Joannes Vitesius: and infinite other Examples are to be produced on the same Account. Therefore if thou lovest thy Child's Soul as well as his Body, provide some Master workman to lay the Foundations of Grace and Holiness.  
3. This shows, that Infants rightly baptised have undoubted Salvation: for if Baptism doth take away Original Sin, what other Sin can be laid to their Charge.  
4. This doth serve to exhort all to tender the Estate of Infants; for, who should not do justly with them, that understand not their own right? If thou oughtest to open thy mouth in the case of the dumb, then much more for them whose Tongue-strings are not unloosed to plead their own Cause; if thou oughest to be Eyes to the Blind, and ●eet to the Lame, much more to them: Is there a more honourable thing than the Patronage of Infants, and the Protection of Fatherless Children Thus David tenderly regarded his friend Jonathan's Children; and Mordical took the care of his Kinswoman Ester upon him: And Lycurgus having, by his Brother, the Government of Spata left to him, till his Heir unborn, came of Age: though the wife of the Deceased offered to destroy the fruit of her Womb, if he would marry her, and take the sole Government upon himself: yet he accepted not of it but in show, wishing her not to endanger the fruit of her Womb; but suffer herself to be delivered, and send the Child to him, and he would soon make it away: the Birthday being come, and the Child sent to him, in stead of murdering it, it being a Son, he presented him to the Spartans', saying, Behold your King! naming him Charilaus; and stoutly defended his Right against his Mother, and Leonidas; Thus did he, and thus ought all just men to do, for Infants, as the Civil Law terms them, are Miserabiles personae, i. e. Creatures which deserve the greatest Pity: they are called Orphans, persons deprived of all Help: and who should not support the weak, or help the helpless? But where are these kind Friends or Foster-fathers' to be found? All relations of Amity will not bind men to express these faithful respects: The Parent upon his Deathbed is not troubled more with his Pangs of Death, than with vexatious Cares to whom to commit his Children; he's afraid of his most intimate Associate, he doth dread his nearest Kinsman, as well he may: for what fidelity is to be found amongst familiars or Allies? if the Father doth intrust these, they may keep the Children, but they will make themselves the Heirs: the Father doth put the Moth into the Garment, the Wolf into the Fold. Oh the poor Remainders that will be left after such sharp Teeth! they will eat out his Estate, his Posterity, his Name. What incredible Disbursments, what large Bills are brought in at the end of the Term? What restless Molestations, what Chargeable Suits must the Heir meet with before he recover his Right? A Captain will as soon deliver up a Castle, as these an Executorship; these Devils when they have a long time possessed such a Body, they will not be cast out without rending and tearing: Doth the Father choose these for Executors? he had as good send his Children to the Mortar, to the Millstone, to the Shambles to be chopped topieces, to the Furnace to be burnt: Oh the sad Cries and Groans of oppressed Infants and injured Orphans. Oh that ever we were born, for, to what were we born? We can but look upon our Father's Means, for so much is gone to bind out the Executor's Son, so much to marry his Daughter, so much to purchase such a Manor, and so much to buy such an Office, etc. he trusted, oh that he had disinherited; he put Confidence, oh that he had had timely Diffidence: his Funeral is past, oh that we had been buried with him; we waited on him to his Grave, oh that we had been nailed down in his Coffin with him: Alas! We are not our Fathers-Heirs, but still his Mourners; our Funeral-tears must never be dried up, we must always go in black; our Father had a House, but left the Key with others, and his Children can't get Entrance; the Executors sit on the Bench, we may lie in the Clink; he lives in a Lordship, we in an Almshouse; we might have been a Wonder, are now a Warning; we might have been a Splendour, are now a Terror; Oh, let all Parents quake at the choice of such trusties, and all Orphans tremble at the Thoughts of such Executors; we can but seal up our sense of such Perfidiousness with Cries and Curses: Is this only a Passionate complaint? Are there not bleeding Instances to be produced? yes, most wonderful precedents. Demosthenes had a large Patrmony left him by his Father, his Tutors so perverted the benefit, that what through Covetousness and Carelessness, at last there was not enough to pay his Schoolmaster. But there's no need of Examples, when every Country and Court cries out of false Executors. The Father may bequeath what he will, at last there's nothing found of the Goods, but in the Inventory; or of his Estate, but what's in Bills of laying out: the Orphans comes out of their hands, so full of stripes, as if they had lived in some Correction-house, they must redeem themselves as if they were some Slaves of Algiers. No year of Jubilee can set them in their just Possessions, nothing but the day of Resurrection to repair their Damages. We are the Land sprinkled with Orphan's Blood: Oh that such men should call themselves Christians! is the like Injustice among Turks? Oh that these should ever hope for, or speak of Heaven: for if no unclean thing can enter into the new Jerusalem, not these surely so besmereed with Blood! How will these look their dead Friends in the face at the last day, whose harmless Infants they have worried? how will they meet these Orphans at God's Judgment-seat, whom they have shouldered at many a Tribunal? Oh the criminations of the Parents, and the execrations of the Children will draw a confounding Sentence from such a Judge! Is it not shame to crush Spawns? to crop Buds? tear up roots of new sown Corn? to damnify or destroy them who have neither Wit nor Reason to apprehend an Injury. And is't not so with Infants? Yes, they have so little Judgement, that they know not the right hand from their left. Which cannot discern, etc.  
5. This shows, That seeing God would spare the lives of Children, because they were undiscerning Creatures, that 'tis the height of Cruelty to spill the Blood of Infants: for though 'tis a heavy thing to kill Champions, yet 'tis a sadder thing, when Children are dashed in pieces at the head of every Corner of the streets, Nah. 3.10. When Children are brought forth to the Murderer, Hos. 9.13. Pharaoh was not a worse Butcher than to kill Children: Herod's shambles were not filled with worse meat than the Limbs and Quarters of slaughtered Infants. Oh! the Murderer fights with Infants as if he were fight with Giants; or furiously knocks down Children that can't stand on theirs legs; that he must have children's soft flesh to set his rough feet upon: that the City, he thinketh, doth not echo rightly, till it be filled with the shrieks of Infants; that the stones don't shine bright enough for his barbarous Eyes, till they glitter with the Blood of Infants: Is this Chivalry? is this Prowess and Puissance? what to blow the Trumpet over slain Children? Is't not immortal Honour to strike them that can't hold up a hand against you? or to shed the Blood of them whose harmless breast never thought of Enmity? Take heed of any crying sin, especially of the blood of innocent Infants. Alas, how can these offend you? what, kill persons in a Gallantry? Devil's may, Christians should not: these can't be guilty of grievance, nor offer a distaste: rather destroy them that can discern, but not these that cannot discern between the right hand and the left.  
6. This shows, That the ground of Divine Commiseration is Innocency: He that would be spared, must be as guiltless as the Infant, to discern no more of evil motions, than the child doth of the Motions of the Body: We are commanded, concerning Malice, to be as Children: oh glorious thing to come to Self-denial: to feel as little Man about us, and as much Infant in us as may be: if we would be Penitents, we must carry only the Law of Sin, and not the Love of Sin in our Members; we must have another sap running in our Branches, we must be like the winnowed Wheat, and refined Gold. Should not I spare, etc.      

And also much Cattle.  
These are the less principal Commodities: Three things are considerable in them: 

1. A gracious Enlargement, And also.  
2. A strange Subject, Cattle.  
3. A considerable Plenty, Much.    

1. For the great Enlargement,  
And also. God had said much before, but he had not said all: the Expression had been large, and yet God is not at his last. If Jonah's hard heart did not yet relent, God will try another softening, he will not keep back an Inference, not lose a Motive, no he had another Clause yet behind, And also. Observe, God will conceal nothing which may tend to the Advantage of his Saints, behold how he values these! he favours them, and there is no end of his Affection; as he had ne'er looked enough upon them, so he had never spoke enough for them; God will not only appear in the Case of his Saints, but he will maintain their Cause: 1 King 8.45. never shut up his lips, till he hath convinced, evinced, and brought off his Saints clear; God will so argue for his Saints, that he will wrest them out of the hands of their Enemy's: God will find new Proofs, search Records, examine Evidences, insist upon Circumstances to acquit the Faithful, Who shall lay any thing to the Charge of Gods elect?  

Application.  
1. This doth serve to show the benefit of a Divine Ingratiating. Since thou wert precious in my eyes thou wert honourable: Isai. 43.4. So honourable that God will be a restless Advocate for his Saints, not only look upon them, but stand by them; not only at first, or for once, but never take off his hand till perfected his work: He will contend with the whole Earth for them: God will weary the quarrelling World, and make them desist from opposing and molesting before he will give over answering and confuting: as in Prosperity there shall be a succession of Blessings; so in Protection there shall be a continuation, concomitation & connexion of Arguments; Reason upon Reason, God will be at first entering of the Suit, and last hearing in Court, God will never leave his Clients, till he hath brought all things to a happy close: the Wicked may be violent at first, but God will hold them so long in debate, that at last their edge shall be dull d: why then are we dismayed that God's first Arguments do not take? if God hath not yet disputed us out of Danger, hath he no more Disputations behind? Yes, he will use his demonstrative Reasons, and search all his Topical heads that he may be Victor for his Saints: when God hath alleged many things, he hath an Enlargement still in store. And also.  
2. Let this daunt the Politician, who carries it high, and soars in the Admiration of his contriving Brain: as if Nestor were not his Match, nor Ulysses his equal: oh how he is enamoured upon his Projects and Idolising his Designs: here I am prevalent, there I am successful, what can't I do by my ingenious head: I carry a Senate-house about me: People don't know what a Spawn of choice Maxims are conceived in this Belly, what a Covey of rare Disquisitions can fly out of this Brain: how many Jewels are in this Cabinet? how many stars do shine in this Firmament? I can speak like a Prophet, interpret like an Angel, every point of Wind may be found out, but not the gales of my Resolutions: the height of the stars may be taken, but no Jacob's-staff nor Astrolabe can take the Altitude of my sublime Conceptions: I leave no Foot-prints of my Intentions for men to discern; no, the Age is at a loss to think to find out me in my Form, or to follow me in my leaps, and various jumps, races and traces: I but take heed; see that this be for just ends, happiness of the Church, and the Glory of God. Procure things honest in the sight of all men, Rom. 12.17. Deliver a City by thy Wisdom, Eccl. 9 15.  
3. This doth show, That God is most passionate for Mercy; ye never find God doth argue for Justice as here he doth for Mercy: no, he will reason and enlarge for Mercy: Mercy pleaseth him, 'tis his delight. God hath many Attributes, but Mercy holdeth the Sceptre. How is God desirous to show Mercy? how is he angry when he cannot show Mercy? he cometh leaping over the Mountains, Cant. 2.8. Currit dum succurrit, but he doth not make such haste when he should execute Judgement; no, what a going down, examining, parlying and expostulating is there, before he will pour Vengeance upon Sodom itself.  
4. This doth serve to show, That Envy is one of the most incorrigible sins, for Jonah is spiteful, and with what a difficulty doth God reclaim him? he is forced to use Argument upon Argument, and at last to put in an Enlargement; And also    

Cattle.  
2. Now let us come to the strange Subject, Cattle: Numquid de bobus cura est Deo? Hath God care of Oxen? so, are Cattle a Subject for the only wise God to discourse of? yes, he gave them life, and the lives of them are tender to him. Hence observe, That God is compassionate to the very Beasts. They had their distinct Creation, for, God said, Let the Earth bring forth the Living Creature, Cattle, creeping things, and the beast after its kind, Gen. 1.24. as if the Earth were not complete without this Furniture: sure I am, they were snatched out of the general Deluge, and put into the Ark as a special Treasure, Gen, 7.2. The Murrain of Beasts was one of the Plagues of Egypt: and doth not Amos join the death of Beasts with the destruction of Men? Yes, the young men have I slain with the Sword, and taken away your horses, 4.11. God doth threaten this as one way whereby he will be avenged upon a Disobedient People, that they shall be cursed in the Increase of their Kine, and the Focks of their Sheep, Deut. 28.18. This made Habaccucks belly to tremble, his lips to quiver, and rottenness to enter into his Bones, That the flocks should be cut off from the Fold, and that there should be no Herds in the stalls, 3.17. Without Cattle the whole earth doth languish, the Prejudices are many if Beasts be wanting. A Horse is prepared for Battle, Prov. 21.31. There would be but a thin Table: without these he cannot eat of the Fat, nor scarce clothe himself, our Shops would be ill furnished without them: Have not the noblest Presents been usually tendered in Beasts? Yes, Cornelus Cossus gave to P. Decius the Tribune, an hundred Bullocks, one white one having its horns tipped with Gold, as a gratification for defending the Roman Army from the Sabines: and Canutus sent to Lotharius the Emperor, as a Testimony of his royal Respect, a goodly Horse shod with Gold. Seeing by the light of Scripture and of Nature, Beasts are so commodious, No Marvel God puts an additional Motive, to preserve this City for Beasts. Should I not spare Nineveh wherein are— and also much Cattle.  

Application. 318  
1. This doth show, That we should honour God in his Blessing of Cattle: for should we not spy where God doth spare, prise that which he preserves? Yes, If our tame Beasts forsook our Pastures, and ran into the Woods; and the wild Beasts forsook our Forests, and came running into our strets, as they did in Germany in the year 1086. Or, That men were forced to draw in Trace, to blow the Lands, or to be yoked in Carts to carry up and down our Commodities; as it happened in those dismal Civil Wars under Uladislaus the III. King of Hungary, we should then think Cattle a rich Possession. Alexander was so touched with the loss of a few Horses, which the Mardi took away from him in the Rear of his Army, as he marched into India, that he threatened to burn down their Woods, destroy their Country, and kill them to a man, if they were unto restored. Ulysses, when he had lost a few Mares, sought all Greece to regain them, and when he had found them, buile a Temple to Diana for them. The serviceable Beast was so precious to ancient times, that they knew not how to give honour enough to them: Solon commanded all the People to sacrifice to the Gods, for the use of the Ox, and made it as capital a Crime for any man to kill a Bullock, as to slay a Man: Oh, let us not visit our Stalls without a Meditation, nor walk in our Pastures without a Contemplation.  
2. This shows, That man is a Stipendiary: he is not perfect, he doth live much by supply, he is the best of the Creatures, but he is not a Complete Creature. Man was born naked, that out of a sense of his Necessity he might have daily recourse unto his God: he carries his Beggars-wallet at his Back: Man would be a Proprietary, he is but a Stipendiary. Hath God need of any Cattle? No, thou art the Cattle-Eater, and Cattle-user, he spared them for thee. Yea, 'Twas not enough that he spared the persons, unless he spared the Cattle. And also cattle.  
3. This shows, That man hath a right in the Creature: why may not a man participate of that which God doth set apart for him? Every Creature of God is good, if be received with Thanksgiving, 1 Tim. 4.4. A Church Constitution may out of Ecclesiastical prudence, but not absolute Necessity, forbidden the use of such things, but otherwise the Creature is thy own. And also Cattle.  
4. This shows the dignity of the Creature, for Cattle must have some Excellency in them when God would spare them, not only Persons, but Also Cattle.  
5. This may serve to strengthen your Christian Dependence upon God Almighty, for he careth for you; for he careth for Cattle: He that feedeth the Ravens, and clotheth the Grass, will he not feed and clothe you? What a turbulent and impatient People are we in Adversity? like Domitian, after eight months' thunder at Rome, he was so distracted with it, that he cared not though the Thunderbolt were in his sides. Come out of this Swoon ye fainting Creatures? If Mordical be of the Seed of the Jews thou shalt not prevail: if it not of God, it shall not stand. God can send a terror amongst the Midianites, he can put an hook into the nostrils of Senach●rib. God will pity his Saints, for he pities Beasts, he will spare his Church, for he doth spare Cattle. And also Cattle.  
6. This doth serve to exhort Man to maintain his Priority: for God doth first name the Person before he names the Cattle. Oh then, that that which is but put in the Additional, should exceed that which is placed in the Principal! thus the Servant should be better than the Master; that the greatest Brightness should not be seen in him which is the Image of God: 'tis a shame and scandal to man when he must be sent to learn his Duty of the Creature, as, Go to the Pismire, o thou Sluggard, etc.  
7. This doth serve, To elevate man, to aspire after his high Preferment: here thou art but spared, and the Beasts spared for thee: but is there no greater happiness to be attained to? Yes, thou art not only set forth to be an Heir of the Creatures, but to be a Co-heir with Jesus Christ.  
8. This shows, That we should express Commiseration to Cattle; seeing God will spare, why should not we? Yes, Spare them, 1. By respective usage; The just man is merciful to his Beast, he is a Beast which is barbarous to his Beast: feed it neither under its necessary Allowance, nor work it beyond its strength? Where shall the dumb Creature be righted? God hath a Bar for this oppressed Creature, and the right Beast (even the savage Master) shall one day meet with a Pound and a Scourge. 2. Spare the Cattle by moderate use▪ though man hath a right to the Creature, yet he hath no Empire over it: he may participate of it, but not riot upon it: enjoy it for necessity and delight, but not for his Excess and Surfeit. 3. Spare the Cattle by avoiding Merciless Destruction: It is the height of Outrage to make sport and pastime with the spoil of Cattle: yet how many of these horrid Practices do we meet withal in Histories. Phero, because a woman's urine could not cure his blind-eyes, he fired the Town Gleba rubra, and destroyed all the Cattle. Alexander, in revenge of a Wound he had received before Cyropolis, leveled the City to the Ground, and made a miserable Spoil of the Cattle. Well these things may satisfy Fury, but will they be acceptable to the just God? Men should spare Cattle, because God would spare Cattle. And also Cattle.    

Much.  
3. We come now to the considerable Plenty, Much. Observe, That Plenty of Cattle is an eminent Blessing. Job was herein blessed, viz. with 7000 sheep, 3000 Camels, 500 yoke of Oxen, and 500 she-Asses, Job 1.7.  

Application.  
This doth show the Sweetness of Abundance, to have much in any thing there is much favour; Every man doth live, but he that enjoyeth this hath the more of life in him: For, though the life of Man doth not consist in the abundance which a man doth possess, yet the life of man is much sweetened by such abundance; seeing without Estate no necessary thing can almost be performed: Oh then how infinitely are we bounden to God, that he hath given us not only Competency, but Sufficiency; not Subsistence but Plenty. Much Cattle.  
2. This shows, That God's Bounty in small things is conspicuous, for God is here affectionate and compassionate to much Cattle.  
3. This shows, that where there are much Cattle, there should be much Commiseration. Have you no Calf to kill for a Traveller, as Abraham did? no beast to set a wounded man on, as the Samaritan did? what use them only for your Pomp and Voluptuosness? then 'tis Pity God should spare you any thing, that can spare nothing for others: where there is much Cattle, the distressed should get a Taste out of your Abundance.  
4. This serves to exhort you, To be very circumspect in ordering a great Estate; where there are much Cattle, there is much danger. Here are much Cattle in the City, are all right ordered: No, whereas thou shouldst have a scape Goat to take away the Sins of the People; or, a Colt to lend to thy Saviour: thou hast a Kid to send to thy Harlot, as Judah had: or thou mayst ride Post upon some Creature with Letters to the high Priest to persecute the Church, as Saul did: where there are much Cattle; there may be many Abuses: How doth the Devil employ his Soldiers? A Pharaoh, he can employ to make the people whom he spites, to sigh under heavy Burdens: and he can make Ahab sick for Naboths Vinyard: he can lure an Absalon to pluck the Crown from his Father's head: and to commit the most detestible sin that ever the Sun beheld, to lie with his Father's concubines in the sight of all Israel: an Ahaz he can make restless till he hath corrupted Religion, even set up an idolatrous Altar by the Altar of the Lord: an Herod he can prevail with to perjure himself at a Strumpet's motion, and behead J. Baptist, whom not long before he had heard with reverence Oh, what will not wealth make men do? who have gored the world more than these fat Bulls of Basan? Oh, mighty men fear no Laws, dread no Pulpits! the most unnatural things do not daunt them, the most odious things do not shame them! to secure themselves, and to satisfy their Lust, to pollute the Earth, and blaspheme Heaven: they have much Cattle, and they will use them as they please. Wealth makes this City insolent: he that hath but one Kid, or Lamb, would be careful how he employs them: but the much Cattle being the Surfeit, begets all manner of Diseases in people: Some of your Cattle have been bestowed in Gifts, think of your first Presents, Some have been spent in Entertainment: and have ye had noble Guests? No, consider what Spots are in your Feasts: Some Cattle have traveled for it: and have none but good Riders backed them? No, I doubt Zidkijah hath rod one, to Ahab heartening him to fight against Ramoth Gilead: and a Balaam hath road another, to curse the People of God: an Achan hath road a third, to catch the Babylonish Garment, and the wedg of Gold: a Jehu hath got on the fourth, to knock down Baal's Altars, to keep up Jeroboam's golden calves: a Haman hath leaped the fifth, to get a cruel Decree signed to put all the Jews to death. But, perhaps, he that sitteth in Heaven, will not suffer their design to take place: but there hath been some fruitless Journeys, though there hath been old riding for it.  
5. This may serve to persuade all persons to forbear from Injury, where Cruelty may cause great Detriment: there is much Spite born against those places where there is much Booty; the humour of the Age is to be thrusting their hands into heaps, and to carry away rich Plunder, To leave a Land which is as Eden before them, like a wilderness, Joel 2.3. and to find out as a Nest the riches of a people, etc. that as Lucullus when he took Tigranocerta, he carried away 8000 Talents of stamped Coin: and, as Belisarius overcoming Gilimer the Vandal, he carried away from Tricaranum in afric, such infinite sums of Money, that such heaps were never seen before at one time: and Pompey from his Conquest in Asia brought home Tables of pure Pearl, Moons of Gold, and Cups of Myrrh, and a Closet of exact Gem, and a foursquare Mountain set with Hearts, Lions, huge Apples, and a large Vine of Gold, and the rare statues of Mars, Minerva and Apollo of the same Metal: so our Bullies would be fingering such preys, and be at the like Rifle: But is Rape a just Possession? No, the Quarrel had need be very just, else the Depredation is utterly unlawful: the power of the Sword is not always a justifiable Judge, it may bring-in Conquest, but not always Right to sacking; therefore Q. Fabius would not suffer the Soldiers to touch any thing of the Citizens; saying. 'Tis enough, we have subdued them, let us leave the Gods offended to these Tarentines. Aristides overcoming the Persians at Marothon, though there was plenty of Gold and Silver, would not himself, nor suffer his Soldiers to touch any thing. Probus Augustus, in all his many Conquests took nothing but Dart and Arms. Charles the V at the Battle of Pavy, would suffer his Soldiers to take no Spoil. But for men of the same Religion, in Opinion, is a sad thing, that if Battles be fought, Victory should not satisfy, But that they should carry the Vanquished to Dungeons, and make a general stripping amongst them, I find the contrary in Scripture, for when Pekah King of Israel had conquered Ahaz King of Judah, and had taken of all sorts, 200 000 Captives, and much Spoil, and carried them to Samaria: But the Prophet reprehends him sharply: saying, Because the Lord your God was wrath with Judah, he hath delivered them into your hand, and ye have slain them in a Rage which reacheth up to Heaven; and now ye purpose to keep under the Children of Judah, and Jerusalem as servants and handmaids unto you; But are there not with You such SINS, against the Lord your God? Now therefore, hear me, and deliver the Captives again, which ye have taken prisoners of your Brethren, for the fierce wrath of the Lord is toward you; wherefore certain of the Children of Ephraim stood up against them which came from the War; and said, Bring not in the Captives hither, for this shall be a Sin upon us against the Lord; ye intent to add more to our Sins, and to our trespass, though our trespass is great, and the fierce wrath of God is against Israel: So the army left the Captives, and the spoil before the Princes, and all the Congregation; and the men which were named by name, rose up and took the Prisoners, and with the spoil clothed all that were naked amongst them, and arrayed and shod them, and gave them meat, and gave them drink, and anointed them, and carried all that were feeble of them upon asses, and brought them to Jericho, the City of Palmtrees, to their Brethren, so they returned to Samaria, 2 Chron. 28.9. .... 15. According to this famous Precedent, use Favour and Tenderness to all of your Family (as 'twere) and Faith, of your own Region and Religion: and though they may fall under your subduing hand, let them not fall under your spoiling hand: Though Brothers may fall out with each other, and there may be trying of Masteries, yet not binding of hands, and carrying him away Slave, or picking his Pockts, and leaving him a Beggar: I see it in Practice, but I find it not a Scripture; for this were not to defend a Right, but to destroy an Interest: and not to fight for conscience or conquest, but covetousness and cozenage: oh it is a dreadful thing to vanquish, and undo, to subdue and subvert: to make an absolute waste in a day, nay, an utter ruin in an hour: No, thou shouldst show more equity, because thy Brother had once Ability: and express more compassion because there was one much Cattle. And also much Cattle.  
Thus you have seen many things concerning a City, Infants and Cattle (possibly such as you never heard of before,) sure I am there's neither of these but have something memorable in them. If the stone called Cappotes whereupon Orestes sat when he was recovered of his Madness, was laid up, and preserved to Posterity? then how much aught this place to have an everlasting Record? where so many things have been free from impending Ruin. Nineveh was famous; what should I do, in conclusion, but look about for the City? I cannot find the same City, but shall I not the like? Nineveh is fallen, but can it not rise out of the Ashes? Oh that I should lose the City for want of due search, or that this City of yours should LOSE itself for want of a proper Duty: Can ye not change the name of your City? yes, Strasburgh was once called Silberthal, but being made the Exchequer of the Roman Tribute, 'twas called Argentina; so, cannot ye for that remarkable Accident in the Text (REPENTANCE) part with your own Name, to be called Nineveh? Is it Impossible to make you such a City? what doth hinder? give me but your Affections, set but your hearts to the Work, and the City is raised in an Instant, change but your Consciences, and ye shall presently change your Name: Oh Argentina, oh Nineveh, When shall I see thee? why should I not forthwith see thee? If ye love a Sermon, if ye love yourselves, if ye love Safety, ye ought to do THIS: for, 'tis not this great City of yours, not the multitude of your Persons, nor the plenty of your Cattle which will make you HAPPY: unless Nineveh doth enclose all these, I mean unless Repentance doth give you Title and Testimony, Safeguard and Security. Have Ninevehs Target, and fear no Darts; have Ninevehs Propitiatory, and fear no avenging God. Will you alter your Name? change your Lives? Prepare such a Mercy-Seat to appear upon within your walls? Oh that ye can think of Nineveh, and not be ashamed of yourselves: Nineveh was Heathenish, you are Christian: Nineveh had but one Prophet, ye have had many; Nineveh had the Cry but of one day, or a few days, ye have had the Cries of many years; yet when will ye match Nineveh in Attention, Submission, Ashes, Sackcloth, Fasting, Prayer and Reformation: Lucius Sylla an old Dictator blushed to see C. Pompey, a young man to triumph before him: so, may not you count it a highed sparagement to you to see Nineveh, but newly entered into Religion (a very Tyro) to ride in the Triumphant Chariot before you which are grown grey-headed under profession: ye would be spare, but when will ye seek God with Ninevehs penitent Heart? Oh, let sudden JUDGEMENT as much afflict you and affright you: remorse as much humble you and change you, as they did Nineveh: as Plato was called Socrates jun. because he so much resembled his Master; so ye, for resembling this City, may be called Nineveh the younger, If your Peril be as great, let your prevention be equal, else in coming short in Pacification, ye fall short in the Preservation; for can God and ye, tread the same ground, if ye walk by his side as Enemy's? No, if ye rend away from God by Disobedience, he will pluck you off, though you were as a signet upon his right hand: Where is Capernaum, lifted up to Heaven in Privileges? Where are the 7 Golden Candlesticks? We have had personating men long enough, when shall we have true penitents? Alexander Severus did cut-asunder the Sinews of a man's hand, which did present him with a false Brief of a case, and do we not fear punishing for offering to God a counterfeit Repentance; will ye dissemble to the last, and jeopard the ruin of a whole CITY? How far (can you imagine) that ye are off from the collusions of Justice? every Corner of your City doth seem to tremble under the voice of a threatening GOD: Oh, your Sins do cry and Vengeance is awaked with the Voice of them, the Heavens are offended with you, and the Earth doth seem to rise up in tumults amongst you: There are MANY which do WISH your Destruction, and are sorry they cannot make you the Miserable of the Earth: they consult sad things concerning you: yea, conspire against you night and day, their Hearts do boil, their Brains do work, their Mouths do foam, and they would willingly be stretching out their hands to shake you and shiver you: Ye have Enemy's within your City, ye have Enemy's in your own Consciences, your sins do threaten MORE Calamities to you than all your inveterate and implacable Adversaries which you have upon Earth: how can you oppose such irresistible forces? No, no, though you had Guards of Giants, and every common Soldier were an Ashibench, (the head of whose Spear weighed 300 shekels of Brass) yet your Sins will beat you down before your Enemies: Oh, stand up in your own Defence, open the right Arsenal, Have the Armour of righteousness on the right and on the left; use Nineveh; Weapons to fight This Battle, Vanquish all your sins by crying louder for Mercy, than they do for your Ruin: escape Vengeance by flying from your Provocations, before Indignation hath attached you: your City is Threatened, take heed you do not sleep out the hour of your Security. Presumption may subvert, let Contrition deliver you: the time may be short, the Work is great, the Danger is Apparent the Misery will be unspeakable: pluck down your haughtiness, surcease from Obstinacy: your City walls do shake, let your Hearts shake, your Buildings are lose upon their Foundation, groundsel them better by Mortification: ALL your Goods are ready to be SACRIFICED to Vengeance; bring forth your Sin-offering before the sparks have taken fire: If there be any listening to a Warning, credence of Threatening, obedience to Counsel, foresight of Danger, sting of Gild, or obligation to Duty, PITY the City, and PETITION for the City, shed Lakes of Tears of the City; wear Sackcloth, lest you go NAKED, Fast, lest you STARVE, sit upon the Ash-heap, lest ye be brought to an Ash-heap; creep upon your Knees, lest ye do creep into Corners; shut up yourselves in your Closets, lest ye be shut up in Dungeons; fly to Heaven, lest ye fly OUT of the Land; Confess your Sins, lest Justice do read the Bill to your Faces; Condemn yourselves, lest ye be sentenced without Reprieve; Look upon your Errors with Passions; be humbled with Conflicts; repent with Agonies; appease with Fire; reconcile with Ropes; weep with Torrents; pray with shrieks; cleanse with Nitre; attend at the Court of Audience; lay it out at God's Judgment-Seat; wash in Jordan, till the Leprosy be departed; wrestle with the Angel till ye have got the Blessing: Leave not one grievance in Heaven to prosecute you; not one Injury upon Earth to accurse you; be perfectly renewed, that you may be perfectly secured. Thus, if I can now leave you with bleeding Hearts, sobbing Breasts, suppliant Tongues, abased Bodies, frayed Souls, purified Consciences, and rinsed Conversations, ye are Nineveh, and your City may yet prosper. For you see how God pleaded out his Case for Nineveh, and freed his Client; the City was humbled, and preserved; REPENTANCE prevented her overthrow; not a man was smitten though there were multitudes of Persons; not a Beast was destroyed, though there were much Cattle. Go, and do thou likewise; Do likewise, and enjoy likewise. Oh, that I could be such a Jonah to you! that I could cry out, Such a City! That I could make you thus to believe GOD, and serve GOD; your Humiliation should free you from all Horrors; your Dejection from all Dangers; your Devotion and Reformation from all Exigents: Your Walls should not be battered, your Bulwarks not demolished; your Palaces not laid waste; your Temples not shut up, your shops not rifted, your Persons not MASSACRED; nor your Cattle slaughtered. But your Liberties Lives, Goods, Royalties; your Ordinances, your Oracles, holy Altars, holy Priests, holy Vessels, holy Show bread, holy Incense, and Holy of Holies; even all your Spiritual Prerogatives and Church privileges should be ratified to you upon Earth: you should continue a safe People and flourishing City; yea, after you have served God in his Church, ye should serve him in his Temple; he should translate you from this City, to the City of the New Jerusalem, that after you have enjoyed all the Preferments of the material, or mystical City, ye might have the joys and pleasures of the glorious City, even the Prize of the high calling of God in Christ Jesus. Which that ye may have, the Lord grant for his Mercys sake. Amen.  
FINIS.       

The POSTSCRIPT By the Author of this ABRIDGEMENT.  
'TWas the earnest Desire of my Soul after the Prosperity of this famous and renowned City of LONDON, which engaged me to abridge and publish these prophetic Sermons: In the doing whereof, I am persuaded, that none will (it having been my Care, all-along the Work that none should) blame me for injuring the worthy Author: For, if any should take the Pains to trace me through the whole, they will find that I have omitted nothing essentially necessary, whereby the Work may be maimed; and (the Design considered viz. Brevity) that the substance of the Work may be had for a small Price: Nor is there, in any one leaf of the Original, things of less Moment inserted here, and those of more weighty Concern omitted: This were a Fault I could not forgive myself; nor could the Chiding of wise and sober persons more discompose me, than my own Breast would be disturbed of itself, etc.  
These Sermons were preached in this City, about the Year 1655 or 1656; Their whole design was then to beget in the Hearers a hatred of SIN; and to press them to a speedy REPENTANCE, by representing the Wrath and Vengeance, Plagues and Judgements, which God pours down upon Mortals for their Offences: Therefore their Publication, now, cannot but be supposed seasonably timeed: For, alas, alas! within these few years, there hath sprung up (out of the Bottomless Pit, I had almost said) a Generation of (what? shall I call them Devils? in the shape of) Men and Women, who, designing to Debauch this Age, have (by amazing Examples) succeeded too well in their Undertake; for, by their Lying, Swearing, Cursing, Whoring, Cheating, Drinking, Perjury, Hypocrisy, Blasphemy, etc. they out-brazen Heaven itself, and bid Defiance to the God thereof, thereby ripening themselves for Destruction, except Repentance prevents. Well then, If Judgements were (as our Author saith) upon their March, Rank and File, so many years past; what man of Understanding is there that does not see them drawn up, and presenting, wanting only the Word from the God of H●sts?  
Read Pages 48, 49.  
Now then, Suppose, He gins with another Plague among Us; come. Oh ye Patterns (I had almost called ye Patrons too, of Wickedness,) you, with the rest of them, both male and female, that have been poisoned by your Examples, fall all to this work of Repentance: I say, where will YOU secure Yourselves from the Wrath that is coming? Will those By-places of Secrecy, where You and your Misses, (to speak modishly,) have Caressed together, secure you? No, no. You may Remember what shift you made to shun the last; Do ye think ye will not be met with now? What, because God in his Infinite Wisdom was pleased not to make a Visible; plain Distinction of his Love and Hatred to persons, but the honest man died of it as well as the dishonest; those that were faithful to the Marriage Bed are seized by it, equal with those that have been false to that sacred Tie: He that fears an Oath hath had God's Tokens, when he that floods out Oaths hath been free, etc. There's no Reason for all this▪ but that 'tis the pleasure of the Almighty: for, Should GOD in the Plague-time, or by any other distinguishing Judgement pick out, sweep or hurry away the most profligate Debauchees, He's and She's, 'twere enough to Scare SINS of all sorts out of the World: This were, in effect, to answer Dives' presumptuous Petition, Luke 16.27. For who would play Zimri's and Cosbi's parts if they expected (before the end of the Act) to feel a Phinea●'s spear, and so I might bring in Examples of all Sins, etc. But God deals, not thus with poor Mortals: No, no, If the Threaten of his Word won't deter us from Sin; If his Promises won't invite and allure us to a holy Life; his infinite Wisdom directs to no other Means, but according as our Obedience is to his Word, so will it go with us to all Eternity: And yet (some times) God doth hang up sad Examples of his Justice too. Oh! when Judgements stand ready, should not Mortals stand prepared for an Eternty? the Godly are by a holy Life, willing & always ready, to submit to the good Pleasure of the Almighty; and to such Judgement is no Judgement; and if it periods their natural Lives, it does, at the same Moment initiate an eternal one of Happiness: But for the others; I mean those that None can, with the largest degree of Charity imaginable, admit to belong to God, as such, till true Repentance hath capacitated them: How should these, together with the civiler sort of Sinners, the Hypocrites, Liars, unjust, the Rebellious, Disobedient, the sly Adulterers, etc. fall upon their Knees, and with Tears in their Eyes implore divine Mercy in time, before it be too late: For, should Judgement seize these, be it of what kind it will, woe' upon wo's will be their Portion; what Tongue can express, what Heart can conceive (as the Joys of the first, so) the Pain, Anguish and Torments of the other, which will be endless, easeless and remediless: If those bodily Miseries, (mentioned page 34,) will be so exquisite as they may be managed by an Enemy, how dreadful and astonishing will it be, when these frightful and scaring ones shall be but as fiery Chariots to convey them to unquenchable Flames? as doubtless they will be to all wicked wretches, and such who are contriving Plagues and Torments, and inventing Instruments of Cruelty for others, shall undoubtedly feel their keeness themselves, together with all those that approve of, consent to, or connive at the same, without true and speedy Reforming. Trifle not away time, tho' 'tis true, Late Repentance may save, yet 'tis so great a hazard, that 'tis next to, though not an Impossibility: and, if of the right stamp, yet there's these Uncomfortable Circumstances in a dying or a last gasp Repentance. 1. In this life, God can have no Glory by it; which, if Heaven could admit of any Sorrow, 'twould be this, that they repent no sooner; that they brought God Glory no sooner, that there should be so much inward Joy and Peace in a holy Life; and that they should by Impenitency deprive themselves thereof. 2. Neither themselves nor their Relations can have any Comfort in it; because words on a Deathbed can express no more than what others have said; and those, when recovered, their Sins have received life too: Now an evangelical holy Life is the infallible Testimony of a sound sincere Penitent: And my Soul for thine, if thou livest this Evangelical Life, and dost not join it with, nor place it in the room of Christ, expecting Salvation for it, thou wilt certainly be eternally saved.  
Flatter not yourselves with foolish Hopes or Persuasions, That those which don't Swear, Curse, Blaspheme, Whore, Health, etc. are a parcel of damned Hypocrites; and as bad as the worst, only they don't show it, and appear so to the world, but etc. Well then, by thy own Confession, so far as one does keep stom these Extuberances of Wickedness, they are better than them that run to the excess thereof, only thy Conceit is that they are Dissemblers, etc. Now, to please thee, we'll grant it, tho', 'tis the worst thou canst judge, and the worst certainly will be their own: But, I prithee, what does he lose by abstaining from these Excesses of SIN, tho', as I said, he be a Hypocrite, and therefore miserable, yet his Torments, if compared with thine, will be the less; and all thy gains by thy aboundings therein, plagues in this life, and the hottest flames in the next. Again, Will their Hypocrisy excuse thy abominable Debauchedness, such as a very Heathen would abhor thee for? No, Know, that Hypocrisy will as certainly convey them to Hell as thy open Profaneness will hurry thee thither, without Repentance in both; the one Inns there at a Snails pace; the other Posts thither: The one enters as at the Backdoor, the other bounces open the great Gates. And, as for these two ugly Sins of Swearing and Cursing; 'Tis too probable, nor can it be conceived beyond bounds of Charity, but that Cursing Persons are Cursed Persons, statu quo; and, Swearing Persons are. Too oft, forsworn Persons; for, if the Wise man saith, Prov. 10.19. In the multitude of words there wanteth not Sin; certainly in the multitude of Oaths, there wanteth not Sin, and that to a very high degree, etc.  
Indeed the Great Outcry against: Hypocrites is, their good Pretences, and yet their contrary Practices when 'tis in their Power to perform the Good pretended; they declaim against Swearing & Cursing, and yet are hellish Liars; rail against Whoremongers and Adulterers, and yet are devilish brisk slyly with their Neighbour's Wife or Daughter, etc. This is very sad indeed, and deserves to be lamented in Tears of Blood, if possible: This is a Wound that goes to the Heart of a true Child of God, that the holy Name of God should be thus reproached and blasphemed; as if the Gospel had lost its Regenerating and Sanctifying Virtue! and did nothing, now, upon the Souls of Men and Women, but make a parcel of Hypocrites, Factious persons, Rebels and Traitors, etc. Well, Grant thy Accusations to be truth, and there can be no pleading for them. Yet, this I'll say in Vindication of the Power of the Gospel; That, now, there are true Converts; them that are born again, for, the Blind see, the Deaf hear, the Dumb speak, the Lame walk, and the Poor receive the Gospel, etc. But as for these Evil doers, and only Pretenders to Good, We disown them, for they are but the better sort of yourselves, crept or sneaked among the truly Godly, because they are more enlightened than the greatest DON's of ye all that wallow like swine in your carnal beastly Pleasures: Besides, the Hypocrite's going into Secret to commit his Sin, thereby condemns himself, and thee too, by being so impudent to make it so notoriously visible: therefore ye wicked Wretches! Oh that I might (now) prevail with you, either to make known your Privilege and Authority, whereby ye have thus endangered a Kingdom by provoking the Almighty to shower down Judgements; or, if ye be ashamed to vindicate it by Arguing for it: Can ye do your Souls a greater Kindness, nay, can ye bring greater glory to God than by (setting up in the Kingdom a Pattern of) Repentance?  
And, as for your speaking of good Pretences and no performances. This is an Evil which can have no Advocate: Therefore 'tis necessary to consider the Good pretended to, whether it be an essential, necessary and universal Good; and if God's time be come, he will find out fit Instruments, that shall not only Pretend, but intent and actually do it. Indeed, I wonder that men seeming to have pregnancy of Wit at a more than ordinary rate; in other things, should yet herein be short; That they do openly blame Good Designs, because those Designs have met with bad Managers; when as, at the same time, they secretly commend the pretended Design: Now, I conceive, that if the Design be good and honourable it ought to be followed, till it meet with real Intenders which at first must be Pretenders: Or, why don't you, that are the Fault-finders, undertake it yourselves? But as for Hypocrites in general, this may be said of them, That they are the white Devils, and they have more wit than to associate with the Impudent shameless Sinner of any sort; tho' the worst of them too may act the Hypocrite, in some particular thing, yet not so as wholly to deserve the name of Hypocrite: You must look for the Hypocrite among the best, and not among the worst of men.  
Now, for Hypocrites, or any other, I may with very much certainty affirm, 'tis not difficult to know from whence any get their Riches or Honours; or any thing else that looks like a Blessing; whether from God or else where, whether with a Blessing or a Curse? etc. For, if Riches flow in, or thou art advanced to honours; etc. and thou art proud, envious; oppressive; turn'st a Drunkard, Swearer, Curser, Whoremonger; an Evil Example among thy Neighbours, a Sabbath breaker, a Hater of God, and his People, etc. certainly, as long as thou continuest such, thou hast nothing from God in kindness; but in the midst of thy Enjoyments, 'tis with thee as with them in Psalm 78.31. while their Meat was in their Mouths, the Wrath of God came upon them; cursed in all thy Concerns, though seemingly thou prosperest. 'Tis the like for Adversity, you may know whether God reduceth thee to a meaner Condition, in Mercy, or in his Displeasure, viz. by thy Behaviour to God in that Condition; when God bringeth low one of his own, for Trial sake, or for other Ends best known to himself; oh with what Submissiveness, Humility, Love to God▪ Patience, Cheerfulness, etc. doth he behave himself towards God But another man, how impatient is he? he frets and fumes, rages and storms, swears and curses, omits all Duty to God; blaming this and t'other Instrument; and is like a wild Bull in the net, etc. and, without all Doubt, thou wilt own Debasement as well as Advancement to be in Kindness to thy Soul, if thou once becomest a right Ninevite, i.e. a true Penitent.  
But methinks I hear the Debauchees of this Age deride this innocencing Grace of Repentance, and with their black. Mouths ridiculing it, saying, What need of it now more than formerly? and wickedly conclude by fulfilling that Prophecy in 2 Pet. 3.4. all things continue as they were from the Beginning of the Creation; tho' they will be miserably mistaken, as they may, even in this Generation, to their eternal confusion find. Therefore I hearty wish, that I could persuade men from living at a venture; as though it were a piece of Policy and Discretion to live at uncertainties, in Doubts and Fears, either, as if there were no Salvation; or, as tho' there were no right Directions how to obtain it, therefore no such great need of this Duty of Repentance, as is pretended, to make them capable of it.  
The Truth is; Most men live (the more's the pity 'tis so where Christianity is professed) as if 'twere hazardous, or, at least, comfortless to be too zealous for the very Truths of the Gospel themselves; and therefore they enervate the Power of every Commandment both Legal and Evangelical; and, to quiet their Consciences, patch up Rules to themselves far short of the Power of Godliness; thinking it impossible that any can live, in truth, to a higher degree of Holiness than themselves: and by those homespun Rules guide their Lives, and so miscarry to all eternity. That Threatening of our Saviour's in Matth. 5.20. That except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven; may be, by the Blessing of God, a Sin-confounding, and a Soul-preserving Word, if 'twere every day sounded in the ears of the Debauches of this Age: Nor can I conceive what kind of Construction, Interpretation or Exposition their Teachers make thereof, or they understand thereby: What are they so foolish as to imagine, that Debauchery and Hypocrisy divide the whole world? etc. surely they do, else holier Lives would be the Consequent of better Thoughts: They think thus, or more wickedly, That at the last day, all being alike, God Almighty will, not respecting how men have lived in this World, pick out some to eternal Salvation, and possibly (because they are in a sinful sense Self-lovers) they hope they may be the Persons, etc. Looking upon Faith and Repentance which the Gospel directs to, as improbable, yea impossible; tho' indeed, in the true Believer, they produce a holy Life, which justifies them to be neither dead nor spurious: and yet in point of Justification, he renounces his Righteousness, and counts it as a menstruous cloth, as to any stead it can stand him in, to the satisfying Divine Justice, and wholly relies upon the Merits of JESUS CHRIST; which for any other but a Child of God to do is impossible. No, others will look asquint at their own Righteousness, etc. tho' in words they may own Christ; but 'tis impossible for them to go out of themselves, and rely upon and another for eternal life. Wherefore the whole life of a Christian in this Word is a Mystery to others, and understood by none but such as are instructed by the Spirit of God: And, as there's a Mystery in Godliness, so there's a Mystery of Iniquity; a Child of God admires how Strangers and Enemies can have any rest and quiet in their own Bosoms how they can eat, drink, sleep, or indeed do any thing till they have made their peace with God; and got the pardon of their Sins in the Blood of our Lord Jesus Christ; lest in the interim, because they carry their breath in their nostrils as well as others, they should lie down in everlasting Flames, where the Worm dies not, and the sire goes not out: which undoubtedly must be to such, who live and die strangers to the Power of Faith and REPENTANCE.  
Entered according to Order.  
FINIS.   

LICENCED,  
October 10. 1691.  
J. Fraser.   

ERRATA  
Page 11. Line 16. for Nation read Notion. p. 30. l. 1. read so tha● p. 30. l. 14. for trying r. saying. p. 31 l. 23. for Majesties, r Matters.